A SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
EDITED BY
PHILIP SCHAFF, D.D., LL.D.,
PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.
IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE AND AMERICA.
VOLUME XIII
SAINT CHRYSOSTOM:
HOMILIES ON GALATIANS, EPHESIANS, PHILIPPIANS, COLOSSIANS, THESSALONIANS, TIMOTHY, TITUS, AND PHILEMON.
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
St. Chrysostom as a Homilist.
By the American Editor of the Homilies on Philippians, Colossians, and Thessalonians.
————————————
These Homilies are often less complete in exposition than those on earlier books of the New Testament, and in literary excellence will not compare with the Homilies on the Statues, and many other discourses given at Antioch. But to the student of preaching, they are quite as instructive, if not really more so. Here at Constantinople the great preacher was burdened with administrative details, and harassed by Court intrigues, so that his sermons were often given with far less than his earlier careful preparation, and seem to have been generally left afterwards to the mercy of shorthand reporters, and of editors who sent them forth when he was in banishment or in the grave. Any minister who has winced to see an unwritten sermon or other address of his own in the morning paper, with the accumulated and interlaced mistakes of reporter, compositor, and proof-corrector, can sympathize with the situation. But in fact the preacher thus appears in undress, and his methods may be in some respects the subject of a more profitable inspection. You see the sermon in about as imperfect, and sometimes distorted, a condition as it is seen in the actual delivery by many of the congregation. You see the frequent questions, the abrupt turns of phrase, the multiplied repetitions, by which a skilled and sympathetic preacher, keenly watching his audience, strives to retain attention and to insure a more general comprehension. You are drawn near to him, and almost stand by his side.
John of the Golden Mouth is,
upon the whole, our very best example,—most richly instructive
and fruitfully inspiring,—in respect of expository preaching,
which is of late beginning to be more highly valued and more frequently
attempted in our country than ever before. We have many good models in
Scotland, some in England, and a few at home. Nor should the student
ever forget Luther, or fail to profit by the peculiar methods of some
recent Germans; but one who is reasonably endowed with historical
sympathy can learn most from Chrysostom. The study of an ancient
preacher is in this respect like the study of the Greek and Latin
classics, that it demands sympathy with ideas and persons far away from
ourselves, thus broadening the intellect, invigorating the imagination,
and deepening in us a true feeling for all that is human. One who is at
first without interest in Chrysostom, perhaps even repelled by the
extravagant expressions, the heaped-up imagery, the frequent bad taste
(at least, according to our standards), of this eminently
representative Asiatic Greek, is precisely the man that ought to read
Chrysostom, if he wishes to educate himself in the broadest and highest
sense. Study the great preacher till you can thoroughly appreciate and
heartily enjoy him. This will be much aided, of course, by reading a
biography, as that by Stephens, or the long article in Smith’s
Dictionary of Christian Biography, or the introductory biographical
sketch in the ninth volume of this series. You very soon find that he
is profoundly in earnest, and all alive. Christianity is with him a
living reality. He dwells always in its presence and companionship. We
may discern what seem to us grave errors of doctrinal opinion, but we
feel the quickening pulses of genuine Christian love and zeal. And how
fully he sympathizes with his hearers! He thoroughly knows them,
ardently loves them, has
His homilies are not directly a
model for us, as regards the construction of discourse. The early
Christians disliked to hear, or make, a smoothly symmetrical and
elegantly finished oration like those of the secular orators. They
wished for familiar and free addresses, such as we call a
prayer-meeting talk; and this was precisely the meaning of their
words “homily” and “sermon.” The preacher took
up his passage of Scripture—usually somewhat extended—in a
familiar way, sentence by sentence, with explanations and remarks, as
he saw occasion; sometimes we find Chrysostom actually returning to go
over the passage again, that it may suggest further remarks. At length,
he would be apt to seize upon some topic of doctrine or practice which
the text had directly or remotely suggested, and discuss that by way of
conclusion, not infrequently wandering far off into the thoughts which
one after another occurred. Now, modern taste requires much more system
and symmetry in building a discourse. The Schoolmen taught their pupils
to analyze and arrange, How this
came about, the editor has sought to explain in his “Lectures on
the History of Preaching” (New York, Armstrong), p. 103
f.
And it may be repeated that Chrysostom is not least helpful in these expository talks on the shorter epistles of Paul. Though often appearing fragmentary, they lay bare his habitual processes and reveal his most vigorous powers, and are not wanting in passages that burst into passion or shine in splendor.
Their value is increased rather
than lessened for thoughtful readers by the restoration of the true
text. The Oxford translation of the Homilies on these Epistles was
published (1843) before the appearance of the corresponding volume of
Field’s critical edition of the Greek text (1855). The
translation was based, for Philippians, on the edition of
Chrysostom’s Works by the English scholar Savile (1612), with
some comparison of the Benedictine edition by Montfaucon (1718), and
the Paris or Second Benedictine edition (1834–1839); and for
Colossians and Thessalonians, on the Paris edition, with comparison of
Savile. There was also occasional use of some collations from one ms. for Philippians, and one or two more for
Thessalonians. Field has pointed out that the Benedictine and the
Paris, and other editions, including that of Migne (1863), really
followed, with slight alteration, the text of Savile. But the earliest
edition of Chrysostom’s Homilies on the Epistles of Paul,
published at Verona in 1529, presents a very different text; and
Field’s careful study of collations from four mss. for Philippians, six for Colossians, and five for
Thessalonians, together with the Catena, satisfied him that the Verona
edition had in general given the true text, and he has reproduced it,
with such alterations as the mss. generally
agreeing with it appeared, in his judgment, to require. The American
editor was at first inclined to think that Field had been unduly
influenced by the Catena, which would naturally abridge its extracts,
particularly in drawing from an author so efflorescent and repetitious
as Chrysostom, and which had often appeared to do so when he was
studying it throughout the Gospel of Matthew. But after going through
Philippians with the construction of a composite text, which was felt
to be Persons
interested in text-criticism may care to know that Field’s volume
for the Homilies on these Epistles, with a digest of various readings,
would strikingly illustrate for them, in different material, the
scientific principles and methods of Westcott and Hort. In the Homilies
on Colossians they will find (out of six mss.
collated for Field, viz., A B C D E H), a well-marked and singularly
uniform group of three, viz., B C H, presenting the peculiarities of
the altered text, adopted in many passages by Savile and followers, but
in many others not adopted. The “internal evidence of
groups,” as described by Westcott and Hort in vol. ii.,
Schaff’s Companion to the Bible, or Warfield’s Textual
Criticism, may be here applied with great ease and assured results. In
Thessalonians (out of five mss., B C I K L) B
and C are the same documents as before, but C here presents marked
differences of text. B K, with or without one or two other mss., will be found very generally wrong, with the
peculiarities of the altered text. C sometimes joins them, but oftener
stands aloof, frequently uniting with I or L in giving the true text,
and sometimes standing alone for the right. In Philippians (out of four
mss., C E F G) C G will quite frequently give
the altered text, but there is not such uniformity as in the Homilies
on the other Epistles. It may be added that (as Field also remarks) the
alterations throughout the Homilies on these Epistles show a marked
family likeness, and doubtless came from the same early critical
editor, who, however, altered much more freely in some Homilies (as on
Philippians) than in others (as on 2 Thess.). The altered text
sometimes places Chrysostom among the supporters of a
“Syrian” reading of the New Testament, where his real text
is not so, but the instances observed in these Homilies are not so
numerous as to affect his general position. It is to be hoped that
other mss. of Chrysostom will be collated, and
more complete materials be at hand for future critics to settle details
now remaining uncertain, and perhaps to throw light on the origin of
the altered or Savilian text; but the superiority of the Verona type,
as given by Field, is not at all likely to be ever again otherwise than
clear and assured.
The translation of the Oxford edition shows general excellence, and frequent felicity of English expression. Besides the numerous cases of differences in text, the translation has been altered where the syntax seemed to be misunderstood, where the passion for variety of rendering (as often in the common or authorized English version of the Bible) had obscured the verbal connection of passages, &c. It is possible that the American editor, in his love for Chrysostom’s freedom and downrightness, has sometimes gone to the opposite extreme from that of the translators in England, and become too baldly literal.
The foot-notes in square brackets are from the editor. The others are from the Oxford translators, being retained except where they were superseded by the change of text or of translation, or for some other reason appeared to be no longer useful. Their references to other volumes of the Oxford edition have been conformed in the paging to the American edition for Matthew, Acts, and Romans, and the Statues; elsewhere the pages were simply omitted.—J.A.B.
the COMMENTARY
AND
homilies of St. john Chrysostom
archbishop of constantinople,
on the
EPISTLES OF ST. PAUL THE APOSTLE
TO the
GALATIANS AND EPHESIANS.
The Oxford Translations Revised, with Additional Notes, by
rev. GROSS ALEXANDER, d.d.,
PROFESSOR OF NEW TESTAMENT GREEK IN VANDERBILT UNIVERSITY, NASHVILLE, TENN.
Preface.
————————————
St. Chrysostom’s Commentary on the Epistle to the Galatians is continuous, according to chapter and verse, instead of being arranged in Homilies, with a moral or practical application at their close, as in his exposition of other Epistles. It was written in Antioch, as Montfaucon infers from a reference which the Author, makes upon Chap. i., ver. 16 (p. 20) to other of his writings, which certainly were written about the same time in that city. Vid. Hom. de Mutal. Nom., Tom. III., p. 98, Ed. Ben. The year is uncertain, but seems not to have been earlier than a.d. 395.
The Homilies on the Epistle to
the Ephesians have been by some critics assigned to the Episcopate at
Constantinople, in consequence of certain imperfections in their
composition, which seemed to argue absence of the comparative leisure
which he enjoyed at Antioch. There is a passage too in Homily XI., pp.
231, 232, which certainly is very apposite to the Author’s
circumstance in the court of Eudoxia. Yet there are strong reasons for
deciding that they too were delivered at Antioch. St. Babylas and St.
Julian, both saints at Antioch, are mentioned familiarly, the former in
Homily IX., p. 205, the latter in Homily XXI., pp. 342, 343. Monastic
establishments in mountains in the neighborhood are spoken of in Homily
VI., p. 165, and XIII., p. 248; Vid. also
XXI., p. 338. Vid. also
Preface to Translation of Homilies on 1 Cor., p. xiii.
Moreover, he makes mention of the prevalence of superstitions, Gentile and Jewish, among the people whom he was addressing, in Homily VI., fin., p. 166, Homily XII., fin., p. 240, which is a frequent ground of complaint in his other writings against the Christians of Antioch: vid. in Gal. p. 15; in 1 Cor., Homily XII., §§ 13, 14; in Col., Homily VIII., fin.; Contr. Jud. I., pp. 386–388.
Since Evagrius, the last Bishop of the Latin succession in the schism, died in a.d. 392, these Homilies must have been composed before that date.
As to the Translations, the Editors have been favored with the former by a friend who conceals his name; and with the latter, by the Rev. William John Copeland, M.A., Fellow of Trinity College, Oxford.
J.H. Newman
commentary [Properly
so-called. His other works on the Scriptures are in the form of
homilies, or expository sermons, with the exception of his continuous
commentary on the first six chapters of Isaiah. But as Schaff says
“his homilies are expository and his commentaries are
homiletical.”—G.A.]
archbishop of constantinople,
on the
epistle of St. paul the apostle
to the
galatians.
————————————
Chapter I.
“Paul, an Apostle, (not from men, neither through man, but through Jesus Christ and God the Father, who raised Him from the dead;) and all the brethren which are with me, unto the Churches of Galatia: Grace to you and peace from God the Father, and our Lord Jesus Christ.”
The exordium “The
two threads which run through this Epistle—the defence of the
Apostle’s own authority, and the maintenance of the doctrine of
grace—are knotted together in the opening salutation. By
expanding his official title into a statement of his direct commission
from God, he meets the personal attack of his enemies; and by dwelling
on the work of redemption in connection with the name of Christ
(
Now that this Epistle breathes
an indignant spirit, is obvious to every one even on the first perusal;
but I must explain the cause of his anger against the disciples. Slight
and unimportant it could not be, or he would not have used such
vehemence. For to be exasperated by common matters is the part of the
little- [As is
narrated, for example, in
Since Paul then saw the whole
Galatian people in a state of excitement, a flame kindled against their
Church, and the edifice shaken and tottering to its fall, filled with
the mixed feelings of just anger and despondency, (which he has
expressed in the words, “I could wish to be present with you now,
and to change my voice,”— “Not from men
as an ultimate, nor through man as a mediate
authority.”—Ellicott. “In the first clause,
‘from men,’ he distinguishes himself from the false
apostles who did not derive their authority from God at all; in the
second, ‘through man,’ he ranks himself with the twelve who
were commissioned directly from God. The singular is used in second
clause, ‘through man,’ because offices which emanate from a
body of men are conferred by their single
representative.”—Lightfoot. [“Paul has in
second clause used the singular because the contrast is ‘through
Jesus Christ.’”—Meyer.—G.A.]
But why does he not speak of his
vocation rather than his apostolate, and say, “Paul” called
“not by man?” Because here lay the whole question; for they
said that the office of a teacher had been committed to him by men,
namely by the Apostles, whom therefore it behooved him to obey. But
that it was not entrusted to him by men, Luke declares in the
From this passage it is
manifest This
digression, and others which follow, were occasioned by the
controversies of the day; the Arians and Macedonians denying the
co-equality and consubstantiality of Father,
Son, and Holy Ghost. [“To
urge this use of διἃ in connection with Son
and the Father as direct evidence for the ὀμοουσια of the Father and the Son (as Chrysostom and Theod.) may perhaps
be rightly deemed precarious. Yet there is something very
noticeable in this use of a common preposition with both the first and
second persons of the Trinity by a writer so cumulative and yet for the
most part so exact in his use of prepositions as St.
Paul.”—Ellicott.—G.A.] [That is,
from the order of the three names.—G.A.]
“Who raised Him from the dead.”
Wherefore is it, O Paul, that,
wishing to bring these Judaizers to the faith, you introduce none of
those great and illustrious topics which occur in your Epistle to the
Philippians, as, “Who, being in the form of God, counted it not a
prize to be on an equality with God,” (
But here the heretics
insultingly exclaim, “Lo, the Father raises the Son!” For
when once infected, they are wilfully deaf to all sublimer doctrines;
and taking by itself and insisting on what is of a less exalted nature,
and expressed in less exalted terms, either on account of the
Son’s humanity, or in honor of the Father, or for some other
temporary purpose, they outrage, I will not say the Scripture, but
themselves. I would fain ask such persons, why they say this? do they
hope to prove the Son weak and powerless to raise one
body?
“And all the brethren which are with me.”
Why is it that he has on no other occasion in sending an epistle added this phrase? For either he puts his own name only or that of two or three others, but here has mentioned the whole number and so has mentioned no one by name.
On what account then does he this?
They made the slanderous charge
that he was singular in his preaching, and desired to introduce novelty
in Christian teaching. Wishing therefore to remove their suspicion, and
to show he had many to support him in his doctrine, he has associated
with himself “the brethren,” to show that what he wrote he
wrote with their accord. [Meyer
agrees with Lightfoot and Ellicott in the view that πἁντες means not all the Christians of the place where he was
(probably Ephesus), but only his traveling companions; but he differs
from them in holding that “the impressive effect of the epistle
could not but be strengthened by indicating that these brethren
collectively desired to address the very same instructions, warnings
and exhortations to the Galatians.”—G.A.]
“Unto the Churches of Galatia.”
Thus it appears, that the flame of error had spread over not one or two cities merely, but the whole Galatian people. Consider too the grave indignation contained in the phrase, “unto the Churches of Galatia:” he does not say, “to the beloved” or “to the sanctified,” and this omission of all names of affection or respect, and this speaking of them as a society merely, without the addition “Churches of God,” for it is simply “Churches of Galatia,” is strongly expressive of deep concern and sorrow. Here at the outset, as well as elsewhere, he attacks their irregularities, and therefore gives them the name of “Churches,” in order to shame them, and reduce them to unity. For persons split into many parties cannot properly claim this appellation, for the name of “Church” is a name of harmony and concord.
“Grace to you and peace from God the Father, and our Lord Jesus Christ.”
This he always mentions as indispensible, and in this Epistle to the Galatians especially; for since they were in danger of falling from grace he prays that they may recover it again, and since they had come to be at war with God, he beseeches God to restore them to the same peace.
“God the Father.”
Here again is a plain
confutation of the heretics, who say that John in the opening of his
Gospel, where he says “the Word was God,” used the
word Θεὸς
without the article, to imply an inferiority in the
Son’s Godhead; and that Paul, where he says that the Son was
“in the form of God,” did not mean the Father, because the
word Θεὸς
is without the article. For what can they say here,
where Paul says, ἀπὸ Θεοῦ
Πατρος, and
not ἀπὸ τοῦ
Θεοῦ? And it is in no
indulgent mood towards them that he calls God, “Father,”
but by way of severe rebuke, and suggestion of the source whence they
became sons, for the honor was vouchsafed to them not through the Law,
but through the washing of regeneration. Thus everywhere, even in his
exordium, he scatters traces of the goodness of God, and we may
conceive him speaking thus: “O ye who were lately slaves, enemies
and aliens, what right have ye suddenly acquired to call God your
Father? it was not the Law which conferred upon you this relationship;
why do ye therefore desert Him who brought you so near to God, and
return to your tutor? [The
word is παιδαγωγός, the same that is used in
But the Name of the Son, as well
as that of the Father, had been sufficient to declare to them these
blessings. This will appear, if we consider the Name of the Lord Jesus
Christ with attention; for it is said, “thou shalt call His Name
Jesus; for it is He that shall save His people from their sins;”
(
[“The Galatians had practically ignored the atoning death of
Christ; compare
Thus it appears, that the
ministry which He undertook was free and uncompelled; that He was
delivered up by Himself, not by another. Let not therefore the words of
John, “that the Father gave His only-begotten Son”
(
“For our sins,” [“The idea of satisfaction is implied not in the
preposition ὑπέρ but the
whole nature of the case.”—Meyer.—G.A.]
Another class of heretics That is,
the Manichees, who considered matter intrinsically evil, and paid
divine honors to the sun, moon, and stars. Vid.
Epiph. Hær. lxvi. [On Mani and the Manichean heresy see
Schaff, Church History, Vol. II. pp. 498–508 where a full
account of the literature is given also.—G.A.]
“Why then,” they say, “does Paul call the present life evil?” In calling the present world [age] evil, he has accommodated himself to our usage, who are wont to say, “I have had a bad day,” thereby complaining not of the time itself, but of actions or circumstances. And so Paul in complaining of evil principles of action has used these customary forms of speech; and he shows that Christ hath both delivered us from our offences, and secured us for the future. The first he has declared in the words, “Who gave Himself for our sins;” and by adding, “that He might deliver us out of this present evil world,” he has pronounced our future safety. For neither of these did the Law avail, but grace was sufficient for both.
[“And not by our own merits. cf. τοῦ
καλέσαντος, “The salvation was
willed by God to whom Christ was obedient (
Since they were terrified by their notion that by deserting that old Law and adhering to the new, they should disobey God, who gave the Law, he corrects their error, and says, that this seemed good to the Father also: and not simply “the Father,” but “our Father,” which he does in order to affect them by showing that Christ has made His Father our Father.
This too is new and unusual, for we never find the word, “Amen” placed at the beginning of an Epistle, but a good way on; here, however he has it in his beginning, to show that what he had already said contained a sufficient charge against the Galatians, and that his argument was complete, for a manifest offence does not require an elaborate crimination. Having spoken of the Cross, and Resurrection, of redemption from sin and security for the future, of the purpose of the Father, and the will of the Son, of grace and peace and His whole gift, he concludes with an ascription of praise.
Another reason for it is the exceeding astonishment into which he was thrown by the magnitude of the gift, the superabundance of the grace, the consideration who we were, and what God had wrought, and that at once and in a single moment of time. Unable to express this in words, he breaks out into a doxology, sending up for the whole world an eulogium, not indeed worthy of the subject, but such as was possible to him. Hence too he proceeds to use more vehement language; as if greatly kindled by a sense of the Divine benefits, for having said, “To whom be the glory for ever and ever, Amen,” he commences with a more severe reproof.
[This
note of time helps to fix the date of the Epistle as being about 56 or
57 during Paul’s two years’ stay at Ephesus (
Like the Jews who persecuted
Christ, they imagined their observance of the Law was acceptable to the
Father, and he therefore shows that in doing this they displeased not
only Christ, but the Father also, for that they fell away thereby not
from Christ only, but from the Father also. As the old covenant was
given not by the Father only, but also by the Son, so the covenant of
grace proceeded from the Father as well as the Son, and Their every act
is common: “All things whatsoever the Father hath are
Mine.” (
“From Him that called you in the grace of Christ.”
And justly, for there is not
another. [The
Revised version brings out the difference of the words for
“another.” The ἕτερον, “a
different kind of” gospel, the second is ἄλλο, “another,”
simply. “To a different sort of gospel,—nay, it is not
another gospel. There cannot be two gospels. Only certain men are
troubling you and trying to pervert the gospel of Christ. But a
perverted gospel is no gospel at all.”—G.A.] Marcion
flourished about a.d. 120–130. His
doctrine was a compound of various preceding theologies, chiefly the
Gnostic. He received only a part of St. Luke’s Gospel. Tertull.
in Marc. iv. 2–4. He it was who on asking Polycarp
to “acknowledge” him, received for answer, “I
acknowledge thee as the first-born of Satan.”
That is to say, ye will not recognize another Gospel, so long as your mind is sane, so long as your vision remains healthy, and free from distorted and imaginary phantoms. For as the disordered eye mistakes the object presented to it, so does the mind when made turbid by the confusion of evil thoughts. Thus the madman confounds objects; but this insanity is more dangerous than a physical malady, for it works injury not in the regions of sense, but of the mind; it creates confusion not in the organ of bodily vision, but in the eye of the understanding.
“And would [θέλοντες: On this word Jerome aptly says, Volunt sed non valent. The troubling
of the Galatians, however, did actually take
place.—G.A.] [There
is an eloquent passage on this same subject of foolish and sinful
superstitions among Christians in Homily xii. on Ephesians, near the
end.—G.A.]
See the Apostle’s wisdom;
to obviate the objection that he was prompted by vainglory to applaud
his own doctrine, he includes himself also in his anathema; and as they
betook themselves to authority, that of James and John, he mentions
angels also saying, “Tell me not of James and John; if one of the
most exalted angels of heaven corrupt the Gospel, let him be
anathema.” The phrase “of heaven” is purposely added,
because priests are also called angels. “For the priest’s
lips should keep knowledge, and they should seek the law at his mouth:
for he is the messenger [angel] of the Lord of hosts.”
( [Though this view of Chrysostom, that the προειρήκαμεν
refers to what immediately precedes is held by many
others, it is not tenable for two reasons; 1. St. Paul would have used
the singular προειρηκα, as he does in λέγω, immediately
following. 2 The πρό in composition, and
the καί
ἄρτι, both, mark some
greater distinction of time than this would
allow.—G.A.]
[“I speak thus strongly, for my language shall not be
misconstrued. Will any one now say that careless of winning the favor
of God, I seek to ingratiate myself with men?”
Lightfoot.—G.A.]
Granting, says he, that I might
deceive you by these doctrines, could I deceive God, who knows my yet
unuttered thoughts, and to please whom is my unceasing endeavor? See
here the Apostolical spirit, the Evangelical loftiness! So too he
writes to the Corinthians, “For we are not again commending
ourselves unto you, but speak as giving you occasion of
glorying;” (
He thus expressed himself, as
much with a view of withstanding their opinions, as in self-defence;
for it becomes disciples to obey, not to judge, their master. But now,
says he, that the order is reversed, and ye sit as judges, know that I
am but little concerned to defend myself before you; all, I do for
God’s sake, and in order that I may answer to Him concerning my
doctrine. He who wishes to persuade men, is led to act tortuously and
insincerely, and to employ deceit and falsehood, in order to engage the
assent of his hearers. But he who addresses himself to God, and desires
to please Him, needs simplicity and purity of mind, for God cannot be
deceived. Whence it is plain that I have thus written to you not from
the love of rule, or to gain disciples, or to receive honor at your
hands. My endeavor has been to please God, not man. Were it otherwise,
I should still consort with the Jews, “χριστοῦ
δοῦλος should
not be taken in an historical sense, as Chrysostom. This would be
feeble and lacking in depth of thought. No, it is to be taken in its
ethical character.”—Meyer.—G.A.]
[The
reading γάρ
(Rev. Ver. W. H.) gives a reason for what is implied
in the sentence preceding, while δέ, an inferior reading, means
‘but,’ (now to enter more particularly on the subject of my
letter) “I make known to you.”—So
Meyer.—G.A.]
You observe how sedulously he
affirms that he was taught of Christ, who Himself, without human
intervention, condescended to reveal to him all knowledge. And if he
were asked for his proof that God Himself thus immediately revealed to
him these ineffable mysteries, he would instance his former manner of
life, arguing that his conversion would not have been so
[“He begins here the historical proof that he was
indebted for his gospel to the revelation he had
mentioned.”—Meyer. “My early
education was such that no human agency could have brought the change
(from Judaism to Christianity). It required a direct interposition from
God.”—Lightfoot.—G.A.]
Observe how he shrinks not from aggravating each point; not saying simply that he “persecuted” but “beyond measure,” and not only “persecuted” but “made havoc of it,” which signifies an attempt to extinguish, to pull down, to destroy, to annihilate, the Church.
To obviate the notion that his
persecution arose from passion, vain-glory, or enmity, he shows that he
was actuated by zeal, not indeed “according to knowledge,”
( [Chrysostom’s interpretation of this passage is hardly
sustained by the context. It is not a proof of his sincerity that he is
adducing; he is continuing and completing the statement that his former
manner of life was proof that he could not have received the Gospel
from man.—G.A.]
Here his object is to show, that
it was by some secret providence that he was left for a time to
himself. For if he was set apart from his mother’s womb to be an
Apostle and to be called to that ministry, yet was not actually called
till that juncture, which summons he instantly obeyed, it is evident
that God had some hidden reason for this delay. What this purpose was,
you are perhaps eager to learn from me, and primarily, why he was not
called with the twelve. But in order not to protract this discourse by
digressing from that which is more pressing, I must entreat your love
not to require all things from me, but to search for it by yourselves,
and to beg of God to reveal it to you. Moreover I partly discussed this
subject when I discoursed before you on the change of his name from
Saul to Paul; which, if you have forgotten, you will fully gather from
a perusal of that volume. [Vid. Hom. de Mut. Nom. t. iii. p.
98. Ed. Ben.—G.A.]
“And called me through His grace.”
God indeed says that He called
him on account of his excellent capacity, as He said to Ananias,
“for he is a chosen vessel unto Me, to bear my name before the
Gentiles, and kings,” (
“To reveal His Son [“In his pre-Christian blindness Paul had known
Christ κατὰ
σάρκα,
[“Εν
ἐμοί means ‘in my
mind,’ ‘in my consciousness.’
“That I might preach Him among the Gentiles.” For not only his faith, but his election to the Apostolic office proceeded from God. The object, says he, of His thus specially revealing Himself to me, was not only that I might myself behold Him, but that I might also manifest Him to others. And he says not merely, “others,” but, “that I might preach Him among the Gentiles,” thus touching beforehand on that great ground of his defence which lay in the respective characters of the disciples; for it was necessary to preach differently to the Jews and to the heathen.
“Immediately I conferred not with flesh and blood.”
Here he alludes to the Apostles,
naming them after their physical nature; however, that he may have
meant to include all mankind, I shall not deny. [“Flesh and blood,” is twice used elsewhere
(
These words weighed by
themselves seem to breath an arrogant spirit, and to be foreign to the
Apostolic temper. For to give one’s suffrage for one’s
self, and to admit no man to share one’s counsel, is a sign of
folly. It is said, “Seest thou a man wise in his own conceit?
there is more hope of a fool than of him;” ( [Paul
here simply means he did not go to Jerusalem before he began
preaching.—G.A.] Of
those who were sent with St. Paul from Antioch to Jerusalem, Barnabas
is the only one named in
Behold a fervent soul! he longed
to occupy regions not yet tilled, but lying in a wild state. Had he
remained with the Apostles, as he had nothing to learn, his preaching
would have been straitened, for it behooved them to spread the word
every where. Thus this blessed man, fervent in spirit, straightway
undertook to teach wild barbarians, [“This journey is to be looked upon not as having for its
object a quiet preparation, but as a first experiment of extraneous
ministry.”—Meyer. Farrar, Life and Work of Paul. Ch.
xi. takes the opposite view and says, “No one, I think, who reads
this passage attentively can deny that it gives the impression of an
intentional retirement from human intercourse.” So also Schaff,
who says it was a sort of substitute for the three years intercourse
with Jesus enjoyed by the other Apostles. Ap. Ch.
236.—G.A.]
But what great things did he not
probably achieve in this city? for he tells us that the governor under
Aretas the king set guards about the whole of it, hoping to entrap this
blessed man. Which is a proof of the strongest kind that he was
violently persecuted by the Jews. Here, however, he says nothing of
this, but mentioning his arrival and departure is silent concerning the
events which there occurred, nor would he have mentioned them in the
place I have referred to, (
[First
visit to Jerusalem,
What can be more lowly than such
a soul? After such successes, wanting nothing of Peter, not even his
assent, but being of equal dignity with him, (for at present I will say
no more,) he comes to him as his elder and superior. And the only
object of this journey was to visit Peter; thus he pays due respect to
the Apostles, and esteems himself not only not their better but not
their equal. Which is plain from this journey, for Paul was induced to
visit Peter by the same feeling from which many of our brethren sojourn
with holy men: or rather by a humbler feeling for they do so for their
own benefit, but this blessed man, not for his own instruction or
correction, but merely for the sake of
To take a journey on account of
him was a mark of respect; but to remain so many days, of friendship
and the most earnest affection. [And
yet it was not long enough to have allowed his receiving his doctrine
and Gospel from Peter. Besides he had already been preaching three
years.—G.A.]
“Thus this James is distinguished from the circle of the
twelve (
See what great friends he was
with Peter especially; on his account he left his home, and with him he
tarried. This I frequently repeat, and desire you to remember, that no
one, when he hears what this Apostle seems to have spoken against
Peter, may conceive a suspicion of him. He premises this, that when he
says, “I resisted Peter,” no one may suppose that these
words imply enmity and contention; for he honored and loved his person
more than all and took this journey for his sake only, not for any of
the others. “But other of the Apostles saw I none, save
James.” “I saw him merely, I did not learn from him,”
he means. But observe how honorably he mentions him, he says not
“James” merely, but adds this illustrious title, so free is
he from all envy. Had he only wished to point out whom he meant, he
might have shown this by another appellation, and called him the son of
Cleophas, as the Evangelist does. [Compare
Observe throughout the transparent humility of this holy soul; his earnestness in his own vindication is as great as if he had to render an account of his deeds, and was pleading for his life in a court of justice.
[Compare
After his interview with Peter, he resumes his preaching and the task which lay before him, avoiding Judæa, both because of his mission being to the Gentiles, and of his unwillingness to “build upon another man’s foundation.” Wherefore there was not even a chance meeting, as appears from what follows.
What modesty in thus again mentioning the facts of his persecuting and laying waste the Church, and in thus making infamous his former life, while he passes over the illustrious deeds he was about to achieve! He might have told, had he wished it, all his successes, but he mentions none of these and stepping with one word over a vast expanse, he says merely, “I came into the regions of Syria and Cilicia;” and, “they had heard, that he, which once persecuted us, now preacheth the faith of which he once made havoc.” The purpose of the words, “I was unknown to the Churches of Judæa,” is to show, that so far from preaching to them the necessity of circumcision, he was not known to them even by sight.
“Then after the space
of fourteen years, [“The Acts mention five such journeys after his conversion:
(1.)-
His first journey was owing to his desire to visit Peter, his second, he says, arose from a revelation of the Spirit.
What is this, O Paul! thou who
neither at the beginning nor after three years wouldest confer with the
Apostles, dost thou now confer with them, after fourteen years are
past, lest thou shouldest be running in vain? Better would it have been
to have done so at first, than after so many years; and why didst thou
run at all, if not satisfied that thou wert not running in vain? Who
would be so senseless as to preach for so many years, without being
sure that his preaching was true? And what enhances the difficulty is,
that he says he went up by revelation; this difficulty, however, will
afford a solution of the former one. Had he gone up of his own accord,
it would have been most unreasonable, nor is it possible that this
blessed soul should have fallen into such folly; for it is himself who
says, “I therefore so run, as not uncertainly; so fight I, as not
beating the air.” (
Wherefore he says that he went
up by revelation, [“In St. Luke’s narrative ( [That
is, that Barnabas and Titus as witnesses of the proceedings might
testify to the Judaizing teachers everywhere,
&c.—G.A.]
[Being
“a Greek:” Lightfoot says this is a “causal”
participial clause giving the “reason” why Titus was not
circumcised; because he was a Greek and not a Jew or part Jew as
Timothy was. Schaff makes it a “concessive” clause;
although he was a Greek, that is, a heathen. Farrar in Life
and Work of Paul (233–6) claims that Titus was
circumcised but not compelled to be. This however cannot be held in
view of the context and the position of the words in the
sentence.—G.A.]
What means, “being a Greek?” Of Greek extraction, and not circumcised; for not only did I so preach but Titus so acted, nor did the Apostles compel him to be circumcised. A plain proof this that the Apostles did not condemn Paul’s doctrine or his practice. Nay more, even the urgent representations of the adverse party, who were aware of these facts, did not oblige the Apostles to enjoin circumcision, as appears by his own words,—
Here arises a very important
question, Who were these false brethren? [“These were formerly Pharisees (
He points out their hostility by calling them spies; for the sole object of a spy is to obtain for himself facilities of devastation and destruction, by becoming acquainted with his adversary’s position. And this is what those did, who wished to bring the disciples back to their old servitude. Hence too appears how very contrary their purpose was to that of the Apostles; the latter made concessions that they might gradually extricate them from their servitude, but the former plotted to subject them to one more severe. Therefore they looked round and observed accurately and made themselves busybodies to find out who were uncircumcised; as Paul says, “they came in privily to spy out our liberty,” thus pointing out their machinations not only by the term “spies,” but by this expression of a furtive entrance and creeping in.
[“Had we consented to the suggestion to circumcise Titus, we
should thereby have yielded to the false brethren standing in the
background, who declared the circumcision of Gentile Christians to be
necessary (
Observe the force and emphasis
of the phrase; he says not, “by argument,” but, “by
subjection,” for their object was not to teach good doctrine, but
to subjugate and enslave them.
[“In order that by our conduct the principle of Christian
freedom should not be shaken and ye should not be induced to deviate
from the truth of the Gospel by mixing it up with
Mosaism.”—Meyer.—G.A.]
That we may confirm, says he, by
our deeds what we have already declared by words,—namely, that
the “old things are passed away, behold they are become
new;” and that “if any man is in Christ he is a new
creature;” (
[Lightfoot says, “The expression is depreciatory here, not
indeed of the twelve themselves but of the extravagant and exclusive
claims set up for them by the Judaizers.” So also Dr. Schaff.
“The addition of τι
εἷναι and
ὅποιοιbetrays a
certain irritation in reference to the opponents who would not concede
Paul an estimation given to the original
Apostles.”—Meyer.—G.A.]
Here he not only does not defend
the Apostles, but even presses hard upon those holy men, for the
benefit of the weak. His meaning is this: although they permit
circumcision, they shall render an account to God, for God will not
accept their persons, because they are great and in station. But he
does not speak so plainly, but with caution. He says not, if they
vitiate their doctrine, and swerve from the appointed rule of their
preaching, they shall be judged with the utmost rigor, and suffer
punishment; but he alludes to them more reverently, in the words,
“of those who were reputed to be somewhat, whatsoever they
were.” He says not, “whatsoever they
‘are,’” but “were,” showing that they too
had thenceforth [“It is entirely in opposition to the context that
Chrysostom, Theophylact and Jerome refer this to the earlier teaching
of the Apostles, making Paul say that whether at an earlier date they
had been Judaizers or not was to him a matter of
indifference.”— Meyer.—G.A.]
That is to say, when told of my proceedings, they added nothing, they corrected nothing, and though aware that the object of my journey was to communicate with them, that I had come by revelation of the Spirit, and that I had Titus with me who was uncircumcised, they neither circumcised him, nor imparted to me any additional knowledge.
[They did
virtually abolish circumcision by the decree of the council at
Jerusalem as is shown in the account in (
[“This passage cannot be worse misunderstood than it has
been by Baur according to whom there was a special Gospel of the
uncircumcision and a special gospel of the circumcision, one
maintaining the necessity of circumcision, the other allowing it to
drop.”—Meyer.—G.A.]
The Circumcision and Uncircumcision; meaning, not the things themselves, but the nations known by these distinctions; wherefore he adds,
He calls the Gentiles the Uncircumcision and the Jews the Circumcision, and declares his own rank to be equal to that of the Apostles; and, by comparing himself with their Leader not with the others, he shows that the dignity of each was the same. After he had established the proof of their unanimity, he takes courage, and proceeds confidently in his argument, not stopping at the Apostles, but advances to Christ Himself, and to the grace which He had conferred upon him, and calls the Apostles as his witnesses, saying,
[“If there had been a real conflict in doctrine, the
Apostles would not have given Paul their hand, and Paul would have
refused them his.”—G.A.]
He says not when they “heard,” but when they “perceived,” that is, were assured by the facts themselves, “they gave to me and Barnabas the right hands of fellowship.” Observe how he gradually proves that his doctrine was ratified both by Christ and by the Apostles. For grace would neither have been implanted, nor been operative in him, had not his preaching been approved by Christ. Where it was for the purpose of comparison with himself, he mentioned Peter alone; here, when he calls them as witnesses, he names the three together, “Cephas, James, John,” and with an encomium, “who were reputed to be pillars.” Here again the expression “who were reputed” does not impugn the reality of the fact, but adopts the estimate of others, and implies that these great and distinguished men, whose fame was universal, bare witness that his preaching was ratified by Christ, that they were practically informed and convinced by experience concerning it. “Therefore they gave the right hands of fellowship” to me, and not to me only, but also to Barnabas, “that we should go unto the Gentiles, and they unto the Circumcision.” Here indeed is exceeding prudence as well as an incontrovertible proof of their concord. For it shows that his and their doctrine was interchangeable, and that both approved the same thing, that they should so preach to the Jews, and he to the Gentiles. Wherefore he adds,
[“There was no difference of doctrine or gospel, but only a
division of territory, and how little Paul considered his apostolic
call to the ‘Gentiles’ as excluding the conversion
of the Jews from his operations may be seen from such passages
as
Observe that here also he means
by “the Circumcision,” not the rite, but the Jews; whenever
he speaks of the rite, and wishes to contrast it, he adds the word
“uncircumcision;” as when he says, “For circumcision
indeed profiteth, if thou be a doer of the law; but if thou be a
transgressor of the law, thy circumcision is become
uncircumcision.” (
This is his meaning: In our
preaching we divided the world between us, I took the Gentiles and they
the Jews, according to the Divine decree; but to the sustenance of the
poor among the Jews I also contributed my share, which, had there been
any dissension between us, they would not have accepted. Next, who were
these poor persons? Many of the believing Jews in Palestine had been
deprived of all their goods, and scattered over the world, as he
mentions in the Epistle to the Hebrews [
Having by these means declared the unanimity and harmony between the Apostles and himself, he is obliged to proceed to mention his debate with Peter at Antioch.
Many, on a superficial reading
of this part of the Epistle, suppose that Paul accused Peter of
hypocrisy. But this is not so, indeed it is not, far from it; [ἀλλ᾽ οῦκ
ἔστι ταῦτα,
οὐκ ἔοτιν
ἄπαγε.—G.A.]
The Apostles, as I said before,
permitted cir S.
Jerome adopts the interpretation given in the text, viz. that S.
Peter’s dissimulation was no sin, but intended as an opportunity
for S. Paul to declare the freedom of the Gentiles from the Jewish Law.
On the other hand, S. Austin considers that he acted through wrong
motives, and sinned in dissembling. In this opinion he is supported by
Tertullian, S. Cyprian, S. Cyril, of Alexandria, S. Gregory and
Ambrosiaster. (Hieron. in loc, et
alibi. August. de Bapt. contr.
Donatist. ii. 2. de Mendacio 8. Tertull. de
Præscript. 23. in Marc. iv. 3. v. 3. Cyprian, Ep. ad
Quint. 71. Cyril. Alex. in Julian. ix. fin. Gregor. in
Ezech. ii. Hom. 6, 9. Ambrosiast. in loc.) S. Austin is influenced in
his judgment of the transaction by an anxiety lest disingenuousness and
duplicity should receive countenance from the apparent example of an
Apostle; S. Chrysostom and S. Jerome by affectionate reverence for the
memory of so great a benefactor and so exalted a saint. Vid. Justinian, in
loco. [In earlier life
Chrysostom had himself practiced such a “scheme,” as that
which he here attributes to Paul. In order to induce his friend Basil
to be consecrated as a bishop he made on him the (false) impression
that he himself had already been consecrated.] Neander (Life of
Chrysostom p. 22.) says: “In the first book of his work on
the Priesthood Chrysostom defends the principle that a falsehood is
permitted for a good object. An invention which has for its sole object
the advantage of another is rather an οἰκονομία
(the word he uses in expounding our passage.) This lax
view respecting truth was not peculiar to Chrysostom but was consonant
with the prevailing spirit of the Eastern Church. There were a few
exceptions however to this view, among whom were John of Lycopolis in
Egypt, and Basil of Cæsarea who says του κυρίον
διαφορὰν
ψεύδους
οὐδεμαίν
εκφήναντος. Schaff says (Prolegomena p. 8): “Origen,
Jerome and Chrysostom explain the offense of this collision away by
turning it into a theatrical and hypocritical farce, shrewdly arranged
by the Apostle for a purpose. In this respect the modern standard of
ethics is far superior to that of the Fathers and more fully accords
with the spirit of the New Testament.” [We may add that
Chrysostom’s view gains nothing; for to save one Apostle from the
charge of unpremeditated hypocrisy, he makes both guilty of
premeditated hypocrisy.—G.A.]
His words are, “When
Cephas came to Antioch, I resisted him to the face, because he stood
condemned;” that is, not by me but by others; had he himself
condemned him, he would not have shrunk from saying so. And the words,
“I resisted him to the face,” imply a scheme for had their
discussion been real, they would not have rebuked each other in the
presence of the disciples, for it would have been a great
stumblingblock to them. But now this apparent contest was much to their
advantage; as Paul had yielded to the Apostles at Jerusalem, so in turn
they yield to him at Antioch. The cause of censure is this, “For
before that certain came from James,” who was the teacher at
Jerusalem, “he did eat with the Gentiles, but when they came he
drew back and separated himself, fearing them that were of the
Circumcision:” his cause of fear was not his own danger, (for if
he feared not in the beginning, much less would he do so then,) but
their defection. As Paul himself says to the Galatians, “I am
afraid of you, lest by any means I have bestowed labor upon you in
vain:” (
Be not surprised at his giving this proceeding the name of dissimulation, for he is unwilling, as I said before, to disclose the true state of the case, in order to the correction of his disciples. On account of their vehement attachment to the Law, he calls the present proceeding “dissimulation,” and severely rebukes it, in order effectually to eradicate their prejudice. And Peter too, hearing this joins in the feint, as if he had erred, that they might be corrected by means of the rebuke administered to him. Had Paul reproved these Jews, they would have spurned at it with indignation, for they held him in slight esteem; but now, when they saw their Teacher silent under rebuke, they were unable to despise or resist Paul’s sentence.
Neither let this phrase disturb you, for in using it he does not condemn Peter, but so expresses himself for the benefit of those who were to be reformed by the reproof of Peter.
Observe his mode of correcting
the others;
[For
the bearing of this passage upon the Tübingen theory of Baur,
“the most important of recent theological controversies”
see Lightfoot’s Commentary on Galatians, Excursus on St. Paul
and the Three, pp. 191 ff., and Fisher’s Supernatural
Origin of Christianity, pp. 205-ff.—G.A.]
But it was the Jews and not the
Gentiles who were carried away together with Peter; why then does Paul
impute what was not done, instead of directing his remarks, not against
the Gentiles, but against the dissembling Jews? And why does he accuse
Peter alone, when the rest also dissembled together with him? Let us
consider the terms of his charge; “If thou, being a Jew, livest
as do the Gentiles, and not as do the Jews, how compellest thou the
Gentiles to live as do the Jews?” for in fact Peter alone had
withdrawn himself. His object then is to remove suspicion from his
rebuke; had he blamed Peter for observing the Law, the Jews would have
censured him for his boldness towards their Teacher. But now arraigning
him in behalf of his own peculiar disciples, I mean the Gentiles, he
facilitates thereby the reception of what he has to say which he also
does by abstaining from reproof of the others, and addressing it all to
the Apostle. “If thou,” he says, “being a Jew, livest
as do the Gentiles, and not as do the Jews;” which almost amounts
to an explicit exhortation to imitate their Teacher, who, himself a
Jew, lived after the manner of the Gentiles. This however he says not,
for they could not have received such advice, but under color of
reproving him in behalf of the Gentiles, he discloses Peter’s
real sentiments. On the other hand, if he had said, Wherefore do you
compel these Jews to Judaize? his language would have been too severe.
But now he effects their correction by appearing to espouse the part,
not of the Jewish, but of the Gentile, disciples; for rebukes, which
are moderately severe, secure the readiest reception. And none of the
Gentiles could object to Paul that he took up the defense of the Jews.
The whole difficulty was removed by Peter’s submitting in silence
to the imputation of dissimulation, in order that he might deliver the
Jews from its reality. At first Paul directs his argument to the
character which Peter wore, “If thou, being a Jew:” but he
generalizes as he goes on, and includes himself in the phrase, [For
the bearing of this passage upon the Tübingen theory of Baur,
“the most important of recent theological controversies”
see Lightfoot’s Commentary on Galatians, Excursus on St. Paul
and the Three, pp. 191 ff., and Fisher’s Supernatural
Origin of Christianity, pp. 205-ff.—G.A.]
[Schaff
says: “The following verses to the end of the chapter are a
summary report or dramatic sketch of Paul’s address to
Peter.” So also Meyer who gives four good reasons for this view.
So also Schmoller (in Lange) and Ellicott. Others think that
These words are hortatory, but
are couched in the form of a reproof, on account of those Jews. So
elsewhere, under cover of one meaning he conveys another; as where he
says in his Epistle to the Romans, “But now I go unto Jerusalem,
ministering unto the saints.” (
Observe how he represses the high thoughts of the Jews; preparing for one thing by means of another, and his language is authoritative. “We being Jews by nature, and not sinners of the Gentiles.” The phrase, “Jews by nature,” implies that we, who are not proselytes, but educated from early youth in the Law, have relinquished our habitual mode of life, and be taken ourselves to the faith which is in Christ.
Observe here too how cautiously he expresses himself; he does not say that they had abandoned the Law as evil, but as weak. If the law cannot confer righteousness, it follows that circumcision is superfluous; and so far he now proves; but he proceeds to show that it is not only superfluous but dangerous. It deserves especial notice, how at the outset he says that a man is not justified by the works of the Law; but as he proceeds he speaks more strongly;
If faith in Him, says he, avail
not for our justification, but it be necessary again to embrace the
Law, and if, having forsaken the Law for Christ’s sake, we are
not justified but condemned for such abandonment,—then shall we
find Him, for whose sake we forsook the Law and went over to faith the
author of our condemnation. [“Thus to be justified in Christ, it was necessary to sink
to the level of Gentiles to become ‘sinners’ in fact. But
are we not thus making Christ a minster of sin? Away with the profane
thought! No, the guilt is not in abandoning the Law, but in seeking it
again when abandoned. Thus alone we convict ourselves of transgression.
On the other hand in abandoning the Law we did but follow the
promptings of the Law.” Lightfoot.—G.A.] [The
Epistle to the Galatians was written in the year a.d. 56 or 57 and the destruction of Jerusalem occurred in
a.d. 70.—G.A.]
[“I myself (Paul now politely chooses the first person but
means Peter) stand convicted of transgression if I build again (as thou
dost now at Antioch) the very law of Moses which I pulled down (as thou
didst at Cæsarea by divine command and at first at Antioch) and
thus condemn my own former conduct.”—Schaff in Pop.
Com.—G.A.]
Observe the Apostle’s discernment; his opponents endeavored to show, that he who kept not the Law was a transgressor, but he retorts the argument upon them, and shows that he who did keep the Law was a transgressor, not merely of faith, but of the Law itself. “I build up again the things which I destroyed,” that is, the Law; he means as follows: the Law has confessedly ceased, and we have abandoned it, and betaken ourselves to the salvation which comes of faith. But if we make a point of setting it up again, we become by that very act transgressors, striving to keep what God has annulled. Next he shows how it has been annulled.
[᾽εγὡ γὰρ—In my case the process has been this, using his own
experience.—G.A.]
This may be viewed in two ways;
it is either the law of grace which he speaks of, for he is wont to
call this a law, as in the words, “For the law of the Spirit of
life made me free:” ( [“This second interpretation of Chrysostom is undoubtedly
the correct one (though he errs in elucidating the relation of
διὰ;
by referring to
[“That I might live unto God” is not to be joined to
“I have been crucified with Christ” as Chrysostom, for it
belongs to the completeness of the thought introduced by γαρ ver.
19.—Meyer.—G.A.]
Having said, “I am
dead,” lest it should be objected, how then dost thou live? he
adds the cause of his living, and shows that when alive the Law slew
him, but that when dead Christ through death restored him to life. He
shows the wonder to be twofold; that by Christ both the dead was
begotten into life, and that by means of death. He here means the
immortal life, for this is the meaning of the words, “That I
might live unto God I am crucified with Christ.” [“That I might live unto God” is not to be joined to
“I have been crucified with Christ” as Chrysostom, for it
belongs to the completeness of the thought introduced by γαρ ver.
19.—Meyer.—G.A.]
[This
is the rendering of the Rev. Ver. though the American Committee has,
“And it is no longer I that live;” and correctly so. For as
Dr. Schaff says, The reading of the Rev. Ver. (and the Author. Ver.
too) conveys a beautiful and true idea, but it is grammatically
incorrect, since the original has no “nevertheless” and no
“yet.” Pop. Com. on Gal. and Companion to the
Greek Testament, p. 453.—G.A.]
In these words, “I am
crucified with Christ,” he alludes to Baptism [Chrysostom held baptismal regeneration.—G.A.] [Chrysostom held baptismal regeneration.—G.A.]
The foregoing, says he, relates
to our spiritual life, but this life of sense too, if considered, will
be found owing to my faith in Christ. For as regards the former
Dispensation and Law, I had incurred the severest punishment, and had
long ago perished, “for all have sinned, and come short of the
glory of God.” (
How is this, O Paul! why dost
thou appropriate a general benefit, and make thine own what was done
for the whole world’s sake? for [“Chrysostom teaches that God foreordained all men to
holiness and salvation and that Christ died for all and is both willing
and able to save all, but not against their will.”—Schaff,
Proleg. p. 20.—G.A.]
[“Negative side of the life which Paul (from
Let those, who even now Judaize and adhere to the Law, listen to this, for it applies to them.
What can be more heinous than
this sin? [“This blasphemous inference gives the finishing stroke to
the false Judaizing gospel. “This collision
between Peter and Paul furnished material to the Ebionites for an
attack upon Paul, to the Gnostics for an attack upon the Jewish
apostles and to Porphyry for an attack upon Christianity itself [as
well as to Baur and the Tübingen school for an attack in modern
times from a different standpoint]. But Christianity has surveyed all
these attacks and gains new strength from every
conflict.”—Schaff.—G.A.]
“O foolish
Galatians [“Paul addresses himself again directly to the Galatians
with an expression of indignant surprise at their relapse into Judaism
and passes from the historical to the doctrinal part of the Epistle,
from the apology of his apostolic authority to the defense of his
apostolic teaching.”—Schaff in Pop.
Com.—G.A.]
Here he
passes to another subject; in the former chapters he had shown himself
not to be an Apostle of men, nor by men, nor in want of Apostolic
instruction. Now, having established his authority as a teacher, he
proceeds to discourse more confidently, and draws a comparison between
faith and the Law. At the outset he said, “I marvel that ye are
so quickly removing;” ( [The
word εἰκῆ, ‘without
a cause,’ occurs in the textus receptus on inferior
authority in connection with the words ‘whosoever shall be angry
with his brother’ (without a cause), but no where with the words,
‘whosoever shall say, Thou fool,’ as Chrys. here connects
them.—G.A.] [“The word means ‘to bewitch by words, to
enchant,’ and is not to be explained with Chrysostom, ‘who
has envied you?’ that is, your previous happy
condition?”—Meyer.—G.A.]
And when you hear of jealousy in this place, and in the Gospel, of an evil eye, which means the same, you must not suppose that the glance of the eye has any natural power to injure those who look upon it. For the eye, that is, the organ itself, cannot be evil; but Christ in that place means jealousy by the term. To behold, simply, is the function of the eye, but to behold in an evil manner belongs to a mind depraved within. As through this sense the knowledge of visible objects enters the soul, and as jealousy is for the most part generated by wealth, and wealth and sovereignty and pomp are perceived by the eye, therefore he calls the eye evil; not as beholding merely, but as beholding enviously from some moral depravity. Therefore by the words, “Who hath looked enviously on you,” he implies that the persons in question acted, not from concern, not to supply defects, but to mutilate what existed. For envy, far from supplying what is wanting, subtracts from what is complete, and vitiates the whole. And he speaks thus, not as if envy had any power of itself, but meaning, that the teachers of these doctrines did so from envious motives.
Yet was He not crucified in
Galatia, but at Jerusalem. His reason for saying, “among
you,” [Εν
ὑμῖν is spurious, being
omitted by Aleph. A. B. C. versions, Fathers, and Rev. Ver. as well as
by W. and H.—G.A.] [“This signifies the life-like pictorial vivacity and
effectiveness of Paul’s preaching of Christ and Him crucified.
The Greek verb is used of placarding public notices and
proclamations.”—Schaff.—G.A.]
As ye do not attend, says he, to
long discourses, nor are willing to contemplate the magnitude of this
Economy, I am desirous, (seeing your extreme ignorance,) to convince
you by concise arguments and a summary method of proof. Before, he had
convinced them by what he said to Peter; now, he encounters them
entirely with arguments, drawn not from what had occurred elsewhere,
but from what had happened among themselves. [“See how effectually he treats the topic from (their own)
experience.”—Luther, quoted by Meyer. G.A.]
Here again he seasonably
interposes a rebuke; time, he says, should have brought improvement;
but, so far from advancing, ye have even retrograded. Those who start
from small beginnings make progress to higher things; ye, who began
with the high, have relapsed to the low. Even had your outset been
carnal, your advance should have been spiritual, but now, after
starting from things spiritual, ye have ended your journey in that
which is carnal; for to work miracles is spiritual, but to be
circumcised is carnal. And after miracles ye have passed to
circumcision, after having apprehended the truth ye have fallen back to
types, after gazing on the sun ye seek a candle, after having strong
meat ye run for milk. He says, “made perfect,” [This
distinction between τελέω and
ἐπιτελέω was not in the mind of the Apostle. The contrast with ἐναρξάμενοι, ‘having begun,’ shows that ἐπ
τελεῖσθε simply means ‘are ye made perfect,’ “the
compound involving the idea of bringing to a ‘complete and
perfect’ end.” (Ellicott.) There may be a slight tinge of
irony in the compound word.—G.A.]
[“As we know nothing of persecutions endured by Galatians,
it seems preferable to take the word in a neutral sense embracing all
spiritual experiences (blessings and benefits as well) of the
Galatians. (Comp.
This remark is far more piercing
than the former, for the remembrance of their miracles would not be so
powerful as the exhibition of their contests and endurance of
sufferings for Christ’s sake. All that you have endured, says he,
these men would strip you of, and would rob you of your crown. Then,
lest he should dismay and unnerve, he proceeds not to a formal
judgment, but subjoins, “if it be indeed in vain;” if you
have but a mind to shake off drowsiness and recover yourselves, he
says, it is not in vain. Where then be those who would cut off
repentance The
Novatians, who said the revealed covenant of grace did not provide for
the case of the lapsed.
Have ye been vouchsafed, he
says, so great a gift, and achieved such wonders, because ye observed
the Law, or because ye adhered to Faith? plainly on account of Faith.
Seeing that they played this argument to and fro, that apart from the
Law, Faith had no force, he proves the contrary, viz., that if the
Commandments be added, Faith no longer avails; for Faith then has
efficacy when things from the Law are not added to it. “Ye who
would be justified by the Law, ye are fallen away from grace:”
(
And here, as the Law was the subject of discussion, he moots another special point of controversy, and very opportunely and with much cogency introduces a notice of Abraham.
Even the miracles done by
themselves, he says, declare the power of Faith, but I shall attempt if
you will suffer me to draw my proofs from ancient narratives also.
Then, as they made great account of the Patriarch, he brings his
example forward, and shows that he too was justified by Faith. [“The answer, obvious of itself, to the preceding question
is ἐξ ἀκοῆς
πίστεως,
‘from the hearing of faith,’ and to this Paul subjoins that
great religious-historic argument for the righteousness of faith which
is presented in the justification of the progenitor of the theocratic
people.”—Meyer.—G.A.]
Which he proves by ancient testimony thus:
[“The Scripture personified. The only case in N.T. where the
personification of Scripture goes beyond λέγει or
εἶπεν,” etc.—Lightfoot.—G.A.]
If then those were Abraham’s sons, not, who were related to him by blood, but who follow his faith, for this is the meaning of the words, “In thee all the nations,” it is plain that the heathen are brought into kindred with him.
Hereby too is proved another important point. It perplexed them that the Law was the older, and Faith afterwards. Now he removes this notion by showing that Faith was anterior to the Law; as is evident from Abraham’s case, who was justified before the giving of the Law. He shows too that late events fell out according to prophecy; “The Scripture,” says he, “foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand unto Abraham.” Attend to this point. He Himself who gave the Law, had decreed, before He gave it, that the heathen should be justified by Faith. And he says not “revealed,” but, “preached the Gospel,” to signify that the patriarch was in joy at this method of justification, and in great desire for its accomplishment.
Further, they were possessed
with another apprehension; it was written, “Cursed is every one
that continueth not in all things that are written in the book of the
Law, to do them.” (
[“After having pointed out from Scripture
Then, that they might not turn round, and object that, true it was Abraham was justified by Faith, for the Law was not then given, but what instance would be found of Faith justifying after the delivery of the Law? he addresses himself to this, and proves more than they required: namely, not only that Faith was justifying, but that the Law brought its adherents under a curse. To be sure of this, listen to the very words of the Apostle.
[“Having shown by positive proof that justification is of
faith, he adds the negative argument derived from the impossibility of
maintaining its opposite, namely, justification by Law. This negative
argument is twofold: First, it is impossible
to fulfill the requirements of the law and nonfulfillment lays us under
a curse (
This is what he lays down, before proving it; and what is the proof? it is from the Law itself:—
For all have sinned, and are
under the curse. However he does not say this yet, lest he should seem
to lay it down of himself, but here again establishes his point by a
text which concisely states both points; that no man has fulfilled the
Law, (wherefore they are under the curse,) and, that Faith justifies.
What then is the text? It is in the book of the prophet Habakkuk,
“The just shall live by faith,” (
For the Law requires not only
Faith but works also, but grace saves and justifies by Faith.
(
[“A parenthetic justification from
In reality, the people were
subject to another curse, which says, “Cursed is every one that
continueth not in the things that are written in the book of the
Law.” (
How on the Gentiles? It is said,
“In thy seed shall all the nations of the earth be
blessed:” ( [“After a wondrous chain of arguments * * the apostle comes
back to the subject of
“To speak after the manner
of men” means to use human examples. [“Paul now assumes a milder tone and reasons from the common
dealings of men.”—Schaff.—G.A.]
[“A difficulty arises here from the stress which Paul lays
on the singular of the word ‘seed,’ which is a collective
noun in Heb. and Greek, and includes the whole posterity. But it is not
a question of grammar but of spiritual meaning. The Promise refers to
Christ par excellence, and to all those and only those who are
truly members of His body, united to Him by a living faith. If all the
single descendants of Abraham were meant, the children of Hagar and
Keturah and subsequently of Esau and his descendants, would have to be
included.”—Schaff.—G.A.] [“Not as a single individual but as Head of the church which
is His body,
Thus God made a covenant with Abraham, promising that in his seed the blessing should come upon the heathen; and this blessing the Law cannot turn aside. As this example was not in all respects appropriate to the matter in hand, he introduces it thus, “I speak after the manner of men,” that nothing might be deduced from it derogatory to the majesty of God. But let us go to the bottom of this illustration. It was promised Abraham that by his seed the heathen should be blessed; and his seed according to the flesh is Christ; four hundred and thirty years after came the Law; now, if the Law bestows the blessings even life and righteousness, that promise is annulled. And so while no one annuls a man’s covenant, the covenant of God after four hundred and thirty years is annulled; for if not that covenant but another instead of it bestows what is promised, then is it set aside, which is most unreasonable.
This remark again is not
superfluous; observe too how he glances round at every thing, as if he
had an hundred eyes. Having exalted Faith, and proved its elder claims,
that the Law may not be considered superfluous, he sets right this side
of the doctrine also, and proves that the Law was not given without a
view, but altogether profitably. “Because of
transgressions;” that is to say, that the Jews might not be let
live carelessly, and plunge into the depth of wickedness, [“This interpretation of Chrysostom must be rejected on
lexical grounds. The law was in order to bring sin to light and make it
appear in its true character and thus by a knowledge of the disease
prepare its cure.”—Ellicott and
Schaff.—G.A.]
This is said of Christ; if then it was given until His advent, why do you protract it beyond its natural period?
He either calls the priests
Angels, or he declares that the Angels themselves ministered to the
delivery of the Law. By Mediator here he means Christ, [“We may reasonably wonder,” says Ellicott, “how
the early expositors (Basil and Theodoret excepted) could have so
generally coincided in the perplexing view of Origen that the Mediator
here mentioned was Christ. On the contrary it is plain that it was
Moses,
[“This verse is counted the most difficult passage in the
New Testament, and has given rise to about 300
interpretations.” That of Lightfoot seems
to satisfy the context, and is thus forcibly put by him: “The law
is of the nature of a contract between two parties. God on the one hand
and the Jewish people on the other. It is valid only so long as both
parties fulfil the terms of contract. It is therefore contingent and
not absolute. Unlike the law the promise is absolute and unconditional.
It depends on the sole decree of God. There are not two contracting
parties. There is nothing of the nature of a stipulation. The giver is
everything and the recipient nothing.”—Com. in loco.—G.A.]
What can the heretics The
heretics refered to are the Anomœans, who held Arianism in its
most developed form, against whom S. Chrysostom has written Homilies.
For the particular objection answered in the text, vid. also Basil, in Eunom, iv. p. 294. Athan. Or
in Arian, iii. 9. Greg. Naz. Orat. 36, p. 586.
For if the blessing is given in the seed of Abraham, but the Law brings in the curse, it must be contrary to the promises. This objection he meets, first, by a protest, in the words,
And next he brings his proof;
His meaning is as follows; If we had our hope of life in the Law, and our salvation depended on it, the objection might be valid. But if it save you, by means of Faith, though it brings you under the curse, you suffer nothing from it, gain no harm, in that Faith comes and sets all right. Had the promise been by the Law, you had reasonably feared lest, separating from the Law, you should separate from righteousness, but if it was given in order to shut up all, that is, to convince all and expose their individual sins, far from excluding you from the promises, it now aids you in obtaining them. This is shown by the words,
[“The Law then though differing widely from the promise is
not antagonistic to it, does not interfere with it. On the contrary, we
might imagine such a law as would justify and give life. This was not
the effect of the law of Moses, however; on the contrary (ἀλλὰ) the Scripture (that,
namely, about the curse,
As the Jews were not even
conscious of their own sins, and in consequence did not even desire
remission; the Law was given to probe their wounds, that they might
long for a physician. And the word “shut up” means
“convinced” and conviction held them in fear. You see then
it is not only not against, but was given for the promises. Had it
arrogated to itself the work and the authority, the objection would
stand; but if its drift is something else, and it acted for that, how
is it against the promises of God? Had the Law not been given, all
would have been wrecked upon wickedness, and there would have been no
Jews to listen to Christ; but now being given, it has effected two
things; it has schooled its followers in a certain degree of virtue,
and has pressed on them the knowledge of their own sins. And this
especially made them more zealous to seek the Son, for those who
disbelieved, disbelieved from having no sense of their own sins, as
Paul shows; “For being ignorant of God’s righteousness, and
seeking to establish their own righteousness, they did not subject
themselves to the righteousness of God.” (
Here he clearly puts forward what I have stated: for the expressions “we were kept” and “shut up,” signify nothing else than the security given by the commandments of the Law; which like a fortress fenced them round with fear and a life conformable to itself, and so preserved them unto Faith.
Now the Tutor is not opposed to the Preceptor, but cooperates with him, ridding the youth from all vice, and having all leisure to fit him for receiving instructions from his Preceptor. But when the youth’s habits are formed, then the Tutor leaves him, as Paul says.
[“The pædagogus or tutor, frequently a superior slave,
was entrusted with the moral supervision of the child. Thus his office
was quite distinct from that of the διδάσκαλος; so the word “Schoolmaster” conveys a wrong
idea. As well in his inferior rank as in his recognized duty of
enforcing discipline, this person was a fit emblem of the Mosaic law.
There is a very complete illustration of the use which Paul makes of
the metaphor in Plato (Lysis, p, 208
C).”—Lightfoot.—G.A.]
The Law then, as it was our
tutor, and we were kept shut up under it, is not the adversary but the
fellow-worker of grace; but if when grace is come, it continues to hold
us down, it becomes an adversary; for if it confines those who ought to
go forward to grace, then it is the destruction of our salvation. If a
candle which gave light by night, kept us, when it became day, from the
sun, it would not only not benefit, it would injure us; and so doth the
Law, if it stands between us and greater benefits. Those then are the
greatest traducers of the Law, who still keep it, just as the tutor
makes a youth ridiculous, by retaining him with himself, when time
calls for his departure. Hence Paul says, “But after faith is
come, we are no longer under a tutor.” We are then no longer
under a tutor, “for ye are all sons of God.” Wonderful! see
how mighty is the power of Faith, and how he unfolds as he proceeds!
Before, he showed that it made them sons of the Patriarch, “Know
therefore,” says he, “that they which be of faith, the same
are sons of Abraham;” now he proves that they are sons of God
also, “For ye are all,” says he, “sons of God through
faith, which is in Christ Jesus;” by Faith, not by the Law. Then,
when he has said this
Why does he not say, “For as many of you as have been baptized into Christ, have been born of God?” for this was what directly went to prove that they were sons;—because he states it in a much more awful point of view; If Christ be the Son of God, and thou hast put on Him, thou who hast the Son within thee, and art fashioned after His pattern, hast been brought into one kindred and nature with Him.
See what an insatiable soul! for having said, “We are all made children of God through Faith,” he does not stop there, but tries to find something more exact, which may serve to convey a still closer oneness with Christ. Having said, “ye have put on Christ,” even this does not suffice Him, but by way of penetrating more deeply into this union, he comments on it thus: “Ye are all One in Christ Jesus,” that is, ye have all one form and one mould, even Christ’s. What can be more awful than these words! He that was a Greek, or Jew, or bond-man yesterday, carries about with him the form, not of an Angel or Archangel, but of the Lord of all, yea displays in his own person the Christ.
Here, you observe, he proves
what he had before stated concerning the seed of Abraham,—that to
him and to his seed the promises were given. [So
Schaff: “
“But I say, that so long as the heir is a child, he differeth nothing from a bond-servant, though he is lord of all; but is under guardians and stewards, until the term appointed of the father. So we also when we were children, were held in bondage under the rudiments of the world.”
The word “child” in this place denotes not age but
understanding; [“This reference of νήπιος to
mental immaturity is quite in opposition to the
context.”—Meyer. “The heir in his nonage represents
the Jewish people and the state of the world before
Christ.”—Schaff. So Meyer: “The κληρονόμος
νήπιος represents the Christians as a body regarded in their earlier
pre-Christian condition.”—G.A.] [This
interpretation is rejected by Schaff, Meyer, Ellicott, Lightfoot
et al. Schaff says:
“‘Elements’ here represents the religion before
Christ as an elementary religion full of external rites and ceremonies.
* * Comp.
Here he states two objects and
effects of the Incarnation, deliverance from evil and supply of good,
things which none could compass but Christ. They are these; deliverance
from the curse of the Law, and promotion to sonship. Fitly does he say,
that we might “receive,” “[be paid,]” implying
that it was due; [“The proposition here (ἀπό) simply means to receive from or at the hands of
anyone.”—Meyer.—But Lightfoot holds that ἁπο λάβωμεν
cannot be the same as λάβωμεν, the simple verb.—G.A.]
Had not we been first made sons,
we could not have called Him Father. If then grace hath made us freemen
instead of slaves, men
[“It is clear from the context that here the apostle is not
speaking of the Jewish race alone but of the heathen world also before
Christ. He distinctly refers to their previous idolatrous worship
(
Here turning to the Gentile believers he says that it is an idolatry, this rigid observance of days, and now incurs a severe punishment. To enforce this, and inspire them with a deeper anxiety, he calls the elements “not by nature Gods.” And his meaning is,—Then indeed, as being benighted and bewildered, ye lay grovelling upon the earth, but now that ye have known God or rather are known of Him, how great and bitter will be the chastisement ye draw upon you, if, after such a treatment, ye relapse into the same disease. It was not by your own pains that ye found out God, but while ye continued in error, He drew you to Himself. He says “weak and beggarly rudiments,” in that they avail nothing towards the good things held out to us.
Hence is plain that their teachers were preaching to them not only circumcision, but also the feast-days and new-moons.
Observe the tender compassion of
the Apostle; they were shaken and he trembles and fears. And hence he
has put it so as thoroughly to shame them, “I have bestowed labor
upon you,” saying, as it were, make not vain the labors which
have cost me sweat and pain. By saying “I fear,” and
subjoining the word “lest,” he both inspires alarm, and
encourages good hope. He says not “I have labored in vain,”
but “lest,” which is as much as to say, the wreck has not
happened, but I see the storm big with it; so I am in fear, yet not in
despair; ye have the power to set all right, and to return into your
former calm. Then, as it were stretching out a hand to them thus
tempest-tost, [“Paul in the following paragraph (
This is addressed to his Jewish
disciples, and he brings his own example forward, to induce them
thereby to abandon their old customs. Though you had none other for a
pattern, he says, to look at me only would have sufficed for such a
change, and for your taking courage. Therefore gaze on me; I too was [“᾽Εγενόμην must be supplied in the second clause and not ἢμηνas Chrysostom would
understand: Become as I, free from Judaism, for I also have become as
you. For when I abandoned Judaism I became as a Gentile and put myself
on the same footing with
you.”—Meyer.—G.A.]
Observe how he again addresses them by a title of honor, which was a reminder moreover of the doctrine of grace. Having chid them seriously, and brought things together from all quarters, and shown their violations of the Law, and hit them on many sides, he gives in and conciliates them speaking more tenderly. For as to do nothing but conciliate causes negligence, so to be constantly talked at with sharpness sours a man; so that it is proper to observe due proportion everywhere. See then how he excuses to them what he has said, and shows that it proceeded not simply because he did not like them, but from anxiety. After giving them a deep cut, he pours in this encouragement like oil; and, showing that his words were not words of hate or enmity, he reminds them of the love which they had evinced toward him, mixing his self-vindication with praises. Therefore he says, “ye did me no wrong.”
Not to have injured one is
indeed no great thing, for no man whatever would choose to hurt
wantonly and without object to annoy another who had never injured him.
But for you, not only have ye not injured me, but ye have shown me
great and inexpressible kindness, and it is impossible that one who has
been treated with such attention should speak thus from any malevolent
motive. My language then cannot be caused by ill-will; it follows, that
it proceeds [“‘Ye did me no wrong’ probably means: I have no
personal ground of complaint.”—Schaff and
Lightfoot.—G.A.] [“‘On account of some weakness of the flesh,’
means he was compelled by reason of bodily weakness to make a stay
there which did not form part of his plan, and during that forced
sojourn he preached there.”—Meyer.—G.A.] “He was detained
there by some bodily infirmity or sickness and was thus induced to
preach the Gospel.”—Schaff.—G.A.]
Was it not then absurd in them to receive him as an Angel of God, when he was persecuted and driven about, and then not to receive him when pressing on them what was fitting?
Here he shows perplexity and amazement, and desires to learn of themselves the reason of their change. Who, says he, hath deceived you, and caused a difference in your disposition towards me? Are ye not the same who attended and ministered to me, counting me more precious than your own eyes? what then has happened? whence this dislike? whence this suspicion? Is it because I have told you the truth? You ought on this very account to pay me increased honor and attention; instead of which “I am become your enemy, because I tell you the truth,”—for I can find no other reason but this. Observe too what humbleness of mind appears in his defence of himself; he proves not by his conduct to them, but by theirs to him that his language could not possibly have proceeded from unkind feeling. For he says not; How is it supposable that one, who has been scourged and driven about, and ill-treated a thousand things for your sakes, should now have schemes against you? But he argues from what they had reason to boast of, saying, How can one who has been honored by you, and received as an Angel, repay you by conduct the very opposite?
It is a wholesome emulation [This
word does not here mean “they vie with you,” as Chrysostom
interprets it, but “they zealously seek you or pay court to
you,” ( [“They desire to shut you out” (not from a state of
true knowledge, as Chrysostom interprets) but “from other
teachers,” anti-judaizing teachers, (according to Meyer) or from
me (Paul) and so virtually from Christ Himself (according to Schaff) or
from Christ (Lightfoot).—G.A.]
Here he hints that his absence had been the cause of this, and that the true blessing was for disciples to hold right opinions not only in the presence but also in the absence of their master. But as they had not arrived at this point of perfection, he makes every effort to place them there.
[“A mode of address common in St. John but nowhere else
found in St. Paul.”—Lightfoot. “It expresses
Paul’s tenderness and their
feebleness.”—Schaff.—G.A.]
Observe his perplexity and
perturbation, “Brethren, I beseech you:” “My little
children, of whom I am again in travail:” He resembles a mother
trembling for her children. “Until Christ be formed in
you.” Behold his paternal tenderness, behold this despondency
worthy of an Apostle. Observe what a wail he utters, far more piercing
than of a woman in travail;—Ye have defaced the likeness, ye have
destroyed the kinship, ye have changed the form, ye need [“I travailed with you once in bringing you to Christ. By
your relapse you have renewed a mother’s pangs in
me.”—Lightfoot. “‘Until
Christ be formed in you,’ is not an inversion of the metaphor he
has begun with, but means, ‘till you have taken the form of
Christ as the embryo develops into the child.’”—
Lightfoot.—G.A.]
Observe his warmth, his inability to refrain himself, and to conceal these his feelings; such is the nature of love; nor is he satisfied with words, but desires to be present with them, and so, as he says, to change his voice, that is, to change to lamentation, to shed tears, to turn every thing into mourning. For he could not by letter show his tears or cries of grief, and therefore he ardently desires to be present with them.
[The
digression which contains his “affectionate appeal” (see
note above) ends with
[“The Apostle resumes his argument for the superiority of
the Gospel over the Law and illustrates the difference of the two by an
allegorical interpretation of the history of Hagar and
Sarah.”—Schaff.—G.A.]
He says rightly, “ye that desire,” for the matter was not one of a proper and orderly succession of things but of their own unseasonable contentiousness. It is the Book of Creation which he here calls the Law, which name he often gives to the whole Old Testament.
He returns again to Abraham, not in the way of repetition, but, inasmuch as the Patriarch’s fame was great among the Jews, to show that the types had their origin from thence, and that present events were pictured aforetime in him. Having previously shown that the Galatians were sons of Abraham, now, in that the Patriarch’s sons were not of equal dignity, one being by a bondwoman, the other by a free-woman, he shows that they were not only his sons, but sons in the same sense as he that was freeborn and noble. Such is the power of Faith.
What is the meaning of
“after the flesh?” Having said that Faith united us to
Abraham, and it having seemed incredible to his hearers, that those who
were not begotten by Abraham should be called his sons, he proves that
this paradox had actually happened long ago; for that Isaac, born not
according to the order of nature, nor the law of marriage, nor the
power of the flesh, was yet truly his own son. He was the issue of
bodies that were dead, and of a womb that was dead; his conception was
not by the flesh, nor his birth by the seed, for the womb was dead both
through age and barren
[“The story of Hagar and Sarah has another (namely a
figurative, typical) meaning besides (not instead of) the literal or
historical. Paul does not deny the fact but makes it the bearer of a
general idea which was more fully expressed in two covenants. He uses
allegorical here in a sense similar to the word “typical”
in [See on this difficult
passage Schaff’s Excursus in Com. and Lightfoot’s
Excursus xiii. Com. p. 368.—G.A.]
Contrary to usage, he calls a type an allegory; his meaning is as follows; this history not only declares that which appears on the face of it, but announces somewhat farther, whence it is called an allegory. And what hath it announced? no less than all the things now present.
“These:” who? the mothers of those children, Sarah and Hagar; and what are they? Two covenants, two laws. As the names of the women were given in the history, he abides by this designation of the two races, showing how much follows from the very names. How from the names?
The bond-woman was called Hagar,
and “Hagar” is the word for Mount Sinai in the language of
that country. [So
Meyer: “In Arabia the name Hagar (τὸ ῞Αγαρ) signifies Mt. Sinai.” But Schaff says: “It cannot be
satisfactorily proven that the name Hagar was an Arabic designation for
Mt. Sinai, as the testimonies of Chrysostom and the traveler Harant are
isolated and unconfirmed. The shorter reading, ‘For Sinai is a
mountain in Arabia’ (το γὰρ Σινᾶ
ὄρος ἐστίν
ἐν τῇ ᾽Αραβί&
139·) given by the Sinaitic and other
mss. and preferred by Lachmann, Tischendorf
and Lightfoot (Excursus p. 361 of Com.) is quite
intelligible and easily gives rise to the longer
reading.”—G.A.]
That is, it borders on, and is
contiguous to it. [“This interpretation of Chrysostom is hardly the right one.
The subject of συνστοιχεῖ
is Hagar and not Mt. Sinai—a view which runs
counter to the context. It means that Hagar belongs to the same
category with the present Jerusalem, is like it in that she was a
bondwoman as Jerusalem with its children is also in bondage.”
Meyer.—G.A.]
What follows from hence? Not only that she was in bondage and brought forth bondmen, but that this Covenant is so too, whereof the bondwoman was a type. For Jerusalem is adjacent to the mountain of the same name with the bondwoman, and in this mountain the Covenant was delivered. Now where is the type of Sarah?
Those therefore, who are born of her are not bondmen. Thus the type of the Jerusalem below was Hagar, as is plain from the mountain being so called; but of that which is above is the Church. Nevertheless he is not content with these types, but adds the testimony of Isaiah to what he has spoken. Having said that Jerusalem which is above “is our Mother,” and having given that name to the Church, he cites the suffrage of the Prophet in his favor,
Who is this who before was
“barren,” and “desolate?” Clearly it is the
Church of the Gentiles, [“Against this view of Chrysostom it may be urged
that ἣτις ἐστὶ
μήτηρ ἡμῶν (which is our mother) is proved by (γὰρ). The passage of
the O.T. quoted in
It is not merely that the Church
was barren like Sarah, or became a mother of many children like her,
but she bore them in the way Sarah did. As it was not nature but the
promise of God which rendered Sarah a mother, [for the word of God
which said, “At the time appointed I will return unto thee, and
Sarah shall have a son,” ( [“Chrysostom assumes the prevailing conception of a real
priesthood and sacrifice, baptismal regeneration,
etc.”—Schaff, Prolegomena, p.
8.—G.A.]
Wherefore if we are sons of the barren woman, then are we free. But what kind of freedom, it might be objected, is this, when the Jews seize and scourge the believers, and those who have this pretence of liberty are persecuted? for these things then occurred, in the persecution of the faithful. Neither let this disturb you, he replies, this also is anticipated in the type, for Isaac, who was free, was persecuted by Ishmael the bondman. Wherefore he adds,
What! does all this consolation
consist in showing that freemen are persecuted by bond-men? By no
means, he says, I do not stop here, listen to what follows, and then,
if you be not pusillanimous under persecution, you will be sufficiently
comforted. And what is it that follows? “Cast out the son of the
handmaid, for he shall not inherit with the son of the
freewoman.” Behold the reward of tyranny for a season, and of
reckleness out of season! the son is cast out of his father’s
house, and becomes, together with his mother, an exile and a wanderer.
And consider too the wisdom of the remark; for he says not that he was
cast forth merely because he persecuted, but that he should not be
heir. For this punishment was not exacted from him on account of his
temporary persecution, (for that would have been of little moment, and
nothing to the point,) but he was not suffered to participate in the
inheritance provided for the son. And this proves that, putting the
persecution aside, this very thing had been typified from the
beginning, and did not originate in the persecution, but in the purpose
of God. Nor does he say, “the son of Abraham shall not be
heir,” but, “the son of the handmaid,” distinguishing
him by his inferior descent. Now Sarah was barren, and so is the
Gentile Church; [See
note above on this interpretation.—G.A.] [“Before the emergence of the Christian people of God, the
heavenly Jerusalem was still unpeopled, childless, στεῖρα, ‘barren,’ οὐ
τίκτουσα ‘not bearing,’ and so like Sarah before she became the
mother of Isaac. But with the emergence of the Christian people of God
this heavenly Jerusalem has become a fruitful mother richer in children
than the Jerusalem that now
is.”—Meyer.—G.A.]
He turns and discusses this on all sides, desiring to prove that what had taken place was no novelty, but had been before typified many ages ago. How then can it be otherwise than absurd for those who had been set apart so long and who had obtained freedom, willingly to subject themselves to the yoke of bondage?
Next he states another inducement to them to abide in his doctrine.
“With freedom did
Christ set us free; stand fast therefore [The
text of this verse is not settled. The textus receptus has τῇ
ἐλευθερί& 139·
οὖν ἧ χριστὸς
ἡμᾶς
ἠλευθέρωσε
στήκετε,
etc. Chrysostom has τῇ
γὰρ
ἐλευθερί& 139·
ᾗ χριστὸς
ὑμᾶς
ἐξηγόρασε,
στήκετε,
etc. W. & H. have τῇ
ἐλευθέρί& 139·
ἡμᾶς χριστὸς
ἠλευθέρωσεν
στήκετε οὖν
καὶ, etc., with Aleph, A. B. C. Rev. Ver. But W. & H. suspect
there is some primitive error. Lightfoot joins τῇ
ελευθερί&
139·, with τῆς
ἐλευθέρας of the preceding verse and retains the relative ᾗ, making it read;
We are sons of the free woman with the freedom wherewith Christ freed
us. Com. in loc. and Excursus p. 371.
Have ye wrought your own deliverance, that ye run back again to the dominion ye were under before? It is Another who hath redeemed you, it is Another who hath paid the ransom for you. Observe in how many ways he leads them away from the error of Judaism; by showing, first, that it was the extreme of folly for those, who had become free instead of slaves, to desire to become slaves instead of free; secondly, that they would be convicted of neglect and ingratitude to their Benefactor, in despising Him who had delivered, and loving him who had enslaved them; thirdly, that it was impossible. For Another having once for all redeemed all of us from it, the Law ceases to have any sway. By the word, “stand fast,” he indicates their vacillation.
By the word “yoke” he signifies to them the burdensomeness of such a course, and by the word “again” he points out their utter senselessness. Had ye never experienced this burden, ye would not have deserved so severe a censure, but for you who by trial have learnt how irksome this yoke is, again to subject yourself to it, is justly unpardonable.
Lo, what a threat! reasonably then did he anathematize even angels. How then shall Christ profit them nothing? for he has not supported this by argument, but only declared it, the credence due to his authority, compensating, as it were, for all subsequent proof. Wherefore he sets out by saying, “Behold, I Paul say unto you,” which is the expression of one who has confidence in what he asserts. We will subjoin what we can ourselves as to how Christ shall profit nothing them who are circumcised.
He that is circumcised is
circumcised for fear of the Law, and he who fears the Law, distrusts
the power of grace, and he who distrusts can receive no benefit from
that which is distrusted. Or again thus, he that is circumcised makes
the Law of force; but thus considering it to be of force and yet
transgressing it in the greater part while keeping it in the lesser, he
puts himself again under the curse. But how can he be saved who submits
himself to the curse, and repels the liberty which is of Faith? If one
may say what seems a paradox, such an one believes neither Christ nor
the Law, but stands between them, desiring to benefit both by one and
the other, whereas he will reap fruit from neither. Having said that
Christ shall profit them nothing, he lays down the proof [The
following verse does not introduce proof that Christ shall profit them
nothing, but leads on to more detailed information and so is introduced
by δέ, autem. So
Meyer; though Lightfoot makes δέ adversative to the idea
of ὠφελήσει, and so Ellicott. Rev. Ver. agrees with Meyer’s
view.—G.A.]
[“Again refers to ‘I say’ in preceding
sentences.” Schaff, Lightfoot, Ellicott. Meyer says, “It
calls to the remembrance of his readers his last presence,”
(second visit.)—G.A.]
That you may not suppose that
this is spoken from ill-will [“‘To every man’ stands in a climactic relation
to foregoing ὐμῖν remorselessly embracing all; that no one may think himself
excluded. Hence Chrysostom’s view is
wrong.”—Meyer.—G.A.] [Perhaps Paul’s reason for his statement that every one who
suffers himself to be circumcised is a debtor to keep the whole Law is
this Scripture which he quotes in
Having established his point, he at length declares their danger of the severest punishment. When a man recurs to the Law, which cannot save him, and falls from grace, what remains but an inexorable retribution, the Law being powerless, and grace rejecting him?
Thus having aggravated their alarm, and disquieted their mind, and shown them all the shipwreck they were about to suffer, he opens to them the haven of grace which was near at hand. This is ever his wont, and he shows that in this quarter salvation is easy and secure, subjoining the words,
[“The Holy Spirit is the divine ‘agent’ and
faith is the subjective ‘source’ of our
expectation.”—Meyer.—G.A.]
We need none of those legal observances, he says; faith suffices to obtain for us the Spirit, and by Him righteousness, and many and great benefits.
[“Circumcision and uncircumcision are circumstances of no
effect or avail in Christianity; and yet they were in Galatia the
points on which the disturbance
turned,”—Meyer,—G.A.]
Observe the great boldness with which he now encounters them; Let him that hath put on Christ, he says, no longer be careful about such matters. Having before said that Circumcision was hurtful, how is it that he now considers it indifferent? It is indifferent as to those who had it previously to the Faith, but not as to those who are circumcised after the Faith was given. Observe too the view in which he places it, by setting it by the side of Uncircumcision; it is Faith that makes the difference. As in the selection of wrestlers, whether they be hook-nosed or flat-nosed, black or white, is of no importance in their trial, it is only necessary to seek that they be strong and skilful; so all these bodily accidents do not injure one who is to be enrolled under the New Covenant, nor does their presence assist him.
What is the meaning of
“working through love?” [“How necessary it was for the Galatians that prominence
should be given to the activity of faith ‘in love’ may be
seen from Lightfoot says:
“The words δἰ
ἀγάπης
ενεργουμένη
bridge over the gulf which seems to separate the
language of St. Paul and St. James. Both assert a principle of
practical energy as opposed to a barren
theory.”—G.A.]
[The
words ἀληθεία μὴ
πείθεσθάι are wanting in Chrysostom’s
text.—G.A.]
This is not an interrogation,
but an expression of doubt and sorrow. How hath such a course been cut
short? who hath been able to do this? ye who were superior to all and
in the rank of teachers, have not even continued in the position of
disciples. What has happened? who could do this? these are rather the
words of one who is exclaiming and lamenting, as he said before,
“Who did bewitch you?” (
He who called you, called you not to such fluctuations, he did not lay down a Law, that you should judaize. Then, that no one might object, “Why do you thus magnify and aggravate the matter by your words; one commandment only of the Law have we kept, and yet you make this great outcry?” hear how he terrifies them, not by things present but future in these words:
And thus this slight error, he
says, if not cor
He does not say, “ye are not minded,” but, “ye will not be minded;” that is, you will be set right. And how does he know this? he says not “I know,” but “I trust in God, and invoking His aid in order to your correction, I am in hopes;” and he says, not merely, “I have confidence in the Lord,” but, “I have confidence towards you in the Lord.” Every where he connects complaint with his praises; here it is as if he had said, I know my disciples, I know your readiness to be set right. I have good hopes, partly because of the Lord who suffers nothing, however trivial, to perish, partly because of you who are quickly to recover yourselves. At the same time he exhorts them to use diligence on their own parts, it not being possible to obtain aid from God, if our own efforts are not contributed.
Not only by words of encouragement, but by uttering a curse or a prophecy against their teachers, he applies to them an incentive. And observe that he never mentions the name of these plotters, that they might not become more shameless. His meaning is as follows. Not because “ye will be none otherwise minded,” are the authors of your seduction relieved from punishment. They shall be punished; for it is not proper that the good conduct of the one should become an encouragement to the evil disposition of the other. This is said that they might not make a second attempt upon others. And he says not merely, “he that troubleth,” but, “whosoever he be,” in the way of aggravation.
Observe how clearly he
exonerates himself from the charge, [“The false teachers had spread the malicious report that
Paul himself preached circumcision because he practiced it in the case
of Timothy. But this was a measure of expediency and charity and not a
surrender of principle.”—Schaff. “This calumny was
sufficiently absurd to admit of his dismissing it, as he does here,
with all brevity and with what a striking experimental
proof!”—Meyer.—G.A.]
That is, if this which ye assert
be true, the obstacle, the hindrance, is removed; for not even the
Cross was so great an offence to the Jews, as the doctrine that their
father’s customs ought not to be obeyed. When they brought
Stephen before the council, they said not that this man adores the
Crucified, but that he speaks “against this holy place and the
Law.” (
Observe how bitterly he speaks
here against their deceivers. [“The vivid realization of the doings of his opponents, who
were not ashamed to resort even to such falsehood, now wrings from his
soul a strong and bitterly sarcastic wish of holy
indignation.”—Meyer. Paul wishes that the
circumcisers would not stop with circumcision but go beyond it to
mutilation (make themselves eunuchs) like the priests of Cybele. A
severe irony and similar to the one in [᾽Αποκοπτειν
ἐαυτούς.
Chrysostom here, as often, “goes off at a word” into a
digression on a subject which is only remotely suggested by the passage
in hand.—G.A.]
Henceforward he appears to
digress [This
is not a digression. It is in strict continuity with the preceeding
context and gives a reason for the indignant expression of the
foregoing sentence. “They are
defeating the very purpose of your calling: ye were called for liberty
and not for bondage.”—Lightfoot.—G.A.] [On
the doctrine of the Manichees see Schaff Church History vol. ii.
p. 498–508, where a full account of the literature is given
also.—G.A.]
[“An ingenious juxtaposition of ‘freedom’ and
brotherly ‘service’ in that
freedom,”—Meyer. “Ye were called
for ‘freedom,’ but through love make yourselves willing
‘bond-servants’ to each
other.”—G.A.]
Here again he hints that strife and party-spirit, love of rule and presumptousness, had been the causes of their error, for the desire of rule is the mother of heresies. By saying, “Be servants one to another,” he shows that the evil had arisen from this presumptuous and arrogant spirit, and therefore he applies a corresponding remedy. As your divisions arose from your desire to domineer over each other, “serve one another;” thus will ye be reconciled again. However, he does not openly express their fault, but he openly tells them its corrective, that through this they may become aware of that; as if one were not to tell an immodest person of his immodesty, but were continually to exhort him to chastity. He that loves his neighbor as he ought, declines not to be servant to him more humbly than any servant. As fire, brought into contact with wax, easily softens it, so does the warmth of love dissolve all arrogance and presumption more powerfully than fire. Wherefore he says not, “love one another,” merely, but, “be servants one to another,” thus signifying the intensity of the affection. When the yoke of the Law was taken off them that they might not caper off and away another was laid on, that of love, stronger than the former, yet far lighter and pleasanter; and, to point out the way to obey it, he adds;
Seeing that they made so much of the Law, he says, “If you wish to fulfill it, do not be circumcised, for it is fulfilled not in circumcision but in love.” Observe how he cannot forget his grief, but constantly touches upon what troubled him, even when launched into his moral discourse.
That he may not distress them,
he does not assert this, though he knew it was the case, [See
Lightfoot, Introduction, p. 39. Note 3.—G.A.]
Here he points out another [“Paul returns to the warning in “In
Here some make the charge that
the Apostle has divided man into two parts, and that he states the
essence of which he is compounded to be conflicting with itself, and
that the body has a contest with the soul. But this is not so, most
certainly; for by “the flesh,” he does not mean the body;
if he did, what would be the sense of the clause immediately following,
“for it lusteth,” he says, “against the
Spirit?” yet the body moves not, but is moved, is not an agent,
but is acted upon. How then does it [That is, the “psychical” man, from ψυχή, the
soul.—G.A.]
Again, the Scripture is wont to
give the name of the Flesh to the Mysteries of the Eucharist, and to
the whole Church, calling them the Body of Christ. (
[“If you adopt the rule of the Spirit, you thereby renounce
your allegiance to the Law. In this passage the Spirit is doubly
contrasted; first with the flesh, and secondly, with the Law, both of
which are closely allied.”—Lightfoot.—G. A
]
If it be asked in what way are
these two connected, I answer, closely and plainly; for he that hath
the Spirit as he ought, quenches thereby every evil desire, and he that
is released from these needs no help from the Law, but is exalted far
above its precepts. He who is never angry, what need has he to hear the
command, Thou shalt not kill? He who never casts unchaste looks, what
need hath he of the admonition, Thou shalt not commit adultery? Who
would discourse about the fruits of wickedness with him who had plucked
up the root itself? for anger is the root of murder, and of adultery
the inquisitive gazing into faces. Hence he says, “If ye are led
by the Spirit, ye are not under the Law;” wherein he appears to
me to have pronounced a high and striking eulogy of the Law, if, at
least, the Law stood, according to its power, in the place of the
Spirit before the Spirit’s coming upon us. But we are not on that
account obliged to continue apart with our schoolmaster. Then we were
justly subject to the Law, that by fear we might chasten our lusts, the
Spirit not being manifested; but now that grace is given, which not
only commands us to abstain from them, but both quenches them, and
leads us to a higher rule of life, what more need is there of the Law?
He who has attained an exalted excel
[“Would you ascertain whether you are walking by the Spirit
or the flesh? Then apply the plain practical
test.”—Lightfoot.—G.A.] [“The sins here mentioned seem to fall into four classes:
(1) Sensual sins; fornication, uncleanness, lasciviousness; (2)
Unlawful dealings in things spiritual; idolatry, sorcery; (3)
Violations of brotherly love; enmities…envyings; (4) Excesses,
drunkenness and
revellings.”—Lightfoot.—G.A.]
Answer me now, thou that accusest thine own flesh, and supposest that this is said of it as of an enemy and adversary. Let it be allowed that adultery and fornication proceed, as you assert, from the flesh; yet hatred, variance, emulations, strife, heresies, and witchcraft, these arise merely from a depraved moral choice. And so it is with the others also, for how can they belong to the flesh? you observe that he is not here speaking of the flesh, but of earthly thoughts, which trail upon the ground. Wherefore also he alarms them by saying, that “they which practice such things shall not inherit the kingdom of God.” If these things belonged to nature and not to a bad moral choice, his expression, “they practice,” is inappropriate, it should be, “they suffer.” And why should they be cast out of the kingdom, for rewards and punishments relate not to what proceeds from nature but from choice?
He says not, “the work of
the Spirit,” but, “the fruit of the Spirit.” Is the
soul, however, superfluous? the flesh and the Spirit are mentioned, but
where is the soul? is he discoursing of beings without a soul? for if
the things of the flesh be evil, and those of the Spirit good, the soul
must be superfluous. By no means, for the mastery of the passions
belongs to her, and concerns her; and being placed amid vice and
virtue, if she has used the body fitly, she has wrought it to be
spiritual, but if she separate from the Spirit and give herself up to
evil desires, she makes herself more earthly. You observe throughout
that his discourse does not relate to the substance of the flesh, but
to the moral choice, which is or is not vicious. And why does he say,
“the fruit [“Used apparently with a significant reference to the
organic development, from their root, the
Spirit.”—Ellicott. So substantially Lightfoot and Schaff.
But Meyer demurs and says no marked distinction is intended. He refers
it to Paul’s fondness for variety of
expression.—G.A.]
[Having now enumerated the distinctive works of the flesh and
fruit of the Spirit he says, Now if you are Christ’s you have
decided between these, the Spirit and the flesh, and have crucified the
flesh, with its passions (passive) and lusts
(active).—G.A.]
That they might not object, “And who is such a man as this?” he points out by their works those who have attained to this perfection, here again giving the name of the “flesh” to evil actions. He does not mean that they had destroyed their flesh, otherwise how were they going to live? for that which is crucified is dead and inoperative, but he indicates the perfect rule of life. For the desires, although they are troublesome, rage in vain. Since then such is the power of the Spirit, let us live therein and be content therewith, as he adds himself,
[Therefore if having crucified the flesh we are dead to it and
live by the Spirit, let us conform our conduct to our new life, let us
also walk by the Spirit.—Lightfoot,
substantially.—G.A.]
—being governed by His laws. For this is the force of the words “let us walk,” that is, let us be content with the power of the Spirit, and seek no help from the Law. Then, signifying that those who would fain have introduced circumcision were actuated by ambitious motives, he says,
[“Paul works round again to the subject of [“‘Provoking’ (προκαλούμενοι) on the part of the strong, ‘envying,’
(φθονοῦντες) on the part of the weak. The strong vauntingly challenged
their weaker brethren; the weak could only retaliate with
envy,”—Ellicott.—G.A.].
“Brethren, [“I have just charged you to shun provocation and envy. I
now ask you to do more—to be gentle even to those whose guilt is
flagrant.”—Lightfoot.—G.A.] ̓́῎Εν τινι
παραπτώματι, “in a false step or slip,” omitted, in the
text yet commented on.
Forasmuch as under cover of a rebuke they gratified their private feelings,
and professing to do so for faults which had been committed, were
advancing their own ambition, he says, “Brethren, if a man be
overtaken.” He said not if a man commit but if he be
“overtaken” that is, if he be carried away. [Meyer holds the same view of this word (προλημφθῇ) and says, “If he be overtaken,” means if the
sin has reached him more rapidly than he could flee from it. Ellicott,
however, says this view of the πρό would tend to excuse
and qualify, whereas καὶ seems to point to an
aggravation of the offense. The meaning then is “be caught before
he could escape.”—So Lightfoot but not
Schaff.—G.A.]
“Ye which are spiritual [“Paul leaves it with every reader to regard himself
included or not.”—Meyer—G.A.]
He says not “chastise” nor “judge,” but “set right.” Nor does he stop here, but in order to show that it behoved them to be very gentle towards those who had lost their footing, he subjoins,
“In a spirit of meekness.”
He says not, “in meekness,” but, “in a spirit of meekness,” signifying thereby that this is acceptable to the Spirit, and that to be able to administer correction with mildness is a spiritual gift. Then, to prevent the one being unduly exalted by having to correct the other, puts him under the same fear, saying,
“Looking to thyself, lest thou also be tempted.”
For as rich men convey
contributions to the indigent, that in case they should be themselves
involved in poverty they may receive the same bounty, so ought we also
to do. And therefore he states this cogent reason, in these words,
“looking to thyself, lest thou also be tempted.” He
apologizes for the offender, first, by saying “if ye be
overtaken;” next, by employing a term indicative of great
infirmity Viz.,
in a false step, εν
τινι
παραπτώματι.
It being impossible for man to be without failings, he exhorts them not to scrutinize severely the offences of others, but even to bear their failings, that their own may in turn be borne by others. As, in the building of a house, all the stones hold not the same position, but one is fitted for a corner but not for the foundations, another for the foundations, and not for the corner so too is it in the body of the Church. The same thing holds in the frame of our own flesh; notwithstanding which, the one member bears with the other, and we do not require every thing from each, but what each contributes in common constitutes both the body and the building.
He says not
“fulfil,” but, “complete Not πληρώσατε, but ἀναπληρώσατε. [“This explanation of Chrysostom is not satisfactory. The
word in all cases appears to denote a complete filling
up.”—Ellicott. “By lending a hand
to bear your neighbor’s burden, you will fulfil the most perfect
of all laws—the law of Christ. But if (
Here he shows that we ought to be scrutinizers of our lives, and this not lightly, but carefully to weigh our actions; as for example, if thou hast performed a good deed, consider whether it was not from vain glory, or through necessity, or malevolence, or with hypocrisy, or from some other human motive. For as gold appears to be bright before it is placed in the furnace, but when committed to the fire, is closely proved, and all that is spurious is separated from what is genuine, so too our works, if closely examined, will be distinctly made manifest, and we shall perceive that we have exposed ourselves to much censure.
This he says, not as laying down
a rule, but in the way of concession; and his meaning is this, [“If any one wishes to find matter for boasting, let it be
truly searched for in his own actions and not derived from a contrast
of his own fancied virtues with the faults of
others.”—Ellicott.—G.A.]
He appears to state a reason
prohibitory of boasting against another; but at the same time he
corrects the boaster, to that he may no more entertain high thoughts of
himself by bringing to his remembrance his own errors, and pressing
upon his conscience the idea of a burden, and of being heavily laden. [Ellicott says, “The qualitative and humbling distinction of
Chrysostom does not appear natural or probable, nor does it refer to
that which will take place in every man after the examination (Meyer);
but is apparently used ethically in reference to what according to the
nature of things must be the case.”—G.A.]
Here he proceeds to discourse
concerning Teachers, to the effect that they ought to be tended with
great assiduity by their disciples. Now what is the reason that Christ
so commanded? For this law, “that they which preach the Gospel
should live of the Gospel,” ( [Those
philosophers among the Greeks who received pay from their pupils were
looked down upon, and called Sophists, vid.
Xen. Mem. 1. 6. §. 13. [Different views are held as to the connection of this with the
preceding. Lightfoot says the connection is this: “I spoke of
bearing one another’s burdens. There is one special application I
would make of this rule; provide for the wants of your teachers.
Δέ arrests a former topic before it passes out of sight.”
(Compare
[Dislocated by Chrysostom. This is a part of
And here he points out the
difference between ambition of this kind, and in temporal affairs, by
saying, “Be not deceived [Meyer, understanding “all good things” to mean every
thing that is morally good, says, that this is a warning to the
readers, in respect to this necessary moral fellowship not to allow
themselves to be led astray (by the teachers of error or otherwise).
Lightfoot and Schaff refer this warning to the consequences of failure
to share their temporal blessings with their teachers. Ellicott says,
“
Lest any one should suppose that
their Teachers were to be cared for and supported, but that others
might be neglected, he makes his discourse general, and opens the door
of this charitable zeal to all; nay, he carries it to such a height, as
to command us to show mercy both to Jews and Greeks, in the proper
gradation indeed, but still to show mercy. And what is this gradation?
it consists in bestowing greater care upon the faithful. His endeavor
here is the same as in his other Epistles; he discourses not merely of
showing mercy, but of doing it with zeal and perseverance, for the
expressions of “sowing” and of “not fainting”
imply this. Then, having exacted a great work, he places its reward
close at hand, and makes mention of a new and wondrous harvest. Among
husbandmen, not only the sower but also the reaper endures much labor,
having to struggle with drought and dust and grievous toil, but in this
case none of these exist, as he shows by the words, “for in due
season we shall reap, if we faint not.” By this means he
stimulates and draws them on; and he also urges and presses them
forward by another motive, saying, “As we have therefore
opportunity, let us do good.” As it is not always in our power to
sow, so neither is it to show mercy; for when we have been carried
hence, though we may desire it a thousand times, we shall be able to
effect nothing more. To this argument of ours the Ten Virgins
(
Observe what grief possesses his
blessed soul. As those who are oppressed with some sorrow, who have
lost one of their own kindred, and suffered an unexpected calamity,
rest neither by night nor day, because their grief besieges their soul,
so the blessed Paul, after a short moral discourse, returns again to
that former subject which chiefly disturbed his mind, saying as
follows: “see with how large letters I have written unto you with
mine own hand.” By this he signifies that he had written the
whole letter [Ellicott hesitatingly adopts this view also. So Alford and Riddle
(in Lange). But Meyer, Schaff, Schmoller (in Lange) and Lightfoot say
that ἔγραψα( [“The word used, πηλίκοις, denotes size not irregularity. Nor is it probable that
Paul who was educated at Jerusalem and Tarsus, the great centre of
Jewish and Greek learning, was ignorant and unskillful in writing
Greek. The boldness of the handwriting answers to the force of the
Apostle’s
convictions.”—Lightfoot.—G.A.]
Here he shows that they suffered
this, not willingly but of necessity, and affords them an opportunity
of retreat, almost speaking in their defence, and exhorting them to
abandon their teachers with all speed. What is the meaning of “to
make a fair show in the flesh?” it means, to be esteemed by men.
As they were reviled by the Jews for deserting the customs of their
fathers, they desire, says he, to injure you, that they may not have
this charged against them, but vindicate themselves by means of your
flesh. [“Certain men have an ‘object’ in displaying
their zeal for carnal ordinances. They hope thereby to save themselves
from persecution for professing the cross of
Christ.”—Lightfoot.—G.A.] [“They advocate circumcision and yet they themselves neglect
the ordinances of the Law. They could not face the obloquy to which
their abandonment of the Mosaic Law would expose them. So they tried to
keep on good terms with their unconverted fellow-Jews by imposing
circumcision on the Gentile converts also thus getting the credit of
zeal for the law.”—Lightfoot.—G.A.]
Truly this symbol is thought despicable; but it is so in the world’s reckoning, and among men; in Heaven and among the faithful it is the highest glory. Poverty too is despicable, but it is our boast; and to be cheaply thought of by the public is a matter of laughter to them, but we are elated by it. So too is the Cross our boast. He does not say, “I boast not,” nor, “I will not boast,” but, “Far be it from me that I should,” as if he abominated it as absurd, and invoked the aid of God in order to his success therein. And what is the boast of the Cross? That Christ for my sake took on Him the form of a slave, and bore His sufferings for me the slave, the enemy, the unfeeling one; yea He so loved me as to give Himself up to a curse for me. What can be comparable to this! If servants who only receive praise from their masters, to whom they are akin by nature, are elated thereby, how must we not boast when the Master who is very God is not ashamed of the Cross which was endured for us. Let us then not be ashamed of His unspeakable tenderness; He was not ashamed of being crucified for thy sake, and wilt thou be ashamed to confess His infinite solicitude? It is as if a prisoner who had not been ashamed of his King, should, after that King had come to the prison and himself loosed the chains, become ashamed of him on that account. Yet this would be the height of madness, for this very fact would be an especial ground for boasting.
[“For myself, on the other hand, far be it from me, etc.: By
way of contrast to the boasting of the pseudo-apostles, Paul now
presents his own ground of boasting, namely, the crucifixion of Christ,
by whose crucifixion is produced the result that no fellowship of life
longer exists between him and the world: it is dead for him and he is
dead for it.”—Meyer.—Alter
pro mortuo habet alterum.
(Schott.)—G.A.]
What he here calls the world is
not the heaven nor the earth, but the affairs of life, the praise of
men, retinues, glory, wealth, and all such things as have a show of
splendor. To me these things are dead. Such an one it behooves a
Christian to be, and always to use this language. Nor was he content
with the former putting to death, but added another, saying, “and
I unto the world,” thus implying a double putting to death, and
saying, They are dead to me, and I to them, neither can they captivate
and overcome me, for they are dead once for all,
Observe the power of the Cross,
to what a pitch it hath raised him! not only hath it put to death for
him all mundane affairs, but hath set him far above the Old
Dispensation. What can be comparable to this power? for the Cross hath
persuaded him, who was willing to be slain and to slay others for the
sake of circumcision, to leave it on a level with uncircumcision, and
to seek for things strange and marvellous and above the heavens. This
our rule of life he calls “a new creature,” both on account
of what is past, and of what is to come; of what is past, because our
soul, which had grown old with the oldness of sin, hath been all at
once renewed by baptism, as if it had been created again. [“It is a matter of indifference whether one is circumcised
or uncircumcised; and the only matter of importance is that one should
be created anew, transferred into a new spiritual condition of
life.”—Meyer.—G.A.]
This he says not as though he
were wearied or overpowered; he who chose to do and suffer all for his
disciples’ sake; he who said, “Be instant in season, out of
season;” ( [Lightfoot similarly, but more clearly; “Paul closes the
epistle as he began it, with an uncompromising assertion of his
authority: Henceforth let no man question my authority; let no man
thwart or annoy me. Jesus is my Master and his brand is stamped on my
body. I bear this badge of an honorable
servitude.”—G.A.]
He says not, “I have,” but, “I bear,” like a man priding himself on trophies and royal ensigns. Although on a second thought it seems a disgrace, yet does this man vaunt of his wounds, and like military standard-bearers, so does he exult in bearing about these wounds. And why does he say this? “More clearly by those wounds than by any argument, than by any language, do I vindicate myself,” says he. For these wounds utter a voice louder than a trumpet against my opponents, and against those who say that I play the hypocrite in my teaching, and speak what may please men. For no one who saw a soldier retiring from the battle bathed in blood and with a thousand wounds, would dare to accuse him of cowardice and treachery, seeing that he bears on his body the proofs of his valor, and so ought ye, he says, to judge of me. And if any one desire to hear my defence, and to learn my sentiments, let him consider my wounds, which afford a stronger proof than these words and letters. At the outset of his Epistle he evinced his sincerity by the suddenness of his conversion, at its close he proves it by the perils which attended his conversion. That it might not be objected that he had changed his course with upright intentions, but that he had not continued in the same purpose, he produces his trials, his dangers, his stripes as witnesses that he had so continued.
Then having clearly justified himself in every particular, and proved that he had spoken nothing from anger or malevolence, but had preserved his affection towards them unimpaired, he again establishes this same point by concluding his discourse with a prayer teeming with a thousand blessings, in these words;
By this last word he hath sealed
all that preceded it. He says not merely, “with you,” as
elsewhere, but, “with your spirit,” thus withdrawing them
from carnal [So
also Lightfoot, who says, “with your spirit” is probably in
reference to the carnal religion of the Galatians, but this cannot be
pressed because the same form of benediction occurs in [Dr.
Schaff strikingly says: “The last sentence of this polemic
Epistle is a benediction and the last word is a word of affection,
‘brethren.’ (The word ἀδελφοί stands last in the true text, as the Rev. Version has it.) It
takes the sting out of the severity. Thus concludes this Epistle so
full of polemic fire and zeal, yet more full of grace—free
sovereign grace, justifying sanctifying grace, and full of forgiving
love even to ungrateful pupils; an Epistle for the time and an Epistle
for all times.”—Popular Commentary, in loco.—G.A.]
archbishop of constantinople,
on the
epistle of St. paul the apostle
to the
ephesians.
————————————
The Argument.
Ephesus is the metropolis of Asia. It was dedicated to Diana, whom especially they worshipped there as their great goddess. Indeed so great was the superstition of her worshippers, that when her temple was burnt, they would not so much as divulge the name of the man who burnt it.
The blessed John the Evangelist
spent the chief part of his time there: he was there when he was
banished, [The
Apocalypse already implies that he stood at the head of the churches of
Asia Minor.
Most of the philosophers also,
those more particularly who flourished in Asia, were there; and even
Pythagoras himself is said to have come from thence; perhaps because
Samos, whence he really came, is an island of Ionia. [Of
which Ephesus was one of the cities. G.A.]
These facts I mention, not
merely as such, but with a view of showing that Paul would needs take
great pains and trouble in writing to these Ephesians. He is said
indeed to have entrusted them, as being persons already
well-instructed, with his profoundest conceptions; and the Epistle
itself is full of sublime thoughts and doctrines. [Coleridge calls it the “divinest composition of man.”
Alford: “The greatest and most heavenly work of one whose very
imagination is peopled with things in the heavens.” Grotius:
“Equaling the sublimity of its thoughts with words more sublime
than any human language ever possessed.”—Quoted in Schaff,
Ch. Hist. I. p. 781.—G.A.]
He wrote the Epistle from Rome,
and, as he himself informs us, in bonds. “Pray for me, that
utterance may be given unto me, in opening my mouth to make known with
boldness the mystery of the Gospel, for which I am an ambassador in
chains.” (
“Paul, an apostle of
Christ Jesus through the will of God, to the saints which are at
Ephesus, [At
Ephesus, Chrysostom’s text has these words (ἐν
᾽Εφέσῳ) and he
betrays no knowledge of any copies which omitted them. But they are
omitted by Aleph* B. by some mss., consulted
by Basil, and apparently by Origen’s text, for he
interprets τοῖς
οὖσιν (those who are)
absolutely, as he would not have done had he read ἐν
᾽Εφέσῳ. The
Revisers insert the words but with a marginal note. Westcott and Hort
bracket them. See their discussion of the point in Appendix (vol. II.
of Greek Text), p. 123. For a full discussion see Meyer’s
Introduction to Ephesians, Sec. 1, where he earnestly defends
“the right of these words to a place in the
text.”—G.A.]
Observe, he applies the word “through” to the Father. But what then? Shall we say that He is inferior? Surely not.
“To the saints,” saith he, “which are at Ephesus, and the faithful in Christ Jesus.”
Observe that he calls saints,
men with wives, and children, and domestics. For that these are they
whom he calls by this name is plain from the end of the Epistle, as,
when he says, “Wives, be in subjection unto your own
husbands.” (
“And from the Lord Jesus Christ.”
Because for us men Christ was born, and appeared in the flesh.
[Compare
Observe; The God of Him that was
Incarnate [Meyer holds that the genitive τοῦ
κυρίου, etc.
does not limit Θεὸς, but only
πατήρ: “Blessed be God who at same time is Father of our Lord
Jesus Christ.” So also Ellicott.—G.A.]
He is here alluding to the
blessings of the Jews [“A contrast to the earthly benefits promised to the Jews in
the Old Testament is foreign to the
context.”—Meyer.—G.A.]
What again is “spiritual
blessing in the heavenly places?” It is not upon earth, he means,
as was the case with the Jews. “Ye shall eat the good of the
land.” ( [“Such a specification of the ‘sphere’ and
thence of the ‘spiritual character’ of the action would
seem superfluous after the definite words preceding. In four other
passages in this Epistle the expression, ‘in the
heavenlies,’ seems ‘local’ (
“In Christ.”
That is to say, this blessing
was not by the hand of Moses, but by Christ Jesus: so that we surpass
them not only in the quality of the blessings, but in the Mediator
also. As moreover he saith in the Epistle to the Hebrews; “And
Moses indeed was faithful in all his house as a servant, for a
testimony of those things which were afterward to be spoken; but Christ
as a Son over His house, whose house are we.” (
His meaning is somewhat of this
sort. Through whom He hath blessed us, through Him He hath also chosen
us. And He, then, it is that shall bestow upon us all those rewards
hereafter. He is the very Judge that shall say, “Come, ye blessed
of my Father, inherit the kingdom prepared for you from the foundation
of the world.” (
What is meant by, “He
chose us in Him?” By means of the faith which is in Him, Christ,
he means, happily ordered this for us before we were born; nay more,
before the foundation of the world. And beautiful is that word
“foundation,” as though he were pointing to the world as
cast down from some vast height. Yea, vast indeed and ineffable is the
height of God, so far removed not in place but in incommunicableness of
nature; so wide the distance between creation and Creator! A word which
heretics may be ashamed to hear. [And
an argument which can hardly be considered valid, based, as it is, on
the literal and etymological meaning of a word in a passage where it is
plainly used metaphorically and not literally.—The word is
καταβολή.—G.A.]
But wherefore hath He chosen us?
“That we should be holy and without a blemish before Him.”
That you may not then, when you hear that “He hath chosen
us,” imagine that faith alone is sufficient, he proceeds to add
life and conduct. To this end, saith he, hath He chosen us, and on this
condition, “that we should be holy and without blemish.”
And so formerly he chose the Jews. On what terms? “This nation,
saith he, hath He chosen from the rest of the nations.”
( [Τεκμήριον
καὶ τῆς
αὐτῶν
ἀρετῆς, a
proposition which will strike a Protestant reader of any denomination
with surprise, to say the least. Schaff says, “Chrysostom laid
great stress on free will and the co-operation of the human will with
divine grace in the work of conversion. Cassian, the founder of
Semi-Pelagianism, was his pupil and appealed to his authority. We may
say that in tendency and spirit he was a Catholic Semi-Pelagian or
Synergist before Semi-Pelagianism was brought into a system.”
Prolegomena p. 20. Chrysostom’s exposition of this passage
is inaccurate, inconsistent, illogical and untenable. If He chose us in
order that we should be holy how can holiness, or “moral
goodness,” as Chrysostom says, be an antecedent condition of His
choosing us? See note on ch. ii. 10.—G.A.]
Having thus spoken of the good
works of these, he again recurs to His grace. “In love,”
saith he, “having predestinated us.” Because this comes not
of any pains, nor of any good works of ours, but of love; and yet not
of love alone, but of our virtue also. For if indeed of
[These words, ἐν ἀγάπῃ,
are in the Revised Version and in the text of Westcott and Hort joined
with what precedes, ἁγίους καὶ
ἀμώμους.
So also Alford. Meyer and Ellicott, however, are in accord with
Chrysostom and probably right in joining ἐν
ἀγάπῃ with
προορίσας, following.—G.A.]
Do you observe how that nothing
is done without Christ? Nothing without the Father? The one hath
predestinated, the other hath brought us near. And these words he adds
by way of heightening the things which have been done, in the same way
as he says also elsewhere, “And not only so, but we also rejoice
in God, through our Lord Jesus Christ.” (
That is to say, because He
earnestly willed it. This is, as one might say, His earnest desire. [The good pleasure of His will means, “God’s free
self-determination, independent of all human desert, as regulative of
the προορίζειν.”—Meyer.—G.A.]
[“As love was the motive for the divine predestination, so
is the glorifying of the divine love, here designated
‘grace,’ its divinely conceived ultimate
aim.”—Meyer.—G.A.]
That the glory of His grace may be displayed, he saith, which He freely bestowed on us in the Beloved. Now then if for this He hath shown grace to us, to the praise of the glory of His grace, and that He may display His grace, let us abide therein. “To the praise of His glory.” What is this? that who should praise Him? that who should glorify Him? that we, that Angels, that Archangels, yea, or the whole creation? And what were that? Nothing. The Divine nature knoweth no want. And wherefore then would He have us praise and glorify Him? It is that our love towards Him may be kindled more fervently within us. He desireth nothing we can render; not our service, not our praise, nor any thing else, nothing but our salvation; this is His object in every thing He does. And he who praises and marvels at the grace displayed towards himself will thus be more devoted and more earnest.
“Which He freely bestowed
on us,” he saith. He does not say, “Which He hath
graciously given us,” (ἐχαρίσατο) but, “wherein He hath shown grace to us.”
(ἐχαρίτωσεν) That is to say, He hath not only released us from our
sins, but hath also made us meet objects [“The word does not here mean ‘to make love
worthy,’ as Chrys., referring to inherent righteousness, but
‘to grant grace,’ just as Different usages were observed as regards the Baptismal
Confession. In all cases there was one before Baptism. In some places
it was made three times; and in some it was written after it was
spoken. vid. Bingham Antique, xi. 7. &c.
[“The designation of Christ by ὁἠγαπημένος
makes us feel the greatness of the divine
grace.”—Meyer.—G.A.] [“More precise elucidation of what has been said, on the
basis of experience (ἔχομεν).
Meyer.—G.A.] [“‘Through His Blood’ is a more precise
definition of the preceding ἐν ᾇ ‘in
whom.’”—Meyer. “We have redemption not in His
work without His Person but in His Person which with His work is a
living unity.”—Olshausen in
Lange.—G.A.]
And how is this? Not only is there this marvel, that He hath given His Son, but yet further that He hath given Him in such a way, as that the Beloved One Himself should be slain!
Yea, and more transcendent still! He hath given the Beloved for them that were hated. See, how high a price he sets upon us. If, when we hated Him and were enemies, He gave the Beloved, what will He not do now, when we are reconciled by Him through grace?
Again he descends from high to low: first speaking of adoption, and sanctification, and blamelessness, and then of the Passion, and in this not lowering his discourse and bringing it down from greater things to lesser, no rather, he was heightening it, and raising it from the lesser to the greater. For nothing is so great as that the blood of this Son should be shed for us. Greater this than both the adoption, and all the other gifts of grace, that He spared not even the Son. For great indeed is the forgiveness of sins, yet this is the far greater thing, that it should be done by the Lord’s blood. For that this is far greater than all, look how here again he exclaims,
The abovementioned gifts are riches, yet is this far more so. “Which,” saith he, “He made to abound toward us.” They are both “riches” and “they have abounded,” that is to say, were poured forth in ineffable measure. It is not possible to represent in words what blessings we have in fact experienced. For riches indeed they are, abounding riches, and He hath given in abundance riches not of man but of God, so that on all hands it is impossible that they should be expressed. And to show us how He gave it to such abundance, he adds,
[“‘In all wisdom and prudence’ is not to be
joined, as Chrysostom does, with ‘having made known’
(γνωρίσας), because it would thus denote the attribute of God
operative in the γνωρίζειν, which on account of the πάσῃ,
‘every,’ is not admissible. Paul in making known the
mystery had to set forth not the display of ‘grace in itself but
as revealed.’ Hence some definition to the clause, ‘which
he made to abound toward us,’ is necessary and this is the
‘in all wisdom and
prudence.’”—Meyer.—G.A.]
That is to say, Making us wise and prudent, in that which is true wisdom, and that which is true prudence. Strange! what friendship! For He telleth us His secrets; the mysteries, saith he, of His will, as if one should say, He hath made known to us the things that are in His heart. For here is indeed the mystery which is full of all wisdom and prudence. For what will you mention equal to this wisdom! Those that were worth nothing, it hath discovered a way of raising them to wealth and abundance. What can equal this wise contrivance? He that was an enemy, he that was hated, he is in a moment lifted up on high. And not this only,—but, yet more, that it should be done at this particular time, this again was the work of wisdom; and that it should be done by means of the Cross. It were matter of long discourse here to point out, how all this was the work of wisdom, and how He had made us wise. And therefore he repeats again the words,
“According to His good
pleasure [“‘According to His good pleasure’ belongs
to γνωρίσας, stating that God has accomplished the making known in
pursuance of His free self-determination, cf. [“‘Which He purposed in Him,’ in itself
redundant, serves for the attaching of that which
follows.”—Meyer. G.A.]
That is to say, this He desired,
this He tra
Heavenly things, he means to say, had been severed from earthly. They had no longer one Head. So far indeed as the system of the creation went, there was over all One God, but so far as management of one household went, this, amid the wide spread of Gentile error, was not the case, but they had been severed from His obedience.
“Unto a dispensation,” saith he, “of the fulness of the times.”
The fulness of the times, he
calls it. Observe with what nicety he speaks. And whereas he points out
the origination, the purpose, the will, the first intention, as
proceeding from the Father, and the fulfillment and execution as
effected by the agency of the Son, yet no where does he apply to him
the term minister. E.G. of the Angels by way of contrast, “Are they not all
ministering spirits, sent forth to minister,” εἰς
διακονίαν.
“He chose us,” saith
he, “in Him, having foreordained us unto adoption as sons through
Jesus Christ to Himself;” and, “to the praise of the glory
of His grace, in whom we have redemption through His blood,—which
He purposed in Him, unto a dispensation of the fulness of the times, to
sum up all things in Christ;” and no where hath he called Him
minister. If however the word “in” and the word
“by” implies a mere minister, look what the matter comes
to. Just in the very beginning of the Epistle, he used the expression
“through the will of the Father.” The Father, he means,
willed, the Son wrought. But neither does it follow, that because the
Father willed, the Son is excluded from the willing; nor because the
Son wrought, that the Father is deprived of the working. But to the
Father and the Son, all things are common. “For all Mine are
Thine,” saith He, “and Thine are Mine.” (
The fullness of the times, [‘Which he purposed in him’ (i.e. ‘Christ’
according to Rev. Ver. and W. and H.; but ‘God’ according
to Meyer and Ellicott, who have αὑτῷ) “with a
design to the dispensation of the fullness of the times, i.e., the
dispensation to be established at the setting in of the fulness of the
times.
That “He might sum up” he saith.
What is the meaning of this
word, “sum up?” It is “to knit together.” Let
us, however, endeavor to get near the exact import. With ourselves
then, in common conversation, the word means the summing into a brief
compass things spoken at length, the concise account of matters
described in detail. And it has this meaning. For Christ hath gathered
up in Himself the dispensations carried on through a lengthened period,
that is to say, He hath cut them short. For “by finishing His
word and cutting it short in righteousness,” (
It has also another
signification; and of what nature is this? He hath set over all one and
the same Head, i.e., Christ according to the flesh, alike over Angels
and men. That is to say, He hath given to Angels and men one and the
same government; to the one the Incarnate, to the other God the Word. [“A distinction at variance with
Scripture.”—Meyer.—G.A.] [“This illustration has been again employed by Harless whose
view of this passage is that the apostle speaks thus: ‘The Lord
and Creator of the whole body of which heaven and earth are members,
has in the restoration of one member restored the whole body; and in
this consists the greatest significance of the reconciliation that it
is not merely a restoration of the life of earth but a bringing back of
the harmony of the universe. This concedes to the τὰ ἐπὶ τοῖς
οὐρανοῖς merely an indirect participation in the ανακεφαλαίωσις
and the de facto operation of the
Messianic οἰκονομία
on the heavenly world is set aside,—which
appears the less admissible inasmuch as the τὰ ἐπὶ τοῖς
οὐρανοῖς has the precedence (in position).”—Meyer.
“Heaven and earth have become places of sin (
“In whom also we were made a heritage, having been foreordained according to the purpose of Him who worketh all things after the counsel of his will.”
Paul earnestly endeavors on all occasions to display the unspeakable
loving-kindness of God towards us, to the utmost of his power. For that
it is impossible to do so adequately, hear his own words. “O! the
depth of the riches both of the wisdom and knowledge of God; how
unsearchable are His judgments, and His ways past tracing out.”
( [Meyer against the Rev. Version and many scholars makes the
meaning here to be: “In whom we were allotted the
inheritance.” He shows that as πιστεύειν
may take as subject when in passive voice the dative
of the active construction, so also may κληροῦν which takes in the active a dative.—See also “Why calls he the grace of God by the name of lot? because
in a lot there is no choice, but the will of God; for when it is said,
‘a man does, he does not,’ merits are regarded; and then
there is a choice, not a lot. But when God found no merits of ours, He
saved us by the lot of His will, because He willed, not because we were
worthy. This is a lot,” &c. August. in Psalm. xxx.
Enar. iii. 13.
But mark now how on all
occasions he takes pains to point out, that it is not the result of any
change of purpose, but that these matters had been thus modeled from
the very first, so that we are in no wise inferior to the Jews in this
respect; and how, in consequence, he does every thing with this view.
How then is it that Christ Himself saith, “I was not sent, but
unto the lost sheep of the house of Israel?” (
[Meyer’s reference of ἡμᾶς***τοὺς
προηλπικότας
to Jewish Christians seems precarious. It seems better
to make the ἡμᾶς refer to Christians in
general, the προ in προηλπικότας
refer to the time before the second Advent and
the καὶ
ὑμεῖς to the
readers. So De Wette and Theophylact.—G.A.]
That is to say, through whom.
Observe how he on all occasions speaks of Christ, as the Author of all
things, and in no case gives Him the title of a subordinate agent, or a
minister. And so again, elsewhere, in his Epistle to the Hebrews, he
says, “that God, having of old time spoken unto the Fathers in
the prophets, hath at the end of these days spoken unto us in His
Son,” (
“The word of truth,” he says, no longer that of the type, nor of the image.
“The Gospel of your salvation.” And well does he call it the Gospel of salvation, intimating in the one word a contrast to the law, in the other, a contrast with punishment to come. For what is the message, but the Gospel of salvation, which forbears to destroy those that are worthy of destruction.
Here again, the word “sealed,” is an indication of especial forecast. He does not speak of our being predestinated only, nor of our being allotted, but further, of our being sealed. For just as though one were to make those who should fall to his lot manifest, so also did God separate them for believing, and sealed them for the allotment of the things to come.
You see how, in process of time, He makes them objects of wonder. So long as they were in His foreknowledge, they were manifest to no one, but when they were sealed, they became manifest, though not in the same way as we are; for they will be manifest except a few. The Israelites also were sealed, but that was by circumcision, like the brutes and reasonless creatures. We too are sealed, but it is as sons, “with the Spirit.”
But what is meant by, “with the Spirit of promise?” Doubtless it means that we have received that Spirit according to promise. For there are two promises, the one by the prophets, the other from the Son.
By the Prophets.—Hearken
to the words of Joel; “I will pour out My spirit upon all flesh,
and your sons and your daughters shall prophesy, your old men shall
dream dreams, your young men shall see visions,” (
It is an earnest, however, of what? of
[“The final consummation of the redemption effected by
the λύτρον of
Christ (
At present, however, there is but an earnest, because at present we are far distant from these blessings. Yet is our citizenship not upon earth; even now we are out of the pale of the things that are here below. Yes, we are sojourners even now.
This he adds in immediate
connection. And why? Because it would serve to give those who heard it
full assurance. Were it for our sake only, he means to say, that God
did this, there might be some room for misgiving. But if it be for His
own sake, and in order to display His goodness, he assigns, as a sort
of witness, a reason why these things never possibly could be
otherwise. We find the same language everywhere applied to the case of
the Israelites. “Do Thou this for us for Thy Name’s
sake;” (
Moral. Let not the hearing, however, make us too much at our ease; for
although He doth it for His own sake, yet notwithstanding He requires a
duty on our part. If He says, “Them that honor Me I will honor,
and they that despise Me shall be lightly esteemed,”
(
Now then, come, let us examine
this very question, whether sins are the effect of force and
constraint, or of indolence and great carelessness. The law says,
“Thou shalt not kill.” What sort of force, what sort of
violence, is there here? Violence indeed must one use to force himself
to kill, for who amongst us would as a matter of choice plunge his
sword into the throat of his neighbor, and stain his hand with blood?
Not one. Thou seest then that, on the contrary, sin is more properly
matter of violence and constraint. For God hath implanted in our nature
a charm, which binds us to love one another. “Every beast (it
saith) loveth his like, and every man loveth his neighbor.”
(
Again, what is adultery? What
sort of necessity is there to bring us to this? Doubtless, it will be
said, the tyranny of lust. But why, tell me, should this be? What, is
it not in every one’s power to have his own wife, and thus to put
a stop to this tyranny? True, he will say, but a sort of passion for my
neighbor’s wife seizes hold on me. Here the question is no longer
one of necessity. Passion is no matter of necessity, no one loves of
necessity, but of deliberate choice and free will. Indulgence of
nature, indeed, is perhaps matter of necessity, but to love one woman
rather than another is no matter of necessity. Nor is the point with
you natural desire, but vanity, and wantonness, and unbounded
licentiousness. For which is according to reason, that a man should
have an espoused wife, and her the mother of his children, or one not
acknowledged? Know ye not that it is intimacy that breeds attachment.
This, therefore, is not the fault of nature. Blame not natural desire.
Natural desire was bestowed
Again, what is stealing? is it matter of necessity? Yes, a man will say, because poverty causes this. Poverty, however, rather compels us to work, not to steal. Poverty, therefore, has in fact the contrary effect. Theft is the effect of idleness; whereas poverty produces usually not idleness, but a love of labor. So that this sin is the effect of indolence, as you may learn from hence. Which, I ask, is the more difficult, the more distasteful, to wander about at night without sleep, to break open houses, and walk about in the dark, and to have one’s life in one’s hand, and to be always prepared for murder, and to be shivering and dead with fear; or to be attending to one’s daily task, in full enjoyment of safety and security? This last is the easier task; and it is because this is easier, that the majority practise it rather than the other. Thou seest then that it is virtue which is according to nature, and vice which is against nature, in the same way as disease and health are.
What, again, are falsehood and
perjury? What necessity can they possibly imply? None whatever, nor any
compulsion; it is a matter to which we proceed voluntarily. We are
distrusted, it will be said. True, distrusted we are, because we choose
it. For we might, if we would, be trusted more upon our character, than
upon our oath. Why, tell me, is it that we do not trust some, no, not
on their oath, whilst we deem others trustworthy even independently of
oaths. Vid.
also Hom. ad Pop. Antioch. vii. fin. However, in Act Apost. Hom.
x. fin. he considers oaths allowable in order to convince the weak. St.
Augustin says the same, de Serm. Dom. i. 51. thus accounting for
St. Paul’s expressions,
But again, if one is a man of violence, is this a matter of necessity? Yes, he will say, because his passion carries him away, and burns within him, and does not let the soul be at rest. Man, to act with violence is not the effect of anger, but of littleness of mind. Were it the effect of anger, all men, whenever they were angry, would never cease committing acts of violence. We have anger given us, not that we may commit acts of violence on our neighbors, but that we may correct those that are in sin, that we may bestir ourselves, that we may not be sluggish. Anger is implanted in us as a sort of sting, to make us gnash with our teeth against the devil, to make us vehement against him, not to set us in array against each other. We have arms, not to make us at war amongst ourselves, but that we may employ our whole armor against the enemy. Art thou prone to anger? Be so against thine own sins: chastise thy soul, scourge thy conscience, be a severe judge, and merciless in thy sentence against thine own sins. This is the way to turn anger to account. It was for this that God implanted it within us.
But again, is plunder a matter
of necessity? No, in no wise. Tell me, what manner of necessity is
there to be grasping: what manner of compulsion? Poverty, a man will
say, causes it, and the fear of being without common necessaries. Now
this is the very reason why you ought not to be grasping. Wealth so
gotten has no security in it. You are doing the very same thing as a
man would do, who, if he were asked why he laid the foundation of his
house in the sand, should say, he did it because of the frost and rain.
Whereas this would be the very reason why he should not lay it in the
sand. They are the very foundations which the rain, and blasts, and
wind, most quickly overturn. So that if thou wouldest be wealthy, never
be rapacious; if thou wouldest transmit wealth to thy children, get
righteous wealth, at least, if any there be that is such. Because this
abides, and remains firm, whereas that which is not such, quickly
wastes and perishes. Tell me, hast thou a mind to be rich, and dost
thou take the goods of others? Surely this is not wealth: wealth
consists in possessing what is thine own. He that is in possession of
the goods of others, never can be a wealthy man; since at that rate
even your very silk venders, who receive their goods as a consignment
from others, would be the wealthiest and the richest of men. Though for
the time, indeed, it is theirs, still we do not call them wealthy. And
why forsooth? Because they are in possession of what belongs to
“For this cause I also, having heard of the faith in the Lord Jesus, which is among you, and which ye show toward all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation in the knowledge of Him: having the eyes of your heart enlightened; that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints, and what the exceeding greatness of His power to us-ward who believe, according to that working of the strength of His might, which He wrought in Christ, when He raised Him from the dead.”
Never was anything equal to the yearnings of the Apostle, never anything
like the sympathy and the affectionateness of the blessed Paul, who
made his every prayer in behalf of whole cities and peoples, and writes
the same to all, [
“Wherefore,” he
says, i.e., because of what is to come, [“On the contrary this ‘wherefore,’ διὰ
τοῦτο, refers to what
precedes
“Having heard,”
saith he, “of the faith in the Lord Jesus which is among you, and
which ye show [The
word ‘love,’ ἀγάπην,
which gets into the Auth. Ver. from some inferior mss., is omitted by Aleph. A. B. W. and H. Rev. Vers.
cf.
He on all occasions knits together and combines faith and love, a glorious pair; nor does he mention the saints of that country only, but all.
What is thy prayer, and what thy entreaty? It is
“That the God of our Lord
Jesus Christ, the Father of glory, may give unto you a spirit of wisdom
and revelation.” [Chrysostom’s hasty and superficial treatment of this great
passage would seem to justify the language of Dr. Newman in his preface
to the Oxford translation of these homilies on Ephesians. There are
“imperfections in their composition which in the opinion of some
critics argued the absence of that comparative leisure which he enjoyed
at Antioch.” Schaff also says: “His life in Constantinople
was too much disturbed to leave him quiet leisure for
preparation.” This, however, in referring to his Homilies on
Acts. Prolegomena p. 19.—G.A.
Vast indeed are the mysteries
and secrets of which He hath made us partakers. And these it is not
possible for us to understand otherwise than by being partakers of the
Holy Ghost, and by receiving abundant grace. And it is for this reason
that Paul prays. “The Father of glory,” that is, He that
hath given us vast blessings, for he constantly addresses Him according
to the subject he is upon, as, for instance, when he says, “The
Father of mercies and God of all comfort.” (
“The Father of glory.”
He has no name by which he may
represent these things, and on all occasions calls them
“glory,” which is in fact, with us, the name and
appellation of every kind of magnificence. Mark, he says, the Father of
glory; (cf. [Compare
“May give unto you,”
That is, may raise and wing your
understanding, for it is not possible otherwise to understand these
things. “For the natural man receiveth not the things of the
Spirit of God; for they are foolishness unto him.” (
“Having the eyes of your
heart enlightened in the knowledge of Him.” [“The words, ‘in the knowledge of Him,’
ἐνέπι γνὡσει
αΰτοῦ, are not to be
joined with the words ‘having your heart enlightened,’ as
Chrysostom here, which entirely destroys the paralellism and symmetry
of the sentence, but with the words, may give you a spirit of wisdom,
etc., (in the knowledge of Him).”—Meyer and
Ellicott.—G.A.]
He that hath learned what God is, will have no misgiving about His promises, and disbelief about what hath been already brought to pass. He prays, then, that there may be given them “a spirit of wisdom and revelation.” Yet still he also establishes it, as far as he can himself, by arguments, and from “already” existing facts. For, whereas he was about to mention some things which had already come to pass, and others which had not as yet happened; he makes those which have been brought to pass, a pledge of those which have not: in some such way, I mean, as this,
“That ye may know,” saith he, “what is the hope of His calling.”
It is as yet, he means, hidden, but not so to the faithful.
“And,” again,
“what is the riches of the glory of His inheritance in the
saints.” [“That ye may know what a great and glorious hope is given
to the man whom God has called to the Kingdom of the Messiah; and that
ye may know what is the object of that hope, namely, the riches of the
glory of the inheritance which He gives; and that ye may know that by
which this hope is to be realized, namely, the infinite power of God as
shown in the resurrection and exaltation of Jesus
Christ.”—Meyer.—G.A.]
But what is clear? that through
His power we have believed that He hath raised Christ. For to persuade
souls, is a thing far more miraculous than to raise a dead body. I will
endeavor to make this clear. Hearken then. Christ said to the dead,
“Lazarus, come forth,” ( ᾽Εχόντας.
“The exceeding greatness of His power to us-ward who believe.”
Yes, when Prophets had availed nothing, nor Angels, nor Archangels, when the whole creation, both visible and invisible, had failed, (the visible lying before us, and without any power to guide us, and much also which is invisible,) then He ordered His own coming, to show us that it was a matter which required Divine power.
“The riches of the glory,”
That is, the unutterable glory; for what language shall be adequate to express that glory of which the saints shall then be partakers? None. But verily there is need of grace in order that the understanding may perceive it, and admit even so much as at least one little ray. Some things indeed they knew even before; now he was desirous that they should learn more, and know it more clearly. Seest thou how great things He hath wrought? He hath raised up Christ. Is this a small thing? But look again. He hath set Him at His right hand. And shall any language then be able to represent this? Him that is of the earth, more mute than the fishes, and made the sport of devils, He hath in a moment raised up on high. Truly this is indeed the “exceeding greatness of His power.” And behold, whither He hath raised Him.
“In the heavenly places;”
He hath made Him far above all created nature, far above all rule and authority.
“Far above all rule,” he saith.
Need then indeed is there of the Spirit, of an understanding wise in the knowledge of Him. Need then is there indeed of revelation. Reflect, how vast is the distance between the nature of man and of God. Yet from this vile estate hath He exalted Him to that high dignity. Nor does He mount by degrees, first one step, then another, then a third. Amazing! He does not simply say, “above,” but, “far above;” for God is above those powers which are above. And thither then hath He raised Him, Him that is one of us, brought Him from the lowest point to the supremest sovereignty, to that beyond which there is no other honor. Above “all” principality, he says, not, i.e., over one and not over another, but over all,
“Rule and authority and power, and dominion, and every name that is named.”
Whatever there be in Heaven, He has become above all. And this is said of Him that was raised from the dead which is worthy of our admiration; for of God the Word, it cannot possibly be, because what insects are in comparison of man, this the whole creation is in comparison of God. If all mankind are to be counted as spittle and were counted as the turn of a balance, consider the invisible powers as insects. But of Him that was one of us, this is great and surprising indeed. For He raised Him up from the very lowest parts of the earth. If all the nations are as a drop, how small a portion then of that drop is a single man! Yet Him hath He made higher than all things, “not only in this world, but also in that which is to come.” Therefore powers there are whose names are to us unintelligible, and unknown.
“And He put all things in subjection under His feet.”
Not simply so set Him above them
as to be honored above them, nor by way of comparison with them, but so
that He should sit over them as His slaves. Amazing! Awful indeed are
these things; every created power hath been made the slave of man by
reason of God the Word dwelling in Him. Διὰ τὸν
ἐνοικοῦντα
Θεὸν Λόγον. The ‘inhabitation’ of the Word in our flesh,
was a favorite form of speech with the Nestorians, who thereby
insinuated that the Word dwelt in ‘a’ man, or denied
Christ’s unity of person. Yet the phrase is strictly orthodox, as
being derived from
“And gave Him to be Head over all things to the Church.”
Amazing again, whither hath He raised the Church? as though he were lifting it up by some engine, he hath raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval to separate between the Head and the body; for were there a separation, then were it no longer a body, then were it no longer a head. “Over all things,” he says. What is meant by “over all things?” He hath suffered neither Angel nor Archangel nor any other being to be above Him. But not only in this way hath He honored us, in exalting that which is of ourselves, but also in that He hath prepared the whole race in common to follow Him, to cling to Him, to accompany His train.
“Which is His body.”
In order then that when you hear of the Head you may not conceive the notion of supremacy only, but also of consolidation, and that you may behold Him not as supreme Ruler only, but as Head of a body.
“The fulness of Him that filleth all in all” he says.
As though this were not sufficient to show the close connection and relationship, what does he add? “The fullness of Christ is the Church.” And rightly, for the complement of the head is the body, and the complement of the body is the head. Mark what great arrangement Paul observes, how he spares not a single word, that he may represent the glory of God. “The, complement,” he says, i.e., the head is, as it were, filled up by the body, because the body is composed and made up of all its several parts, and he introduces Him as having need of each single one and not only of all in common and together; for unless we be many, and one be the hand, and another the foot, and another some other member, the whole body is not filled up. It is by all then that His body is filled up. Then is the head filled up, then is the body rendered perfect, when we are all knit together and united. Perceivest thou then the “riches of the glory of His inheritance? the exceeding greatness of His power towards them that believe? the hope of your calling?”
Moral.
Let us reverence our Head, let us reflect of what a Head we are the
body,—a Head, to whom all things are put in subjection. According
to this representation we ought to be better, yea, than the very
angels, and greater than the Archangels, in that we have been honored
above them all. God “took not hold of Angels,” as he says
in writing to the Hebrews, “but He took hold of the seed of
Abraham.” ( ῾Ιμάτιον. Thus Cyril Alex. speaks of Christ as ‘clothed about’
with our nature. In Success. 2 p. 142. Vid. also Epiph.
Ancor. §. 95. Augustine in Psalm 130. 10. This, as
well as other theological terms, was abused by heretical disputants; as
if it implied either that the manhood of Christ might be put off from
His divine nature, or that it was a mere accidental and unsubstantial
medium of manifesting it.
Let us feel awed at the
closeness of our relation, let us dread lest any one should be cut off
from this body, lest any one should fall from it, lest any one should
appear unworthy of it. If any one were to place a diadem about our
head, a crown of gold, should we not do every thing that we might seem
worthy of the lifeless jewels? But now it is not a diadem that is about
our head, but, what is far greater, Christ is made our very Head, and
yet we pay no regard to it. Yet Angels reverence that Head, and
Archangels, and all those powers above. And shall we, which are His
body, be awed neither on the one account nor the other? And what then
shall be our hope of salvation? Conceive to yourself the royal throne,
conceive the excess of the honor. This, at least if we chose, might
more avail to startle us, yea, even than hell itself. For, even though
hell were not, that we having been honored with such an honor, should
be found base and unworthy of it, what punishment, what vengeance must
not this carry with it? Think near whom thy Head is seated, (this
single consideration is amply sufficient for any purpose whatever,) on
whose right hand He is placed, far above all principality, and power,
and might. Yet is the body of this Head trampled on by the very
devils.
However, since our discourse is
concerning the Lord’s body, come, and let us turn our thoughts to
it, even that which was crucified, which was nailed, which is
sacrificed. Θυομένου.
Further, our discourse is
concerning this Body, and as many of us as partake of that Body and
taste of that Blood, are partaking of that which is in no wise
different from that Body, nor separate. Consider that we taste of that
Body that sitteth above, that is adored by Angels, that is next to the
Power that is incorruptible. Alas! how many ways to salvation are open
to us! He hath made us His own body, He hath imparted to us His own
body, and yet not one of these things turns us away from what is evil.
Oh the darkness, the depth of the abyss, the apathy! “Set your
mind,” saith he, “on the things that are above, where
Christ is, seated on the right hand of God.” (
Do ye not see, that even in our own body, when any part is superfluous and useless, it is cut off, is cut away? It is of no use that it has belonged to the body, when it is mutilated, when it is mortified, when it is decayed, when it is detrimental to the rest. Let us not then be too confident, because we have been once made members of this body. If this body of ours, though but a natural body, nevertheless suffers amputation, what dreadful evil shall it not undergo, if the moral principle should fail? When the body partakes not of this natural food, when the pores are stopped up, then it mortifies; when the ducts are closed, then it is palsied. So is it with us also, when we stop our ears, our soul becomes palsied; when we partake not of the spiritual food, when, instead of corrupt bodily humors, evil dispositions impair us, all these things engender disease, dangerous disease, disease that wastes. And then there will be need of that fire, there will be need of that cutting asunder. For Christ cannot endure that we should enter into the bride-chamber with such a body as this. If He led away, and cast out the man that was clothed in filthy garments, what will He not do unto the man who attaches filth to the body; how will He not dispose of him?
I observe many partaking of
Christ’s Body lightly and just as it happens, and rather from
custom and form, than consideration and understanding. When, saith a
man, the holy season of Lent sets in, whatever a man may be, he
partakes of the mysteries, or, when the day of the Lord’s
Epiphany This
was the great festival of the Greek Church, being in remembrance of our
Lord’s Baptism, and, as it would appear, of His birth
inclusively. The festival of Christmas, which had been in use in the
West from an earlier date, was introduced at Antioch A.D. 376, with
much opposition. Chrysostom, A.D. 387, urges its due celebration in his
Hom. de Beato Philogon, and Serm. in Diem Natal. J.
C. [On
Chrysostom’s view of the eucharistic sacrifice, see
Prolegomena, p. 21, note.—G.A.] i.e.
the Deacon, Αθανάσιος
προστάξας
διακόνῳ
κηρύξαι
εὐχὴν κ. τ. λ. Socr. Hist. ii. 11. id qu. ἀναγινώσκειν, Athan. de fug 24. Vid.
Bingh. Antiqu. xiii. 2. and xiv. 5. [The text here seems to be
corrupt, Field’s text is, “as many as are in penitence, all
pray,” (δεήθητε
πάντες) which is
evidently inconsistent with the context. The text should probably be,
“As many as are in penitence, depart; as many as are not in
penitence, pray all.” So Field suggests in a note saying,
Locus corruptus videtur, sic fortasse redintegrandus:
ὅσοι
ἐν μετανοί&
139· ἀπέλθετε,
ὅσοιμὴ ἐν
μετανόιᾳ
δεήθητε
πάντες.—G.A.]
Look, I entreat: a royal table
is set before you, Angels minister at that table, the King Himself is
there, and dost thou stand gaping? Vid.
Bingh. Antiqu. xv. 2. ἀμφιθυρα, curtains before the choir or altar, vid. Chrysost. in Matt.
Hom. 84. fin. where, however, it has not the ecclesiastical
sense, Epiphan. Epist. 51. 9. apud Hieron, ed. Vallars.
where the curtain had a figure of Christ or some Saint, (to which
Epiphanius objects) vid. also Evagr. Hist. vi. 21.
As then it is not meet that any
one of the uninitiated be present, so neither is it that one of them
that are initiated, and yet at the same time defiled. Tell me, suppose
any one were invited to a feast, and were to wash his hands, and sit
down, and be all ready at the table, and after all refuse to partake;
is he not insulting the man who invited him? were it not better for
such an one never to have come at all? Now it is just in the same way
that thou hast come here. Thou hast sung the Hymn The
Angelic Hymn, Holy, Holy, Holy, vid. Chrysost. in 2 Cor. Hom.
18. Cyril. Hieros. Myst. v. 6.
That I may not then be the means
of increas
So far have I spoken of myself.
But may He that pricketh the heart, He that giveth the Spirit of
compunction, pierce your hearts, and plant the seeds in the depth of
them, that so through His fear ye may conceive, and bring forth the
spirit of salvation, and come near with boldness. For, “thy
children,” it is said, “are like olive plants round about
thy table.” (
“And you did He quicken, when ye were dead through your trespasses and sins, wherein aforetime ye walked, according to the course of this world, according to the prince of the power of the air, of the spirit that now worketh in the sons of disobedience; among whom we also all once lived, in the lusts of our flesh, doing the desires of the flesh, and of the mind; and were by nature children of wrath even as the rest.”
There is, we know, a corporal, and there is also a spiritual, dying. [The
Commentators, except Meyer, refer the νεκροὺς to spiritual death, as Chrysostom does. Meyer refers it to
“eternal death, the eternal condemnation,” and says
the νεκροὺς is proleptic. He distinctly says it does not refer to physical
death, though Ellicott represents him as saying that it
does.—G.A.]
“And you,” saith he
“when ye were dead through your trespasses and sins, wherein
aforetime ye walked according to the course of this world, according to
the prince of the power of the air, of the spirit that now worketh in
the sons of disobedience.” You observe the gentleness of Paul,
and how on all occasions he encourages the hearer, not bearing too hard
upon him. For whereas he had said, Ye have arrived at the very last
degree of wickedness, (for such is the meaning of becoming dead,) that
he may not excessively distress them, [Paul’s motive in this passage is probably not what
Chrysostom says, but, on the contrary, to show how desperately bad
their state was.—G.A.]
Further, why does he call the Devil “the prince” of the world? Because nearly the whole human race has surrendered itself to him and all are willingly and of deliberate choice his slaves. And to Christ, though He promises unnumbered blessings, not any one so much as gives any heed; whilst to the Devil, though promising nothing of the sort, but sending them on to hell, all yield themselves. His kingdom then is in this world, and he has, with few exceptions, more subjects and more obedient subjects than God, in consequence of our indolence.
“According to the
power,” saith he, “of the air, of the spirit.” [“The word ἀήρ which is commonly confined to the region of the air, may be
extended to all that supra-terrestrial but sub-celestial region which
seems to be, if not the abode, at least the haunt of evil spirits,
cf.
Here again he means, that Satan
occupies the space under Heaven, and that the incorporeal powers are
spirits of the air, under his operation. For that his kingdom is of
this age, i.e., will cease with the present age, hear what he says at
the end of the Epistle; “Our wrestling is not against flesh and
blood, but against the principalities, against powers, against the
world rulers of this darkness;” (
“That now worketh,” he says, “in the sons of disobedience.”
You observe that it is not by force, nor by compulsion, but by persuasion, he wins us over; “disobedience” or “untractableness” is his word, as though one were to say, by guile and persuasion he draws all his votaries to himself. And not only does he give them a word of encouragement by telling them they have an associate, but also by ranking himself with them, for he says,
“Among whom we also all once lived.”
“All,” because he cannot say that any one is excepted.
“In the lusts of our flesh, doing the desires of the flesh, and of the mind, and were by nature children of wrath, even as the rest.”
That is, having no spiritual affections. Yet, lest he should slander the flesh, or lest it should be supposed that the transgression was not great, observe how he guards the matter,
“Doing,” he says, “the desires of the flesh and of the mind.”
That is, the pleasurable
passions. We provoked God to anger, he saith, we provoked Him to wrath,
we were wrath, and nothing else. For as he who is a child of man is by
nature man, so also were we children of wrath Chrysostom understands the words according to the order in which
they stand in the original text, ἦμεν
τέκνα φύσει
ὀργῆς, “we
were natural” or “genuine children of wrath,”
referring “by nature” not to “we were” but to
“children.” To say that we were by “nature”
under wrath, might have seemed all one with saying that God created
Adam under wrath. When then we so speak, we must take the word
“nature” in S. Augustine’s sense, not to mean our
literal nature, but “as referring to our birth.”
“In eo quod dixi, ‘naturâ esse malæ animæ
nullo modo queunt,’ si quæritur quomodo accipiamus quod ait
Apostolus, ‘Fuimus et nos naturâ filii irœ,
&c.’” respondemus, naturam in his verbis meis me
intelligi voluisse illam, quæ proprie natura dicitur, in quâ
sine vitiis creati sumus. Nam ista propter originem natura appellatur,
quæ origo utique habet vitium, quod est contra naturam.
August. Retract. i. 15. §. 6. vid, also de Lib. Arb.
iii. 54.] “That man is a born subject of wrath from birth, an
object of the divine condemnation, is not at all a doctrine of the
Apostle, according to whom man by his actual sin falls under the wrath
of God, inasmuch as he becomes subject to and follows the inborn
principle of sin in opposition to his moral will which he likewise by
nature bears in himself. Certainly man is born with this natural sinful
quality, i.e., with the principle of sin, by the awakening and
development of which the moral will is vanquished (
Not merely merciful, but rich in
mercy; as it is said also in another place; “In the multitude of
thy mercies.” (
[Διὰ τὴν
πολλὴν
ἀγάπην
αὐτοῦ:
“namely, in order to satisfy
it.”—Meyer.—G.A.]
Why did He love us? For these things are not deserving of love, but of the sorest wrath, and punishment. And thus it was of great mercy.
Again is Christ introduced, and
it is a matter well worthy of our belief, because if the Firstfruits
live, so do we also. He hath quickened both Him, and us. Seest thou
that all this is said of Christ incarnate? Beholdest thou “the
exceeding greatness of His power to us-ward who believe?”
(
Beholdest thou the glory of His
inheritance? [This
is Meyer’s view. He says: “By virtue of the dynamic
connection of Christ with believers as the head with its body their
revivification is objectively comprehended in His.” Ellicott says;
“Though the simple meaning of συνήγειρεν
and συνεκάθισεν
seems to confine their reference to what is future and
objective; still as συνεζωοποιησεν
though primarily spiritual and present may have a
physical and future reference, so here a present spiritual resurrection
and enthronement may be alluded to.”—G.A.]
Whereas he had been speaking of
the things which concerned Christ, and these might be nothing to us,
(for what, it might be said, is it to us, that He rose) therefore he
shows that they do moreover extend to us, inasmuch as He is made one
with us. Only that our concern in the matter he states separately.
“Us,” saith he, “who were dead through our trespasses
He raised up with Him, and made us sit with Him.” Wherefore, as I
was saying, be not unbelieving, take the demonstration he adduces both
from former things, and from His Headship, and also from His desire to
show forth His goodness. For how will He show it, unless this come to
pass? And He will show it in the ages to come. What? that the blessings
are both great, and more certain than any other. For now the things
which are said may to the unbelievers seem to be foolishness; but then
all shall know them. Wouldest thou understand too, how He hath made us
sit together with Him? Hear what Christ Himself saith to the disciples,
“Ye also shall sit upon twelve thrones, judging the twelve tribes
of Israel.” (
[“Confirmatory explanation of the truth and justice of the
expression, ‘the exceeding riches of His grace’ by a
recurrence to the statement made parenthetically in verse
5.”—Ellicott.—G.A.]
In order then that the greatness of the benefits bestowed may not raise thee too high, observe how he brings thee down: “by grace ye have been saved,” saith he,
“Through faith;”
Then, that, on the other hand, our free-will be not impaired, he adds also our part in the work, and yet again cancels it, and adds,
“And that not of ourselves.”
Neither is faith, [Meyer objects to this interpretation saying: “How violent
is this taking to pieces of the text, since οὐκ ἐξ
ὑμῶν and οὐκ ἐξ
ἔργων present
themselves in a manner alike natural and weighty as elements belonging
to one flow of the discourse! The τοῦτο refers to
the salvation just designated as regards its specific mode.” So
substantially Ellicott.—G.A.]
“It is the gift,” said he, “of God,” it is “not of works.”
Was faith then, you will say, enough to save us? No; but God, saith he, hath required this, lest He should save us, barren and without work at all. His expression is, that faith saveth, but it is because God so willeth, that faith saveth. Since, how, tell me, doth faith save, without works? This itself is the gift of God.
That he may excite in us proper
feeling [This is not the object of Paul in the statement of
Observe the words he uses. He here alludes to the regeneration, which is in reality a second creation. We have been brought from non-existence into being. As to what we were before, that is, the old man, we are dead. What we are now become, before, we were not. Truly then is this work a creation, yea, and more noble than the first; for from that one, we have our being; but from this last, we have, over and above, our well being.
“For good works, which God
afore prepared that we should walk in them.” [God, before we were created in Christ, made ready for us,
prepared a sphere of moral action or (to use the simile of Chrysostom)
a road, with the intent that we should walk in it. This sphere, this
road was good works, ἔργα ἀγαθά.”—Ellicott.—G.A.]
Not merely that we should begin, but that we should walk in them, for we need a virtue which shall last throughout, and be extended on to our dying day. If we had to travel a road leading to a royal city, and then when we had passed over the greater part of it, were to flag and sit down near the very close, it were of no use to us. This is the hope of our calling; for “for good works” he says. Otherwise it would profit us nothing.
Moral.
Thus here he rejoices not that we should work one work, but all; for,
as we have five senses, and ought to make use of all in their proper
season, so ought we also the several virtues. Now were a man to be
temperate and yet unmerciful, or were he to be merciful and yet
grasping, or were he to abstain indeed from other people’s goods,
and yet not bestow his own, it would be all in vain. For a single
virtue alone is not enough to present us with boldness before the
judgment-seat of Christ; no, we require it to be great, and various,
and universal, and entire. Hear what Christ saith to the disciples,
“Go, ye and make disciples of all the nations,—teaching
them to observe all things whatsoever I commanded you.”
(
And let no one impute cruelty to
God, in that he excludes those who fail in this matter, from the
kingdom of Heaven. For even with men, if any one do any thing
whatsoever contrary to the law, he is banished from the king’s
presence. And if he transgresses so much as one of the established
laws, if he lays a false accusation against another, he forfeits his
office. And if he commits adultery, and is detected, he is disgraced,
and even though he have done ten thousand right acts, he is undone; and
if he commits murder, and is convicted, this again is enough to destroy
him. Now if the laws of men are so carefully guarded, how much more
should those of God be. “But He is good,” a man says. How
long are we to be uttering this
Now then, why, it may be said,
doth He threaten them who have not done works of mercy, that they shall
depart into the fire, and not simply into the fire, but into that which
is “prepared for the devil and his angels?” (
Again, drunkenness shall not
inherit the kingdom. Yet what is the language of most people?
“Well, if both I and he are in the same case, that is no little
comfort.” What then? First of all, that thou and he shall not
reap the same punishment; but were it otherwise, neither is that any
comfort. Fellowship in sufferings has comfort in it, when the miseries
have any proportion in them; but when they exceed all proportion, and
carry us beyond ourselves, no longer do they allow of our receiving any
comfort at all. For tell the man that is being tortured, and has
entered into the flames, that such an one is undergoing the same, still
he will not feel the comfort. Did not all the Israelites perish
together? What manner of comfort did that afford them? Rather, did not
this very thing distress them? And this was why they kept saying, We
are lost, we are perished, we are wasted away. What manner of comfort
then is there here? In vain do we comfort ourselves with such hopes as
these. There is but one only comfort, to avoid falling into that
unquenchable fire; but it is not possible for one who has fallen into
it to find comfort, where there is the gnashing of teeth, where there
is the weeping, where is the worm that dieth not, and the fire that is
not quenched. For shalt thou conceive any comfort at all, tell me, when
thou art in so great tribulation
“Wherefore remember, that aforetime ye the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision in the flesh made by hands; that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope, and without God in the world.”
There are many things to show the loving-kindness of God. First, the
fact, that by Himself He hath saved us, and by Himself through such a
method as this. Secondly, that He hath saved us, as being what we were.
Thirdly, that He hath exalted us to the place where we are. For all
these things both contain in themselves the greatest demonstration of
His loving-kindness, and they are the very subjects which Paul is now
agitating in his Epistle. He had been saying, that when we were dead
through our trespasses, and children of wrath, He saved us; He is now
telling us further, to whom He hath made us equal.
“Wherefore,” saith he, “remember;” because it
is usual with us, one and all, when we are raised from a state of great
meanness to corresponding, or perhaps a greater, dignity, not so much
as even to retain any recollection of our former condition, being
nourished in this our new glory. On this account it is that he says,
“Wherefore remember.”—“Wherefore.” Why,
“wherefore?” [“Therefore, because such exalted and unmerited benefits
have been imparted to us (
“Who are called
Uncircumcision.” [“They were those designated ‘Foreskin’ by the
people who bear the name of the surgical operation performed on their
flesh.”—Meyer.—G.A.]
The honor then of the Jews is in names, their perogative is in the flesh. For uncircumcision is nothing, and circumcision is nothing.
“By that which is
called,” saith he, “Circumcision in the flesh made by
hands, that ye were at that time separate from Christ, alienated from
the commonwealth of Israel, and strangers from the covenants of the
promise, having no hope, and without God in the world. [“They were without church, without promise, without hope,
without God, and that in the profane wicked world (ἐν τῷ
κόσμῳ being in
contrast to πολιτείας
τοῦ Ισραήλ and like it, ethical in reference.) ῞Αθεοι may mean
ignorant of God or forsaken by God, probably the
latter.”—Ellicott.—G.A.]
But what were “the
covenants of the promise?” “To thee and to thy seed,”
saith He, “will I give this land,” (
“Having no hope,” he
adds, “and without God.” Though gods indeed they
worshipped, but they were no gods: “for an idol is not any
thing.” (
[“This too is what they should remember, but the Apostle
continues the contrast in an independent sentence.”—Riddle,
in Popular Commentary.—G.A.]
Is this then the great privilege, it may be said, that we are admitted into the commonwealth of the Jews? What art thou saying? “He hath summed up all things that are in heaven, and that are in earth,” and now dost thou tell us about Israelites? Yes, he would say. Those higher privileges we must apprehend by faith; these, by the things themselves. “But now,” saith he, “in Christ Jesus, ye that once were far off, are made nigh,” in reference to the commonwealth. For the “far off,” and the “nigh,” are matters of will and choice only.
“For He [“The emphatic pronoun is used, αὐτὸς. But He
is not put in opposition to ‘ourselves’ having made the
peace, but as Bengel says, ‘Not merely is He peacemaker, for at
the cost of ‘Himself’ He procured
peace.’”—Meyer.—G.A.]
What is this, “both
one?” He does not mean this, that He hath raised us to that high
descent of theirs, but that he hath raised both us and them to a yet
higher. Only that the blessing to us is greater, because to these it
had been promised, and they were nearer than we; to us it had not been
promised, and we were farther off than they. Therefore it is that he
says, “And that the Gentiles might glorify God for His
mercy.” (
“And brake down,” he proceeds, “the middle wall of partition.”
What the middle wall of
partition is, he interprets by saying, “the enmity having
abolished in His flesh, even the law of commandments contained in
ordinances.” Some indeed affirm that he means the wall of the
Jews against the Greeks, because it did not allow the Jews to hold
intercourse with the Greeks. To me, however, this does not seem to be
the meaning, but [“The only mode of taking ἔχθραν in harmony
with the context is not as Chrysostom, “but of the enmity which
existed between Jews and Gentiles.”—Meyer. “῾Εν τῇ
σαρκί, ‘in the
flesh,’ does not belong to τὴν
ἔχθραν, as
Chrysostom construes it but to καταργήσας, ‘having abolished.’” So Meyer and Rev.
Ver.—G.A.]
How so? In that He was slain and dissolved the enmity therein. And not in this way only but also by keeping it. But what then, if we are released from the former transgression, and yet are again compelled to keep it? Then were the case the same over again, whereas He hath destroyed the very law itself. For he says, “Having abolished the law of commandments contained in ordinances.” Oh! amazing loving-kindness! He gave us a law that we should keep it, and when we kept it not, and ought to have been punished, He even abrogated the law itself. As if a man, who, having committed a child to a schoolmaster, if he should turn out disobedient, should set him at liberty even from the schoolmaster, and take him away. How great loving-kindness were this! What is meant by,
“Having abolished by
ordinances?” [The
order of the Greek is as follows: τὸν νόμον
τῶν ἐντολῶν
ἐν δόγμασιν
καταργήσας. Chrysostom has because of the order joined ἐν
δόγμασιν with καταργήσας, as its modal definition. But ἐν
δόγμασιν belongs to ἐντολῶν meaning ‘the law of commandments consisting in
ordinances,’ “ἐντολῶν denoting the ‘contents’ of the law and ἐν
δόγμασιν the ‘form’ in which they were given;” so
Meyer.—G.A.]
For he makes a wide distinction
between “commandments” and “ordinances.” He
either then means “faith,” calling that an
“ordinance,” (for by faith alone He saved us,) or he means
“precept,” such as Christ gave, when He said, “But I
say unto you, that ye are not to be angry at all.” (
“That he might create in Himself of the twain, one new man.”
Observe thou, that it is not that the Gentile is become a Jew, but that both the one and the other are entered into another condition. It was not with a view of merely making this last other than he was, but rather, in order to create the two anew. And well does he on all occasions employ the word “create,” and does not say “change,” in order to point out the power of what was done, and that even though the creation be invisible, yet it is no less a creation than that is, and that we ought not henceforward start away from this, as from natural things.
“That He might in Himself of the twain.”
That is, by Himself. [ἐν
αὐτῷ: “This is not
equivalent to δἰ
ἑαυτοῦ, as
Chrysostom, but it affirms that the unity to be brought about was to be
founded in Christ Himself, was to have the basis of its existence and
continuance in Him and not in any other unifying principles
whatever.”—Meyer.—G.A.]
“One new man,” saith he, “so making peace.”
Peace for them both towards God, and towards each other. For so long as they continued still Jews and Gentiles, they could not have been reconciled. And had they not been delivered each from his own peculiar condition, they would not have arrived at another and a higher one. For the Jew is then united to the Gentile when he becomes a believer. It is like persons being in a house, with two chambers below, and one large and grand one above: they would not be able to see each other, till they had got above.
“Making peace,” more especially towards God; for this the context shows, for what saith he?
He saith, not merely
“might reconcile,” (καταλλάξῃ) but “might reconcile thoroughly”
(ἀποκαταλλάξῃ [Meyer says the ἀπό strengthens the notion of
reconciliation, Ellicott that it not only strengthens but hints at a
restoration to primal unity, the ἀπό meaning again.—G.A.]
“In one body,” saith he, and that His own, “unto God.” How is this effected? By Himself, he means, suffering the due penalty.
“Through the cross having
slain the enmity thereby.” [“‘After he shall have slain the enmity
&c.;’ for it is inserted in the second half of the
affirmation of ‘design’ and is correlative to ποιῶν
εἰρήνην.”—Meyer.—G.A.]
Nothing can be more decisive,
nothing more expressive than these words. His death, saith the Apostle,
hath “slain” the enmity. He hath “wounded” and
“killed” it, not by giving charge to another, nor by what
He wrought only, but also by what He suffered. He does not say
“having dissolved,” he does say “having
cancelled,” but what is stronger than all, “having
slain,” so that it never should rise again. How then is it that
it does rise again? From our exceeding depravity. For as long as we
abide in the body of Christ, as long as we are united, it rises not
again, but lies dead; or rather that former enmity never rises again at
all. But if we breed another, it is no longer because of Him, who hath
destroyed and put to death the former one. It is thou, forsooth, that
travailest with a fresh one. “For the mind of the flesh,”
saith he, “is enmity against God;” (
Moral.
Think then, how vast an evil is it, when God hath employed so many
methods to reconcile us, and hath effected it, that we should again
fall back into enmity! This enmity no fresh Baptism, but hell itself
awaits; no fresh remission, but searching trial. The mind of the flesh
is luxury and indolence, the “mind of the flesh” is
covetousness and all kinds of sin. Why is it said the mind of the
flesh? While yet the flesh could do nothing without the soul. He does
not say this to the disparagement of the flesh, any more than when he
says the “natural man,” (
Yet it is in our power, if we will, no longer to be in the flesh, no, nor upon the earth, but in heaven, and in the Spirit. For our being here or there, is not determined so much by our position, as by our disposition. Of many people, at least, who are in some place, we say they are not there, when we say, “Thou wast not here. And again Thou art not here.” And why do I say this? We often say, “Thou art not at (ἐν) thyself, I am not at (ἐν) myself,” and yet what can be more material (a stronger instance of corporeal locality) than this, that a man is near to himself? And yet, notwithstanding, we say that he is not at himself. Let us then be in ourselves, in heaven, in the Spirit. Let us abide in the peace and in the grace of God, that we may be set at liberty from all the things of the flesh, and may be able to attain to those good things which are promised in Jesus Christ our Lord, with whom to the Father, together with the Holy Spirit, be glory, and might, and honor, now and henceforth, and for ever and ever. Amen.
“And He came and preached peace to you that were far off, and peace to them that were nigh, for through Him we both have our access in one Spirit unto the Father. So then ye are no more strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of God, being built upon the foundation of the Apostles and Prophets, Christ Jesus Himself being the chief corner-stone. In whom each several building, fitly framed together, groweth into a holy temple in the Lord. In whom ye also are builded together for a habitation of God in the Spirit.”
He sent
not, saith the Apostle, by the hand of another, nor did He announce
these tidings to us by means of any other, but Himself did it in His
own person. He sent not Angel nor Archangel on the mission, because to
repair so many and vast mischiefs and to declare what had been wrought
was in the power of none other, but required His own coming. [This passage does not refer to His bodily advent upon earth, as
Chrysostom interprets, but following the account of his crucifixion
more naturally refers to a spiritual advent, namely in the Holy Spirit,
(in so far as it is Christ’s spirit) Christ Himself came. He is
our peace; yes, and He came and by His spirit and the mouths of the
Apostles He preached it.—Meyer and
Ellicott.—G.A.]
“Peace,” saith he,
that “peace” which is towards God. He hath reconciled us.
For the Lord Himself also saith, “Peace I leave with you; my
peace I give unto you.” (
Perceive ye that it is not with
the Jews simply, no, but with those saintly and great men, such as
Abraham, and Moses, and Elias? It is for the self-same city with these
we are enrolled, for that we declare ourselves. “For they that
say such things,” saith he, “make it manifest that they are
seeking after a country of their own.” (
“And of the household,” he continues, “of God.”
The very thing which they at the first had, by means of so many toils and troubles, hath been for you accomplished by the grace of God. Behold the hope of your calling.
“Being built upon the foundation of the Apostles and Prophets.”
Observe how he blends all
together, the Gentiles, the Jews, [Field’s text has not the words, “the Jews;” but
as there is excellent authority for them and they suit the context
better, we have left them, with the Oxford translator, in our
text.—G.A.] [“It is wrong to take this genitive as the genitive of
apposition, as Chrysostom, for the Apostles and Prophets are not the
foundation but have laid it. (
“In whom each several building.”
Mark, how he knits it all
together, and represents Him at one time, as holding down the whole
body from above, and welding it together; at another time, as
supporting the building from below, and being, as it were, a root, or
base. And whereas he had used the expression, “He created in
Himself of the twain one new man;” (
“In whom each several building, fitly framed together.”
Whether you speak of the roof,
or of the walls, or of any other part whatsoever, [“Chrysostom is wrong in holding that by πᾶσα
οἰκοδομή is signified every ‘part’ of the building (wall, roof,
etc.,) since οἴκοδομή rather denotes the ‘aggregate’ of the single
parts of the building. Πᾶσα
οἰκοδομή means ‘every building’ and is here to be interpreted,
‘every Christian community, each
congregation.’”—Meyer.—G.A.]
He joins them with the Saints
and again returns to his former image, nowhere suffering them to be
disunited from Christ. Doubtless then, this is a building that shall go
on until His coming. Doubtless it was for this reason that Paul said,
“As a wise master builder, I laid a foundation.”
(
He has mentioned Christ’s
great and affectionate care; he now passes on to his own, insignificant
indeed as it is, and a very nothing in comparison with that, and yet
this is enough to engage them to himself. For this cause, saith he, am
I also bound. [The
Syriac Version followed by commentators from Chrysostom to Meyer
makes ὁδέσμιος predicate, supplying “am.” “I Paul am the
prisoner of Christ Jesus for you Gentiles.” This is open to grave
objections. ῾Ο δεσμος is rather in apposition and the broken construction is resumed
at
He alludes to the prediction
addressed to Ananias concerning him at Damascus, when the Lord said,
“Go thy way, for he is a chosen vessel unto Me, to bear My name
before the Gentiles and Kings.” (
By “dispensation of
grace,” he means the revelation made to him. As much as to say,
“I learned it not from man. ( [“Gentle appeal, expressed in a hypothetical form and
conveying the hope that his words had not been
forgotten.”—Ellicott.—G.A.]
Perhaps he had informed them of
it by some persons, or had not long before been writing to them. [“This parenthetical remark of the Apostle refers not to a
lost letter but to the section last treated of concerning the Gentiles
attaining salvation.”—Meyer.—G.A.]
Amazing! So then he wrote not
the whole, nor so much as he should have written. But here the nature
of the subject prevented it. Elsewhere, as in the case of the Hebrews
(
What then, tell me, did not the
Prophets [Prophets here refers, as before, to New Testament prophets, and
not, as Chrysostom understands it, to O.T.
prophets.—G.A.]
[“Fellow-heirs (συγκληρονόμα) denotes the joint possession with the believing Jews of
the eternal Messianic bliss.”—Meyer. “The following
words (σύσσωμα καὶ
συμμέτοχα), which seem to have been coined by the apostle, are well
rendered by R.V., ‘fellow-members of the body, and
fellow-partakers,’ and bring out more fully the relation of the
fellow-heirs to each other.”—Riddle.—G.A.]
What is this; “fellow-heirs, and fellow-partakers of the promise, and fellow-members of the body?” This last is the great thing, that they should be one body; this exceeding closeness of relation to Him. For that they were to be called indeed, that they knew, but that it was so great, as yet they knew not. This therefore he calls the mystery. “Of the promise.” The Israelites were partakers, and the Gentiles also were fellow-partakers of the promise of God.
“In Christ Jesus through the Gospel.”
That is, by His being sent unto them also, and by their believing; for it is not said they are fellow-heirs simply, but “through the Gospel.” However, this indeed, is nothing so great, it is in fact a small thing, and it discloses to us another and greater thing, that not only men knew not this, but that neither Angels nor Archangels, nor any other created power, knew it. For it was a mystery, and was not revealed. “That ye can perceive,” he saith, “my understanding.” This alludes, perhaps, to what he said to them in the Acts, that he had some knowledge that the Gentiles also were called. This, he says, is his own knowledge, “the knowledge of the mystery,” which he had mentioned, viz., “that Christ will in Himself make of the twain one new man.” For by revelation he was instructed, both he and Peter, that they must not spurn the Gentiles; and this he states in his defence.
He had said, “I am a prisoner;” but now again he says, that all is of God, as he says, “according to the gift of His grace;” for according to the power of the gift is the dignity of this privilege. But the gift would not have been enough, had it not also implanted in him power.
Moral.
For a work indeed it was of power, of mighty power, and such as no
human diligence was equal to. For he brought three qualifications to
the preaching of the word, a zeal fervent and venturous, a soul ready
to undergo any possible hardship, and knowledge and wisdom combined.
For his love of enterprise, his blamelessness of life, had availed
nothing, had he not also received the power of the Spirit. And look at
it as seen first in himself, or rather hear his own words. “That
our ministration be not blamed.” (
It was not then by his miracles
that men were made believers; no, it was not the miracles that did
this, nor was it upon the ground of these that he claimed his high
pretension, but upon those other grounds. For a man must be alike
irreproachable in conduct, prudent and discreet in his dealings with
others, regardless of danger, and apt to teach. It was by these
qualifications that the greater part of his success was achieved. Where
there were these, there was no need of miracles. At least we see he was
successful in numberless such cases, quite antecedently to the use of
miracles. But, now-a-days, we without
And are we worthy then so much
as even to mention the name of Paul? He, who had moreover grace to aid
him, yet was not satisfied, but contributed to the work ten thousand
perils; whilst we, who are destitute of that source of confidence,
whence, tell me, do we expect either to preserve those who are
committed to our charge, or to gain those who are not come to the
fold;—men, as we are, who have been making a study of
self-indulgence, who are searching the world over for ease, and who are
unable, or rather who are unwilling, to endure even the very shadow of
danger, and are as far distant from his wisdom as heaven is from earth?
Hence it is too that they who are under us are at so great a distance
behind the men of those days; because the disciples of those days were
better than the teachers of these, isolated as they were in the midst
of the populace, and of tyrants, and having all men on all sides their
enemies, and yet not in the slightest degree dragged down or yielding.
Hear at least what he saith to the Philippians, ( This
alludes to the Monks who lived in the mountains about Antioch, where
these Homilies seem to have been written. Compare Homily xiii. p. 2.
vid. Adv. Oppugn. i. 7, 8. Elsewhere he blames persons who
retired, as hiding their talents, vid. I Cor. Hom. vi.
8.
Plagues too, teeming with untold
mischiefs, have lighted upon the Churches. The chief offices have
become saleable. The
same sin is noticed among other places by S. Basil Ep. 53. S.
Ambrose in Luc. lib. ix. 17–19. S. Jerome in Mat.
xxi. 12, 13.
Where then there is such impiety
as this going on, what dreadful calamity must we not expect? And to be
assured how sore vengeance they incur who are guilty of such sins as
these, consider the examples of old. One single man, a common soldier,
stole the sacred property, and all were smitten. Ye know, doubtless,
the history I mean? I am speaking of Acham the son of Carmi, the man
who stole the consecrated spoil. (
On account of all these things, let us take heed to ourselves. Do ye not see these wars? Do ye not hear of these disasters? Do ye learn no lesson from these things? Nations and whole cities are swallowed up and destroyed, and myriads as many again are enslaved to the barbarians.
If hell bring us not to our
senses, yet let these things. What, are these too mere threats, are
they not facts that have already taken place? Great is the punishment
they have suffered, yet a greater still shall we suffer, who are not
brought to our senses even by their fate. Is this discourse wearing? S.
Chrysostom complains that his rich hearers, when the choice lay between
theatre or race and Church, preferred the former; alleging the heat and
crowd of the latter, vid. t. 3. Hom. iii. xii. and xv. (Ed.
Ben.) I Cor. Hom. v. fin. We see his care to consult for the
tastes and capacities of his hearers in his preaching, in
“Unto me, who am less
than the least of all saints, was this grace given, to preach unto the
Gentiles the unsearchable riches of Christ; and to make all men see
what is the dispensation of the mystery, which from all ages hath been
hid in God, who created all things: [The words ‘through Jesus Christ’ (διὰ ᾽Ιησοῦ
Χριστοῦ)
which are here found in Chrysostom’s text have gotten into the
textus receptus from the few late and mostly cursive mss. which present the Byzantine or
Constantinopolitan text and from which the textus receptus was
made. Chrysostom is the chief witness of this Byzantine text. Schaff,
Companion to Greek Testament, pp. 205–6. The words are
omitted by Aleph A B C D, most Versions and
Editors.—G.A.]
They who go to the physician’s have not merely to go there and
nothing further; they have to learn how to treat themselves, and to
apply remedies. And so with us then who come here, we must not do this
and nothing else, we must learn our lesson, the surpassing lowliness of
Paul. What? when he was about to speak of the vastness of the grace of
God, hear what he saith, “Unto me, who am less than the least of
all saints, was this grace given.” Lowliness indeed it was even
to bewail his former sins, although blotted out, and to make mention of
them, and to hold himself within his true measure as where he calls
himself “a blasphemer, and a persecutor, and injurious;”
( S.
Chrysostom says the same, Orat. iv.in Anom. 2. and
Hom. i. in Joan. 2. (ed. Ben.) vid. also Theodoret in
Ps. 23. 7, 8. S. Greg. Nyss. Hom. 8 in Cant. p. 596.
S. Jerome in loc. [Comp.
Paul himself was sent to the Gentiles, the other Apostles to the Circumcision. So that the more marvellous and astonishing commission was given, saith he, “to me, who am less than the least.” And this too was of grace, that he that was least should have the greatest things entrusted to him; that he should be made the herald of these tidings. For he that is made a herald of the greater tidings, is in this way great.
“To preach unto the
Gentiles the unsearchable riches [“The whole divine fulness of salvation, of which Christ is
the possessor and bestower, and which is of such a nature that the
human intellect cannot explore it so as to form an adequate conception
of it. This does not hinder the proclamation which, on the contrary, is
rendered possible by
revelation.”—Meyer.—G.A.]
If His “riches are unsearchable,” and that too after his appearing, much more is His essence. If it is still a mystery, much more was it before it was made known; for a mystery he calls it on this account, because neither did the Angels know it, nor was it manifest to any one else.
“And to make all men see,” saith he, “what is the dispensation of the mystery which from all ages hath been hid in God, who created all things.”
Angels knew only this, that
“The Lord’s portion was His people.” (
“Which hath been hid,” saith he, “in God.”
This “dispensation,”
however, he more clearly unfolds in the Epistle to the Romans.
“In God,” he continues, “who created all things by
Jesus Christ.” [See
note on these words above.—G.A.]
In speaking of “principalities” and “powers,” he speaks both of those above and those beneath.
“According to the eternal
purpose.” It hath been now, he means, brought to pass, but not
now decreed, it had been planned beforehand from the very first.
“According to the eternal purpose which He purposed [This
verb, ἐποίησεν, has been applied by many to the ‘forming’ of the
purpose. (So Rev. Ver.) But it seems best to refer it to the
‘execution’ of it, regarded as an accomplished fact. Riddle
in Popular Commentary and in Lange. Braune in
Lange. Meyer, Ellicott.—G.A.]
“Have access,” not as prisoners, he says, nor yet, as persons candidates for pardon, nor as sinners; for, saith he, we have even “boldness with confidence,” that is, accompanied with cheerful trust; arising from what source? “through our faith in Him.”
[Wherefore, “in view of my position as minister of such a
gospel.”—Riddle.—G.A.]
How is it “for
them?” How is it “their glory?” It is because God so
loved them, as to give even the Son for them, and to afflict His
servants for them: for it was in order that they might attain so many
blessings, that Paul was in prison. Surely this was from God’s
exceeding love towards them: it is what God also saith concerning the
Prophets, “I have slain them by the words of my mouth.”
(
[This τούτου
χάριν is a resumption
of the first verse of the chapter which was left unfinished by reason
of the digression concerning his office as apostle of the Gentiles,
which forms a section by itself. (
He here shows the spirit of his prayer for them. He does not say simply, “I pray,” but manifests the supplication to be heartfelt, by the “bowing of the knees.”
“From whom every family.”
That is, no longer, he means, reckoned, according to the number of Angels, but according to Him who hath created the tribes both in heaven above and in earth beneath, not as the Jewish.
Mark with what insatiable earnestness he invokes these blessings upon them, that they may not be tossed about. But how shall this be effected? By the “Holy Spirit in your inward man, that Christ may dwell in your hearts through faith.” How again shall this be?
[“A sensuous illustration of the idea; ‘how great in
every relation.’”—Meyer. G.A.]
Thus is his prayer now again,
the very same as when he began. For what were his words in the
beginning? “That the God of our Lord Jesus Christ, the Father of
glory may give unto you a Spirit of wisdom and revelation in the
knowledge of Him; having the eyes of your heart enlightened, that ye
may know what is the hope of His calling, what the riches of the glory
of His inheritance in the saints; and what the exceeding greatness of
His power to us-ward who believe.” And now again he says the
same. “That ye may be strong to apprehend with all the saints
what is the breadth, and length, and height, and depth;” i.e., to
know perfectly the mystery which hath been providentially ordered in
our behalf: [“Of what are these dimensions predicated? Not of the work
of redemption as Chrysostom (τὸ
μυστήριον τὸ
ὑπὲρ ὑμῶν
οἰκονομηθεν) because after a new portion of the discourse is begun
at
But how doth Christ dwell in the
hearts? Hear what Christ Himself saith, “I and my Father will
come unto him, and make our abode with him.” (
“That ye may be” thoroughly “strong,” saith he; so that there is great strength needed.
[This entire paragraph is omitted from Field’s text. But as
it is supported by several excellent authorities, as it is in
Chrysostom’s style and as it contains a very noble thought, we
have ventured to retain it. “Field seems to rely on the
probability that the shorter text is the original. One of his main
authorities seems to be a Catena which would naturally abridge the
portions extracted especially in a writer so given to amplifications as
Chrysostom.” We have in the main followed Field’s text in
spite of this probability, but in exceptional cases, like the present,
we have ventured to demur.—G.A.]
That God hath done “abundantly above all that we ask or think,” is evident from what the Apostle himself hath written. For I indeed, saith he, pray, but He of Himself, even without any prayer of mine, will do works greater than all we ask, not simply “greater,” nor “abundantly greater,” but “exceeding abundantly.” And this is evident from “the power, that worketh in us:” for neither did we ever ask these things, nor did we expect them.
Well does he close the discourse with prayer and doxology; for right were it that He, who hath bestowed upon us such vast gifts, should be glorified and blessed, so that this is even a proper part of our amazement at His mercies, to give glory for the things advanced to us at God’s hands through Jesus Christ.
“The glory in the Church.” Well might he say this, forasmuch as the Church alone can last on to eternity.
It seems necessary to state what
are meant by “families.” (πατριαί) Here on earth, indeed there are “families” that is
races sprung from one parent stock; but in heaven how can this be,
where none is born of another? Surely then, by
“families,” This text has various interpretations. S. Athanasius uses it to
imply that God, as Father of the Son, is the only true Father, and that
all created paternity is a shadow of the true. Orat. in Arian.
i. 23. S. Jerome says, “As He who alone is good, (
However, he does not ask the whole of God, but demands of them also faith and love, and not simply love, but love “rooted and grounded,” so that neither any blasts can shake it, nor any thing else overturn it. He had said, that “tribulations” are “glory,” and if mine are so to you, he would say, much more will your own be: so that to be afflicted is no token of men being forsaken, for He who hath wrought so great things for us, never would do this.
Again, if in order to understand the love of God, it was necessary for Paul to pray, and there was need of the indwelling of the Holy Spirit, who by following mere reasonings shall understand the nature of Christ? And why is it a difficult thing to learn that God loveth us? Beloved, it is extremely difficult. For some know not even this; wherefore, they even say, numberless evils come to be in the world; and others know not the extent of this love. Nor, indeed, is Paul seeking to know its extent, nor with any view to measure it; for how could he? but only to understand this, that it is transcendent, and great. And this very thing, he says, he is able to show, even from the knowledge which hath been vouchsafed to us.
However, what is higher than the being “strengthened with might,” in order to have Christ within? Vast are the things we ask, saith he, yet is He able to do above even them, so that not only doth He love us, but doth so intensely. Be it our care therefore, beloved, to understand the love of God. A great thing indeed is this; nothing is so beneficial to us, nothing so deeply touches us: more availing this to convince our souls than the fear of hell itself. Whence then shall we understand it? Both from the sources now mentioned, and from the things which happen every day. For from what motive have these things been done for us? from what necessity on His part? None whatever. Over and over again he lays down love as the cause. But the highest degree of love is that where men receive a benefit, without any prior service on their part to call for it.
Moral. And let us then be followers of Him; let us do good to our
enemies, to them that hate us, let us draw near to those who turn their
backs upon us. This renders us like unto God. “For if ye love
them that love you,” saith Christ, “what reward have
ye?” “Do not even the Gentiles the same.”
(
But possibly we shall find love
like this in spiritual characters also, not in those of our day, (for
it has “waxed cold,”) ( [It
does not appear from the account in
But now, mark, how that some, in fact, say as much even to God Himself. Whenever they are wronged indeed, they would have Him a God of vengeance, and complain of His long suffering; but when themselves do wrong, not for a moment.
However, what could be more
bitter than words like these? And yet notwithstanding, after this, when
he was sent to that ungrateful, to that thankless race, he went, and
shrunk not back. Yea, and after those miracles, and after the wonders
wrought by his hand, oftentimes they sought to stone him to death and
he escaped out of their hands. They kept murmuring too incessantly, and
yet still, notwithstanding, so passionately did he love them, as to say
unto God, when they committed that heinous sin, “Yet now if Thou
wilt forgive, forgive their sin; and if not, blot even me also out of
the book which Thou hast written.” (
Thus ought a man to love his enemies; by lamentation, by unwearied endurance, by doing everything, by showing all favor, to aim at their salvation.
And what again, tell me, did
Paul? did he not ask even to be accursed in their stead? (
Thus is it we ought to love our
enemies, thus to imitate Christ. Thus did Paul. Stoned, suffering
unnumbered cruelties, yet did he all things for their good. Hear his
own words. “My heart’s desire and my supplication to God is
for them that they may be saved.” (
Thus is it we ought to love our enemies. This is to love God, Who hath enjoined it, Who hath given it as His law. To imitate Him is to love our enemy. Consider it is not thine enemy thou art benefiting, but thyself; thou art not loving him, but art obeying God. Knowing therefore these things, let us confirm our love one to another, that we may perform this duty perfectly, and attain those good things that are promised in Christ Jesus our Lord, with Whom to the Father, together with the Holy Ghost, be glory, might, and honor, now, and for ever and ever. Amen.
“I therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, with all lowliness and meekness.”
It is the virtue of teachers to aim not at praise, nor at esteem from those under their authority, but at their salvation, and to do every thing with this object; since the man who should make the other end his aim, would not be a teacher but a tyrant. Surely it is not for this that God set thee over them, that thou shouldest enjoy greater court and service, but that thine own interests should be disregarded, and every one of theirs built up. This is a teacher’s duty: such an one was the blessed Paul, a man who was free from all manner of vanity, and was contented to be one of the many, nay more, to be the very least even of them. Hence he even calls himself their servant, and so generally speaks in a tone of supplication. Observe him then even now writing nothing dictatorial, nothing imperious, but all chastened and subdued.
“I therefore,” saith
he, “the prisoner in the Lord, beseech you to walk worthily of
the calling wherewith ye were called.” What is it, tell me, thou
art beseeching? Is it that thou mayest gain any end for thyself? No,
saith he, in no wise; it is that I may save others. And yet surely they
who beseech, do so for things which are of importance to themselves.
True; and this, saith he, is of importance to myself, according to what
he says also elsewhere in his writings, “Now we live, if ye stand
fast in the Lord;” (
“I, the prisoner in the
Lord.” Great and mighty dignity! Greater than that of king or of
consul, or of any other. Hence it is the very title he uses in writing
to Philemon, “As Paul the
And why speak I of human
glories? I am ashamed to compare earthly riches and golden attire to
these bonds. But forbearing to speak of those great and heavenly
glories, even were the thing attended with no reward at all, this alone
were a great reward, this an ample recompense, to suffer these
hardships for the sake of the Beloved. They that love, even though it
be not God, but man, they know what I am saying, since they are more
delighted to suffer for, than to be honored by those they love. But to
fully understand these things belongs to the holy company, the
Apostles, I mean, and them alone. For hearken to what the blessed Luke
saith, (
I deem it more desirable to
suffer evil for Christ’s sake, than to receive honor at
Christ’s hands. This is transcendent honor, this is glory that
surpasseth all things. If He Himself who became a servant for my sake,
and “emptied” ( [Christ referred to the glorification with His Father which was to
follow his humiliation. Cf.
Peter also was counted worthy of
this chain; for he, we read, was bound, and delivered to soldiers, and
was sleeping. (
“The foundations of the
prison-house,” we read, “were shaken” where Paul was
bound, “and every one’s bands were loosed.”
(
Oh, bear with me a little, and
give me leave while I refrain from the Apostle’s words, and revel
in the Apostle’s deeds, and banquet on Paul’s chain; grant
me still longer to dwell upon it. I have laid hold on that chain, and
no one shall part me from it. More securely at this moment am I bound
by affection, than was he then in the stocks. This is a bond which no
one can loose, for it is formed of the love of Christ; this neither the
Angels, no, nor the kingdom of Heaven, has power to unloose. We may
hear Paul’s own words; (
Now then, why did the event take
place at midnight? And wherefore too with an earthquake? Hearken, and
marvel at the providential orderings of God. Every one’s bands
were loosed, and the doors were opened. And yet was this done only for
the jailor’s sake, not with a view to display, but with a view to
his salvation: for that the prisoners knew not that they were loosed,
is evident from Paul’s exclamation; for what said he? “He
cried with a loud voice, saying, Do thyself no harm, for we are all
here.” (
Then again, wherefore was the
building shaken? It was to arouse the jailer, to behold what was done,
for he alone was worthy of being saved. And do thou too, behold, I
pray, the exceeding greatness of the grace of Christ, for well were it
in the midst of Paul’s bonds to make mention also of the grace of
God, nay indeed the very bonds themselves are of the gift and grace of
God. Some indeed there are who complain “Why was the jailer
saved?” and from those very circumstances, for which they ought
to admire the loving-kindness of God they find fault with it. Nor is it
anything to be wondered at. Such are those sickly persons, that find
fault even with the food that nourishes them, which they ought to
prize, and who affirm that honey is bitter: and those dimsighted
persons who are darkened by the very thing which ought to enlighten
them. Not that these effects arise from the nature of the objects
themselves, but from the weakness of the persons who are unable to use
them properly. What, however, was I saying? When they ought to be
admiring God’s loving-kindness, in that He took a man who had
fallen into the most desperate wickedness, and was making him better,
they find fault: “Why, how was it that he did not take
[“The one requires no less power than the other, the same
divine ἐξουσία enables both to be done. But that ye may know that I was entitled
to say the one, I will prove to you that I have the power to say the
other.”—Meyer. Since neither is easier but each alike
requires divine power, if I can prove to you that I have this divine
power to do one, that will prove to you that I have power to do the
other.—G.A.]
Surely then the faith of the
jailer was no light or hasty faith. He saw the prisoners. And he saw
nothing, he heard nothing wrong; he saw that nothing was done by
sorcery, for they were singing hymns unto God. He saw that every thing
done proceeded from overflowing kindness, for they did not avenge
themselves against him, although they had it in their power; for it was
in their power to rescue both themselves and the prisoners, and escape;
and if not the prisoners, at all events themselves; but they did not do
this. Thus did they challenge his reverence, not only by the miracle,
but also by their behavior. For how did Paul cry out? “He cried
with a loud voice, saying, Do thyself no harm, for we are all
here.” Thou seest at once his freedom from vain-glory and
arrogance, and his fellow-feeling. He said not, “It is for us
these wonders have been wrought,” but as though he were merely
one of the prisoners, he said, “For we are all here.” And
yet, even though they had not before this loosed themselves, nor had
done so by means of the miracle, still they might have been silent, and
have set all that were bound at liberty. For had they held their peace,
and had they not with their loud crying stayed his hand, he would have
thrust the sword through his throat. Wherefore also Paul cried out,
because he had been cast into the inner ward: as though he had said,
“To thine own injury hast thou done this, that thou hast thrust
in so far those that could deliver thee from the danger.” However
they imitated not the treatment they had received at his hands; though,
had he died, all would have escaped. Thou seest that they chose rather
to remain in bonds, than to suffer him to perish. Hence too might he
reason within himself, “Had they been sorcerers, doubtless
Now, however, let us proceed to
look at the jailor’s faith. “And,” saith the
Scripture, “he called for lights and sprang in, and trembling for
fear fell down before Paul and Silas, and brought them out, and said,
Sirs, what must I do to be saved?” He grasped fire and sword, and
cried, “Sirs, what must I do to be saved?” “And they
said, Believe on the Lord Jesus Christ, and thou shalt be saved, thou
and thy house.” ( ἀμυήτους.
And mark, on the other hand, the
fervency of Paul also. Bound, scourged, thus he preached the Gospel.
Oh, that blessed chain, with how great travail did it travail that
night, what children did it bring forth! Yea of them too may he say,
“Whom I have begotten in my bonds.” (
And now then behold the fruit.
He straightway recompensed them with his carnal things. “He
brought them up into his house, and set meat before them, and rejoiced
greatly with all his house, having believed in God.” For what was
he not ready to do, now that by the opening of the prison doors, heaven
itself was opened to him? He washed his teacher, he set food before
him, and rejoiced. Paul’s chain entered into the prison, and
transformed all things there into a Church; it drew in its train the
body of Christ, it prepared the spiritual feast, and travailed with
that birth, at which Angels rejoice. And was it without reason then
that I said that the prison was more glorious than Heaven? For it
became a source of joy there; yes, if “there is joy in Heaven
over one sinner that repenteth,” (
But this prison has reminded me
of another prison. And what then is that? It is that where Peter was.
Not, however, that any thing like this took place there. No. He was
delivered to four quaternions of soldiers to keep him and he sang not,
he watched not, but he slept; neither, again, had he been scourged. And
yet was the peril greater, for in the case before us indeed the end was
accomplished, and the prisoners Paul and Silas, had undergone their
punishment; but in his case it was yet to come. So that though there
were no stripes to torture him, yet was there the anticipation of the
future to distress him. And mark too the miracle there. “Behold,
an angel of the Lord,” it is related, “stood by him, and a
light shined in the cell; and he smote Peter on the side, and awoke
him, saying, Rise up quickly. And his chains fell off from his
hands.” ( [The Jews, when they imprisoned the Apostles as recorded in
[The
prison which suggested this discourse (
But now if any complain of this,
then complain too about those who are killed on the highway, and about
the ten thousand others who are unjustly put to death, and further, of
the infants also that were slaughtered at the time of Christ’s
birth; for Christ also, according to what thou allegest, was the cause
of their deaths. But it was not Christ, but rather the madness and
tyranny of Herod’s father. Dost thou ask, Why then did He not
snatch Him out of Herod’s hands? True, He might have done so, but
there would have been nothing gained by so doing. How many times, at
least, did Christ escape even from the grasp of their hands?
If any one should ask, ‘Why was it that God permitted the children also to be murdered?’ I should fall, probably, into a longer discourse, than was originally intended to be addressed to you.
At this point, however, let us
terminate our discourse, with many thanks to Paul’s chain, for
that it has been made to us the source of so many blessings, and
exhorting you, should ye have to suffer any thing for Christ’s
sake, not only not to repine, but to rejoice, as the Apostles did, yea,
and to glory; as Paul said, “Most gladly, therefore will I rather
glory in my infirmities,” (
Moral. Nothing can be more blessed than that soul. In what does he glory?
In bonds, in afflictions, in chains, in scars; “I bear branded on
my body,” saith he, “the marks of Jesus,”
( [This
reminds one of the saying of an eccentric evangelist in America who
refering to those that abused and persecuted him for the severity of
his preaching said, “It’s always the hit dog that
yelps.”—G.A.]
It is not however our lot to be
bound now-a-days. And yet there is another chain if we have a mind to
wear it. And what is it? It is to restrain our hand, to be not so
forward to covetousness. With this chain let us bind ourselves. Let the
fear of God be unto us instead of a bond of iron. Let us loose them
that are bound by poverty, by affliction. There is no
Paul’s chain has proved a
long one, and has detained us a length of time. Yea, long indeed it is,
and more beautiful than any cord of gold. A chain this, which draws
them that are bound by it, as it were by a kind of invisible machinery,
to Heaven, and, like a golden cord let down, [This passage reminds one of the famous golden chain of
Homer, σειρὴν
χρυσείην, (Iliad viii. 19–27) to which several allegorical meanings
have been given.—G.A.]
Let us learn not to sink under
affliction, nor to repine; for look at this blessed saint. He had been
scourged, and sorely scourged, for it is said, “When they had
laid many stripes upon them.” He had been bound too, and that
again sorely, for the jailor cast him into the inner ward, and with
extraordinary security. And though he was in so many perils, at
midnight, when even the most wakeful are asleep with sleep, another and
a stronger bond upon them, they chanted and sang praise unto the Lord.
What can be more adamantine than these souls? They bethought them how
that the holy Children sang even in fire and furnace. (
But our discourse has done well,
in that it has thus brought us out again to other bonds, and into
another prison. What am I to do? I would fain be silent, but am not
able. I have discovered another prison, far more wonderful and more
astonishing than the former. But, come now, rouse yourselves, as though
I were just commencing my discourse, and attend to me with your minds
fresh. I would fain break off the discourse, but it will not suffer me;
for just as a man in the midst of drinking cannot bear to break off his
draught, whatever any one may promise him; so I too, now I have laid
hold of this glorious cup of the prison of them that were bound for
Christ’s sake, I cannot leave off, I cannot hold my peace. For if
Paul in the prison, and in the night, kept not silence, no, nor under
the scourge; shall I, who am sitting [The ancient custom was the reverse of ours, for the preacher
commonly delivered his sermon sitting, and the people heard it
standing.—Bingham Antiquities Bk. xiv. Ch. iv. Sec.
24.—G.A.]
But many thoughts crowd around me. I know not which to utter first, and which second. Wherefore, let no one, I entreat, require order of me, for the subjects are closely allied.
They who were bound together
with Paul and Silas were loosed, and yet nevertheless they slept. In
the case of the three Children, instead of that, something else took
place. The men who had cast them in, were themselves burned to death.
And then, as I was fain to tell you, the king beheld them loose, and
fell down before them: he heard them singing their song of praise, and
beheld four walking, and he called them. As Paul, though able to do so,
came not forth, until he who had cast him in, called him, and brought
him forth: so neither did the three Children come forth, until he who
had cast them in commanded them to come forth. What lesson are we
taught from this? Not to be over hasty in courting persecution, nor
when in tribulation to be over eager for deliverance, and on the other
hand when they release us not to continue in it. Further, the jailor,
inasmuch as he was able to enter in where the saints were, fell down at
their feet. The king came but to the door and fell down. He dared not
approach into the prison which he had prepared for them in the fire.
And now mark their words. The one cried, “Sirs, what must I do to
be saved?” ( [The word in the Greek δοῦλος which means a bond-slave, though softened in the Auth. Ver. to
“servant” and in the Rev. Ver. to
“bond-servant.”—G.A.]
Again, observe also the piety of
the Children: they showed no indignation, no anger, no gain-saying, but
they came forth. Had they regarded it as an act of vengeance that they
had been thrown into the furnace, they would have been grieved against
the man who had cast them in; as it is, there is nothing of the kind;
but, as though they were going forth from Heaven itself, so went they
forth. And what the Prophet says of the Sun, that “He is as a
bridegroom coming forth out of his chamber,” ( [Field’s text has here ἐτὸλμησε, ‘he did not venture;’ but that gives a sense less
satisfactory than the text of Savile and the Oxford translator,
ἐκέλευσε, which is well attested.—G.A.]
But let us look again, if it
seem good to you, at the words of the jailor, “Sirs, what must I
do to be saved?” What language sweeter than this? This makes the
very Angels leap for joy. To hear this language, even the Only-begotten
Son of God Himself became a servant. This language they who believed at
the beginning addressed to Peter. (
Perceive ye how great is the power of bonds? How great the force of those praises that are sung in tribulation? Their heart failed not, they were not cast down, but were then yet more vigorous, and their courage then yet greater and justly so.
While we are considering these
things one
But, as I said, the righteous, when they are in tribulations, are then especially more energetic, and when they are in bonds: for to suffer any thing for Christ’s sake is the sweetest of all consolation.
Will ye that I remind you of yet
another prison? It seems necessary to go on from this chain to another
prison still. And which will ye? Shall it be that of Jeremiah, or of
Joseph, or of John? Thanks to Paul’s chain; how many prisons has
it opened to our discourse? Will ye have that of John? He also was once
bound for Christ’s sake, and for the law of God. What then? Was
he idle when he was in prison? Was it not from thence he sent, by his
disciples, and said, “Art Thou He that cometh, or look we for
another?” (
Reflecting on these things, let us never repine; but whether we be in bonds, let us rejoice; or whether we be not in bonds, let us be as though we were bound together with Him. See how great a blessing are bonds! Knowing all these things, let us send up our thanksgiving for all things to God, through Christ Jesus our Lord with whom to the Father, together with the Holy Ghost, be glory, might, and honor, now and forever and ever. Amen.
“I therefore, the prisoner in the Lord, beseech you, to walk worthily of the calling wherewith ye were called, with all lowliness and meekness, with long-suffering, forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace.”
Great has the power of Paul’s chain been shown to be, and more glorious than miracles. It is not in vain then, as it should seem, nor without an object, that he here holds it forward, but as the means of all others most likely to touch them. And what saith he? “I therefore, the prisoner in the Lord, beseech you, to walk worthily of the calling wherewith ye were called.” And how is that? “with all lowliness and meekness, with long-suffering, forbearing one another in love.”
It is not the being merely a prisoner that is honorable, but the being so for Christ’s sake. Hence he saith, “in the Lord,” i.e., the prisoner for Christ’s sake. Nothing is equal to this. But now the chain is dragging me away still more from my subject, and pulling me back again, and I cannot bear to resist it, but am drawn along willingly,—yea, rather, with all my heart; and would that it were always my lot to be descanting on Paul’s chain.
But now do not become drowsy:
for I am yet desirous to solve that other question, which many raise,
when they say, Why, if tribulation be a glory, how came Paul himself to
say in his defence [Field’s text has here a much shorter reading as follows:
For a question now suggests itself to me; for since Paul in his
defence, etc. This reading leaves the sense incomplete. The reading of
the Oxford translator, as given above, is internally more satisfactory
and is attested by several excellent
authorities.—G.A.] [It
is very doubtful that this was Paul’s design in saying
“except these bonds.” It is more probable he wished that
others might enjoy the blessings of Christianity without sharing in
those sufferings which he himself was glad to
endure.—G.A.]
Elisha the prophet, (perhaps ye
know the man,) at the time (
Now Elisha had a disciple as yet
only on the threshold of prophecy, (
The saints, though they are at all times a glorious sight, and are full of abundant grace, yet are so, most of all, when they are in perils for Christ’s sake, when they are prisoners; for as a brave soldier is at all times and of himself a pleasing spectacle to them that behold him, but most of all when he is standing, and in ranks at the king’s side; thus also imagine to yourselves Paul, how great a thing it was to see him teaching in his bonds.
Shall I mention, in passing, a
thought, which just at this moment occurs to me? The blessed martyr
Babylas S.
Babylas, whom Chrysostom has commemorated in a Homily on his feast day
and elsewhere, (Hom. de Bab. t. 2. p. 531. Ed. Ben. Hom. in
Jul. et Gent. t. 2. p. 536.) was Bishop of Antioch about
237–250, when he was martyred in the Decian persecution, being
put into prison, and dying there. The circumstance mentioned in the
text is also to be found in Gent. p. 554.—[See Homily
on Babylas, Vol. ix. p. 141, of this Series.—G.A.]
We however are not in bonds, nor
am I recommending this, since now is not the time for them. But thou,
bind not thine hands, but bind thy heart and mind. There are yet other
bonds, and they that wear not the one, shall have to wear the other.
Hear what Christ saith, “Bind him hand and foot.”
(
On these accounts he saith,
“I, the prisoner in the Lord, beseech you to walk worthily of the
calling wherewith ye were called.” But what is this calling? Ye
were called as His body, it is said. Ye have Christ as your head; and
though you were “enemies,” and had committed misdeeds out
of number, yet “hath He raised you up with Him and made you to
sit with Him.” (
But how is it possible to
“walk worthily” of it? “With all lowliness.”
Such an one walks worthily. This is the basis of all virtue. If thou be
lowly, and bethink thee what thou art, and how thou wast saved, thou
wilt take this recollection as a motive to all virtue. Thou wilt
neither be elated with bonds, nor with those very privileges which I
mentioned, but as knowing that all is of grace, thou wilt humble
thyself. The lowly-minded man is able to be at once a generous and a
grateful servant. “For what hast thou,” saith he,
“that thou didst not receive?” (
“With all
lowliness,” saith he; not that which is in words, nor that which
is in actions only, but even in one’s very bearing and tone of
voice: not lowly towards one, and rude towards another; be lowly
towards all men, be he friend or foe, be he great or small. This is
lowliness. Even in thy good deeds be lowly; for hear what Christ saith,
“Blessed are the poor in spirit;” (
“Forbearing,” he
proceeds, “one another in love.” [“The reciprocal forbearance in love (ethical habit)
(
How is it possible to forbear, if a man be passionate or censorious? He hath told us therefore the manner: “in love,” saith he. If thou, he would say, art not forbearing to thy neighbor, how shall God be forbearing to thee? If thou bearest not with thy fellow-servant, how shall the Master bear with thee? Wherever there is love, all things are to be borne.
“Giving diligence [“Giving diligence,” participial clause parallel to
“forbearing one another” which is characterized by the
effort by which it must be
upheld.”—Meyer.—G.A.]
“Giving diligence,” he says; a thing not to be done easily, and not in every one’s power.
“Giving diligence,”
he proceeds, “to keep [“While peace one towards another must be the bond which is
to envelope them.”—Meyer.—G.A.] [This is the rendering of the Septuagint in
Now then, what impairs this
bond? Love of money, passion for power, for glory, and the like,
loosens them, and severs them asunder. How then are we to see that they
be not cut asunder? If these tempers be got rid of, and none of those
things which destroy charity come in by the way to trouble us. For hear
what Christ saith, (
So then, to return, there is no
other reason for this, than that “love hath waxed cold;”
and the cause again why love hath waxed cold, is that “iniquity
abounds.” For this leads to selfishness, and divides and severs
the body, and relaxes it and rends it to pieces. But where virtue is,
it does the reverse. Because the man that is virtuous is also above
money; so that were there ten thousand such in poverty they would still
be peaceable; whilst the covetous, where there are but two, can never
be at peace. Thus then if we are virtuous, love will not perish, for
virtue springs from love, and love from virtue. And how this is, I will
tell you. The virtuous man does not value money above friendship, nor
does he remember injuries, nor does wrong to his neighbor; he is not
insolent, he endures all things nobly. Of these things
Moral. Let us therefore follow after charity; it is a safeguard which
will not allow us to suffer any evil. Let us bind ourselves together.
Let there be no deceit amongst us, no hollowness. For where friendship
is, there nothing of the sort is found. This too another certain wise
man tells us. “Though thou drewest a sword at thy friend, yet
despair not: for there may be a returning again to favor. If thou hast
opened thy mouth against thy friend, fear not; for there may be a
reconciliation: except for upbraiding, or disclosing of secrets, or a
treacherous wound: for for these things a friend will depart.”
(
Let us then “follow after
love;” he saith not simply let us love; but let us “follow
after love.” (
“There is one body, and one Spirit, even as ye are called in one hope of your calling.”
When the blessed Paul exhorts us to anything of special importance, so
truly wise and spiritual as he is, he grounds his exhortation upon
things in Heaven: this itself being a lesson he had learned from the
Lord. Thus he saith also elsewhere, “Walk in love, even as Christ
also hath loved us.” (
Now what is this one body? The
faithful throughout the whole world, both which are, and which have
been, and which shall be. And again, they that before Christ’s
coming pleased God, are “one body.” How so? Because they
also knew Christ. Whence does this appear? “Your father
Abraham,” saith He, “rejoiced to see My day, and he saw it,
and was glad.” (
The body is not disjoined from the spirit, for then would it not be a body. Thus it is customary also with us, touching things which are united, and which have any great consistency or coherence, to say, they are one body. And thus again, touching union, we take that to be a body which is under one head. If there be one head, then is there one body. The body is composed of members both honorable and dishonorable. Only the greater is not to rise up even against the meanest, nor this latter to envy the other. They do not all indeed contribute the same share, but severally according to the proportion of need. And forasmuch as all are formed for necessary and for different purposes, all are of equal honor. Some indeed there are, which are more especially principal members, others less so: for example, the head is more a principal member than all the rest of the body, as containing within itself all the senses, and the governing principle of the soul. And to live without the head is impossible; whereas many persons have lived for a long time with their feet cut off. So that it is better than they, not only by its position, but also by its very vital energy and its function.
Now why am I saying this? There
are great numbers in the Church; there are those who, like the head,
are raised up to a height; who, like the eyes that are in the head,
survey heavenly things, who stand far aloof from the earth, and have
nothing in common with it, whilst others occupy the rank of feet, and
tread upon the earth; of healthy feet indeed, for to tread upon the
earth is no crime in feet, but to run to evil. “Their
feet,” saith the Prophet, “run to evil.”
(
And yet surely these are the
very reasons why thou oughtest not to rise up against thy neighbors.
For if all things are common, and one has nothing more than another,
whence this mad folly? We partake of the same nature, partake alike of
soul and body, we breathe the same air, we use the same food. Whence
this rebellious rising of one against another? And yet truly the being
able by one’s virtue to overcome the
Well, but I see him, thou wilt say, in the enjoyment of honor, and I am led to jealousy. Why, this is the very thing which has turned all things upside down, which has filled not the world only, but the Church also, with countless troubles. And just as fierce blasts setting in across a calm harbor, render it more dangerous than any rock, or than any strait whatever; so the lust of glory entering in, overturns and confounds everything.
Ye have oftentimes been present at the burning of large houses. Ye have seen how the smoke keeps rising up to Heaven; and if no one comes near to put a stop to the mischief, but every one keeps looking to himself, the flame spreads freely on, and devours everything. And oftentimes the whole city will stand around; they will stand round indeed as spectators of the evil, not to aid nor assist. And there you may see them one and all standing round, and doing nothing but each individual stretching out his hand, and pointing out to some one who may be just come to the spot, either a flaming brand that moment flying through a window, or beams hurled down, or the whole circuit of the walls forced out, and tumbling violently to the ground. Many too there are of the more daring and venturesome, who will have the hardihood even to come close to the very buildings themselves whilst they are burning, not in order to stretch forth a hand towards them, and to put a stop to the mischief, but that they may the more fully enjoy the sight, being able from the nearer place to observe closely all that which often escapes those at a distance. Then if the house happen to be large and magnificent, it appears to them a pitiable spectacle, and deserving of many tears. And truly there is a pitiable spectacle for us to behold; capitals of columns crumbled to dust, and many columns themselves shattered to pieces, some consumed by the fire, others thrown down often by the very hands which erected them, that they may not add fuel to the flame. Statues again, which stood with so much gracefulness, with the ceiling resting on them, these you may see all exposed, with the roof torn off, and themselves standing hideously disfigured in the open air. And why should one go on to describe the wealth stored up within? the tissues of gold, and the vessels of silver? And where the lord of the house and his consort scarcely entered, where was the treasurehouse of tissues and perfumes, and the caskets of the costly jewels,—all has become one blazing fire, and within now, are bath-men and street-cleaners, and runaway slaves, and everybody; and everything within is one mass of fire and water, of mud, and dust, and half-burnt beams!
Now why have I drawn out so full
a picture as this? Not simply because I wish to represent to you the
conflagration of a house, (for what concern is that of mine?) but
because I wish to set before your eyes, as vividly as I can, the
calamities of the Church. For like a conflagration indeed, or like a
thunderbolt hurled from on high, have they lighted upon the roof of the
Church, and yet they rouse up no one; [Field’s text has here πολλῷ δὲ
ἐκείνων
βελτίους instead of πολλῷ
δὲ ἄλλων
βελτίους, which is clearly better than Field’s, because it gives a
better sense and is well attested. Indeed, Field, while giving
ἐκείνων in
his text, says it is used “durius pro ἑτέρων,”
and mentions Chrysostom’s negligent use of
pronouns.—G.A.] [In Field’s text the word “many,” πολλούς, is put in the preceding sentence; but it is better where
it stands here, to complete the sentence and to make it correspond with
the two preceding sentences.—G.A.]
“If like Adam (or after the manner of men) I covered my transgressions
By hiding mine iniquity in my bosom,
Because I feared the great
multitude.”
Behold ye a virtuous spirit? I was
not ashamed, he saith, to own before the whole multitude my involuntary
sins: And if he was not ashamed to confess, much more were it our duty
to do so. For saith the prophet, “Set thou forth thy cause, that
thou mayest be justified.” (
I have not said these things
without an object, nor am I making lamentations to no purpose, but with
the view that one and all, with our women and children, having
sprinkled ourselves with ashes, and girded ourselves about with
sackcloth, may keep a long fast, may beseech God Himself to stretch
forth His hand to us, and to stay the peril. For need is there indeed
of His hand, that mighty, that marvelous hand. Greater things are
required of us than of the Ninevites. “Yet three days,”
said the prophet, “and Nineveh shall be overthrown.” [The
Septuagint has yet three days, &c., ἔτι
τρεῖς ἡμέραι
κ.τ.λ. So Chrysostom quotes it.
The Hebrew text and the Rev. Ver., following it, have forty
days.—G.A.]
Antioch was exposed to earthquakes. One happened A.D. 395, which
might be about the date of these Homilies. In A.D. 458 it was almost
overthrown from this cause. [See note on preceding page.—G.A.]
“There is one body, and one Spirit, even as also ye were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all. But unto each one of us was the grace given according to the measure of the gift of Christ.”
The love Paul requires of us is no common love, but that which cements
us together, and makes us cleave inseparably to one another, and
effects as great and as perfect a union as though it were between limb
and limb. For this is that love which produces great and glorious
fruits. Hence he saith, there is “one body”; one, both by
sympathy, and by not opposing the good of others, and by sharing their
joy, having expressed all at once by this figure. He then beautifully
adds, “and one Spirit,” showing [“The ἕν σῶμα means the
totality of Christians as the corpus (Christi)
mysticum; comp. [Note the triad of trinities:— - one body. 1. The Church: - one
spirit. - one hope. - one Lord. 2. Christ: - one
faith. - one baptism. - over all. 3. God: - through
all. - in all. —Meyer,
substantially.—G.A.]
“But [“But (δέ) forms the transition from the summary ‘all,’
‘all,’ ‘all’ to ‘each individual’
among the Christians.”—Meyer.—G.A.]
What then? he saith, whence are those diverse spiritual gifts? For this subject was continually carrying away both the Ephesians themselves, and the Corinthians, and many others, some into vain arrogance, and others into despondency or envy. Hence he everywhere takes along with him this illustration of the body. Hence it is that now also he has proposed it, inasmuch as he was about to make mention of diverse gifts. He enters indeed into the subject more fully in the Epistle to the Corinthians, because it was among them that this malady most especially reigned: here however he has only alluded to it. And mark what he says: he does not say, “according to the faith of each,” lest he should throw those who have no large attainments into despondency. But what saith he? “According to the measure of the gift of Christ.” The chief and principal points of all, he saith,—Baptism, the being saved by faith, the having God for our Father, our all partaking of the same Spirit,—these are common to all. If then this or that man possesses any superiority in any spiritual gift, grieve not at it; since his labor also is greater. He that had received the five talents, had five required of him; whilst he that had received the two, brought only two, and yet received no less a reward than the other. And therefore the Apostle here also encourages the hearer on the same ground, showing that gifts are bestowed not for the honor of one above another, but for the work of the church, even as he says further on:
“For the perfecting of the saints unto the work of ministering unto the building up of the body of Christ.”
Hence it is that even he himself
saith, “Woe is unto me, if I preach not the Gospel.”
(
“According to the measure.”
What is meant by,
“according to the measure”? It means, “not according
to our merit,” for then would no one have received what he has
received: but of the free gift we have all received. And why then one
more, and another less? There is nothing to cause this, he would say,
but the matter itself is indifferent; for every one contributes towards
“the building.” And by this too he shows, that it is not of
his own intrinsic merit that one has received more and another less,
but that it is for the sake of others, as God Himself hath measured it;
since he saith also elsewhere, “But now hath God set the members
each one of them in the body, even as it pleased Him.”
(
As though he had said, Why art
thou high-minded? The whole is of God. The Prophet saith in the Psalm,
“Thou hast received gifts among men” ( [“He quotes
When thou hearest these words,
think not of a mere removal from one place to another; for what Paul
establishes in the Epistle to the Philippians ( [This view of Chrysostom is quite at variance with the context.
Ellicott says: To evince still more clearly the correctness of the
Messianic application of the words just cited, St. Paul urges the
antithesis implied by ἀνέβη,
namely, κατέβη, a
predication applicable to Christ only, the tacit assumption being that
He who is the subject of the citation is one whose seat was heaven.
Compare
“Now this, He ascended, what is it but that He also descended?”
This strikes at Paul of Samosata
and his school. Paul was Bishop of Antioch A.D. 260–269, when he was deposed
for heresy. Very different accounts are given of his particular
doctrines: St. Athanasius may be securely followed, however, who says
that he denied the doctrine of our Lord’s preëxistence,
asserted that He was a mere man, and that the Word of God was in
Him. vid. Orat. i. 25, 38; ii. 13; iii. 51. De decret.
24, &c., &c. [See Schaff’s History of Christian
Ch., Vol. II., pp. 575, 576.—G.A.]
“He that descended, is the same also that ascended far above all the Heavens, that He might fill all things.”
He descended, saith he, into the lower parts of the earth, beyond which there are none other: and He ascended up far above all things, to that place, beyond which there is none other. This is to show His divine energy, and supreme dominion. For indeed even of old had all things been filled.
What he said elsewhere,
“Wherefore also God hath highly exalted Him” ( [Both here and in Hom. xliv. on Acts (xx. 28) Chrysostom
reads κυρίου instead of θεοῦ. The latter is,
however, the reading of א B., and is adopted by W. & H. and the Rev. Ver. (as well
as the textus receptus).—G.A.] [“The Apostles had an immediate call from Christ, a
destination for all lands and a special power of miracles. Prophets:
not only in the special sense, but also those who spoke under the
immediate impulse of the Holy Spirit; Evangelists were
subordinates of the Apostles who traveled about. Pastors and teachers,
constituting one and the same class, were stationary, and probably
included presbyters.—Ellicott.—G.A.]
“For the perfecting of the
saints unto the work of ministering, unto the building up of the body
of Christ.” [The
proper relation of these prepositional phrases is brought out in
Meyer’s translation: He has, with a view to the full furnishing
of the saints, given those teachers for the work of ministering, for
the edification of the body of Christ. So
Ellicott.—G.A.]
Perceive ye the dignity of the office? Each one edifies, each one perfects, each one ministers.
By “stature” here he
means perfect “knowledge”; for as a man will stand firmly,
whereas
“To the unity,” saith he, “of the faith.”
That is, until we shall be shown
to have all one faith: for this is unity of faith, when we all are one,
when we shall all alike acknowledge the common bond. Till then thou
must labor to this end. If for this thou hast received a gift, that
thou mightest edify others, look well that thou overturn not thyself,
by envying another. God hath honored thee, and ordained thee, that thou
shouldest build up another. Yea, for about this was the Apostle also
engaged; and for this was the prophet prophesying and persuading, and
the Evangelist preaching the Gospel, and for this was the pastor and
teacher; all had undertaken one common work. For tell me not of the
difference of the spiritual gifts; but that all had one work. Now when
we shall all believe alike then shall there be unity; for that this is
what he calls “a perfect man,” is plain. And yet he
elsewhere calls us “babes” (
[“It is not the figure of a building which Paul employs
here, but of a ship abandoned to the breakers, on which figurative
expression of restless passive subjection to influences, compare
κυβεία
κυβευταί.
[“ἀληθεύοντες: The common meaning, ‘To speak truth,’ is
clearly unsatisfactory here. It means ‘holding the
truth.’”—Ellicott. “Professing the
truth,” Thayer, Lexicon. Rev. Ver. has in margin
“dealing truly.” Meyer says it means here, as always,
“speaking the truth,” and correctly.—G.A.]
He expresses himself with great
obscurity, from his desire to utter everything at once. What he means,
however, is this. In the same way as the spirit, or vital principle,
which descends from the brain, communicates the sensitive faculty which
is conveyed through the nerves, not simply to all the members, but
according to the proportion of each member, to that which is capable of
receiving more, more, to that which is capable of less, less, (for the
spirit is the root or source;) so also is Christ. For the souls of men
being dependent upon Him as members, His provident care, and supply of
the spiritual gifts according to a due proportion in the measure of
every single member, effects their increase. But what is the meaning of
this, “by the touch of the supply”? ἁφῆς, “joint,” Eng. Tr. Theodoret, too, in
loc. interprets touch, and considers that it stands for all
the senses. S. Austin translates tactus in Psalm x. 7, de
Civ. D. xxii. 18, but in the received meaning. [See
Meyer.—G.A.] [“Meyer still retains the interpretation of Chrysostom and
Theodoret that ἁφὴ=αἴσθησις, “feeling,” “perception,” and
connects the clause with αὔξησιν
ποιεῖται: but the parallel passage, ἁπτόμενον. ἁπτόμενον.
“Fitly framed and knit together.”
That is, having great care
bestowed upon it; for the body must not be put together anyhow, but
with exceeding art and nicety, since if it gets out of place, it is no
longer. So that each must not only be united to the body, but also
occupy his proper place, since if thou shalt go beyond this, thou art
not united to it, neither dost thou receive the Spirit. Dost thou not
see, that in those dislocations of the bones which take place in any
accident, when a bone gets out of its proper place and occupies that of
another, how it injures the whole body, and oftentimes will produce
death? So that sometimes it will be found to be no longer worth
preserving. For many in many cases will cut it off, and leave a void in
its place; because everywhere what is in excess is an evil. And so
again with the elements, if they lose their proper proportion and be in
excess, they impair the whole system. This is the meaning of the being
“fitly framed and knit together.” Consider then of how vast
importance it is, that each should remain in his own proper place, and
not encroach on another which in nowise appertains to him. Thou puttest
the members together, He supplieth them from above. For as there are in
the body such recipient organs, as we have seen, so is it also with the
Spirit, the whole root or source being from above. For example, the
heart is the recipient of the breath, the liver of the blood, the
spleen of the bile, and the other organs, some of one thing, others of
another, but all these have their source from the brain. So also hath
God done, highly honoring man, and being unwilling to be far from him,
He hath made Himself indeed the source of his dependence, and hath
constituted them fellow-workers with Himself; and some He hath
appointed to one office, and others to another. For example, the
Apostle is the most vital vessel of the whole body, receiving
everything from Him; so that He maketh eternal life to run through them
to all, as through veins and arteries, I mean through their discourse.
The Prophet foretells things to come, whilst He alone ordereth the
same; Thou puttest the members together, [The
text fluctuates here. We have given that of Field, though neither it
nor any of the other readings yields a satisfactory sense.
Field’s text is, συντιθεῖς
τὰ μέλη,
αὐτὸς αὐτοῖς
ζωὴν
χορηγεῖ.
Another text, attested by three mss.,
has συντιθεὶς
τὰ μέσα,
αὐτὸς αὐτοῖς
ζωὴν
χορηγεῖ.
Savile’s text, supported by three mss.,
has καὶ
ἐκεῖνος μὲν
συντιθεῖ τὰ
ὀστᾶ, αὐτὸς
δὲ ζωὴν
χορηγεῖ. It
will be noticed that this same expression occurs a little above,
followed by a clause like that which follows
here.—G.A.]
Moral.
If therefore we desire to have the benefit of that Spirit which is from
the Head, let us cleave one to another. For there are two kinds of
separation from the body of the Church; the one, when we wax cold in
love, the other, when we dare commit things unworthy of our belonging
to that body; for in either way we cut ourselves off from the
“fullness of Christ.” But if we are appointed to build up
others also, what shall not be done to them who are first to make
division? Nothing will so avail to divide the Church as love of power.
Nothing so provokes God’s anger as the division of the Church.
Yea, though we have achieved ten thousand glorious acts, yet shall we,
if we cut to pieces the fullness of the Church, suffer punishment no
less sore than they who mangled His body. For that indeed was brought
to pass for the benefit of the world, even though it was done with no
such intention; whereas this produces no advantage in any case, but the
injury is excessive. These remarks I am addressing not to the governors
only, but also to the governed. Now a certain holy man said what might
seem to be a bold thing; yet, nevertheless, he spoke it out. What then
is this? He said, that not even the blood of martyrdom can wash out
this sin. “What sacrifice do they believe they celebrate who are
rivals of the Priests?” “If such men were even killed for
confession of the Christian name, not even by their blood is this stain
washed out.…He cannot be a Martyr, who is not in the
Church.”—St. Cyprian, Treat. v. 12, p.
141.
I mean these remarks for those
who give [See
Bingham, Ant. Bk. iv. ch. vi. sec. 11.—G.A.] χειροτονίας. At this time there were two orthodox successions in
Antioch, that of Paulinus and Evagrius, who were successively
representatives of the old line which the Arians had dispossessed, and
which Western Christendom supported; and that of Meletius and Flavian,
to which St. Chrysostom adhered, and the Eastern Church generally,
being the Arian succession conformed to orthodoxy. The schism was
terminated A.D. 392, on the death of Evagrius, though his party
continued for twenty years longer. [τῶν
ἄλλων, wanting in the
text of Field, is attested by four good authorities, and yields the
only sense that suits the context.—G.A.]
Speak, ye women, that are
present,—for this St.
Chrysostom was eventually banished and brought to his end by the
Empress Eudoxia. Women had taken a strong part with the Arians from the
first, to which perhaps he alludes. When Arius began his heresy, he was
joined by seven hundred single women. Epiphan. Hær. 69, 3;
vid. also Socr. ii. 2, of the Court, Greg. Naz. Or. 48,
of Constantinople, &c., &c. [This
is the reading of the Septuagint, as follows: ἂν εἰς
ἄνθρωπόν τις
ἁμάρτῃ,
προσεύξονται
περὶ αὐτοῦ. The Hebrew, however, is different, and reads, “If
one man sin against another, God shall judge him; but if a man sin
against the Lord, who shall entreat for him?” So the Rev.
Ver.—G.A.]
Mark the consistency; for of those who belong to this Church, some never approach to communicate at all, or but once in the year, and then without purpose, and just as it may happen; others more regularly indeed, yet they too carelessly and without purpose, and while engaged in conversation, and trifling about nothing: whilst those who, forsooth, seem to be in earnest, these are the very persons who work this mischief. Yet surely, if it is for these things ye are in earnest, it were better that ye also were in the ranks of the indifferent; or rather it were better still, that neither they should be indifferent, nor you such as ye are. I speak not of you that are present, but of those who are deserting from us. The act is adultery. And if ye bear not to hear these things of them, neither should ye of us. There must be breach of the law either on the one side or the other. If then thou hast these suspicions concerning me, I am ready to retire from my office, and resign it to whomsoever ye may choose. Only let the Church be one. But if I have been lawfully made and consecrated, entreat those who have contrary to the law mounted the episcopal throne to resign it.
These things I have said, not as
dictating to you, but only to secure and protect you. Since every one
of you is come to age, and will have to give account of the things
which he has done, I entreat you not to cast the whole matter on us,
and consider yourselves to be irresponsible, that ye may not go on
fruitlessly deceiving yourselves, and at last bewail it. An account
indeed we shall have to give of your souls; but it will be when we have
been wanting on our part, when we fail to exhort, when we fail to
admonish, when we fail to protest. But after these words, allow even me
to say that “I am pure from the blood of all men”
(
“This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind, being darkened in their understanding.”
It is
the duty of the teacher to build up and restore the souls of his
disciples, not only by counseling and instructing them, but also by
alarming them, and delivering them up to God. For when the words spoken
by men as coming from fellow-servants are not sufficient to kindle the
soul, it then becomes necessary to make over the case to God. This
accordingly Paul does also; for having discoursed [Modern exegesis has made more logical analysis, and indicated
more carefully and correctly the transitions from one thought or branch
of the subject to another, than the ancient. Comp. Meyer, Lightfoot,
Schaff, and especially the paragraphing of the Rev. Ver. On this
passage Meyer says: The exhortation begun at
“In the vanity,” saith he, “of their mind.”
What is vanity of mind? It is
the being busied about vain things. And what are those vain things, but
all things in the present life? Of which the Preacher saith,
“Vanity of vanities, all is vanity.” ( [“‘Vanity’ here is rather the subjective sphere
in which the walk of the other Gentiles takes place, namely, in
nothingness of their thinking and willing (νοῦς), and is to be
understood of the whole intellectual and moral character of
heathenism.”—Meyer.—G.A.]
But further, is not their
religion of this sort, wood and stone? He hath made the sun to shine
for a lamp to light us. Who will worship his own lamp? The sun supplies
us with light, but where he cannot, a lamp can do it. Then why not
worship thy lamp? “Nay,” one will say, “I worship the
fire.” Oh, how ridiculous! So great is the absurdity, and yet
look again at another absurdity. Why extinguish the object of thy
worship? Why destroy, why annihilate thy god? Wherefore dost thou not
suffer thy house to be filled with him? For if the fire be god, let him
feed upon thy body. Put not thy god under the bottom of thy kettle, or
thy cauldron. [Compare
But the sun, they say, is God.
Tell me, how and wherefore. Is it that he sheds abundance of light? Yet
dost thou not see him overcome by clouds, and in bondage to the
necessity of nature, and eclipsed, and hidden by the moon? And yet the
cloud is weaker than the sun; but still it often gains the mastery of
him. And this indeed is the work of God’s wisdom. God must needs
be all sufficient: but the sun needs many things; and this is not like
a god. For he requires air to shine in, and that, too, thin air; since
the air, when it is greatly condensed, suffers not the rays to pass
through it. He requires also water, and other restraining power, to
prevent him from consuming. For were it not that fountains, and lakes,
and rivers, and seas, formed some moisture by the emission of their
vapors, there would be nothing to prevent an universal conflagration.
Dost thou see then, say ye, that he is a god? What folly, what madness!
A god, say ye, because he has power to do harm. Nay, rather, for this
very reason is he no god, because where he does harm he needs nothing;
whereas, where he does good, he requires many things besides. Now to do
harm, is foreign to God’s nature; to do good, is His property.
Where then the reverse is the case, how can he be God? Seest thou not
that poisonous drugs injure, and need nothing; but when they are to do
good, need many things? For thy sake then is he such as he is, both
good, and powerless; good, that thou mayest acknowledge his Lord; and
powerless, that thou mayest not say that he is lord. “But,”
say they, “he nourishes the plants and the seeds.” What
then, at that rate is not the very dung a god? for even that also
nourishes. And why not at that rate the scythe as well, and the hands
of the husbandman? Prove to me that the sun alone does the work of
nourishing without needing the help of either earth, or water, or
tillage; but let the seeds be sown, and let him shed forth his rays,
and produce the ears of corn. But now if this work be not his alone,
but that of the rains also, wherefore is not the water a god also? But
of this I speak not yet. Why is not the earth too a god, and why not
the dung, and the hoe? Shall we then, tell me, worship all? Alas, what
trifling! And indeed rather might the ear of corn be produced without
sun, than without earth and water; and so with plants and all other
things. Were there no earth, none of these things could ever appear.
And if any one, as children and women do, were to put some earth into a
pot, and to fill up the pot with a quantity of dung, and to place it
under the roof, plants, though they may be weak ones, will be produced
from it. So that the contribution of the earth and of the dung is
greater, and these therefore we ought to worship rather than the
Again, what is water? is not that too, they say, a god? This again is a matter of truly absurd disputation. Is that not a god, they say, which we make use of for so many purposes? And so again, in like manner, of the earth. Truly “they walk in the vanity of their mind, being darkened in their understanding.”
But these words he is now using
concerning life and conduct. The Greeks are fornicators and adulterers.
Of course. They who paint to themselves such gods as these, [See
Schaff’s History of the Christian Church, Vol. I., pp.
72–74, with Literature there noted.—G.A.]
But the philosophers, it is
said, discovered something truly grand, and far better than these. How?
They who introduced fate, and who tell us that nothing is providential,
and that there is no one to care for anything, but that all things
consist of atoms? [On
Democritus and Leucippus, founders of the Atomistic philosophy, see
Ueberweg’s Hist. of Philosophy (Amer. ed.), Vol. I., pp.
67–71; on Epicurus, Vol. I., pp.
205–207.—G.A.] This
was the instance in the Schools. Vid. Sextus Empiricus, Pyrrh.
Hypot. I. 33. The
Egyptian priest to Solon. Plat. Tim. p. 22, B. Vid.
Theophr. Charact. xvi. περὶ
δεισιδαιμονίας; Guther de Jure Manium in Græv. Thes. 12,
1175; Hes. Opp. et D. 765, sqq. Vid.
Plin. N. H. 2, 7; Juv. Sat. 6, 579. These and like
superstitions are condemned also by Clem. Alex. Strom. vii. 4,
pp. 842–844; St. Cyril of Jerus. iv. 37, and St. Aust. de
Doctr. Christ. ii. 20, 21. This series, Vol. II., p. 545. See also
St. Chrys. ad Illum Catech. ii. 5. This series, Vol. IX., p.
170.—G.A. [Compare Chrysostom’s Commentary on
But let it not be so with us. But scorning all these things, as men living in the light, and having our citizenship in Heaven, and having nothing in common with earth, let us regard but one thing as terrible, that is, sin, and offending against God. And if there be not this, let us scorn all the rest, and him that brought them in, the Devil. For these things let us give thanks to God. Let us be diligent, not only that we ourselves be never caught by this slavery, but if any of those who are dear to us have been caught, let us break his bonds asunder, let us release him from this most bitter and contemptible captivity, let us make him free and unshackled for his course toward Heaven, let us raise up his flagging wings, and teach him to be wise for life and doctrine’s sake. Let us give thanks to God for all things. Let us beseech Him that He will not declare us unworthy of the gifts offered to us, and let us ourselves withal endeavor to contribute our own part, that we may teach not only by speaking, but by acting also. For thus shall we be able to attain His unnumbered blessings, of which God grant we may all be counted worthy, in Christ Jesus our Lord with whom, to the Father and the Holy Ghost together, be glory, might, and honor, now, henceforth, and for ever and ever. Amen.
“This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind, being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart: who being past feeling, gave themselves up to lasciviousness, to work all uncleanness with greediness.”
These words are not addressed to the Ephesians only, but are now
addressed also to you; and that, not from me, but from Paul; or rather,
neither from me nor from Paul, but from the grace of the Spirit. And we
then ought so to feel, as though that grace itself were uttering them.
And now hear what it saith. “This I say therefore, and testify in
the Lord, that ye no longer walk as the Gentiles also walk, in the
vanity of their mind, being darkened in their understanding, alienated
from the life of God because of the ignorance that is in them, because
of the hardening of their heart.” If then it is ignorance, if it
is hardening, why blame it? [“The cause of this estrangement of the Gentiles from
the life of God is the ignorance which is in them through
hardening of heart, consequently due to their own
fault.”—Meyer.—G.A.]
“Who being past
feeling,” [“The estrangement of the Gentiles from the divine life,
indicated in the preceding verse, is here proved in conformity with
experience.”—Meyer.—G.A.]
Whenever then ye hear, that
“God gave them up unto a reprobate mind” ( [“The word implies an active giving up, not mere
permission.”—Meyer, Ellicott,
Thayer.—G.A.] [The
word “swine” (χοίρων),
though omitted from Field’s text, is clearly attested, and cannot
be omitted without leaving the sense difficult and
obscure.—G.A.] [Namely, “to work all uncleanness,”
&c.—G.A.]
“With greediness,” saith he.
Here he has most completely
taken away their excuse; for it was in their power, if at least they
chose it, not to be “greedy,” [From the word used by Chrysostom as the antithesis of
πλεονεκτεῖν, namely, μετὰ
συμμετρίας
(and compare ἀμέτρως below) it is evident he understood the phrase ἐν
πλεονεξί&
139·, as the Revisers of Eng. Ver. do,
“with greediness.” But Meyer denies that the word
πλεονεξία
ever means anything but “covetousness” in
the New Test. So also Ellicott.—G.A.] [From the word used by Chrysostom as the antithesis of
πλεονεκτεῖν, namely, μετὰ
συμμετρίας
(and compare ἀμέτρως below) it is evident he understood the phrase ἐν
πλεονεξί&
139·, as the Revisers of Eng. Ver. do,
“with greediness.” But Meyer denies that the word
πλεονεξία
ever means anything but “covetousness” in
the New Test. So also Ellicott.—G.A.] [From the word used by Chrysostom as the antithesis of
πλεονεκτεῖν, namely, μετὰ
συμμετρίας
(and compare ἀμέτρως below) it is evident he understood the phrase ἐν
πλεονεξί&
139·, as the Revisers of Eng. Ver. do,
“with greediness.” But Meyer denies that the word
πλεονεξία
ever means anything but “covetousness” in
the New Test. So also Ellicott.—G.A.]
“To work all uncleanness,” saith he.
Ye see how he strips them of all excuse by speaking of “working uncleanness.” They did not sin, he means, by making a false step, but they worked out these horrid deeds, and they made the thing a matter of study. “All uncleanness”; uncleanness is all adultery, fornication, unnatural lust, envy, every kind of profligacy and lasciviousness.
The expression, “If so be
that ye heard Him,” is not that of one doubting, but of one even
strongly affirming: as he also speaks elsewhere, “If so be that
it is a righteous thing with God to recompense affliction to them that
afflict you.” (
This then surely is to learn
Christ, to live rightly; for he that lives wickedly knows not God,
neither is known of Him; for hear what he saith elsewhere, “They
profess that they know God, but by their works they deny Him.”
(
“As truth is in Jesus; that ye put away as concerning your former manner of life, the old man.”
That is to say, It was not on these terms that thou enteredst into covenant. What is found among us is not vanity, but truth. As the doctrines are true, so is the life also. Sin is vanity and falsehood; but a right life is truth. For temperance is indeed truth, for it has a great end; whereas profligacy ends in nothing.
“Which waxeth
corrupt,” saith he, “after the lusts of deceit.” As
his lusts became corrupt, so himself also. How then do his lusts become
corrupt? By death all things are dissolved; for hear the Prophet, how
he saith, “In that very day his thoughts perish.”
( [And
David said to Barzillai, “Come and I will sustain thee in
Jerusalem.” And Barzillai said unto the king, “I am this
day fourscore years old: can thy servant taste what I eat or what I
drink? can I hear any more the voice of singing men and singing women?
wherefore then should thy servant be yet a burden unto my lord the
king?”—
The Apostle delineates for us
four men. τέσσαρας
ἀνθρώπους
ὑπογράφει. μᾶλλον δὲ
τρεῖς εἰσι,
καινὸς καὶ
παλαιὸς, καὶ
οὗτος ὁ
οὐσιώδης καὶ
φυσικός.
In order that no one may suppose
that, whereas he speaks of old and new, he is introducing a different
person, observe his expression, “That ye be renewed.” To be
renewed is, when the selfsame thing which has grown old is renewed,
changed from one thing into the other. So that the subject indeed is
the same, but the change is in that which is accidental. Just as the
body indeed is the same, and the change in that which is accidental, so
is it here. How then is the renewal to take place? “In the spirit
of your mind,” saith he. Whosoever therefore has the Spirit, will
perform no old deed, for the Spirit will not endure old deeds.
“In the spirit,” saith he, “of your mind,” that
is, in the spirit which is in your mind. [Meyer takes a different view, and says: The Holy Spirit is never,
in the New Test., designated in such a way that man appears as the
subject of the Spirit (thus never: τὸ πνεῦμα
ὑμῶν, and the like, or as
here: τὸ
πνεῦμα τοῦ
νοὸς ὑμῶν). In the second place, the Apostle is here putting forward the
moral self-activity of the Christian life, and hence had no occasion to
introduce the point: “Through the Holy Spirit.”
Hence πνεῦμα here
is the “human” spirit, the spirit by which your
νοῦς is
governed. Otherwise Ellicott: Divine spirit united with the human; and
so he understands Meyer, but incorrectly. See Ellicott and Meyer in
loc.—G.A.]
Seest thou that the subject is one, but the clothing is twofold, that which is put off, and that which is put on? “The new man,” he continues, “which after God hath been created in righteousness and holiness of truth.” Now wherefore does he call virtue a man? And wherefore vice, a man? Because a man cannot be shown without acting; so that these things, no less than nature, show a man, whether he be good or evil. Now as to undress one’s self and to dress one’s self is easy, so may we see it is with virtue and vice. The young man is strong; wherefore let us also become strong for the performance of good actions. The young man has no wrinkle, therefore neither should we have. The young man wavers not, nor is he easily taken with diseases, therefore neither should we be.
Observe here how he calls this realizing of virtue, this bringing of it into being from nothing, a “creation.” But what? was not that other former creation after God? No, in no-wise, but after the devil. He is the sole creator of sin.
How is this? For man is created henceforth, not of water, nor of earth, but “in righteousness and holiness of truth.” What is this? He straightway created him, he means, to be a son: for this takes place from Baptism. This it is which is the reality, “in righteousness and holiness of truth.” There was of old a righteousness, there was likewise a holiness with the Jews. Yet was that righteousness not in truth, but in figure. For the being clean in body was a type of purity, not the truth of purity; was a type of righteousness, not the truth of righteousness. “In righteousness,” saith he, “and holiness,” which are “of truth.”
And this expression is used with
reference to falsehood; for many there are, who to them that are
without, seem to be righteous, yet are false. Now by righteousness is
meant universal virtue. For hearken to Christ, how He saith,
“Except your righteousness shall exceed the righteousness of the
scribes and Pharisees, ye shall in nowise enter into the kingdom of
heaven.” ( [This passage in the Hebrew (
How does he say to them who are
already clothed, “put on”? He is now speaking of that
clothing which is from life and good works. Before, the clothing was
from Baptism, whereas now it is from the daily life and from works; no
longer “after the lusts of deceit,” but “after
God.” But what means the word “holy”? It is that
which is pure, that which is due; hence also we use the word of the
last duty in the case of the departed, as much as to say, “I owe
them nothing further, I have nothing else to answer ἀφωσιωσάμην.
Moral.
Our part then is, never to put off the garment of righteousness, which
also the Prophet calls, “the garment of salvation”
( λώταγας. The word occurs also in the Constit. Apost. viii. 32
[along with such words as βλάξ,
“dolt”; μάγος,
“sorcerer”; μάντις,
“soothsayer”; θηρεπῳδός, “beast-charmer”; ὀχλαγωγός, “mob-leader”; περιάμματα
ποιῶν,
“amulet-maker.”—G.A.]. Its derivation is somewhat
uncertain. [Zonaras (Constantinople, 12 cent.), in his Lexicon, gives
among other definitions, αὐλητής, “flute-player”; so also Eustathius (Constantinople,
d. 1198), in his famous commentary on Homer, Il. 2, 776, defines it,
from the fact that λῶτος sometimes
means a “flute.” But this derivation is
questioned.—G.A.] The persons denoted by it were wandering
musicians or buffoons.
Let us strip ourselves of our
riches, that we be not stripped of righteousness. The garb of wealth
mars this garment. It is a robe of thorns. Thorns are of this nature;
and the more closely they are wrapped around us, the more naked are we
made. Lasciviousness strips us of this garment; for it is a fire, and
the fire will consume this garment. Wealth is a moth; and as the moth
eats through all things alike, and spares not even silken garments, so
does this also. All these therefore let us put off, that we may become
righteous, that we may “put on the new man.” Let us keep
nothing old, nothing outward, nothing that is “corrupt.”
Virtue is not toilsome, she is not difficult to attain. Dost thou not
see them that are in the mountains? They forsake both houses, and
wives, and children, and all preëminence, and shut themselves away
from the world, and clothe themselves in sackcloth, and strew ashes
beneath them; they wear collars hung about their necks, and have pent
themselves up in a narrow cell. [This reference to the Monks in the mountains (in the neighborhood
of Antioch) is one of the indications that these Homilies on Ephesians
were delivered while Chrysostom was still at Antioch, and before his
elevation to the archbishopric of Constantinople. Compare also Hom. vi.
on Ephesians.—G.A.]
However, I demand nothing like
this of you, seeing ye have a mind to be outstripped by women. Yet at
least, if there be any tasks not too laborious, at least perform these:
restrain the rude hand, and the incontinent eye. What is there, tell
me, so hard, what so difficult? Do what is just and right, wrong no
man, be ye poor or rich, shopkeepers or hired servants; for
unrighteousness may extend even to the poor. Or see ye not how many
broils these engage in, and turn all things upside down? Marry freely,
and have children. Paul also gave charge to such, to such he wrote. Is
that struggle I spoke of too great, and the rock too lofty, and its top
too nigh unto Heaven, and art thou unable to attain to such an height?
At least then lay hold on lesser things, and aim at those which are
lower. Hast thou not courage to get rid of thine own riches? At least
then forbear to seize on the things of others, and to do them wrong.
Art thou unable to fast? At least then give not thyself to
self-indulgence. Art thou unable to lie upon a bed of leaves? Still,
prepare not for yourselves couches inlaid with silver; but use a couch
and coverings formed not for display, but for refreshment; not couches
of ivory. Make thyself small. Why fill thy vessel with overwhelming
cargoes? If thou be lightly equipped, thou shalt have nothing to fear,
no envy, no robbers, no liers in wait. For indeed thou art not so rich
in money as thou art in cares. Thou aboundest not so much in
possessions, as in anxieties and in perils, “which bring in many
temptations and lusts.” ( [This passage is so like a passage in one of Pindar’s Nemean
odes that some have thought Chrysostom must have had that in mind.
Pind. Nem. 3. 138: ἔστι δ᾽
αἰετὸς ὠκὺς
ἐν πετανοῖς,
ὃς ἔλαβεν
αἶψα, τηλόθε
μεταμαιόμενος,
δαφοινὸν
ἄγραν ποσίν·
κραγέται δὲ
κολοιοὶ
ταπεινὰ
νέμονται.—G.A.] [Compare Carlyle’s lecture on Cromwell and Napoleon in
Heroes and Hero-Worship.—G.A.]
The sex is fond of ornament, and
it has this failing. Yet even in this you husbands surpass them, who
pride yourselves even upon them, as your own proper ornament; for I do
not think that the wife is so ostentatious of her own jewels, as the
husband is of those of his wife. He is not so proud of his own golden
girdle, as he is of his wife’s wearing jewels of gold. So that
even of this you are the causes, who light the spark and kindle up the
flame. But what is more, it is not so great a sin in a woman as in a
man. Thou art ordained to regulate her; in every way thou claimest to
have the preëminence. Show her then in this also, that thou takest
no interest in this costliness of hers, by thine own apparel. It is
more suitable for a woman to adorn herself, than for a man. If then
thou escape not the temptation, how shall she escape it? They have
moreover their share of vainglory, but this is common to them with men.
They are in a measure passionate, and this again is common to them with
men. But as to those things wherein they excel, these are
“Wherefore, putting away falsehood, speak ye truth each one with his neighbor; for we are members one of another. Be ye angry, and sin not; let not the sun go down upon your wrath: neither give place to the devil.”
Having spoken of the “old man” generally, he next draws him
also in detail; [“And the first exhortation here was suggested by the
immediately preceding ἀλήθεια. The figurative form of the precept also (ἀποθέμενοι, ‘putting off’) is an echo from what
precedes.”—Meyer.—G.A.] [“‘Members’ one of another, and to
‘lie’ to one another,—how
contradictory!”—Meyer.—G.A.]
Observe how everywhere he shames
them by this similitude of the body. Let not the eye, saith he, lie to
the foot, nor the foot to the eye. For example, if there shall be a
deep pit, and then by having reeds laid across upon the mouth of it
upon the earth, and yet concealed under earth, it shall by its
appearance furnish to the eye an expectation of solid ground, will not
the eye use the foot, and discover whether it yields [εἴκει,
Field’s emendation for the reading εἰκῇ of the mss. He cites the phrase τὸ εἶκον καὶ
μὴ
ἀντιτυποῦν
from Plato, Cratylus, 420
D.—G.A.] ἀντιτυπεῖ.
“Be ye angry, and sin not.”
Observe his wisdom. He both
speaks to prevent our sinning, and, if we do not listen, still
[This seems to be a correct account of the new connection, but the
exact force of the first imperative it is not easy to determine. Winer
(Grammar of N.T., Thayer’s translation, pp. 311, 312) takes it
permissively: Be angry (I give you leave), but do not sin. He
cites in proof [“There does not appear any allusion to the possible effect
of night upon anger, as Chrysostom here, and Theophylact
also.”—Ellicott. The parallel Pythagorean custom is cited
by Ellicott (Hammond and Wetstein): “If they were ever carried
away by anger into railing, before the setting of the sun they gave the
right hand to each other, embraced each other, and were
reconciled.”—G.A.]
“Neither give place to the devil.”
So then to be at war with one
another, is “to give place to the devil”; for, whereas we
had need to be all in close array, and to make our stand against him,
we have relaxed our enmity against him, and are giving the signal for
turning against each other; for never has the devil such place
as in our enmities. [This reference to church life is not implied in the context. He
follows up what he said before by saying, Give not to the devil
opportunity for being active by an angry state of
mind.—G.A.] [Compare Goethe: Die Freundschaft ist
gerecht. Sie kann allein, Den ganzen Umfang seines
Werths erkennen.—G.A.] βαπτίζωμεν
τὴν μάχαιραν
εἰς τὸ τοῦ
διαβόλου
στῆθος.
[“‘The stealer (ὁκλέπτων) is to steal no more.’ The present participle does not
stand for the past, but is used substantively (like ὁσπείρων,
Seest thou what are the members of the old man? Falsehood, revenge, theft. Why said he not, “Let him that stole” be punished, be tortured, be racked; but, “let him steal no more”? “But rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that hath need.”
Where are they which are called
pure; καθαροί. The Cathari, or pure, was the title which the Novatians
indirectly assumed, by maintaining that none were in God’s favor
but those who had not sinned after baptism, or who were pure as baptism
made them, and by separating from the Church for granting absolution to
penitents. The schism originated at Rome in the middle of the third
century. Accordingly St. Chrysostom in the text says, that whereas all
men need pardon continually, they who affected to be clean or pure
without securing it were, as being without it, of all men most unclean.
[And he strongly asserts, as against the Novatians, that it is
possible to put away the guilt of sins committed after baptism, by
ceasing from the practice of them and working that which is good. This
view, however, differs from the Protestant view, that the putting away
the guilt of sin is at first and always through God’s mercy and
grace in Jesus Christ.—G.A.] In the sixth of eleven new Homilies
edited by the Benedictines, t. xii. p. 355, he says that we may as well
talk of the sea being clear of waves as any soul pure from daily sins,
though not from transgressing express commandment, yet from vainglory,
willfulness, impure thoughts, coveting, lying, resentment, envy,
&c., and he mentions as means of washing away sins, coming to
Church, grieving for them, confessing them, doing alms, praying,
helping the injured, and forgiving injuries. “Let us provide
ourselves with these,” he proceeds, “every day, washing,
wiping ourselves clean, and withal confessing ourselves
unprofitable,” unlike the Pharisee. “Thus ordering
ourselves, we shall be able to find mercy and pardon in that fearful
day, &c.” This homily was delivered at Constantinople. [On
the Novatians, see Schaff, Church History, II., pp. 196,
197.—G.A.]
What is “corrupt
speech”? That which is said elsewhere to be also “idle,
backbiting, filthy communication, jesting, foolish talking.” See
ye how he is cutting up the very roots of anger? Lying, theft,
unseasonable conversation. The words, however, “Let him steal no
more,” he does not say so much excusing them, as to pacify the
injured parties, and to recommend them to be content, if they never
suffer the like again. And well too does he give advice concerning
conversation; [The clause, “And well does he give instruction concerning
our words also” (καλῶς δὲ καὶ
περὶ λόγων
διδάσκει), is omitted in the text of Field, but is well attested (three
mss., Sav. text), and almost indispensable to
the sense of the passage. Compare note, p. 82, on Field’s text in
general.—G.A.]
“But such as is good,” he proceeds, “for edifying, as the need may be, that it may give grace to them that hear.”
That is to say, What edifies thy
neighbor, that only speak, not a word more. For to this end God gave
thee a mouth and a tongue, that thou mightest give thanks to Him, that
thou mightest build up thy neighbor. So that if thou destroy that
building, better were it to be silent, and never to speak at all. For
indeed the hands of the workmen, if instead of raising the walls, they
should learn to pull them down, would justly deserve to be cut off. For
so also saith the Psalmist; “The Lord shall cut off all
flattering lips.” (
Therefore Paul said, “such
as is good.” Since then there is so vast a flow of words, he with
good reason speaks indefinitely, charging us to use expressions of that
kind, and giving us a pattern of communication. What then is this? By
saying, “for edifying,” either he means this, that he who
hears thee may be grateful to thee: as, for instance, a brother has
committed forni
Or else he means [“It means ‘that it may impart a blessing, bestow a
benefit, on the hearers.’”—Meyer and
Ellicott.—G.A.]
A matter this more terrible and
startling, as he also says in the Epistle to the Thessalonians; for
there too he uses an expression of this sort. “He that rejecteth,
rejecteth not man, but God.” (
“And grieve not the Holy Spirit,” saith He, “in whom ye were sealed unto the day of redemption.”
He it is who marks us as a royal flock; He, who separates us from all former things; He, who suffers us not to lie amongst them that are exposed to the wrath of God,—and dost thou grieve Him? Look how startling are his words there; “For he that rejecteth,” saith he, “rejecteth not man, but God:” and how cutting they are here, “Grieve not the Holy Spirit,” saith he, “in whom ye were sealed.”
Moral.
Let this seal then abide upon thy mouth, [This is probably a misapplication of Paul’s words here. The
sealing here mentioned is quite the same as at
Thou hast a spiritual mouth.
Think what words thou didst utter immediately upon being born, [ἐννόησον
τίνα εὐθέως
ἐφθέγξω ῥ&
208·ματα
τέχθείς,
κ.τ.λ. This evidently refers to
baptism and the services and words used in connection therewith.
Bingham says, “The catechumens did not learn the creed and the
Lord’s prayer till immediately before baptism.” And
Chrysostom says, “An unbaptized person cannot yet call God his
Father.” St. Augustine also says in one of his homilies,
“Now learn the Lord’s prayer, which ye must repeat eight
days hence, when ye are to be baptized.” So they received it
(that is, the Lord’s prayer) only on Saturday before Palm Sunday,
in order to repeat it on Saturday before Easter, which was the day of
their baptism. Antiquities, Bk. x. ch. v. sec.
9.—G.A.]
[This
paragraph has reference to the celebration of the Eucharist, concerning
which, see Chrysostom’s Hom. xviii. on 2 Cor. (viii.
24).—G.A.] ἁγιάζειν. ἅγιος, ἅγιος, ἅγιος.
Now the God of peace keep both your mind and your tongue, and fence you with a sure fence, even His fear, through Jesus Christ our Lord, with whom to the Father, together with the Holy Spirit, be glory forever. Amen.
“Let all bitterness, and wrath, and anger, and clamor, and railing, be put away from you, with all malice.”
As bees [Chrysostom seems to have observed everything, and he had the
“homiletical habit,” as Dr. Shedd calls it (Hom. p. 108),
in gathering material for illustration. What has been said of a great
modern preacher, may be said of Chrysostom: “He watched ships and
sailors; he acquainted himself with the customs, good and bad, of
commercial life; he curiously inspected a great variety of mechanical
processes; he closely observed agricultural operations, and the various
phases of rural life; he constantly saw and heard what occurred in his
own home and other homes; and always and everywhere he asked himself,
What is this like? what will this illustrate?” Dr. Broadus, in
Preparation and Delivery of Sermons.—G.A.] [This seems to be in direct contradiction to what is said a few
lines above, to wit, “If there chance to be but little of it,
there will be but little disturbance if the receptacle should
burst.” The text in the former passage is in great uncertainty,
however, and confusion. Field calls it a locus conclamatus.
Perhaps, if the true text of that passage could be recovered, it would
not be in conflict with the passage here.—G.A.] [Compare
Do ye not see that malice is
blind? Have ye never heard, that he that diggeth a pit for his
neighbors, diggeth it for himself? How, it may be said, ought we not to
fear a soul full of tumult? If indeed we are to fear the bitter in the
same way as we fear evil spirits, and fools and madmen, (for they
indeed do everything at random,) I grant it myself; but if we are to
fear them as men skillful in the conduct of affairs, that never. For
nothing is so necessary for the proper conduct of affairs as prudence;
and there is no greater hindrance to prudence than wickedness, and
malice, and hollowness. Look at bilious persons, how unsightly they
are, with all their bloom withered away. How weak they are, and puny,
and unfit for anything. So also are souls of this nature. What else is
wickedness, but a jaundice of the soul? Wickedness then has no strength
in it, indeed it has not. Have ye a mind that I again make what I am
saying plain to you by an instance, by setting before you the portraits
of a treacherous and a guileless man? Absalom was a treacherous man,
and “stole all men’s hearts.” ( [μὴ ἔστι
σοι κρίσις; but Sept. (
“And clamor,” he adds.
What now, and dost thou take away clamor also? Yes, for the mild man must needs be of such a character, because clamor carries anger, as a horse his rider; trip the horse, and you will throw the rider.
Moral. This let women above all attend to, them who on every occasion cry aloud and bawl. There is but one thing in which it is useful to cry aloud, in preaching and in teaching. But in no other case whatever, no, not even in prayer. And if thou wouldest learn a practical lesson, never cry aloud at all, and then wilt thou never be angry at all. Behold a way to keep your temper; for as it is not possible that the man that does not cry out should be enraged, so is it not that the man who does cry out should be otherwise than enraged. For tell me not of a man being implacable, and revengeful, and of pure natural bitterness, and natural choler. We are now speaking of the sudden paroxysm of this passion.
It contributes then no little to
this end, to discipline the soul never to raise the voice and cry aloud
at all. Cut off clamor, and thou wilt clip the wings of anger, thou
dost repress the first rising of the heart. For as it is impossible for
a man to wrestle without lifting up his hands, so is it not possible
that he should be entangled in a quarrel without lifting up his voice.
Bind the hands of the boxer, and then bid him strike. He will be unable
to do so. So likewise will wrath be disarmed. But clamor raises it,
even where it does not exist. And hence it is especially that the
female sex are so easily overtaken in it. Women, whenever they are
angry with their maid-servants, fill the whole house with their own
clamor. And oftentimes too, if the house happens to be built along a
narrow street, then all the passers-by hear the mistress scolding, and
the maid weeping and wailing. What can possibly be more disgraceful
than the sound of those wailings? [We
have here followed the text of three codices as against the emendations
of Field, Savile, and the Benedictine ed.—G.A.] Vid. Aristoph. Nub. 749, γυναῖκα
φαρμακίδ᾽ εἰ
πριάμενος
Θετταλήν. Schol., μέχρι
καὶ νῦν
φαρμακίδες
αἱ Θετταλαὶ
καλοῦνται. [What a fearful picture of the cruelties of the mistresses
of Chrysostom’s day!—G.A.]
For her passion allows her not to spare even her own mouth, but she looks to one single object, how she may wreak her vengeance on the other, even though she disgrace herself. And then after all these things forsooth, she will sit in state like any tyrant, and call her children, and summon her foolish husband, and treat him as a hangman. Ought these things to take place in the houses of Christians? “Aye” say ye, “but slaves are a troublesome, audacious, impudent, incorrigible race.” True, I know it myself, but there are other ways to keep them in order; by terrors, by threats, by words; which may both touch her more powerfully, and save thee from disgrace. Thou who art a free woman hast uttered foul words, and dost thou not disgrace thyself more than her? Then if she shall have occasion to go out to the bath, there are bruises on her back when she is naked, and she carries about with her the marks of thy cruelty. “But,” say ye, “the whole tribe of slaves is intolerable if it meet with indulgence.” True, I know it myself. But then, as I was saying, correct them in some other way, not by the scourge only, and by terror, but even by flattering them, and by acts of kindness. If she is a believer, she is thy sister. Consider that thou art her mistress, and that she ministers unto thee. If she be intemperate, cut off the occasions of drunkenness; call thy husband, and admonish her. Or dost thou not feel how disgraceful a thing it is for a woman to be beaten? They at least who have enacted ten thousand punishments for men,—the stake, and the rack,—will scarcely ever hang a woman, but limit men’s anger to smiting her on the cheek; and so great respect have they observed towards the sex, that not even when there is absolute necessity have they often hung a woman, if she happen to be pregnant. For it is a disgrace for a man to strike a woman; and if for a man, much more for one of her own sex. It is moreover by these things that women become odious to their husbands. “What then,” ye may say, “if she shall act the harlot?” Marry her to a husband; cut off the occasions of fornication, suffer her not to be too high fed. “What then, if she shall steal?” Take care of her, and watch her.—“Extravagant!” thou wilt say; “What, am I to be her keeper? How absurd!” And why, I pray, art thou not to be her keeper? Has she not the same kind of soul as thou? Has she not been vouchsafed the same privileges by God? Does she not partake of the same table? Does she not share with thee the same high birth? “But what then,” ye will say, “if she shall be a railer, or a gossip, or a drunkard?” Yet, how many free women are such? Now, with all the failings of women God hath charged men to bear: only, He saith, let not a woman be an harlot, but every other failing besides bear with. Yea, be she drunkard, or railer, or gossip, or evil-eyed, or extravagant, and a squanderer of thy substance, thou hast her for the partner of thy life. Train and restrain her. Necessity is upon thee. It is for this thou art the head. Regulate her therefore, do thy own part. Yea, and if she remain incorrigible, yea, though she steal, take care of thy goods, and do not punish her so much. If she be a gossip, silence her. This is the very highest philosophy.
Now, however, some are come to
such a height of indecency as to uncover the head, and to drag their
maid-servants by the hair.—Why do ye all blush? [This is direct preaching. Some would call it personal. But as
Daniel Webster said of preaching, so ought we “make it a personal
matter, a personal matter, a personal
matter.”—G.A.] [And
what a graceful and conciliatory turn he gives his discourse
here!—G.A.]
“And let railing,”
saith he, “be put away from you.” Observe the progress of
mischief. Bitterness produces wrath, wrath anger, anger clamor, clamor
railing, that is, revilings; next from evil-speaking it goes on to
blows, from blows to wounds, from wounds to death. Paul, however, did
not wish to mention any of these, but only this, “let
this,” saith he, “be put away from you, with all
malice.” [κακία:
“‘Malice,’ the genus to which all the above-mentioned
vices belong, or rather the active principle to which they are all
due,—animi pravitas, humanitati et equitati opposita
(Calvin).”—Ellicott.—G.A.]
“Let all bitterness, and wrath, and anger, and clamor, and railing be put away from you, with all malice. And be ye kind one to another, tender-hearted, forgiving each other, even as God also in Christ forgave you.”
If we
are to attain to the kingdom of Heaven, it is not enough to abandon
wickedness, but there must be abundant practice of that which is good
also. To be delivered indeed from hell we must abstain from wickedness;
but to attain to the kingdom we must cleave fast to virtue. [This way of putting it would imply that there is an intermediate
place, neither hell nor heaven, which Chrysostom felt; and so he
corrects himself a little below. This does not appear to be a trick of
the orator.—G.A.] [The Athenians, for example, bestowed a golden crown upon
Demosthenes, and his celebrated oration “On the Crown” was
occasioned by this custom to which Chrysostom refers.]
For as I was saying that the
departure from evil is sufficient to prevent our falling into hell,
whilst I was speaking, there stole upon me a certain awful sentence,
which does not merely bring down vengeance on them that dare to commit
evil, but which also punishes those who omit any opportunity of doing
good. What sentence then is this? When the day, the dreadful day, He
saith, was arrived, and the set time was come, the Judge, seated on the
judgment seat, set the sheep on the right hand and the goats on the
left; and to the sheep He said, “Come, ye blessed of My Father,
inherit the kingdom prepared for you from the foundation of the world:
for I was an hungered, and ye gave me meat.” (
Moral. And therefore the blessed Paul also, in leading us away from sin,
leads us on to virtue. For where, tell me, is the advantage of all the
thorns being cut out, if the good seeds be not sown? For our labor,
remaining unfinished, will come round and end in the same mischief. And
therefore Paul also, in his deep and affectionate anxiety for us, does
not let his admonitions stop at eradicating and destroying evil
tempers, but urges us at once to evidence the implanting of good ones.
For having said, “Let all bitterness, and wrath, and clamor, and
railing be put away from you, with all malice,” he adds,
“And be [“Not ‘be’ (ἔστε), but ‘become’ (γίνεσθε), in keeping with the ἀρθήτω ἀφ᾽
ὑμῶν, ‘let it be
put away’ from you.”—Meyer.—G.A.]
So that if thou hast a wish to
revenge thyself, revenge thyself in this manner. Return good for evil,
that thou mayest render him even thy debtor, and achieve a glorious
victory. Hast thou suffered evil? Do good; thus avenge thee of thine
enemy. For if thou shalt go about to resent it, all will blame both
thee and him alike. Whereas if thou shalt endure it, it will be
otherwise. Thee they will applaud and admire; but him they will
reproach. And what greater punishment can there be to an enemy, than to
behold his enemy admired and applauded by all men? What more bitter to
an enemy, than to behold himself reproached by all before his
enemy’s face? If thou shalt avenge thee on him, thou wilt both be
condemned perhaps thyself, and wilt be the sole avenger; whereas, if
thou shalt forgive him, all will be avengers in thy stead. And this
will be far more severe than any evil he can suffer, that his enemy
should have so many to avenge him. If thou openest thy mouth, they will
be silent; but if thou art silent, not with one tongue only, but with
ten thousand tongues of others, thou smitest him, and art the more
avenged. And on thee indeed, if thou shalt reproach him, many again
will cast imputations (for they will say that thy words are those of
passion); but when others who have suffered no wrong from him thus
overwhelm him with reproaches, then is the revenge [Compare Odyssey, Bk. xiv. 33–36, where Ulysses thus quiets
the dogs of Eumæus:— “Soon as Ulysses
near the enclosure drew, With open mouths the
furious mastiffs flew; Down sat the sage, and,
cautious to withstand, Let fall the offensive
truncheon from his hand.” Pope’s
translation.—G.A.]
However, it is right not to
overlook what a little before came into my recollection, and was
brought forward for a testimony. And what then was this? We were
speaking of the Jews, and of the chief rulers amongst them, how that
they were blamed, as seeking retaliation. And yet this the law
permitted them; “eye for eye, and tooth for tooth.”
(
But, as to what I was enquiring
about,—why, if retaliation was allowed, were they arraigned who
practiced it? Whatever can this mean? He here speaks of vindictiveness;
for on the spur of the moment he allows the sufferer to act, as I was
saying, in order to check the aggressor; but to bear a grudge he
permits no longer; because the act then is no longer one of passion,
nor of boiling rage, but of malice premeditated. Now God forgives those
who may be carried away, perhaps upon a sense of outrage, and rush out
to resent it. Hence He says, “eye for eye”; and yet again,
“the ways of the revengeful lead to death.” [
“And be ye kind one to another, tender hearted, forgiving each other, even as God also in Christ forgave you. Be ye therefore imitators of God, as beloved children; and walk in love, even as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God for an odor of a sweet smell.”
The events which are past have greater force than those which are yet
to come, and appear to be both more wonderful and more convincing. And
hence accordingly Paul founds his exhortation upon the things which
have already been done for us, inasmuch as they, on Christ’s
account, have a greater force. For to say,
“Even as God,” saith he, “also in Christ forgave you.”
And this, moreover, contains a high allusion. Not simply, he would say, hath He forgiven us, and at no risk or cost, but at the sacrifice of His Son; for that He might forgive thee, He sacrificed the Son; whereas thou, oftentimes, even when thou seest pardon to be both without risk and without cost, yet dost not grant it.
“Be ye therefore imitators of God as beloved children; and walk in love, even as Christ also loved you, and gave Himself up for us an offering and sacrifice to God for an odor of a sweet smell.”
That thou mayest not then think it an act of necessity, hear how He saith, that “He gave Himself up.” As thy Master loved thee, love thou thy friend. Nay, but neither wilt thou be able so to love; yet still do so as far as thou art able. Oh, what can be more blessed than a sound like this! Tell me of royalty or whatever else thou wilt, there is no comparison. Forgive another, and thou art “imitating God,” thou art made like unto God. It is more our duty to forgive trespasses than debts of money; for if thou forgive debts, thou hast not “imitated God”; whereas if thou shalt forgive trespasses, thou art “imitating God.” And yet how shalt thou be able to say, “I am poor, and am not able to forgive it,” that is, a debt, when thou forgivest not that which thou art able to forgive, that is, a trespass? And surely thou dost not deem that in this case there is any loss. Yea, is it not rather wealth, is it not abundance, is it not a plentiful store?
And behold yet another and a
nobler incitement: [“Now to be God’s beloved child, and not to become
like the loving Father,—how contradictory were
this!”—Meyer.—G.A.]
[“And walk in love”: “The καί annexes that wherein
this imitation of God must consist, namely, that ‘love’ is
the element in which their life-work was to take place, love such as
Christ also has displayed towards
us.”—Meyer.—G.A.]
Behold, here, the groundwork of all! So then where this is, there is no “wrath, no anger, no clamor, no railing,” but all are done away. Accordingly he puts the chief point last. Whence wast thou made a child? Because thou wast forgiven. On the same ground on which thou hast had so vast a privilege vouch-safed thee, on that selfsame ground forgive thy neighbor. Tell me, I say, if thou wert in prison, and hadst ten thousand misdeeds to answer for, and some one were to bring thee into the palace; or rather to pass over this argument, suppose thou wert in a fever and in the agonies of death, and some one were to benefit thee by some medicine, wouldest thou not value him more than all, yea and the very name of the medicine? For if we thus regard occasions and places by which we are benefited, even as our own souls, much more shall we the things themselves. Be a lover then of love; for by this art thou saved, by this hast thou been made a son. And if thou shalt have it in thy power to save another, wilt thou not use the same remedy, and give the advice to all, “Forgive, that ye may be forgiven”? Thus to incite one another, were the part of grateful, of generous, and noble spirits.
“Even as Christ also,” he adds, “loved you.”
Thou art only sparing friends, He enemies. So then far greater is that boon which cometh from our Master. For how in our case is the “even as” preserved. Surely it is clear that it will be, by our doing good to our enemies.
“And gave Himself up for us an offering and a sacrifice to God for an odor of a sweet smell.”
Seest thou that to suffer for
one’s enemies is “a sweet-smelling savor,” and an
“acceptable
He has spoken of the bitter
passion, of wrath; he now comes to the lesser evil: for that lust is
the lesser evil, hear how Moses also in the law says, first,
“Thou shalt do no murder” ( [“Sensuality” and “covetousness” are the
two cardinal vices of the heathen which are to be avoided by
Christians.”—Meyer on iv. 19.—G.A.]
Have no witticisms, no
obscenities, either in word or in deed, and thou wilt quench the
flame—“let them not even be named,” saith he,
“among you,” that is, let them not anywhere even make their
appearance. This he says also in writing to the Corinthians. “It
is actually reported that there is fornication among you”
(
Moral. Let there not be one idle word; for from idle words we fall also
into foul words. The present is no season of loose merriment, but of
mourning, of tribulation, and lamentation: and dost thou play the
jester? What wrestler on entering the ring neglects the struggle with
his adversary, and utters witticisms? The devil stands hard at hand,
“he is going about roaring” (
But since the matter appears to
some to be one of indifference, which moreover is difficult
But, moreover, in order to
understand this, look too at the very name. [“εὐτραπελία, from εὐτράπελος, which is derived from εὖ and τρέπεσθαι, ‘that which easily turns,’ and in this way
adapts itself to the moods and conditions of those with whom at the
moment it may deal.”—Trench, Synonyms of N.T. 1
series, p. 167.—G.A.]
If the thing is creditable, why
is it left to mountebanks? What, dost thou make thyself a mountebank,
and yet art not ashamed? Why is it ye permit not your gentlewomen to do
so? Is it not that ye set it down as a mark of an immodest, and not of
a discreet character? Great are the evils that dwell in a soul given to
jesting; great is the ruin and desolation. Its consistency is broken,
the building is decayed, fear is banished, reverence is gone. A tongue
thou hast, not that thou mayest ridicule another man, but that thou
mayest give thanks unto God. Look at your merriment-makers, [γελωτοποιούς, literally,
“laugh-makers.”—G.A.] [πρὸ
βροντῆς
κατασπεύδει
ἀστραπή, καὶ
πρὸ
αἰσχυντηροῦ
προελεύσεται
χάρις.— Δράξασθε,
παιδία, μή
ποτε ὀργισθῇ
κοιλία. οὐαί σοι,
μαμωνᾶ, καὶ
τῷ μὴ ἐχοντί
σε. ῎Αρτι
οὐκ ἔστι
γένεσις.
vid. Suicer, Thesaurus, voc. γένεσις, n. 3.
Wherefore, I entreat you, let us
banish the custom universally, and speak those things which become us.
Let not holy mouths utter the words of dishonorable and base men.
“For what fellowship have righteousness and iniquity, or what
communion hath light with darkness?” (
“For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in the kingdom of Christ and God. Let no man deceive you with empty words: for because of these things cometh the wrath of God upon the sons of disobedience.”
There were, it is likely, in the time of our forefathers also, some who
“weakened the hands of the people” ( [“῎Ιστε
γινώσκοντες: ‘This you are aware of from your own
knowledge,’ so that I need not first to instruct you with regard
to it, ‘that,’ etc. This is not Hebraism, since
γινώσκοντες
is a different verb from ἴστε, but it is like ὁρῶν καὶ
ἀκούων
οἶδα, Xen. Cyr. iv.
1, 14.”—Meyer.—G.A.] [“In accordance with the context, this refers to unbelieving
Gentiles who sought to palliate those Gentile vices, to make them out
as matter of indifference, and so to entice Christians back to the
Gentile life.”—Meyer.—G.A.]
“Because of these things cometh the wrath of God upon the sons of disobedience.”
Because of
“fornication,” he means, because of
“covetousness,” because of “uncleanness,” or
both because of these things, and because of the
“deceit,” [διὰ
ταῦτα refers not
“to deceiving with empty words,” but to the
“vices” just mentioned. Comp. parallel passage,
[ἦτε γάρ,
&c. ἦτε prefixed with significant
emphasis, has the force of a “ground”: For your former
state of darkness (with which those vices were in keeping) is
“past.” Comp.
Observe how wisely he urges them
forward; first, from the thought of Christ, that ye love one another,
and do injury to no man; then, on the other hand, from the thought of
punishment and hell-fire. “For ye were once darkness,” says
he, “but are now light in the Lord.” Which is what he says
also in the Epistle to the Romans; “What fruit then had ye at
that time in the things whereof ye are now ashamed?”
(
“Ye were once darkness, but are now light in the Lord!”
Not, he says, by your own
virtue, but through
[“‘Fruit of the light’ (not of the spirit, as
Chrysostom’s text has) denotes figuratively the aggregate of
moral effects which Christian enlightenment
produces.”—Meyer.—G.A.]
“In all goodness,” [“Chrysostom’s interpretation is too specific. The
words mean ‘good, right, true,’ and embrace the
whole of Christian
morality.”—Meyer.—G.A.]
He had said, “ye are
light.” Now the light reproves by exposing the things which take
place in the darkness. So that if ye, says he, are virtuous, and
conspicuous, the wicked will be unable to lie hidden. For just as when
a candle is set, all are brought to light, and the thief cannot enter;
so if your light shine, the wicked being discovered shall be caught. So
then it is our duty to expose them. How then does our Lord say,
“Judge not, that ye be not judged”? ( [This difficult passage is thus translated by Ellicott: It is true
these things are done in secret, but all of them, when reproved, are
made manifest by the light (thus shed upon them); for everything that
is made manifest is light (becomes daylight, is of the nature of
light).—G.A.]
By the “sleeper” and
the “dead,” he means the man that is in sin; for he both
exhales noisome odors like the dead, and is inactive like one that is
asleep, and like him he sees nothing, but is dreaming, and forming
fancies and illusions. Some indeed read, [ἐπιψαύσεις
(instead of ἐπιφαύσει) is the reading of D* and E, and the Latin versions of
these mss. (continges Christum), but it
never obtained much acceptance, and hardly appears in extant
codices. See Scrivener’s Introd. 632, and Westcott and Hort,
Appendix, p. 125.—G.A.]
Now he is not saying this with
reference to the unbelievers only, for many of the faithful, no less
than unbelievers, hold fast by wickedness; nay, some far more.
Therefore to these also it is necessary to exclaim, “Awake, [“The words here quoted are not found exactly in this form
in the O.T., but certainly occur in substance in
Now there are some who say that
the words, “the covetous man is an idolater,” are
hyperbolical. However, the statement is not hyperbolical, it is true.
How, and in what way? Because the covetous man apostatizes from God,
just as the idolater does. And lest you should imagine this is a bare
assertion, there is a declaration of Christ which saith, “Ye
cannot serve God and Mammon.” (
Do we not see that such is the fact? What else is an idolater? Or does not he too worship passions, oftentimes not mastering his passions? I mean, for example, when we say that the pagan idolater worships idols, he will say, “No, but it is Venus, or it is Mars.” And if we say, Who is this Venus? the more modest amongst them will say, It is pleasure. Or what is this Mars? It is wrath. And in the same way dost thou worship Mammon. If we say, Who is this Mammon? It is covetousness, and this thou art worshiping. “I worship it not,” thou wilt say. Why not? Because thou dost not bow thyself down? Nay, but as it is, thou art far more a worshiper in thy deeds and practices; for this is the higher kind of worship. And that you may understand this, look in the case of God; who more truly worship Him, they who merely stand up at the prayers, or they who do His will? Clearly enough, these latter. The same also is it with the worshipers of Mammon; they who do his will, they truly are his worshipers. However, they who worship the passions are oftentimes free from the passions. One may see a worshiper of Mars oftentimes governing his wrath. But this is not true of thee; thou makest thyself a slave to thy passion.
Yes, but thou slayest no sheep?
No, thou slayest men, reasonable souls, some by famine, others by
blasphemies. Nothing can be more frenzied than a sacrifice like this.
Who ever beheld souls sacrificed? How accursed is the altar of
covetousness! When thou passest by this idol’s altar here, thou
shalt see it reeking with the blood of bullocks and goats; but when
thou shalt pass by the altar of covetousness, thou shalt see it
breathing the shocking odor of human blood. Stand here before it in
this world, and thou shalt see, not the wings of birds burning, no
vapor, no smoke exhaled, but the bodies of men perishing. For some
throw themselves among precipices, others tie the halter, others thrust
the dagger through their throat. Hast thou seen the cruel and inhuman
sacrifices? Wouldest thou see yet more shocking ones than these? Then I
will show thee no longer the bodies of men, but the souls of men
slaughtered in the other world. Yes, for it is possible for a soul to
be slain with the slaughter peculiar to the soul; for as there is a
death of the body, [As in other places, the text of Field is here incomplete.
(ὥσπερ γάρ
ἐστι ψυχῆς
θάνατος,
“Ψυχὴ
γὰρ ἡ
ἁμαρτάνουσα,” etc.) It omits the clause, ὥσπερ
γάρ ἐστι
σώματος
θάνατος,
which is so necessary to the sense and which is attested by excellent
manuscript authority, and adopted by Savile.—G.A.]
Such for the most part are the slaughters made at the altar of covetousness. They are not satisfied, they do not stop at men’s blood; no, the altar of covetousness is not glutted, unless it sacrifice the very soul itself also, unless it receive the souls of both, the sacrificer and the sacrificed. For he who sacrifices must first be sacrificed, and then he sacrifices; and the dead sacrifices him who is yet living. For when he utters blasphemies, when he reviles, when he is irritated, are not these so many incurable wounds of the soul?
Thou hast seen that the
expression is no hyperbole. Wouldest thou hear again another argument,
to teach you how covetousness is idolatry, and more shocking than
idolatry? Idolaters worship the creatures of God (“for they
worshiped,” it is said, “and served the creature rather
than the Creator”) ( [This seems strained; for it is not true that they worshiped
covetousness, a creature of their own, as Chrysostom calls it, but they
worshiped gold and silver, which are creatures of
God.—G.A.]
We will examine, if you please,
whence idolatry took its rise. A certain wise man ( [This is a rather doubtful and inadequate account of the beginning
of idolatry.—G.A.] ὁΚά& 187·ν
τὸν θεὸν
ἐπλεονέκτησεν
(Comp. πλεονεξία). [This is what the text seems to mean (πάλιν εἰς
γυναῖκας ἀπὸ
πλεονεξίας ἡ
ὁρμὴ
γέγονεν),
and he is proposing to explain the origin of covetousness (which, by
the way, most men need go no further than their own heart to find), and
not of lust. Moreover, the following context makes lust a source of
covetousness, which is true, and not covetousness the source of lust,
which is not true.—G.A.]
Moral. Consider how many acts of plunder, how many acts of covetousness, thou hast committed. Restore all fourfold. Thus plead thy cause to God. Some, however, there are who are arrived at such a pitch of madness and blindness, as not even then to comprehend their duty; but who go on acting in all cases, just as if they were taking pains to make the judgment of God yet heavier to themselves. This is the reason why our blessed Apostle writes and says, “Walk as children of light.” Now the covetous man of all others lives in darkness, and spreads great darkness over all things around.
“And have no
fellowship,” he adds, “with the unfruitful works of
darkness, but rather even reprove them; for the things which are done
by them in secret, it is a shame even to speak of; but all things when
they are reproved are made manifest by the light.” Hearken, I
entreat you, all, as many of you as like not to be hated for nothing,
but to be loved. “What need is there to be hated?” one
says. A man commits a robbery, and dost thou not reprove him, but art
afraid of his hatred? though this, however, is not being hated for
nothing. But dost thou justly convict him, and yet fear the hatred?
Convict thy brother, incur enmity for the love’s sake which thou
owest to Christ, for the love’s sake which thou owest to thy
brother. Arrest him as he is on his road to the pit of destruction. For
to admit him to our table, to treat him with civil speeches, with
salutations, and with entertainments, these are no signal proofs of
friendship. No, those I have mentioned are the boons which we must
bestow upon our friends, that we may rescue their souls from the wrath
of God. When we see them lying prostrate in the furnace of wickedness,
let us raise them up. “But,” they say, “it is of no
use, he is incorrigible.” However, do thou thy duty, and then
thou hast excused thyself to God. Hide not thy talent. It is for this
that thou hast speech, it is for this thou hast a mouth and a tongue,
that thou mayest correct thy neighbor. [Compare John Wesley’s sermon on the “Duty of
Reproving our Neighbor,” Works, Vol. II., p. 88 (New York
ed.), for a thorough and fearless discussion of this difficult
duty.—G.A.]
“For,” he says, “the things which are done by them in secret it is a shame even to speak of: but all things when they are reproved are made manifest by the light.” What is it he means to say here? He means this. That some sins in this world are done in secret, and some also openly; but in the other it shall not be so. Now there is no one who is not conscious to himself of some sin. This is why he says, “But all the things when they are reproved are made manifest by the light.” What then? Is this again, it will be said, meant concerning idolatry? It is not; the argument is about our life and our sins. “For everything that is made manifest,” says he, “is light.”
Wherefore, I entreat you, be ye
never backward to reprove, nor displeased at being reproved. [“Better is open rebuke Than love that is
hidden. Faithful are the wounds
of a friend, But the kisses of an
enemy are profuse.”—Prov. xxvii. 5, 6. “He that rebuketh
a man shall afterward find more favor Than he that flattereth
with the tongue.”—Prov. xxviii. 23. Compare Chrysostom’s
I. Homily on Eutropius, Vol. IX., p. 249, this
series.—G.A.]
“Look then carefully how ye walk, not as unwise, but as wise; redeeming the time, because the days are evil. Wherefore be ye not foolish, but understand what the will of the Lord is.”
He is
still cleansing away the root of bitterness, still cutting off the very
groundwork of anger. [The οὖν rather resumes the general directions as to how they are to
walk (comp. [The text of Field omits the clause, “they ended this
admonition,” leaving the sense obscure and difficult. This clause
is attested by five codices, and we have inserted it with
Savile.—G.A.] [And with four of these codices we prefer the reading εὐσθενεστέρους, “stronger,” to Field’s reading
ἀσθενεστέρους
(which is
“weaker”).—G.A.] κήρυγμα.
“Not as unwise, but as
wise, [“This is epexegetical of the preceding words, viewed
negatively and positively: ‘presenting yourselves in your walk,
not as unwise, but as
wise.’”—Meyer.—G.A.]
It is not from any wish that you
should be artful, and versatile, that he gives this advice. But what he
means is this. The time is not yours. At present ye are strangers, and
sojourners, and foreigners, and aliens; seek not honors, seek not
glory, seek not authority, nor revenge; bear all things, and in this
way, “redeem the time”; [Or rather, “buying up for yourselves the
opportunity”: a participial clause, which gives a modal
definition to the preceding ὡςσοφοὶ, “as
wise.” “In this figurative conception the doing of that for
which the point of time is fitted is thought of as the
‘purchase-price by which the καιρός becomes ours.’”—Meyer.—G.A.]
“Because the days,” saith he, “are evil.”
What is the evil of the day? The
evil of the day ought to belong to the day. What is the evil of a body?
Disease. And what again the evil of the soul? Wickedness. What is the
evil of water? Bitterness. And the evil of each particular thing, is
with reference to that nature of it which is affected by the evil. If
then there is an evil in the day, it ought to belong to the day, to the
hours, to the day-light. So also Christ saith, “Sufficient unto
the day is the evil thereof.” ( [Compare on
[“This ‘wherefore’ refers to
For indeed intemperance in this
renders men passionate and violent, and hot-headed, and irritable and
savage. Wine has been given us for cheerfulness, not for drunkenness.
Whereas now it appears to be an unmanly and contemptible thing for a
man not to get drunk. And what sort of hope then is there of salvation?
What? contemptible, tell me, not to get drunk, where to get drunk ought
of all things in the world to be most contemptible? For it is of all
things right for even a private individual to keep himself far from
drunkenness; but how much more so for a soldier, a man who lives
amongst swords, and bloodshed, and slaughter: much more, I say, for the
soldier, when his temper is sharpened by other causes also, by power,
by authority, by being constantly in the midst of stratagems and
battles. Wouldest thou know where wine is good? Hear what the Scripture
saith, “Give strong drink unto him that is ready to perish, and
wine unto the bitter in soul.” (
This is the reason why God has
formed our bodies in moderate proportions, and so as to be satisfied
with a little, from thence at once instructing us that He has made us
adapted to another life. And that life He would fain have bestowed upon
us even from the very beginning; but since we rendered ourselves
unworthy of it, He deferred it; and in the time during which He
deferred it, not even in that does He allow us immoderate indulgence;
for a little cup of wine and a single loaf is enough to satisfy a
man’s hunger. And man the lord of all the brute creation has He
formed so as to require less food in proportion than they, and his body
small; thereby declaring to us nothing else than this, that we are
hastening onward to another life. “Be not drunk,” says he,
“with wine, wherein is riot”; for it does not save [σώζει: suggested
by the word ἀσωτία (“riot”) which immediately precedes, and which is
derived from σώζω. Compare
ἀσωτία in
Thayer’s N.T. Lexicon.—G.A.]
[“The imperative passive finds its explanation in the
possibility of resistance to the Holy Spirit. The contrast does not lie
in οἶνος (wine) and πνεῦμα (spirit), otherwise these words would have stood at the beginning
of their clauses, but in the two states,—that of intoxication and
that of inspiration.”—Meyer.—G.A.]
Dost thou wish, he says, to be cheerful, dost thou wish to employ the day? I give thee spiritual drink; for drunkenness even cuts off the articulate sound of our tongue; it makes us lisp and stammer, and distorts the eyes, and the whole frame together. Learn to sing psalms, and thou shalt see the delightfulness of the employment. For they who sing psalms are filled with the Holy Spirit, as they who sing satanic songs are filled with an unclean spirit.
What is meant by “with your hearts to the Lord”? It means, with close attention and understanding. For they who do not attend closely, merely sing, uttering the words, whilst their heart is roaming elsewhere.
“Always,” he says, “giving thanks for all things in the name of our Lord Jesus Christ unto God even the Father, subjecting yourselves one to another in the fear of Christ.”
That is, “let your
requests be made known unto God, with thanksgiving” (
“But be filled,” says he, “with the Spirit.”
And is then this Spirit within us? Yes, indeed, within us. For when we have driven away lying, and bitterness, and fornication, and uncleanness, and covetousness, from our souls, when we are become kind, tender-hearted, forgiving one another, when there is no jesting, when we have rendered ourselves worthy of it, what is there to hinder the Holy Spirit from coming and lighting upon us? And not only will He come unto us, but He will fill our hearts; and when we have so great a light kindled within us, then will the way of virtue be no longer difficult to attain, but will be easy and simple.
“Giving thanks
always,” [“This ‘giving thanks always,’ etc., is a third
modal definition of the ‘Be filled with the spirit,’
likewise coördinate with the two preceding ones, bringing into
prominence,—after the general ‘singing of praise’
of
[Meyer
says the context limits πάντων to
“blessings.”—G.A.] [On
these heretics and their doctrines, see Vol. IX. (this series) p. 65
(notes 3 and 5), and p. 205, second column.—G.A.]
The ungrateful, however, and
unfeeling say, that this were worthy of God’s goodness, that
there should be an equality amongst all. Tell me, ungrateful mortal,
what sort of things are they which thou deniest to be of God’s
goodness, and what equality meanest thou? “Such an one,”
thou wilt say, “has been a cripple from his childhood; another is
mad, and is possessed; another has arrived at extreme old age, and has
spent his whole life in poverty; another in the most painful diseases:
are these works of Providence? One man is deaf, another dumb, another
poor, whilst another, impious, yea, utterly impious, and full of ten
thousand vices, enjoys wealth, and keeps concubines, and parasites, and
is owner of a splendid mansion, and lives an idle life.” [This
difficulty is as old as David. Chrysostom does not here suggest
David’s solution of the problem,—the spiritual
compensations here and hereafter. And Paul could say even to a slave in
his day, “Wast thou called being a slave? Care not for it. Nay,
if thou art even able to be free, make use of thy having been called as
a slave, rather than accept thy freedom.” (
What then are we to say to them?
Now if they were Greeks, and were to tell us that the universe is
governed by some one or other, we should in turn address to them the
self-same words, “What then, are things without a
provi [On
Chrysostom’s geography and astronomy, see Homily IX., Concerning
the Statues, Vol. IX. of this series, pp. 403, 404, with notes by Rev.
W. R. W. Stevens, M.A. Compare
Much more then is it thy duty not to question, not to be over curious, in those things which concern man. And why not? Because man is nobler than all these, and these were made for his sake, not he for their sake. If then thou knowest not so much as the skill and contrivance that are visible in His providence, how shalt thou be able to know the reasons, where he himself is the subject? Tell me, I pray, why did God form him so small, so far below the height of heaven, as that he should even doubt of the things which appear above him? Why are the northern and southern climes uninhabitable? Tell me, I say, why is the night made longer in winter and shorter in summer? Why are the degrees of cold and heat such as they are? Why is the body mortal? And ten thousand questions besides I will ask thee, and if thou wilt, will never cease asking. And in one and all thou wilt surely be at a loss to answer. And thus is this of all things most providential, that the reasons of things are kept secret from us. For surely, one would have imagined man to be the cause of all things, were there not this to humble our understanding.
“But such an one,”
you will say, “is poor, and poverty is an evil. And what is it to
be sick, and what is it to be crippled?” Oh, man, they are
nothing. [Compare what is said by Epictetus concerning his own lameness:
“Shall I then, because of one miserable little leg, find fault
with the universe? Shall I not concede that accident to the existence
of general laws, and cheerfully assent to it for the sake of him who
gave it?” And again, concerning his slavery: “He is a slave
whose body is free, but whose soul is bound; and on the contrary, he is
free whose body is bound, but whose soul is
free.”—G.A.] [
“Giving thanks always,” he says, “for all things to God.”
Go to the physician’s, and
thou wilt see him, whenever a man is discovered to have a wound, using
the knife and the cautery. But no, in thy case, I say not so much as
this; but go to the carpenter’s. And yet thou dost not examine
his reasons, although thou understandest not one of the things which
are done there, and many things will appear to thee to be difficulties;
as, for instance, when he hollows the wood, when he alters its outward
shape. Nay, I would bring thee to a more intelligible craft still, for
instance, that of the painter, and there thy head will swim. For tell
me, does he not seem to be doing what he does, at random? For what do
his lines mean, and the turns and bends of the lines? But when he puts
on the colors, then the beauty of the art will become conspicuous. Yet
still, not even then wilt thou be able to attain to any accurate
understanding of it. But why do I speak of carpenters, and painters,
our fellow-servants? Tell me, how does the bee frame her comb, and then
shalt thou speak about God also. Master the handiwork of the ant, the
spider, and the swallow, and then shalt thou speak about God also. Tell
me these things. But no, thou never canst. Wilt thou not cease then, O
man, thy vain enquiries? For vain indeed they are. Wilt thou not cease
busying thyself in vain about many things? Nothing so wise as this
ignorance, where they that profess they know nothing are wisest of all,
and they that spend overmuch labor on these questions, the most foolish
of all. So that to profess knowledge is not everywhere a sign of
wisdom, but sometimes of folly also. For tell me, suppose there were
two men, and one of them should profess to stretch out his lines, and
to measure the expanse that intervenes between the earth and heaven,
and the other were to laugh at him, and declare that he did not
understand it, tell me, I pray, which should we laugh at, him that said
he knew, or him that knew not? Evidently, the man that said that he
knew. He that is ignorant, therefore, is wiser than he that professes
to know. [A
striking oxymoron. Compare the Greek, ὁἀγνοῶν τοῦ
ὑποσχομένου
εἰδέναι
σοφώτερος.—G.A.] [Compare the Greek again: οὐ
πάλιν ἡ
ἄγνοια τῆς
εἰδήσεώς
ἐστι
σοφωτέρα;—G.A.] [Compare, Unum scio, quod nihil
scio.—G.A.]
Moral.
Alas! how many things are there to teach us to bridle this unseasonable
impertinence and idle curiosity; and yet we refrain not, but are
curious about the lives of others; as, why one is a cripple, and why
another is poor. And so by this way of reasoning we shall fall into
another sort of trifling which is endless, as, why such an one is a
woman? and, why all are not men? why there is such a thing as an ass?
why an ox? why a dog? why a wolf? why a stone? why wood? and thus the
argument will run out to an interminable length. This in truth is the
reason, why God has marked out limits to our knowledge, and has laid
them deep in nature. And mark, now, the excess of this busy curiosity.
For though we look up to so great a height as from earth to heaven, and
are not at all affected by it; yet as soon as ever we go up to the top
of a lofty tower, and have a mind to stoop over a little, and look
down, a sort of giddiness and dizziness immediately seizes us. Now,
tell me the reason of this. No, thou couldest never find out a reason
for it. Why is it that the eye possesses greater power than other
senses, and is caught by more distant objects? And one might see it by
comparison with the case of hearing. For no one will ever be able to
shout so loudly, as to fill the air as far as the eye can reach, nor to
hear at so great a distance. Why are not all the members of equal
honor? Why have not all received one function and one place? Paul also
searched into these questions; or rather he did not search into them,
for he was wise; but where he comes by chance upon this topic, he says,
“Each one of them, hath God set even as it hath pleased
Him.” (
“Subjecting [“The words ‘subjecting yourselves one to
another’ still belong to [Not
the fear of “God,” as Chrysostom, the textus
receptus and the Authorized Eng. Version have, but the fear of
“Christ” (as Rev. Ver., Westcott and Hort, and all
trustworthy authorities). That is, Christ is to be “feared”
as the “Judge” (Meyer). Cornelius a Lapide (in Ellicott)
says: “Because we reverence Christ and ‘fear’ to
offend him”: quia scilicet Christum reveremur eumque timemus
offendere.—G.A.]
“Wives, be in subjection unto your own husbands, as unto the Lord. For the husband is the head of the wife, as Christ also is the head of the Church: being Himself the Saviour of the body. But as the Church is subject to Christ, so let the wives also be to their husbands in everything.
A certain wise man, setting down a number of things in the rank of
blessings, set down this also in the rank of a blessing, “A wife
agreeing with her husband.” ( [Compare what Paul says in [He
refers to Adam’s marrying Eve.—G.A.] [That is, he did not confine marriage to woman with
woman.—G.A.] [There is another reading which applies these words to the man, as
follows: συστέλλων
ἑαυτὸν καὶ
συνάγων,
“that he might not, by contracting himself and making all center
in himself, be cut off from the rest,” instead of συστέλλουσα, etc.—G.A.]
For great evils are hence
produced, and great benefits, both to families and to states. For there
is nothing which so welds our life together as the love of man and
wife. For this many will lay aside even their arms, ὅπλα.
Yet how strange! for how then is
it, that it is said elsewhere, “If one bid not farewell both to
wife and to husband, he cannot follow me”? ( [“ὡς expresses the mode of view in which
the wives are to regard their obedience towards their husbands, namely,
‘as rendered to the Lord.’”—Meyer. In
Let us take as our fundamental position then that the husband occupies the place of the “head,” and the wife the place of the “body.”
[This
“but” is by no means easy of explanation, but probably is
to be understood thus: He is the saviour of the body that man certainly
is not, “but, nevertheless,” as the Church is subject to
Christ, so let wives be to their husbands, etc.—Ellicott, Meyer,
Bengel, Calvin, and Alford.—G.A.]
Then after saying, “The husband is the head of the wife, as Christ also is of the Church,” he further adds, “and He is the Saviour of the body.” For indeed the head is the saving health of the body. He had already laid down beforehand for man and wife, the ground and provision of their love, assigning to each their proper place, to the one that of authority and forethought, to the other that of submission. As then “the Church,” that is, both husbands and wives, “is subject unto Christ, so also ye wives submit yourselves to your husbands, as unto God.”
Thou hast heard how great the submission; thou hast extolled and marvelled at Paul, how, like an admirable and spiritual man, he welds together our whole life. Thou didst well. But now hear what he also requires at thy hands; for again he employs the same example.
“Husbands,” saith he, “love your wives, even as Christ also loved the Church.”
Thou hast seen the measure of
obedience, hear also the measure of love. [“If you put all the arguments of orators together, you will
not persuade husband and wife to mutual affection as Paul does in this
place.”—Bugenhagen, quoted by Meyer.—G.A.]
So then she was unclean! So then
she had blemishes, so then she was unsightly, so then she was
worthless! Whatsoever kind of wife thou shalt take, yet shalt thou
never take such a bride as the Church, when Christ took her, nor one so
far removed from thee as the Church was from Christ. And yet for all
that, He did not abhor her, nor loathe her for her surpassing
deformity. Wouldest thou hear her deformity described? Hear what Paul
saith, “For ye were once darkness.” (
“By the washing or
laver” He washeth her uncleanness. “By the word,”
saith he. What word? “In the Name of the Father, and of the Son,
and of the Holy Ghost.” [“‘The word’ (ῥῆμα) does not mean here the
‘baptismal formula,’ as Chrysostom holds, but ‘the
gospel,’ and here stands without the article, because, denoting
‘the word’ κατ᾽
ἐξοχήν, it
could be treated as a proper noun, as νόμος, &c.
All special interpretations, except that of ‘gospel,’ are
purely invented.”—Meyer.—G.A.] [Note that Chrysostom here quotes the Old Testament Apocrypha as
Scripture: ἄκουε τῆς
γραφῆς
λεγούσης. Dr. Schaff says: “He accepts the Syrian Canon of the
Peshito, which includes the Old Test. with the Apocrypha,”
&c. Prolegomena, p. 19.—G.A.] οὐχ ὅπως
εὔτροπος
ἀλλ᾽ ὅπως
εὔπορος.
What, again, means this? To how
much greater a similitude, and stronger example has he come; and not
only so, but also to one how much nearer and clearer, and to a fresh
obligation. For that other one was of no very constraining force, for
He was Christ, and was God, and gave Himself. He now manages his
argument on a different ground, saying, “so ought men”;
because the thing is not a favor,
That is, tends it with exceeding
care. And how is she his flesh? Hearken; “This now is bone of my
bones,” saith Adam, “and flesh of my flesh.”
(
“Even as Christ also the Church.” Here he returns to the former example.
[The
words, “of his flesh and of his bones,” are omitted
by א* A B, by
Memphitic version, by Lach. Tish. Treg. (text) W. & H., and by the
Rev. Ver. without any marginal notice whatever.—G.A.]
[Meyer: “‘For this reason,’ namely, because we
are members of Christ’s body. Paul then applies what is spoken in
Gen. of the union of husband and wife, by a typical interpretation, to
the second coming (future, καταλείψει) of Christ, and his union with the Church, which shall
take place at the Parousia.” Ellicott says that
Chrysostom’s view is more probable, namely, that it refers to
Christ’s coming in the flesh. (See a little below, on ver.
32.)—G.A.]
Behold again a third ground of obligation; for he shows that a man leaving them that begat him, and from whom he was born, is knit to his wife; and that then the one flesh is, father, and mother, and the child, from the substance of the two commingled. For indeed by the commingling of their seeds is the child produced, so that the three are one flesh. Thus then are we in relation to Christ; we become one flesh by participation, and we much more than the child. And why and how so? Because so it has been from the beginning.
Tell me not that such and such
things are so. Seest thou not that we have in our own flesh itself many
defects? For one man, for instance, is lame, another has his feet
distorted, another his hands withered, another some other member weak;
and yet nevertheless he does not grieve at it, nor cut it off, but
oftentimes prefers it even to the other. Naturally enough; for it is
part of himself. As great love as each entertains towards himself, so
great he would have us entertain towards a wife. Not because we partake
of the same nature; no, this ground of duty towards a wife is far
greater than that; it is that there are not two bodies but one; he the
head, she the body. And how saith he elsewhere “and the Head of
Christ is God”? (
[This seems a distinct statement on the part of the Apostle, that
the preceding words refer not to actual marriage of man and woman, but
to the nuptial union of Christ and the Church. So Meyer. But Dr.
Riddle, in the Popular Commentary, says this “mystical
interpretation is unsafe.”—G.A.]
Why does he call it a great
mystery? That it was something great and wonderful, the blessed Moses,
or rather God, intimated. For the present, however, saith he, I speak
regarding Christ, that having left the Father, He came down, and came
to the Bride, and became one Spirit. “For he that is joined unto
the Lord is one Spirit.” (
[Nevertheless, i.e., not to press the mystical bearings of the
subject any further.—Ellicott. So substantially Meyer and
Riddle.—G.A.]
For indeed, in very deed, a mystery it is, yea, a great mystery, that a man should leave him that gave him being, him that begat him, and that brought him up, and her that travailed with him and had sorrow, those that have bestowed upon him so many and great benefits, those with whom he has been in familiar intercourse, and be joined to one who was never even seen by him and who has nothing in common with him, and should honor her before all others. A mystery it is indeed. And yet are parents not distressed when these events take place, but rather, when they do not take place; and are delighted when their wealth is spent and lavished upon it.—A great mystery indeed! and one that contains some hidden wisdom. Such Moses prophetically showed it to be from the very first; such now also Paul proclaims it, where he saith, “concerning Christ and the Church.”
However not for the husband’s sake alone it is thus said, but for the wife’s sake also, that “he cherish her as his own flesh, as Christ also the Church,” and, “that the wife fear her husband.” He is no longer setting down the duties of love only, but what? “That she fear her husband.” The wife is a second authority; let not her then demand equality, for she is under the head; nor let him despise her as being in subjection, for she is the body; and if the head despise the body, it will itself also perish. But let him bring in love on his part as a counterpoise to obedience on her part. For example, let the hands and the feet, and all the rest of the members be given up for service to the head, but let the head provide for the body, seeing it contains every sense in itself. Nothing can be better than this union.
And yet how can there ever be
love, one may
This then is marriage when it
takes place according to Christ, spiritual marriage, and spiritual
birth, not of blood, nor of travail, nor of the will of the flesh. Such
was the birth of Christ, not of blood, nor of travail. Such also was
that of Isaac. Hear how the Scripture saith, “And it ceased to be
with Sarah after the manner of women.” ( The
Gnostics, Encratites (Schaff, Church Hist. II. p. 495), and
other sects forebade marriage; vid.
Now why did he not say of the
wife also, She shall be joined unto her husband? Why, I say, is this?
Because he was discoursing concerning love, and was discoursing to the
husband. For to her indeed he discourses concerning reverence, and
says, “the husband is the head of the wife” (
Seest thou not how great a share
of honor God would have her enjoy, in that he hath taken thee away from
thy father, and hath linked thee to her? What then, a man may say, if
our duty is done, and yet she does not follow the example? “Yet
if the unbelieving departeth, let him depart; the brother or the sister
is not under bondage in such cases.” (
But what will they say, who are
knit together in second marriages? [On
second marriages in the early Church, see Schaff’s History of
the Christian Church, Vol. II., p. 366.—G.A.]
Supply her with everything. Do everything and endure trouble for her sake. Necessity is laid upon thee.
Here he does not think it right
to introduce his counsel, as he in many cases does, with examples from
them that are without. That of Christ, so great and forcible, were
alone enough; and more especially as regards the argument of
subjection. “A man shall leave,” he saith, “his
father and mother.” Behold, this then is from without. But he
does not say, and “shall dwell with,” but “shall
cleave unto,” thus showing the closeness of the union, and the
fervent love. Nay, he is not content with this, but further by what he
adds, he explains the subjection in such a way as that the twain appear
no longer twain. He does not say, “one spirit,” he does not
say, “one soul” (for that is manifest, and is possible to
any one), but so as to be “one flesh.” She is a second
authority, possessing indeed an authority, and a considerable equality
of dignity; but at the same time the husband has somewhat of
superiority. In this consists most chiefly the well-being of the house.
For he took that former argument, the example of Christ, to show that
we ought not only to love, but also to govern; “that she may
be,” saith he, “holy and without blemish.” But the
word “flesh” has reference to love—and the word
“shall cleave” has in like manner reference to love. For if
thou shalt make her “holy and without blemish,” everything
else will follow. Seek the things which are of God, and those which are
of man will follow readily enough. Govern thy wife, and thus will the
whole house be in harmony. Hear what Paul saith. “And if they
would learn anything, let them ask their own husbands at home.”
(
Consider Abraham, and Sarah, and
Isaac, and the three hundred and eighteen born in his house.
( [This, according to the Septuagint, which has οὔπω μέν μοι
γέγονεν ἕως
τοῦ νῦν.
& 233· δὲ
κύριός μου
πρεσβύτερος. The Rev. Ver., following the Hebrew, has, “After I
am waxed old, shall I have pleasure, my lord being old
also?”—G.A.]
Moral. Let us then be very thoughtful both for our wives, and children,
and servants; knowing that we shall thus be establishing for ourselves
an easy government, and shall have our accounts with them gentle and
lenient, and say, “Behold I, and the children which God hath
given me.” (
There is also another ground of
petty jealousy. Let neither claim too much service of the servants,
neither the husband from the maid-servant, nor the wife from the
man-servant. For these things also are enough to beget suspicion. For
consider, I say, that righteous household I spoke of. Sarah herself
bade the patriarch take Hagar. She herself directed it, no one
compelled her, nor did the husband [The punctuation of Field: οὐδὲ
ἐπῆλθεν· ὁ
ἀνὴρ, &c., is clearly
not so good as that of the Oxford translator: οὐδὲ
ἐπῆλθεν ὁ
ἀνήρ,
&c.—G.A.] [The Septuagint reads, ὃςἐπὶ
τὸ αὐτὸ
ἐγλύκανας
ἐδέσματα, and this Chrysostom, not knowing Hebrew, follows. The Rev. Ver.
has “We took sweet counsel
together.”—G.A.]
Let us then imitate him ourselves. Let no one reproach his neighbor with his poverty; let no one be in love with money; and then all difficulties will be at an end.
Neither let a wife say to her
husband, “Unmanly coward that thou art, full of sluggishness and
dullness, and fast asleep! here is such a one, a low man, and of low
parentage, who runs his risks, and makes his voyages, and has made a
good fortune; and his wife wears her jewels, and goes out with her pair
of milk-white mules; So
Demosthenes says of Midias, καὶ
εἰς μυστήρια
τὴν γυναῖκα
ἄγει, κἄν
ἄλλοσέ ποι
βούληται, ἐπὶ
τοῦ λευκοῦ
ζεύγους τοῦ
ἐκ
Σικυῶνος. Dem. in Mid. p. 565.
Neither, however, let the
husband, when he hears these things, on the score of his having the
supreme authority, betake himself to revilings and to blows; but let
him exhort, let him admonish her, as being less perfect, let him
persuade her with arguments. Let him never once lift his
hand,—far be this from a noble spirit,—no, nor give
expression to insults, or taunts, or revilings; but let him regulate
and direct her as being wanting in wisdom. Yet how shall this be
[In
Hom. XII. on ἀσμάτων
κεκλασμένων. [The well-known beggar of Ithaca, the home of Ulysses. He was the
messenger of the suitors of Penelope. See Odys. Bk. xviii. 1–125.
Later, his name was used as an appellation, “an Irus, a
beggar.” Liban. i. 568.—Liddell and
Scott.—G.A.] μικροψυχία.
Let your prayers be common. [For a
picture of family life drawn by Clement of Alexandria, and another
drawn by Tertullian, see Schaff, Church History, Vol. II., p.
364.—G.A.]
If thou hast a mind to give
dinners, and to make entertainments, let there be nothing immodest,
nothing disorderly. If thou shouldest find any poor saint able to bless
your house, able only just by setting his foot in it to bring in the
whole blessing of God, invite him. And shalt I say moreover another
thing? Let no one of you make it his endeavor to marry a rich
Teach her these lessons also
with the rest, but with much graciousness. For since the recommendation
of virtue has in itself much that is stern, and especially to a young
and tender damsel, whenever discourses on true wisdom are to be made,
contrive that your manner be full of grace and kindness. And above all
banish this notion from her soul, of “mine and thine.” If
she say the word “mine,” say unto her, “What things
dost thou call thine? For in truth I know not; I for my part have
nothing of mine own. How then speakest thou of ‘mine,’ when
all things are thine?” Freely grant her the word. Dost thou not
perceive that such is our practice with children? When, whilst we are
holding anything, a child snatches it, and wishes again to get hold of
some other thing, we allow it, and say, “Yes, and this is thine,
and that is thine.” The same also let us do with a wife; for her
temper is more or less like a child’s; and if she says
“mine,” say, “why, everything is thine, and I am
thine.” Nor is the expression one of flattery, but of exceeding
wisdom. Thus wilt thou be able to abate her wrath, and put an end to
her disappointment. For it is flattery when a man does an unworthy act
with an evil object: whereas this is the highest philosophy. Say then,
“Even I am thine, my child; this advice Paul gives me where he
says, ‘The husband hath not power over his own body, but the
wife.’ (
“Children, obey your parents in the Lord, for this is right. Honor thy father and mother (which is the first commandment with promise), that it may be well with thee, and thou mayest live long on the earth.”
As a man in forming a body, places the head first, after that the neck, then the feet, so does the blessed Paul proceed in his discourse. He has spoken of the husband, he has spoken of the wife, who is second in authority, he now goes on by gradual advances to the third rank—which is that of children. For the husband has authority over the wife, and the husband and the wife over the children. Now then mark what he is saying.
“Children, [“The address to children in a letter to the Church
presupposes that the Apostle regards them as belonging to the Church,
present at public worship, understanding the word read to and
applicable to them.”—Braune in
Lange.—G.A.]
Here he has not a word of
discourse concerning Christ, not a word on high subjects, for he is as
yet addressing his discourse to tender understandings. And it is for
this reason, moreover, that he makes his exhortation short, inasmuch as
children cannot follow up a long argument. For this reason also he does
not discourse at all about a kingdom, (because it does not belong to
the tender age of childhood to understand these subjects,) but what a
child’s soul most especially longs to hear, that he says, namely,
that it shall “live long.” For if any one shall enquire why
it is that he omitted to discourse concerning a kingdom, but set before
them the commandment laid down in the law, he does this because he
speaks to them as infantile, and because he is well aware that if the
husband and the wife are thus disposed according to the law which he
has laid down, there will be but little trouble in securing the
submission of the children. For whenever any matter has a good and
sound and orderly principle and foundation, everything will
thenceforward go on with method and regularity, with much facility: the
more difficult thing is to settle the foundation, to lay down a firm
basis. “Children,” saith he, “obey your parents in
the Lord,” that is, according to the Lord. This, he means to say,
is what God [“ἐν κυρί& 251·. Not God, as Chrysostom, and not κατὰ
κύριον, as
Chrysostom, but denoting the sphere to which the action is to be
limited.”—Ellicott.—G.A.] τάξει.
[“Paul says πρώτη, having
before his mind not only the Decalogue, but also ‘the entire
series of divine precepts,’ which begins with the
Decalogue.”—Meyer.—G.A.]
However, having given the necessary injunctions to children, he passes to the fathers, and says,
He does not say, “love
them,” because to this nature draws them even against their own
will, and it were superfluous to lay down a law on such subjects. But
what does he say? “Provoke not your children to wrath,” as
many do by disinheriting them, and disowning them, and treating them
overbearingly, not as free, but as slaves. This is why he says,
“Provoke not your children to wrath.” Then, which is the
chief thing of all, he shows how they will be led to obedience,
referring the whole source of it to the head and chief authority. And
in the same way as he has shown the husband to be the cause of the
wife’s obedience, (which is the reason also why he addresses the
greater part of Fathers were very suspicious in St. Chrysostom’s day of the
influence of Christianity tending to make their children monks. In
consequence of this prejudice against the monastic life, he wrote his
Adv. Oppugn. Mon. Vit. τοῖς
κοσμικοῖς. ἄγαλμα. [On
the authority of three mss., Savile and other
editors concurring, we have departed here from the text of Field, which
reverses the order of this and the following sentence, and leaves the
sense less clear. v. [This reminds one of the saying of Socrates: To want nothing
belongs to the gods, and to want as little as possible is to make the
nearest approach to them.—G.A.]
And though he may not need it
himself, still he ought to be so prepared as to stop the mouths of
others. [The
following part of the paragraph explains this
sentence.—G.A.]
“But suppose a man is
poor.” Still he will be in no wise more insignificant than the
man who lives in kings’ courts, because he is not in kings’
courts; no, he will be held in admiration, and will soon gain that
authority which is yielded voluntarily, and not by any compulsion. For
if a set of Greeks, men worthless as they are, and dogs, τριωβολιμαῖοί
τινες καὶ
κύνες. St.
Julian was a native of Cilicia, perhaps of Tarsus, and was martyred at
Ægæ in the Dioclesian persecution. One of St.
Chrysostom’s orations is in his praise.
And now would ye have me exhibit
examples of secular men? At present, indeed, we have none; still there
are perhaps even secular men who are excellent, though not arrived at
the highest philosophy. I shall therefore quote you examples from the
saints of the ancient times. How many, who had wives to keep and
children to bring up, were inferior in no respect, no, in no respect to
those who have been mentioned? Now, however, it is no longer so,
“by reason of the present distress” (
Again, the son of this great man
was reverenced, not because of his riches, but for his hospitality: not
because of his children, but for his obedience: not because of his
wife, but for the barrenness inflicted on his wife. (
They looked upon the present
life as nothing, they followed not after gain, they despised all
things. Tell me, which sort of plants are the best? Are not those which
have their strength from themselves and are injured neither by rains,
nor by hailstorms, nor by gusts of wind, nor by any other vicissitude
of the sort, but stand naked in defiance of them all, and needing
neither wall nor fence to protect them? Such is the true philosopher,
such is that wealth of which we spoke. He has nothing, and has all
things: he has all things, and has nothing. For a fence is not within,
but only without; a wall is not a thing of nature, but only built round
from without. And what again, I ask, what sort of body is a strong one?
Is it not that which is in health, and which is overcome neither by
hunger nor repletion, nor by cold, nor by heat; or is it that which in
view of all these things, needs both caterers, and weavers, and
hunters, and physicians, to give it health? He is the rich man, the
true philosopher, who needeth none of these things. For this cause it
was that this blessed Apostle said, “Bring them up in the
chastening and admonition of the Lord.” Surround them not with
outward defenses. For such is wealth, such is glory; for when these
fall, and they do fall, the plant stands naked and defenseless, not
only having derived no profit from them during the time past, but even
injury. For those very shelters that prevented its being inured to the
attacks of the winds, will now have prepared it for perishing all at
once. And so wealth is injurious rather, because it renders us
undisciplined for the vicissitudes of life. Let us therefore train up
our children to be such, that they shall be able to bear up against
every trial, and not be surprised at what may come upon them;
“let us bring them up in the chastening and admonition of the
Lord.” And great will be the reward which will be thus laid up in
store for us. For if men for making statues and painting portraits of
kings enjoy so great honor, shall not we who adorn the image of the
King of kings, (for man is the image of God,) receive ten thousand
blessings, if we effect a true likeness? For the likeness is in this,
in the virtue of the soul, when we train our children to be good, to be
meek, to be forgiving, (because all these are attributes of God,) to be
beneficent, to be humane; when
“Servants, be obedient unto them that, according to the flesh, are your masters, with fear and trembling, in singleness of your heart, as unto Christ; not in the way of eye-service, as men-pleasers: but as servants of Christ, doing the will of God from the heart; with good-will doing service, as unto the Lord, and not unto men: knowing that whatsoever good thing each one doeth, the same shall he receive again from the Lord, whether he be bond or free.”
Thus then it is not husband only, nor wife, nor children, but virtuous
servants also that contribute to the organization and protection of a
house. Therefore the blessed Paul has not overlooked this department
even. He comes to it, however, in the last place, because it is last in
dignity and rank. Still he addresses much discourse also to them, no
longer in the same tone as to children, but in a far more advanced way,
inasmuch as he does not hold out to these the promise in this world,
but in that which is to come. “Knowing,” saith he,
“that whatsoever good or evil [The
words, “or evil,” ἢκακόν, are not
in the text of this passage at all, though Chrysostom has them.
Chrysostom and the Patristic writers in general often quote the New
Testament without exactness. They quote often from memory, and are
seldom critical. Cf. Schaff, Companion to Greek Testament, p.
164.—G.A.]
“Servants,” saith he, “be obedient to them that, according to the flesh, are your masters.”
Thus at once he raises up, at
once soothes the wounded soul. Be not grieved, he seems to say, that
you are inferior to the wife and the children. Slavery is nothing but a
name. The mastership is “according to the flesh,” brief and
temporary; [“Wrong. It means those who are ‘your human
masters,’ in distinction from Christ, the ‘divine’
master.”—Meyer.—G.A.]
“With fear,” he
adds, “and trembling.” [“With fear and trembling, i.e. with that zeal which is ever
keenly apprehensive of not doing
enough.”—Meyer.—G.A.]
Thou seest that he does not
require the same fear from slaves as from wives: for in that case he
simply said, “and let the wife see that she fear her
husband”; whereas in this case he heightens the expression,
“with fear,” he saith, “and trembling, in singleness
of your heart, as unto Christ.” This is what he constantly says.
What meanest thou, blessed Paul? He is a brother, or rather he has
become a brother, he enjoys the same privileges, he belongs to the same
body. Yea, more, he is the brother, not of his own master only, but
also of the Son of God, he is partaker of all the same privileges; yet
sayest thou, “obey your masters according to the flesh, with fear
and trembling”? Yes, for this very reason, he would say, I say
it. For if I charge free men to submit themselves one to another in the
fear of God,—as he said above, “submitting yourselves one
to another in the fear of Christ”;—if I charge moreover the
wife to fear and reverence her husband, although she is his equal; much
more must I so speak to the
“In singleness of heart,” he says.
And it is well said, since it is
possible to serve with fear and trembling, and yet not of good will,
but in just any way that may be possible. Many servants in many
instances secretly cheat their masters. And this cheating accordingly
he does away, by saying, “in singleness of your heart as unto
Christ, not in the way of eye-service as men-pleasers, but as servants
of Christ, doing the will of God from the heart; with good-will doing
service, as unto the Lord, and not unto men.” Seest thou how many
words he requires, in order to implant this good principle, “with
goodwill,” I mean, and “from the heart”? That other
service, “with fear and trembling” I mean, we see many
rendering to their masters, and the master’s threat goes far to
secure that. But show, saith he, that thou servest as “the
servant of Christ,” not of man. Make the right action your own,
not one of compulsion. Just as in the words which follow, he persuades
and instructs the man who is ill-treated by another to make the right
action his own, and the work of his own free choice. Because inasmuch
as the man that smites the cheek, is not supposed to come to that act
in consequence of any intention in the person struck, but only of his
own individual malice, what saith He? “Turn to him the other
also” (
“From the heart,” [“From the heart” (ἐκ
ψυχῆς) is joined by
Chrysostom with what follows. (So Westcott and Hort.) But as
μετ᾽
εὐνοίας expresses the well-meaning disposition, it already includes the
sense of ἐκ
ψυχῆς. So that
ἐκ
ψυχῆς belongs to what
precedes. So Meyer, Ellicott, and Rev. Ver.—G.A.] ἀρπαγῆς.
Let us then do service to our masters for Christ’s sake, “knowing,” he continues, “that whatsoever good thing each one doeth, the same shall he receive of the Lord, whether he be bond or free.” For inasmuch as it was probable that many masters, as being unbelievers, would have no sense of shame, and would make no return to their slaves for their obedience, observe how he has given them encouragement, so that they may have no misgiving about the remuneration, but may have full confidence respecting the recompense. For as they who receive a benefit, when they make no return, make God a debtor to their benefactors; so, I say, do masters also, if, when well-treated by thee, they fail to requite thee, requite thee the more, by rendering God thy debtor.
The same things. What are these? “With good-will do service.” However he does not actually say, “do service,” though by saying, “the same things,” he plainly shows this to be his meaning. For the master himself is a servant. “Not as men-pleasers,” he means, “and with fear and trembling”: that is, toward God, fearing lest He one day accuse you for your negligence toward your slaves.
“And forbear threatening;” be not irritating, he means, nor oppressive.
“Knowing that both their
Master and [The
second καὶ (καὶ
αὐτῶν καὶ
ὑμῶν) is omitted in
Chrysostom’s text of this passage, and in the textus
receptus, so that it does not appear in the Authorized English
Version. The Revised Version has it, however, and correctly
so.—G.A.] [Meyer quotes Seneca, Thyest. 607:— Quicquid a vobis minor
extimescit Major hoc vobis dominus
minatur. Omne sub regno graviore
regnum est.—G.A.]
Ah! How mighty a Master does he
hint at
“And there is no respect of persons,” he saith, “with Him.”
Think not, he would say, that what is done towards a servant, He will therefore forgive, because done to a servant. Heathen laws indeed as being the laws of men, recognize a difference between these kinds of offenses. But the law of the common Lord and Master of all, as doing good to all alike, and dispensing the same rights to all, knows no such difference.
But should any one ask, whence
is slavery, and why it has found entrance into human life, (and many I
know are both glad to ask such questions, and desirous to be informed
of them,) I will tell you. Slavery is the fruit of covetousness, of
degradation, of savagery; since Noah, we know, had no servant, nor had
Abel, nor Seth, no, nor they who came after them. The thing was the
fruit of sin, of rebellion against parents. Let children hearken to
this, that whenever they are undutiful to their parents, they deserve
to be servants. Such a child strips himself of his nobility of birth;
for he who rebels against his father is no longer a son; and if he who
rebels against his father is not a son, how shall he be a son who
rebels against our true Father? He has departed from his nobility of
birth, he has done outrage to nature. Then come also wars, and battles,
and take their prisoners. [He
seems to refer slavery to three causes: 1. covetousness; 2. rebellion
against parents; 3. war, where prisoners are taken and made
slaves.—G.A.]
Observe how everything depends upon the head; the wife, by telling him “to love her”; the children, by telling him “to bring them up in the chastening and admonition of the Lord”; the servants, by the words, “knowing that both their Master and yours is in Heaven.” So, saith he, ye also in like manner, as being yourselves servants, shall be kind and indulgent. “Finally, be strong in the Lord and in the strength of His might.”
But if, before considering this next, ye have a mind to hearken, I shall make the same remarks concerning servants, as I have also made before concerning children. Teach them to be religious, and everything else will follow of necessity. But now, when any one is going to the theater, or going off to the bath, he drags all his servants after him; but when he goes to church, not for a moment; nor does he compel them to attend and hear. Now how shall thy servant listen, when thou his master art attending to other things? Hast thou purchased, hast thou bought thy slave? Before all things enjoin him what God would have him do, to be gentle towards his fellow-servants, and to make much account of virtue.
Every one’s house is a city; and every man is a prince in his own house. That the house of the rich is of this character, is plain enough, where there are both lands, and stewards, and rulers over rulers. But I say that the house of the poor also is a city. Because here too there are offices of authority; for instance, the husband has authority over the wife, the wife over the servants, the servants again over their own wives; again the wives and the husbands over the children. Does he not seem to you to be, as it were, a sort of king, having so many authorities under his own authority? and that it were meet that he should be more skilled both in domestic and general government than all the rest? For he who knows how to manage these in their several relations, will know how to select the fittest men for offices, yes, and will choose excellent ones. And thus the wife will be a second king in the house, lacking only the diadem; and he who knows how to choose this king, will excellently regulate all the rest.
Whenever the discourse is about
to conclude, he always employs this turn. Said I not well from the
first, that every man’s house is a camp in itself? For look,
having disposed of the several offices, he proceeds to arm them, and to
lead them out to war. [This
is very beautiful, but hardly correct exegesis. “The word
‘finally’ introduces a general, final exhortation, winding
up the whole parenetic portion of the epistle (
“Be strong,” saith he, “in the Lord, and in the strength of His might.”
That is, in the hope which we have in Him, by means of His aid. For as he had enjoined many duties, which were necessary to be done, fear not, he seems to say, cast your hope upon the Lord, and He will make all easy.
He saith not, against the
fightings, nor against the hostilities, but against the
“wiles.” For this enemy is at war with us, not simply, nor
openly, but by “wiles.” What is meant by wiles? To use
“wiles,” is to deceive and to take by artifice or
contrivance; a thing which takes place both in the case of the arts,
and by words, and actions, and stratagems, in the case of those who
seduce us. μεθοδεύων.
[“Flesh and blood, i.e. ‘feeble men,’ just as
in
Having stimulated them by the
character of the conflict, he next goes on to arouse them also by the
prizes set before them. For what is his argument? Having said that the
enemies are fierce, he adds further, that they despoil us of vast
blessings. What are these? The conflict lies “in the
heavenlies”; ἐν τοῖς
ἐπουρανίοις. ἐν τοῖς
ἐπουρανίοις. [“The word ἐν does not mean
‘for’ or ‘on account of,’ and the phrase is
here local ( τὸ ἐν ὑπέρ
ἐστι, καὶ τὸ
ἐν, διά
ἐστιν.
He speaks of certain
“principalities, and powers, and world-rulers of this
darkness.” What darkness? Is it that of night? No, but of
wickedness. “For ye were,” saith he, “once
darkness” (
“World-rulers” κοσμοκράτορας.
By “evil day” he
means the present life, [“The use of ἡμέρᾳ, rather
than αἰ&
242·νι ( Not ἐργασάμενοι, but κατεργασάμενοι.
“Let us put on the whole
armor of God.” Seest thou how he banishes all fear? For if it be
possible “to do all, and to stand,” his de i.e.
“but a ‘day.’”
Moral.
If then it is a warfare, if such are the forces arrayed against us, if
“the principalities” are incorporeal, if they are
“rulers of the world,” if they are “the spiritual
hosts of wickedness,” how, tell me, canst thou live in
self-indulgence? How canst thou be dissolute? How if we are unarmed,
shall we be able to overcome? These words let every one repeat to
himself every day, whenever he is under the influence of anger, or of
lust, whenever he is aiming, and all to no profit, after this languid
life. Let him hearken to the blessed Paul, saying to him, “Our
wrestling is not against flesh and blood, but against the
principalities, against the powers.” A harder warfare this than
that which is matter of sense, a fiercer conflict. Think how long time
this enemy is wrestling, for what it is that he is fighting, and be
more guarded than ever. “Nay,” a man will say, “but
as he is the devil, he ought to have been removed out of the way, and
then all had been saved.” [This entire sentence and the preceding one, though attested by
three mss. and read by Savile, are wanting in
the text of Field, who has, in their stead, Νῦν οὖν ἦλθε,
φησὶν, ἐμοὶ
παλαῖσαι, “Now then,” says some one, “he has come to
wrestle with me,” which seems to leave the sense incomplete, and
does not suit the following sentence. See note on page
82.—G.A.] λαβάς.
But against us is the struggle;
for hearken again to him, saying, “I am persuaded, that neither
angels, nor principalities, nor things present, nor things to come, nor
powers, nor any other creature, shall be able to separate us from the
love of Christ.” ( [This text in Rom. has, “from the love of God which is in
Christ Jesus our Lord.”—G.A.] [The words, “I fear,” φοβοῦμαι
γὰρ, are not in the text
of
Oh then, let us trample under
foot the power of the devil; let us trample under foot our sins, I mean
everything that pertains to this life, wrath, lust, vain-glory, every
passion; that when we depart to that world, we may not be convicted of
betraying that power which God hath given us; for thus shall we attain
also the blessings that are to come. But if in this we are unfaithful,
who will entrust us with those things which are greater? If we were not
able to trample down one who had fallen, who had been disgraced, who
had been despised, who was lying beneath our feet, how shall the Father
give us a Father’s rewards? If we subdue not one so placed in
subjection to us, what confidence shall we have to enter into our
Father’s house? For, tell me, suppose thou hadst a son, and, that
he, disregarding the well-disposed part of thy household, should
associate with them that have distressed thee, with them that have been
expelled his father’s house, with them that spend their time at
the gaming table, and that he should go on so doing to the very last;
will he not be disinherited? It is plain enough he will. And so too
shall we; if, disregarding the Angels who have well pleased our Father
and whom He hath set over us, we have our conversation with the devil,
inevitably we shall be dis
If any one hath an enemy, if any
one hath been wronged by him, if any one is exasperated, let him
collect together all that wrath, all that fierceness, and pour it out
upon the head of the devil. Here wrath is a good thing, here anger is
profitable, here revenge is praiseworthy, for just as amongst the
heathen, revenge is a vice, so truly here is revenge a virtue. So then
if thou hast any failings, rid thyself of them here. And if thou art
not able thyself to put them away, do it, though with thy members
also. [We
have here followed the text of Savile (supported by three mss.), as follows: εἰ
δὲ μὴ δύνασαι
αὐτὸς
ἀποθέσθαι,
κἂν μετὰ τῶν
μελῶν τῶν
σῶν, in preference to the text
of Field, which has εἰ μὴ
δύνασαι αὐτὰ
ἀπθοέσθαι, ἢ
μετὰ τῶν
μελῶν τῶν
σῶν.—G.A.]
“Stand therefore, having girded your loins with truth.”
Having drawn up this army, and roused their zeal,—for both these things were requisite, both that they should be drawn up in array and subject to each other, and that their spirit should be aroused,—and having inspired them with courage, for this was requisite also, he next proceeds also to arm them. For arms had been of no use, had they not been first posted each in his own place, and had not the spirit of the soldier’s soul been roused; for we must first arm him within, and then without.
Now if this is the case with
soldiers, much more is it with spiritual soldiers. Or rather in their
case, there is no such thing as arming them without, but everything is
within. He hath roused their ardor, and set it on fire, he hath added
confidence. He hath set them in due array. Observe how he also puts on
the armor. “Stand therefore,” [“‘Stand,’ here, is not, like the
preceding στῆναι (in
The man who, in a true sense, stands, is upright; he stands not in a lazy attitude, not leaning upon anything. Exact uprightness discovers itself by the way of standing, so that they who are perfectly upright, they stand. But they who do not stand, cannot be upright, but are unstrung and disjointed. The luxurious man does not stand upright, but is bent; so is the lewd man, and the lover of money. He who knows how to stand will from his very standing, as from a sort of foundation, find every part of the conflict easy to him.
“Stand therefore,”
saith he, “having girded your loins with truth.” Compare
He is not speaking of a literal,
physical gir νοητῶς. [“As for the actual warrior, the whole aptus habitus
(prepared state) for the combat would be wanting in the absence of the
girdle; so also for the spiritual warrior, if he is not furnished with
truth.”—Meyer.—G.A.]
True, you may say, but these our
natural loins we gird with a leathern band; but we, spiritual soldiers,
with what? I answer, with that which is the head and crown of all our
thoughts, I mean, “with truth.” “Having girded your
loins,” saith he, “with truth.” [“It is clear that truth does not mean ‘objectively
the gospel,’ for that is designated later, The
Manichees considered matter to be uncreate; vid. Note on St.
Augustine’s Confessions, i. b. The Marcionites considered
matter intrinsically evil; vid. Theod. Hær. i. 24.
Valentinus denied that our Lord was born of the substance of Mary; vid.
St. Cyril, Lect. iv. 9. Paul of Samosata and Arius both denied
His Godhead. ἀπαθῶς. The word ἀναγωγὴ,
when used of Scripture exposition, has various senses, but always
implies an interpretation not literal, grammatical, or historical.
Sometimes it stands for a “moral” interpretation, i.e. one
conveying a moral lesson; e.g. Chrys. in Psalm cxix. (120)
init.; Basil. in Esai. v. § 152. Sometimes for an
interpretation with reference simply to heavenly persons and things;
vid. Mosheim, de Reb. ante Const. p. 644; Dionys. Hierarch
Cæl. i. 2. Origen enumerates three senses of Scripture,
literal, moral, and mystical, the last being either allegorical or
anagogical; Clement four, literal, moral, mystical, and prophetical;
but the more common division has been into literal, tropological,
allegorical, and anagogical. [Cassian, a pupil of Chrysostom,
defines ἀναγωγή:
Anagoge vero de spiritalibus mysteriis ad sublimiora quaedam et
sacratiora coelorum secreta conscendens, “leading up from
spiritual mysteries to higher and more sacred secrets of heaven.”
See also Sophocles’ Greek Lex. sub
“voce.”—G.A.] ἀναγωγήν.
Moral.
Let not any one of them that eat this Passover look towards Egypt, but
towards Heaven, towards “Jerusalem that is above.”
(
For we also are going to depart,
and many are the difficulties that intervene. When we have crossed this
plain, straightway the devil is upon us, doing everything, contriving
every artifice, to the end that those who have been saved out of Egypt,
those who have passed the Red Sea, those who are delivered at once from
the evil demons, and from unnumbered plagues, may be taken and
destroyed by him. But, if we be vigilant, we too have a pillar of fire,
the grace of the Spirit. The same both enlightens and overshadows us.
We have manna; yea rather not manna, but far more than manna. Spiritual
drink we have, not water, that springs forth from the Rock. So have we
too our encampment (
How then is it that we shall not
suffer the same things? Let us not commit the same acts, and then shall
we not suffer the same punishment. They murmured, they were ungrateful;
let us therefore not cherish these passions. How was it that they fell
all of them? [For the use of these words in the church service, see Bingham,
Antiquities, xv. 3, 10, and Hom. III. on
Ephesians.—G.A.]
Seest thou then the fruits of
“Jerusalem that is above”? ( [The text in this passage is very corrupt. Three mss. have οὐκέτι
σκώληξ ὁ
αἰσθητὸς
λυμαίνεται…ἀλλὰ ὁ τῆς
δικαιοσύνης. But as Field says, ὁσκώληξ τῆς
δικαιοσύνης
(“the worm of righteousness”) seems
“absurdissimum.” Three other mss. give the reading which we have adopted: “No
longer the earthly worm,” &c., “but that which dwelleth
eternally with fire,” ἀλλ᾽ ὁ τῷ
πυρὶ
συνδιαιωνίζων
ἡμᾶς
λυμαίνεται. Field, in his text, follows a single ms., and emends even that.—G.A.] ἄνωθεν. φωσσάτον, fossatum.
Wherefore, I beseech you, let us
do all we can, so as to lay up no treasure here; for if the thief
should come, we must in a moment arise and depart. “Watch,”
saith He, “for ye know not at what hour the thief cometh”
(
“Stand therefore, having girded your loins with truth, and having on the breastplate of righteousness; and having shod your feet with the preparation of the gospel of peace; withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.”
“Having girded your loins,” saith he, “with truth.” What can be the meaning of this? I have stated in the preceding discourse, that he ought to be lightly accoutered, in order that there should be no impediment whatever to his running.
“And having on,” he
continues, “the breastplate of righteousness.” As the
breastplate is impenetrable, so also is righteousness, and by
righteousness here he means a life of universal virtue. [“‘Righteousness’ here is Christian moral
rectitude (
“And having shod your feet
with the preparation of the gospel of peace.” It is more
uncertain in what sense this was said. What then is its meaning? They
are noble greaves, doubtless, with which he invests us. Either then he
means this, that we should be prepared for the gospel, and should make
use of our feet for this, and should prepare and make ready its way
before it; [“This means ‘readiness,’ the ready mind; not,
however, for the proclamation of the gospel, as Chrysostom and
others,—since in fact Paul is addressing fellow-Christians, and
not fellow-teachers,—but the readiness for the conflict in
question which the gospel bestows. And it is the gospel of peace, for
the gospel proclaims peace (
“Withal taking up the shield of faith.”
By “faith” in this
place, he means, not knowledge, (for that he never would have ranged
last,) but that gift by which miracles are wrought. [This
interpretation does not suit the context. “Faith is here saving
faith, bringing assurance of forgiveness and future
blessedness.”—Meyer.—G.A.]
“Wherewith ye shall be able,” saith he, “to quench all the fiery darts of the evil one.”
For this shield nothing shall be
able to resist; for hearken to what Christ saith to His disciples,
“If ye have faith as a grain of mustard seed, ye shall say unto
this mountain, Remove hence to yonder place, and it shall
remove.” (
“By the darts of the evil one,” he means, both temptations, and vile desires; and “fiery,” he says, for such is the character of these desires. Yet if faith can command the evil spirits, much more can it also the passions of the soul.
“And take the helmet,” he continues, “of salvation,” that is, of your salvation. For he is casing them in armor.
“And the sword of the
Spirit, which is the word of God.” He either means the Spirit, or
else, “the spiritual sword”: for by this [It
simply means the sword which “is furnished by the Holy
Spirit,” and this sword, as the apostle himself declares, is the
word of God, the gospel, which the Holy Spirit brings vividly to the
consciousness of the Christian.—Meyer and
Ellicott.—G.A.]
As the word of God has power to
do all things, so also has he who has the spiritual gift. “For
the word of God,” saith he, “is living, and active and
sharper than any two-edged sword.” (
[“Ye also,” as well as the Colossians (
As soon as he had mentioned his chains, he leaves something for Tychicus also to relate to them of his own accord. For whatever topics there were of doctrine and of exhortation, all these he explained by his letter: but what were matters of bare recital, these he entrusted to the bearer of the letter. “That ye may know my affairs,” that is, may be informed of them. This manifests both the love which he entertained towards them, and their love towards him.
This language he employs, not
without a purpose, but in consequence of what he had been saying
previously; “having girded your loins, having on the
breastplate,” &c., which are a token of a constant and
unceasing advance; for hear what the Prophet saith, “Let it be
unto him as the raiment wherewith he covereth himself, and for the
girdle wherewith he is girded continually” (
But what is the
“preparation of the Gospel”? [After having treated this part of the chapter, our author now
returns to it, and supplements what he has already
said.—G.A.]
He discourses, however, much
concerning faith, but most especially in writing to the Hebrews, as he
does also concerning hope. Believe, saith he, in the good things to
come, and none of this armor shall be injured. In dangers, in toils, by
holding out thy hope and thy faith to protect thee, thou wilt preserve
thy armor uninjured. “He that cometh to God
“Fiery [“The aim of this predicate is to present in strong colors
the hostile and destructive character of the Satanic assaults; but more
special explanations of its import are
inappropriate.”—Meyer.—G.A.]
And therefore he adds further,
“and take the helmet of salvation”; that is to say, finally
by this shall ye be able to be in security. To receive the helmet of
salvation is to escape the peril. For as the helmet covers the head
perfectly in every part, and suffers it not to sustain any injury, but
preserves it, so also does faith supply alike the place of a shield,
and of a helmet [Faith is not the helmet. Chrysostom’s exegesis of the parts
of the armor is not clear. Salvation is the helmet; for τοῦ
σωτηρίου is a genitive of apposition. Receive the helmet, which is
salvation. “This salvation,” says Ellicott, “is not
any ideal possession, as Meyer holds. Salvation in Christ forms the
subject of faith; in faith it is apprehended, and becomes in a certain
sense a present possession.”—G.A.] τὸ
ἡγεμονικόν.
And not only this, but we shall
take also “the sword of the Spirit,” and thus not only ward
off his missiles, but smite the devil himself. For a soul that does not
despair of herself, and is proof against those fiery darts, will stand
with all intrepidity to face the enemy, and will cleave open his
breastplate with this very sword with which Paul also burst through it,
and “brought into captivity his devices” (
“Which is the word of God.”
By the “word of God”
in this place, he means on the one hand the ordinance of God, or the
word of command; or on the other that it is in the Name of Christ. For
if we keep his commandments, by these we shall kill and slay the dragon
himself, “the crooked serpent.” (
“With all prayer and supplication,” he says, these things shall be done, and ye shall accomplish all by praying. But when thou drawest near, never ask for thyself only: thus shalt thou have God favorable to thee.
“With all prayer and
supplication, praying at all seasons in the Spirit, and watching
thereunto in all perseverance for all the saints.” Limit it not,
I say, to certain times of the day, for hear what he is saying;
approach at all times; “pray,” saith he, “without
ceasing.” (
“Praying at all seasons,” saith he, “in the Spirit.”
That is to say, let us seek for the things which are according to God, nothing of this world, nothing pertaining to this life.
παννυχίδας. St. Chrysostom often speaks of vigils, which were Church
Services extending past midnight into the morning; vid. Hom. in
Esai. i. 1, iv. 1, etc.; vid. Bingham, Antiqu. xiii. 9,
§ 4.
Wouldest thou understand what
watchfulness in prayer is? Go to Hannah, hearken to her very words,
“Adonai Eloi Sabaoth.” (
But observe even after this her
deep reverence. “Only her lips moved, but her voice,” it
saith, “was not heard.” ( φιλοσοφίαν.
But let us look, again, at the
deep wisdom of this woman. “And Eli,” it says,
“thought she had been drunken.” (
“But that ye also may know my affairs, how I do, Tychicus, the beloved brother, and faithful minister in the Lord, shall make known to you all things.” If “faithful,” he will tell no falsehood, he will in everything speak the truth:—“whom I have sent unto you for this very purpose, that ye might know our state, and that he may comfort your hearts.” Amazing, transcendent affection! “that it may not be in the power,” he means, “of them that would, to affright you.” For it is probable that they were in tribulation; for the expression, “may comfort your hearts,” intimates as much; that is, “may not suffer you to sink under it.”
He invokes upon them, “peace and love with faith.” He saith well: for he would not that they should have regard to love by itself, and mingle themselves with those of a different faith. Either he means this, or that above described, namely, that they should have faith also, so as to have a cheerful confidence of the good things to come. The “peace” which is towards God, and the “love.” And if there be peace, there will also be love; if love, there will be peace also. “With faith,” because without faith, love amounts to nothing; or rather love could not exist at all without it.
Why does he separate the two here, placing “peace” by itself, and “grace” by itself?
“In uncorruptness,” he concludes.
What is this, “in
uncorruptness”? It either means, “in purity”; or
else, “for the sake of those things which are
incorruptible,” as, for example, not in riches, nor in glory, but
in those treasures which are incorruptible. The “in” means,
“through.” “Through uncorruptness,” that is,
“through virtue.” [“ἐν here expresses the manner, and the
expression means those ‘who love our Lord in
imperishableness,’ i.e. ‘so that their love does not pass
away.’ Comp. [ [φθορᾷ
καταφθαρήσῃ
ἀνυπομονήτῳ
for Hebrew לבּתִּ
לבֹנָ, Rev. Ver.,
“Thou wilt surely wear away.”—G.A.] [Comp.
[Field's text has ἔνθα γὰρ
ἀφθαρσία,
φθορά
ἐστιν, which seems a
contradiction, whereas Savile's text, with four mss., has οὐκ
ἔστιν.—G.A.] [
Moral.
Let us take the alarm then, I entreat you, let us dread the words, that
we meet not with the realities. Covetousness is corruption, corruption
more dangerous than any other, and leading on to idolatry. Let us shun
the corruption, let us choose the incorruption. Hast thou in
covetousness overreached and defrauded some one? The fruits of thy
covetousness perish, but the covetousness remains; a corruption which
is the foundation of incorruptible corruption. The enjoyment indeed
passes away, but the sin remains imperishable. A fearful evil is it for
us not to strip ourselves of everything in this present world; a great
calamity to depart into the next with loads of sins about us.
“For in Sheol,” it is said “who shall give Thee
thanks?” ( [Such
passages as this in the Fathers are used by Romanists and Tractarians
for establishing their views, and it is no wonder the Tractarians were
zealous in giving the Fathers to the English in English. But, as Jacob
says (Eccl. Polity of N.T., pp. 28 and 29), “Our appeal is
from the Nicene Fathers to the Apostles of Christ; from patristic
literature to the New Testament; for it is not being near to the
truth that makes men good and wise,” but having the truth
itself.—G.A.]
archbishop of constantinople,
on the
EPISTLES OF ST. PAUL THE APOSTLE
TO the
PHILIPPIANS, COLOSSIANS, AND THESSALONIANS.
The Oxford Translation Revised, with Additional Notes, by
rev. jOHN A. BROADUS, d.d.,
PRESIDENT OF THE SOUTHERN BAPTIST THEOLOGICAL SEMINARY, LOUISVILLE, KY.
Preface [to the Oxford Ed.]
————————————
The present Volume completes the commentaries of St. Chrysostom on the shorter Epistles of St. Paul. It consists entirely of Homilies delivered at Constantinople, and one may perhaps remark some indications of a more matured and severe character than in earlier works. He refers several times to his responsibility as presiding in the Church, and sometimes threatens discipline as in that capacity, and from this it is that the date of the Homilies is chiefly to be gathered. The end of Hom. ix. on the Philippians, is sufficient for those Homilies. The close of Hom. iii. on Colossians, is still more express for them. Hom. viii. on 1 Thessalonians, and Hom. iv. on 2 Thessalonians, are to the like purpose.
Hom. viii. on 1 Thessalonians, seems also to be that which is referred to in Hom. iii. on Ep. to Philemon, as it contains a promise to discuss at some future time the subject there taken up.
A passage on the Holy Sacraments at the end of Hom. vi. on Colossians, one on Prayers for the departed in Hom. iii. on Philippians, and one in which he urges persons at enmity to immediate reconciliation, Hom. vi. on 1 Thessalonians, as well as that in Hom. iii. in Colossians, on unworthiness of Ministers, and several hints that occur about the order of Divine service, are well worthy of remark.
Savile’s text, with some
comparison of others, was used for the Homilies on the Philippians, and
that of the new Paris Edition, with Savile always at hand, for the
rest. Collations of one ms. in British Museum
(Burney 48 here marked B [called C by Field]) were also in hand, but
those of mss. at Venice and Florence came too
late for part of the work. The want of them is not however very
material. The Bodleian ms. referred to, as
well as the Catena published by Dr. Cramer, contain only extracts. It
is hoped that the Homilies on 2 Cor. will have the benefit of a
well-adjusted text before the Translation is published, as they are
preparing for publication by Mr. Field, whom the Editor has to thank
for infor
For the Translation of the Homilies on the Philippians, the Editors are indebted to the Rev. W. C. Cotton, M.A. of Ch. Ch. Chaplain to the Bishop of New Zealand; for that of the Homilies on the Colossians, to the Rev. J. Ashworth, M.A. Fellow of Brasenose College; and for the rest of the volume, to the Rev. James Tweed, M.A. of Corpus Christi College, Cambridge, the Translator of the Homilies on the Pastoral Epistles of St. Paul. The Index to the two former is by the Rev. F. Bowles, M.A. of Exeter College, and to the latter by the Editor, which is noticed in order that the reader may find the less difficulty from any difference in the heads under which similar matter may be placed, as the two were made simultaneously to save time.
A few points on which the Editor was not informed until the sheets were printed are noticed in the Addenda and Corrigenda. [In the Amer. ed. these are inserted in their proper places. For the text followed in Amer. ed., see Preface at the beginning of the volume.]
C.M.
homilies of St. John Chrysostom,
archbishop of constantinople,
on the
epistle of St. paul the apostle
to the
philippians.
————————————
Introductory Discourse.
The Philippians are of a city in Macedonia, a city that is a colony,
as Luke saith. Here that seller of purple was converted, a woman of
uncommon piety and heedfulness. Here the ruler of the synagogue [This
reading contains an obvious error, and would be readily altered by
students or copyists; and one manuscript gives “keeper of the
prison.” Chrysostom not unfrequently makes slips in quoting from
memory, as do most preachers. He is here doubtless thinking of Crispus.
( [All
documents for New Testament give “in behalf of Christ.”
Chrysostom was quoting from memory.—J.A.B.] [Scholars now generally understand the prætorian camp or the
prætorian guard. See Lightfoot here.—J.A.B.] His
statement amounts to this, that the present epistle was written in St.
Paul’s first imprisonment, when Timothy was with him, for that
the second to Timothy was written in a second imprisonment, from which
he was only released by martyrdom. The “first defence”
belongs to the second imprisonment. Between the two, it is probable
that he visited the Philippians, according to his intention. The
if is omitted, perhaps in order to put the objection in a strong
light. [Correct New Testament text,
“trust.”—J.A.B.]
2. But the Philippians had sent
to him Epaphroditus, to carry him money, and to know the things
concerning him, for they were most lovingly disposed toward him. For
that they sent, hear himself, saying, “I have all things,
and [The
altered text and most editions add “but had then done it,”
through misunderstanding of the rather obscure
connection.—J.A.B.]
3. So then after admonishing
them to be of one mind, and showing that unanimity comes of humility,
and then aiming a shaft at those Jews who were everywhere corrupting
the doctrine under a show of Christianity, and calling them
“dogs” and “evil workers” (
4. let us also, knowing these
things, show ourselves worthy of such examples, by being ready to
suffer for Christ. [Such
a digressive and awkward sentence is of course smoothed out in the
altered text, but is perfectly natural in a freely spoken
discourse.—J.A.B.] The
same word is here used for “mercy” and “alms.”
[And it is quoted from the Sept. in the plural, “mercies,”
or “almsgivings.”—J.A.B.] The
LXX. have “faith,” probably in the sense of
“truth,” which Aquila has, and the Hebrew requires;
“true” is added by St. Chrys. to mark this.
Let us put on this ornament. Let
us make a golden chain for our soul, of mercy I mean, while we are
here. For if this age ἡλικία, which
carries on the simile. [He means the age of childhood, when ornaments
are a pleasure.—J.A.B.] He
probably refers to the benefits conferred by the Saints on those on
earth. [The
same Greek word that above is translated
“alms.”—J.A.B.] Such a
repetition is common with Chrysostom, sometimes perhaps from his own
excitement. Here it seems rather meant to temper the warmth of his
eloquence, and fix a sober thought.
“Paul and Timothy,
servants of Christ Jesus, to all the saints in Christ Jesus which are
at Philippi, fellow-Bishops E.V.
“with the bishops,” reading the preposition separately.
[See below.]
Here,
as writing to those of equal honor, he does not set down his rank of
Teacher, but another, and that a great one. And what is that? He calls
himself a “servant,” and not an Apostle. For great truly is
this rank too, and the sum of all good things, to be a servant of
Christ, and not merely to be called so. “The servant of
Christ,” this is truly a free man in respect to sin, and being a
genuine servant, he is not a servant to any other, since he would not
be Christ’s servant, but by halves. And in again writing to the
Romans also, he says, “Paul, a servant of Jesus Christ.”
(
“To the saints in Christ
Jesus which are at Philippi.” Since it was likely that the Jews
too would call themselves “saints” from the first oracle,
when [Viz.
in the times of “the first oracle,” i.e. the Old
Test.—J.A.B.] [A
good many late manuscripts of N.T., and several late Fathers, read with
Chrys. συνεπισκόποις, “to the co-bishops”; but the early documents
and modern critics give σὺν
ἐπισκόποις, “with the bishops,” as in the Eng.
versions.—J.A.B.] Διάκονος, usually [translated] in E.V. “Minister,” when
thus used. Gr.
Presbyters. See
How is it that though he nowhere else writes to the Clergy, not in Rome, nor in Corinth, nor in Ephesus, nor anywhere, but in general, to “all the saints, the believers, the beloved,” yet here he writes to the Clergy? Because it was they that sent, and bare fruit, and it was they that dispatched Epaphroditus to him.
He said in another of his
writings, “Obey them that have the rule over you, and submit to
them: for they watch in behalf of your souls, as they that shall give
account; that they may do this with joy, and not with grief.”
(
“Always,” The
stop might be after “always,” but that is harsh.
Great is that he here witnesseth
of them, and very great, and what one might have witnessed of Apostles
and Evangelists. Ye did not, because ye were entrusted with one city,
he saith, care for that only, but ye leave nothing undone to be sharers
of my labors, being everywhere at hand and working with me, and taking
part in my preaching. It is not once, or the second, or third time, but
always, from the time ye believed until now, ye have assumed the
readiness of Apostles. Behold how those indeed that were in Rome turned
away from him; This was at a later period. But the comparison is in general
terms. ῥᾳθυμοτέρους. The words “are not able” seem to show that
this is here used of natural character.
See how he also teaches them to
be unassuming. For since he had witnessed a great thing of them, that
they may not feel as men are apt to do, he presently teaches them to
refer both the past and the future to Christ. How? By saying, not,
“Being confident that as ye began ye will also finish,” but
what? “He which began a good work in you will perfect it.”
He did not rob them of the achievement, (for he said, “I
So he
explains
Greatly still does he show here
his longing desire, in that he had them in his heart; and in the very
prison, and though bound, he remembered the Philippians. And it is not
a little to the praise of these men, since it is not of prejudice that
this Saint conceived his love, but of judgment, and right reasons. So
that to be loved of Paul so earnestly is a proof of one’s being
something great and admirable. “And in the defense,” ἀπολογία.
“And in the confirmation
of the Gospel,” he says. So then his bonds were a confirmation of
the Gospel, and a defense. And most truly so. How? For if he had
shunned bonds, he might have been thought a deceiver; but he that
endures every thing, both bonds and affliction, shows that he suffers
this for no human reason, but for God, who rewards. For no one would
have been willing to die, or to incur such great risks, no one would
have chosen to come into collision with such a king, [The
Greek word for “king” was often applied to the Roman
emperor (
And why did he not say
“partakers,” but “partakers with me” “Or fellow-partakers,” συγκοινωνοὺς, see marginal version [and Rev.
Ver.—J.A.B.] The
word may be here used, as often, for the “preaching” of the
Gospel. al.
and end without producing.
ἑτέρως, in other
ways than by actually undergoing the trials; but Savile
conjectures ἑτεροις,
“with others.”
There is indeed no one like Paul. No, not even but a little approaching to that blessed one. But the preaching is the same as it was then.
And not only in his bonds did
they have fellowship with him, but also from the beginning. For hear
him saying, “And ye yourselves also know, ye Philippians, that in
the beginning of the Gospel, no Church had fellowship with me in the
matter of giving and receiving, but ye only.” ( i.e. than if ye did not acknowledge this. al. “in their toils in order that we may share also in their
great prizes.”
But that ye may know that all is
for your sakes that I say and do, and not of care for the comfort of
others, if there is any of the rulers of the church that lives in
abundance and wants nothing, though he be a saint, give not, but prefer
to him one that is in want, though he be not so admirable. And
wherefore? Because Christ too so willeth, as when He saith, “If
thou make a supper or a dinner, call not thy friends, neither thy
kinsmen, but the maimed, the lame, the blind, that cannot recompense
thee.” ( [This last clause was wanting in the text of the printed editions
earlier than the Benedictine. It is found in a good group of mss.—J.A.B.] There
is a ms. discourse of St. Macarius on the
danger of monastic life in a town, from the multitude of
presents.
“For God is my witness, how I long after you all in the tender mercies of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and all discernment; that ye may approve the things that are excellent; that ye may be sincere and void of offense unto the day of Christ; being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God.”
He calls not God to witness as though he should be doubted, but does
this from his great affection, and his exceeding persuasion and
confidence; for after saying that they had fellowship with him, he adds
this also, “in the tender mercies of Christ,” lest they
should think that his longing for them was for this cause, and not
simply for their own sake. And what mean these words, “in the
tender mercies of Christ”? They stand for “according to
Christ.” Because ye are believers, because ye love Christ,
because of the love that is according to Christ. He does not say
“love,” but uses a still warmer expression, “the
tender mercies of Christ,” as though he had said, “having
become as a father to you through the relationship which is in
Christ.” For this imparts to us bowels [Above
translated “tender mercies.”—J.A.B.]
And not merely upright, but
“filled with the fruits of righteousness.” For there is
indeed a righteousness not according to Christ, as, for example, a
moral life. “Which are through Jesus Christ to the glory and
praise of God.” Seest thou This
is still in the person of St. Paul. Of this use of the word
Righteousness, see on
It was likely they would grieve when they heard he was in bonds, and imagine that the preaching was at a stand. What then? He straightway destroys this suspicion. And this also shows his affection, that he declares the things which had happened to him, because they were anxious. What say you? you are in bonds! you are hindered! how then does the Gospel advance? He answers, “so that my bonds in Christ became manifest in all the prætorium.” This thing not only did not silence the rest, nor affright them, but contrariwise rather encouraged them. If then they who were near the dangers were not only nothing hurt, but even received greater confidence, much more should you. Had he when in bonds taken it hardly, and held his peace, it were probable that they would be affected in like sort. But as he spoke more boldly when in bonds, he gave them more confidence than if he had not been bound. And how have his bonds “turned to the progress of the Gospel”? So God in His dispensation ordered, he means, that my bonds were not hid, my bonds which were “in” Christ, which were “for” Christ.
“In the whole
prætorium.” For up to that time they so called the palace. βασίλεια. This is the eastern and despotic name; the other was a
remnant of the republic. [The Rev. Ver. understands the word
prætorium here to mean the prætorian guard. See Lightfoot on
Philip. Others, the prætorian barracks, or the great
prætorian camp; but without distinct warrant of
usage.—J.A.B.] [This
seems to be Chrys.’s interpretation, or recollection, of the
Apostle’s phrase, “and to all the
rest.”—J.A.B.]
This shows that they were of good courage even before, and spoke with boldness, but much more now. If others then, says he, are of good courage through my bonds, much more am I; if I am the cause of confidence to others, much more to myself. “And most of the brethren in the Lord.” As it was a great thing to say, My bonds gave confidence to them, he therefore adds beforehand, “in the Lord.” Do you see how, even when he sees himself constrained to speak great things, he departs not from moderation? “Are more abundantly bold,” he says, “to speak the word without fear”; the words “more abundantly” show that they had already begun.
And what this means is worth enquiry. Since Paul was under restraint, many of the unbelievers, willing to stir up more vehemently the persecution from the Emperor, themselves also preached Christ, in order that the Emperor’s wrath might be increased at the spread of the Gospel, and all his anger might fall on the head of Paul. From my bonds then two lines of action have sprung. One party took great courage thereat; the other, from hope to work my destruction, set themselves to preach Christ; “some of them through envy,” that is, envying my reputation and constancy, and from desire of my destruction, and the spirit of strife, work with me; or that they themselves may be esteemed, and from the expectation that they will draw to themselves somewhat of my glory. “And some also of good will,” that is, without hypocrisy, with all earnestness.
[The
order of
That is, not with pure motives,
nor from regard to the matter itself; but why? “thinking to add
affliction to my bonds.” [So
Chrys.’s text. The true text is (as Rev. Ver.) “thinking to
raise up affliction for me in my bonds.”—J.A.B.]
What means, “that I am set
for the defense of the Gospel”? He
takes “the Gospel” here in the sense of St. Paul’s
preaching of the Gospel. Theodoret takes it of his being a champion of
the Gospel among men. [The altered text has “cutting down,”
“lessening.”—J.A.B.]
What is meant by “for the
defense”? I have been appointed to preach, I must give account,
and answer for the work to which I have been appointed; they assist me,
that my defense may be easy; for if there be found many who have been
instructed and have believed, my defense will be easy. So it is
possible to do a good work, from a motive which is not good. And not
only is there no reward in store for such an action, but punishment.
For as they preached Christ from a desire to involve the preacher of
Christ in greater perils, not only shall they receive no reward, but
shall be subject to vengeance and punishment. [The
altered text puts these three last sentences under ver.
16.—J.A.B.]
But see the wisdom of the Man.
He did not vehemently accuse them, but mentioned the result; what
difference does it make to me, says he, whether it be done in this or
that way? only that every way, “whether in pretense or in truth,
Christ is proclaimed.” He did not say, “Let him be
proclaimed,” as some suppose, stating that he opens the way for
the heresies, but, “He is proclaimed.” [This
sentence, wanting in all known mss. of Chrys.
is supplied by Field from a Catena. It evidently fell out, as often
happened in copying, through similarity to the following sentence. The
amplifying repetition is quite in Chrys.’s
manner.—J.A.B.]
For let us examine the matter.
For even if he gave permission to preach as they preached, not even
thus was he opening the way for the heresies. How so? In that they
preached healthfully; though the aim and purpose on which they acted
was corrupted, still the preaching itself was not changed, and they
were forced so to preach. And why? Because, had they preached otherwise
than as Paul preached, had they taught otherwise than as he taught,
they would not have increased the wrath of the Emperor. But now by
furthering his preaching, by teaching in the same way, and making
disciples as he did, they had power to exasperate the Emperor, when he
saw the multitude of the disciples
By that other course they would have extinguished the wrath of the Emperor, they would have let him go at large and preach again; but by this course they thought that because of him all would be ruined, could they but destroy him. The many however could not have this intention, but certain bitter men alone.
Then “and therein,” says he, “I rejoice, yea, and will rejoice.” What means, “yea, I will rejoice”? Even if this be done still more, he means. For they coöperate with me even against their will; and will receive punishment for their toil, whilst I, who contributed nothing thereto, shall receive reward. Is there anything beyond this villainy of the Devil, to contrive the punishment of the preaching, and vengeance for the toils? Seest thou with how many evils he pierces through his own! How else would a hater and an enemy of their salvation have arranged all this? Seest thou how he who wages war against the truth has no power, but rather wounds himself, as one who kicks against the goads?
Nothing is more villainous than the Devil. So does he everywhere involve his own in unprofitable toils, and rends them. Not only does he not suffer them to obtain the prizes, but he even subjects them to punishment.
For not only does he command
them the preaching of the Gospel, but likewise fasting and virginity,
in such sort as will not only deprive them of their reward, but will
bring down heavy evil on those who pursue that course. Concerning whom
he says elsewhere, also, “Branded in their own conscience as with
a hot iron.” (
Wherefore, I beseech you, let us
give thanks to God for all things, since he hath both lightened our
toil, and increased our reward. For such as among them live in
virginity enjoy not the rewards, which they do who among us live
chastely in wedlock; but they who live as virgins among the heretics
are subject to the condemnation of the fornicators. All this springs
from their not acting with a right aim, but as accusing God’s
creatures, See on
Let us not then be sluggish. God
hath placed before us contests within measure, having no toil. Yet let
us not despise them for this. For if the heretics put themselves to the
stretch in unprofitable toils, what excuse shall we have if we will not
endure those which are less, and which have a greater reward? For which
of Christ’s ordinances is burdensome? which is grievous? Art thou
unable to live a virgin life? Thou art permitted to marry. Art thou
unable to strip thyself of all thou hast? Thou art permitted to supply
the needs of others from what thou hast. Let “your abundance be a
supply for their want.” ( Or
“in keeping from needless evil speaking.”
From this source springs envy;
nay, rather all evils spring from no other source than this, that we
cleave to things present. For did you hold money and the glory of this
world to be nought, you would not cast an evil eye on its possessors.
But since you gape at these things, and idolize them, and are flattered
by them, for this reason envy troubles you, and vain-glory; it all
springs from idolizing the things of the present life. Art thou envious
because another man is rich? Nay, such an one is an object for pity and
for tears. But you laugh and answer straight, I am the object for
tears, not he! Thou also art an object for tears, not because thou art
poor, but because thou thinkest thyself wretched. For we weep for those
who have nothing the matter, and are discontented, not because they
have anything the matter, but because, without having, they think they
have. For example: if any one, cured of a fever, still is restless and
rolls about, lying in health on his bed, is he not more to be wept for
than those in fever, not that he has a fever, for he has none, but
because having no sickness he still thinks he has? And thou art an
object for tears just
Why enviest thou the rich man?
Is it because he has subjected himself to many cares? to a harder
slavery? because he is bound like a dog, with ten thousand
chains—namely, his riches? Evening overtakes him, night overtakes
him, but the season of rest is to him a time of trouble of anguish, of
pain, of anxiety. There is a noise: he straightway jumps up. Has his
neighbor been plundered? He who has lost nothing cares more for it than
the loser. For that man has lost once, but having endured the pain he
lays aside his care; but the other has it always with him. Night comes
on, the haven of our ills, the solace of our woes, the medicine of our
wounds. For they who are weighed down by excess of grief, often give no
ear to their friends, to their relations, to their
intimates,—ofttimes not even to a father when he would give
comfort, but take their very words amiss; but when sleep bids them
rest, none has the power to look him in the face. For worse than any
burning does the bitterness of grief afflict our souls. And as the
body, when parched and worn down by struggling against the violence of
the sunbeams, is brought to a caravansary with many fountains, and the
soothing of a gentle breeze, so does night hand over our soul to sleep.
Yea, rather, I should say, not night nor sleep does this, but God, who
knoweth our toil-worn race, has wrought this, while we have no
compassion on ourselves, but, as though at enmity with ourselves, have
devised a tyranny more powerful than natural want of rest—the
sleeplessness which comes of wealth. For it is said, “The
anxieties of wealth drive away sleep.” (
And all this on earth; but when we depart thither, listen what the rich man, who was lord of innumerable goods, as you say (since for my part I call not these things good, but indifferent), listen to what this lord of innumerable goods says, and of what he stands in need: “Father Abraham,” he exclaims, “send Lazarus, that with the tip of his finger he may drop water on my tongue, for I am scorched in this flame.” For even if that rich man had endured none of the things I have mentioned, if he had passed his whole life without dread and care—why say I his whole life? rather that one moment (for it is a moment, our whole life is but one moment, compared with that eternity which has no end)—if all things had turned out according to his desire; must he not be pitied for these words, yea, rather, for this state of things? Was not your table once deluged with wine? Now you are not master even of a drop of water, and that, too, in your greatest need. Did not you neglect that poor man full of sores? But now you ask a sight of him, and no one gives leave. He lay at your gate; but now in Abraham’s bosom. You then lay under your lofty ceiling; but now in the fire of hell.
These things let the rich men
hear. Yea, rather not the rich, but the pitiless. For not in that he
was rich was he punished, but because he showed no pity; for it is
possible that a man who is at the same time rich and pitiful, should
meet with every good. And for this cause the rich man’s eyes were
fixed on no one else, but on him alone, who then begged his alms; that
he might learn from memory of his former actions, that his punishment
was just. Were there not ten thousand poor men who were righteous? But
he, who then lay at his gate, alone is seen by him, to instruct him and
us, how great a good it is to put no trust in riches. His poverty
hindered not the one in obtaining the kingdom; his riches helped not
the other to avoid hell. Where is the point at which a man is poor?
where is the point at which he is reduced to beggary? Or
“Till when (lasts) poverty? Till when beggary?” νοσῶν. Perhaps
alluding to the sense “insane.”
For tell me, wherefore fearest
thou poverty? wherefore tremblest thou? is it not by reason of hunger?
is it not for thirst? is it not for cold? Is it not indeed for these
things? There is not, there is not any one who is ever destitute in
these things! “For look at the generations of old, and see, did
ever any one trust in the Lord, and was forsaken? or did any one hope
in Him, and was made ashamed?” (
And again, “Behold the
birds of the heaven, that they sow not, neither do they reap, nor
gather into barns; and your heavenly Father feedeth them.”
(
And sometimes by saying to
him, The
reading is doubtful, but the sense clear.
“And therein I rejoice, yea, and will rejoice. For I know that this shall turn to my salvation through your supplication, and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope, that in nothing shall I be put to shame, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether by life, or by death.”
None of
the grievous things which are in this present life can fix their fangs
upon that lofty soul, which is truly philosophic, neither enmity, nor
accusations, nor slanders, nor dangers, nor plots. It flies for refuge
as it were to a mighty fortress, securely defended there against all
that attack it from this lower earth. Such was the soul of Paul; it had
taken possession of a place higher than any fortress, the seat of
spiritual wisdom, that is, true philosophy. For that of those without,
i.e. the heathen, is mere words, This
may possibly refer especially to departed Saints. See Hom. vi. on Stat.
fin. [But does it not manifestly mean the prayers which others now
living make for us, as the Philippians then did for
Paul?—J.A.B.]
“According to my earnest
expectation and hope,” says he, “that in nothing shall I be
put to shame.” Do you see how great a thing it is to hope in God?
Whatever happens, he says, I shall not be put to shame, i.e. they will
not obtain the mastery, over me, “but with all boldness, as
always, so now also, Christ shall be magnified in my body.” They
forsooth expected to catch Paul in this snare, and to quench the
preaching of the Gospel, as though their craftiness were of any power.
This then, he says, shall not be so, I shall not now die, but “as
always, so now also, Christ shall be magnified in my body.” How
so? Ofttimes have I fallen into dangers, when all men gave us up, and
what is more, when I myself did. For “we had the answer of death
within ourselves” (
But that you may know these his
words did not point to immediate death, the thought that pained them
most, see how he relieves it by almost saying, These things I say, not
as one about to die; wherefore he soon after adds, “And having
this confidence I know that I shall abide, yea and abide with you
all.” “In nothing,” says he, “shall I be put to
shame”; that is, death brings no shame to me, but rather great
gain. Why so? Because I am not immortal, but I shall shine more
brightly than if I were so, for it is not the same thing for one
immortal, and for one who is mortal, to despise death; so that not even
instant death is shame to me, yet shall I not die; “in nothing
shall I be put to shame,” neither in life nor death. For I will
bear either nobly, whether life or death. Well says he! This is the
part of a Christian soul! but he adds, “with all boldness.”
Seest thou how entirely I am freed from shame? For if the fear of death
had cut short my boldness, death would have been worthy of shame, but
if death at its approach cast no terror on me, no shame is here; but
whether it be through life I shall not be put to shame, for I still
preach the Preaching, or whether it be through death I shall not be
put
For even in dying, he means, I
shall not have died, for I have my life in myself: then would they
truly have slain me, had they had power through this fear to cast faith
out of my soul. But as long as Christ is with me, even though death
overtake me, still I live, and in this present life, not this, but
Christ is my life. Since, then, not even in the present life is it so,
“but that life which I now live in the flesh I live in
faith;” so I say in that state also, “I live, yet not I,
but Christ liveth in me.” (
Lest any should say, If what you say is life, wherefore hath Christ left you here? “It is,” he says, “the fruit of my work;” so that it is possible to use to good purpose the present life, while not living it. Lest you should think that reproach is cast upon life. For if we gain no advantage here, wherefore do we not make away with ourselves, nor slay ourselves? By no means, he answers. It is open to us to profit even here, if we live not this, but another life. But perchance one will say, does this bear thee fruit? Yes! he answers. Where are now the heretics? Behold now; “to live in the flesh,” this is “the fruit of his work.” “That which I now live in the flesh, I live in faith;” therefore it is “the fruit of my work.”
“And what I shall choose I know not.” Marvelous! How great was his philosophy! How hath he both cast out the desire of the present life, and yet thrown no reproach upon it! For in that he saith, “to die is gain,” by this he hath cast out the desire, but in that he saith, “to live in the flesh is the fruit of my work,” here he shows that the present life also is needful, if we use it as need is, if we bear fruit; since if it be unfruitful, it is no longer life. For we despise those trees which bear no fruit, as though they were dry, and give them up to the fire. Life itself belongs to that middle class of indifferent things, whilst to live well or ill is in ourselves. We do not then hate life, for we may live well too. So even if we use it ill, we do not even then cast the blame on it. And wherefore? Because not itself, but the free choice of those who use it ill is to blame. For God hath made thee live, that thou mayest live to Him. But thou, by living through corruption unto sin, makest thyself accountable for all blame. What sayest thou, tell me. Thou knowest not what to choose? Here hath he revealed a great mystery, in that his departure was in his own power; for where choice is, there have we power. “What I shall choose,” says he, “I know not.” Is it in thine own power? Yes, he answers, if I would ask this grace of God.
See the affection of this blessed one; in this way too he comforts them, when they see that he is master of his own choice, and that this is done not by man’s sin, but by the dispensation of God. Why mourn ye, says he, at my death? It had been far better to have passed away long since. “For to depart,” he says, “and to be with Christ, is very far better.”
These words were to prepare them for his death when it came, that they might bear it nobly: this was to teach true wisdom. “It is good for me to depart and be with Christ,” for even death is a thing indifferent; since death itself is no ill, but to be punished after death is an ill. Nor is death a good, but it is good after our departure “to be with Christ.” What follows death is either good or ill.
Let us then not simply grieve
for the dead, nor joy for the living simply. But how? Let us grieve for
sinners, not only when dying, but also while living. Let us joy for the
just, not only while living, but also when dead. For those though
living are dead, while these although dead, yet live: those even while
here are to be pitied of all, because they are at enmity with God; the
other even when they have departed Thither, are blessed, because they
are gone to Christ. Sinners, wherever they are, are far from the King.
Therefore they are subjects for tears; while the just, be they here, or
be they there, are with the King; and there, in a higher and nearer
degree, not through an entrance, διὰ
εἰσόδου Ben. διὰ
εἰδους,
“through a figure,” but it should probably be δι᾽
ἐσόπτρου, “in a mirror,” as in the text (
Let us then not make wailings
for the dead simply, but for those who have died in sins. They deserve
wailing; they deserve beating of the breast and tears. For tell me what
hope is there, when our sins accompany us Thither, where there is no
putting off sins? As long as they were here, perchance there was great
expectation that they would change, that they would become better; but
when they are gone to Hades, where nought can be gained from repentance
(for it is written, “In Sheol who shall give thee thanks?”)
( [A
common expression among the Fathers for
baptism.—J.A.B.] [The
reference doubtless is to the so-called “Apostolical
Constitutions,” which direct the observance of the Eucharist in
commemoration of the departed. See Smith’s Dict. Chr. Antiq., pp.
1436 f.—J.A.B.] See
Hom. vi. on the Statues, Tr. p. 387, note 6; also on
“Then what I shall choose I wot not. But I am in a strait betwixt the two, having the desire to depart and be with Christ; which is very far better: yet to abide in the flesh is more needful for your sake. And having this confidence, I know that I shall abide, yea and abide with you all, for your progress and joy in the faith; that your glorying may abound in Jesus Christ in me, through my presence with you again.”
Nothing can be more blessed than the spirit of Paul, for the reason that
nothing is more noble. We all shudder at death, I am wont to say, some
by reason of our many sins, of whom I too am one, others from love of
life, and cowardice, of whom may I never be one; for they who are
subject to this fear are mere animals. This then, which we all shudder
at, he prayed for, and hasted toward Him; saying, “To depart is
very far better.” What sayest thou? when thou art about to change
from earth to heaven, and to be with Christ, dost thou not know what to
choose? Nay, far is this from the spirit of Paul; for if such an offer
were made to any one on sure grounds, would he not straightway seize
it? Yes, for as it is not ours “to depart and be with
Christ,” neither, if we were able to attain to this, were it ours
to remain here. Both are of Paul, and of his spirit. He was confidently
persuaded. What? Art thou about to be with Christ? and dost thou say,
“What I shall choose I wot not”? and not this only, but
dost thou choose that which is here, “to abide in the
flesh”? What in the world? didst thou not live an exceeding
bitter life, in “watchings,” in shipwrecks, in
“hunger and thirst,” and “nakedness,” in cares
and anxiety? “with the weak” thou wert “weak,”
and for those who “were made to stumble” thou dost
“burn.” ( [The
editions in Greek, and the Latin translations, without support from any
known Greek ms., here repeat, “thou
oughtest to desire thy release from these things.” Field retains
it as if necessary. Yet it is not necessary, and is in character quite
similar to the additions which are so common in the altered
text.—J.A.B.]
Oh that spirit of Paul! nothing
was ever like it, nor ever will be! Thou fearest the future, thou art
compassed by innumerable dreadful things, and wilt thou not be with
Christ? No, he answers, and this for Christ’s sake, that I may
render more loving unto Him those whom I have made his servants, that I
may make the plot γεώργιον.
“Who shall utter Thy
mighty acts, O Lord” (
And what excuse is left to us?
ofttimes it happens that a man who possesses a little and poor city,
chooses not to depart to another place, preferring his own rest. Paul
might depart to Christ, and would not, (Christ whom he so desired, as
for his sake to choose even hell, [Chrys. frequently refers to
You see that this explains the
word “abide with you.” Behold his humility. Having said,
“for your progress,” he shows that it was for his own
profit too. This also he does, when he writes to the Romans, and says,
“That is, that we may be comforted together in you.”
( St.
Chrys. seems to take “your glorying” as “the glorying
which I Paul have in you.” The passage quoted from
“Through my presence with you again.” What then! Did he come to them? Search ye whether he came.
Do you see, how all that he has
said, tends to turn them to this one thing, advancement in virtue?
“Only let your manner of life be worthy of the Gospel of
Christ.” What means this word “only,” but that this,
and nought else, is the only thing we should seek? If we have this,
nothing grievous will befall us. “That whether I come and see
you, or be absent, I may hear of your state.” This he says not as
if he had changed his purpose, and no longer meant to visit them. But
if this come to pass, he says, even though absent, I am able to
rejoice. “If,” that is, “I hear that ye stand fast in
one spirit, with one soul.” This is what above all things unites
believers, and maintains love unbroken,
What means, “In one
spirit”? By the same gift of grace, viz. that of concord, and
zeal; for the Spirit The
punctuation is altered. He seems to be proving, not the unity of the
Spirit, but the relation of that doctrine to practice. [i.e.
you and the faith.—J.A.B.]
Well said he,
“affrighted,” this is what befalls us from our enemies,
they only frighten. “In nothing” therefore, he says,
whatever happens, whether dangers—whether plots. For this is the
part of those who stand upright; the enemy can do nought but frighten
only. Since it was likely that they should be greatly troubled, when
Paul suffered such numberless ills, he says, I exhort you not only not
to be shaken, but not to be affrighted, yea rather to despise them
heartily; for if ye are thus affected, ye will straightway, by this
means, make evident at once their destruction, and your salvation. For
when they see, that with their innumerable plots they are unable to
frighten you, they will take it as a proof of their own destruction.
For when the persecutors prevail not over the persecuted, the plotters
over the objects of their plots, the powerful over those subject to
their power, will it not be self-evident, that their perdition is at
hand, that their power is nought, that their part is false, that
their Chrys. seems to make a false opposition between ἐκείνων and αὑτῶν; but if
the reading is correct, this is really one of his rapid changes of the
“point of view,” though not amounting to a change of
person. Dounæus suggests ὅτι τὰ
ἐκείνων
ἀληθῆ; (for
ἀσθενῆ;)
‘That the others’ (principles) ‘are true.’
Compare the letter of Antoninus [Hadrian] quoted by Justin Martyr.
Apol. i. 70.
Again does he teach them moderation of spirit by referring all to God, and saying that sufferings in behalf of Christ are of grace, the gift of grace, a free gift. Be not then ashamed of the gift of grace, for it is more wonderful than the power of raising the dead, or working miracles; for there I am a debtor, but here I have Christ for my debtor. Wherefore ought we not only not to be ashamed, but even to rejoice, in that we have this gift. Virtues he calls gifts, yet not in like sort as other things, for those are entirely of God, but in these we have a share. But since even here the greatest part is of God, he ascribes it entirely to Him, not to overturn our free will, but to make us humble and rightly disposed.
Seest thou the praises of the
men of that time? But we endure not so much as buffetings or blows,
neither insult nor loss of our possessions: they were straightway
zealous, and all of them strove as martyrs, whilst we have grown cold
in love toward Christ. Again I am constrained to accuse things present;
and what shall I do? It is against my will, yet am I constrained.
Were See
on Stat. Hom. vi. κρατεῖν. He seems to mean “to have them in their
power.” See on
the passage, Hom. xxii., Tr. p. 508. κατακλᾶσθαι. See on Stat. Hom. xiii. § 9, Tr. p. 429. In that and
Hom. xii. the law of nature is discussed at some length. [This is obscure, and the Oxford editor follows the suggestion of
Downes that for ἀργός,
“idle,” we should read ἄοργος,
“without anger,” but, as Field points out, there is no such
word.—J.A.B.] ἐλεημοσύνη. ἐλέου. Comp. [So
the best group of mss., though Field retains
the reading of the other group, “if he were to make
darkness.” The vague expression, “so to do as He once
did,” probably refers to the universal destruction at the
Deluge.—J.A.B.]
There is nothing better than
oil. It is the cause of light, and there also it is the cause of
light. [There is a queer play upon the words ἐλαίου,
“oil,” and ἐλέου,
“mercy,” which in Chrys.’s day (as in Mod. Greek)
were pronounced alike. As oil in the natural, so mercy in the spiritual
sphere, he says, is the cause of light.—J.A.B.] [The
Greek word which we borrow and contract into “alms” is
derived from the word here rendered pity and
mercy.—J.A.B.] al.
This oil; see note 2; and on [This probably means God, as suggested by the altered text, which
of course tinkered so obscure a passage.—J.A.B.]
“If there is therefore any comfort in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, fulfil ye my joy, that ye be of the same mind, having the same love, being of one accord, of one mind; doing nothing through faction or through vainglory; but in lowliness of mind, each counting other better than himself; not looking each of you to his own things, but each of you also to the things of others.”
There is nothing better, there is nothing more affectionate, than a spiritual teacher; such an one surpasses the kindness of any natural father. Do but consider, how this blessed one entreats the Philippians concerning the things which were to their own advantage. What says he, in exhorting them concerning concord, that cause of all good things? See how earnestly, how vehemently, with how much sympathy he speaks, “If there be therefore any comfort in Christ,” that is, if ye have any comfort in Christ, as if he had said, If thou makest any account of me, if thou hast any care of me, if thou hast ever received good at my hands, do this. This mode of earnestness we use when we claim a matter which we prefer to everything else. For if we did not prefer it to everything, we should not wish to receive in it our recompense for all things, nor say that through it all is represented. We indeed remind men of our carnal claims; for example, if a father were to say, If thou hast any reverence for thy father, if any remembrance of my care in nourishing thee, if any affection towards me, if any memory of the honor thou hast received of me, if any of my kindness, be not at enmity with thy brother; that is, for all those things, this is what I ask in return.
But Paul does not so; he calls to our remembrance no carnal, but all of them spiritual benefits. That is, if ye wish to give me any comfort in my temptations, and encouragement in Christ, if any consolation of love, if ye wish to show any communion in the Spirit, if ye have any tender mercies and compassions, fulfil ye my joy. “If any tender mercies and compassions.” Paul speaks of the concord of his disciples as compassion towards himself, thus showing that the danger was extreme, if they were not of one mind. If I can obtain comfort from you, if I can obtain any consolation from our love, if I can communicate with you in the Spirit, if I can have fellowship with you in the Lord, if I can find mercy and compassion at your hands, show by your love the return of all this. All this have I gained, if ye love one another.
That the exhortation might not seem to be made to people who were still deficient, see how he says not, “do me joy,” but “fulfil my joy”; that is, Ye have begun to plant it in me, ye have already given me some portion of peacefulness, but I desire to arrive at its fulness? Say, what wouldest thou? that we deliver thee from dangers? that we supply somewhat to thy need? Not so, but “that ye be of the same mind, having the same love,” in which ye have begun, “being of one accord, of one mind.” Just see, how often he repeats the same thing by reason of his great affection! “That ye be of the same mind,” or rather, “that ye be of one mind.” For this is more than “the same.”
“Having the same love.” That is, let it not be simply about faith alone, but also in all other things; for there is such a thing as to be of the same mind, and yet not to have love. “Having the same love,” that is, love and be loved alike; do not thou enjoy much love, and show less love, so as to be covetous even in this matter; but do not suffer it in thyself. “Of one accord,” he adds, that is, appropriating with one soul, the bodies of all, not in substance, for that is impossible, but in purpose and intention. Let all things proceed as from one soul. What means “of one accord”? He shows when he says “of one mind.” Let your mind be one, as if from one soul.
He finally demands this of them,
and tells [Field here makes a conjectural alteration which is little better,
and we follow the documents.—J.A.B.]
“But in lowliness of mind,
each counting other better than himself.” Oh how full of true
wisdom, how universal a gathering-word συγκρότημα.
Here then he instructs the one
party to be thus minded. But when he too, who enjoys such honor from
thee, is thus affected toward thee, consider what a double wall there
is erected of gentle forbearance [comp. [Quoted, of course, from the Sept., which here differs
considerably from the Hebrew.—J.A.B.]
How long shall we be puffed up
thus ridiculously? For as we laugh, when we see children drawing
themselves up, and looking haughty, or when we see them picking up
stones and throwing them, thus too the haughtiness ἀπόνοια. Lit. “takes away,” i.e. takes the credit from the
Giver. He may mean our “boasting” of “such”
things as we do, or the fact that our goodness extends not to
God.
Again, listen to him who
descended from Joseph, than whom no one was wiser. “Art thou
wiser,” E.V. “Thou art,” but [Chrys. quotes the
Sept.—J.A.B.] This
hyperbolical expression may have a moral meaning with respect to petty
annoyances, and in allusion to the fan used in the Holy Eucharist.
Bingham xv. c. 3, § 6.
There is nothing so foreign to a Christian soul as haughtiness. Haughtiness, I say, not boldness nor courage, for these are congenial. But these are one thing, and that another; so too humility is one thing, and meanness, flattery, and adulation another.
I will now, if you wish, give
you examples of all these qualities. For these things which are
contraries, seem in some way to be placed near together, as the tares
to the wheat, and the thorns to the rose. But while babes might easily
be deceived, they who are men in truth, and are skilled in spiritual
husbandry, know how to separate what is really good from the bad. Let
me then lay before you examples of these qualities from the Scriptures.
What is flattery, and meanness, and adulation? Ziba flattered Compare
We shall find much to exemplify
this in the case of Paul in the Acts. When he disputed with the Jews he
did not flatter them, but was humble-minded (for he knew how to speak
boldly), as when he says, “I, brethren, though I had done nothing
against the people, or the customs of our fathers, yet was delivered
prisoner from Jerusalem.” (
That these were the words of
humility, listen how he rebukes them in what follows, “Well spake
the Holy Ghost, By hearing ye shall hear, and shall in nowise
understand, and seeing ye shall see, and in nowise perceive.”
(
Seest thou his courage? Behold
also the courage of John the Baptist, which he used before Herod; when
he said, “It is not lawful for thee to have thy brother
Philip’s wife.” (
Would you see words both of
humility and not of flattery, [All
of Field’s mss. give
“flattery” (instead of “freedom,” as the text
of most editions), and he has inserted “not” by conjecture,
as it is said below in the case of David.—J.A.B.]
Would you see the flattery of
the foolish Jews? listen to them, saying, “We have no king but
Cæsar.” (
“Have this mind in you, which was also in Christ Jesus: who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross.”
Our Lord Jesus Christ, when exhorting His disciples to great actions,
places before them Himself, and the Father, and the Prophets, as
examples; as when He says, “For thus they did unto the Prophets
which were before you” ( ἐντριπτικῶς, usually to “shame,” here rather to
“make serious,” i.e. by representing to them the presence
of the Holy Spirit. See
And if it seem good to you, we
will first See
Euseb. vii. 6. His heresy had been held before by Praxeas; he was
himself later than Marcion. Euseb. iv. 11. Tertullian wrote a treatise against him. Tert. adv. Marc. i. 6. Theod. ii. 6, 8. Socr. ii. 19, 20. Theodoret v. 11.
Arius confesses indeed the Son,
but only in word; he says that He is a creature, and much inferior to
the Father. And others say that He has not a soul. Seest thou the
chariots standing? See then their fall, how he overthrows them all
together, and with a single stroke. How? “Have the same mind in
you,” he says, “which was in Christ Jesus, who being in the
form of God, counted it not a prize to be on an equality with
God.” And Paul Euseb.
vii. 27–30.
Behold Sabellius too. It is written, “He counted it not a prize to be on an equality with God.” Now equality is not predicated, where there is but one person, for that which is equal hath somewhat to which it is equal. Seest thou not the substance of two Persons, and not empty names without things? Hearest thou not the eternal pre-existence of the Only-begotten?
Lastly, What shall we say
against Arius, See St. Ath. Disc. i. c. xi. § 4. [For the various heretics
here mentioned, see in Smith’s Dict. Christian Biog., or in the
Schaff-Herzog Encyc. of Religious Knowledge.—J.A.B.] [Rev.
Ver. “a prize,” a thing seized, or a thing to be
seized.—J.A.B.]
He who is not of that nature is
not God. For He is everywhere called great in Scripture; “Great
is the Lord, and highly to be praised.” (
But the Son, he says, is little.
But it is thou that sayest this, for the Scripture says the contrary:
as of the Father, so it speaks of the Son; for listen to Paul, saying,
“Looking for the blessed hope, and appearing of the glory of our
great God.” ( [Chrys.’s whole argument shows that he understands this
passage as here translated, after Rev. Ver. Comp. Ellicott on
Titus.—J.A.B.]
Listen to the Prophet too,
calling him “The Messenger See
also ἀπονοίας. He means either that calling it humility were arrogance, or
“this is not a question of humility, but of
presumption.”
If he who has it not in his
power to snatch at another’s goods, continues in the possession
of his own; should we praise him, think you, for his justice? I trow
not, and why? The praise of free choice is taken away by the necessity.
If he, who has it not in his power to usurp and be a king, remains a
private citizen, should we praise him for his quietness? I trow not.
The same rule applies here. For praise, O ye most senseless ones, is
not given for abstaining from these things, but for the performance of
good deeds; for the former is free indeed from blame, but partakes not
yet of praise, while eulogy of the other is meet. Observe accordingly
that Christ gives praise on this principle, when He says, “Come,
ye blessed of My Father, inherit the kingdom prepared for you from the
foundation of the world. For I was an hungered, and ye gave Me meat; I
was thirsty, and ye gave Me drink.” (
Attend, I entreat you, for the
reasoning is long. Again, who would ever exhort to humility from such
grounds as this? Examples ought to be much greater than the subject, to
which we are exhorting, for no one will be moved by what is foreign to
the subject. For instance, when Christ would lead us to do good to our
enemies, He brought a great example, even that of His Father,
“For He maketh His sun to rise on the evil and the good, and
sendeth rain on the just and the unjust.” ( This
sentence is difficult, but it seems to mean that the example of our
Lord as Man is less evidently “distant” than that given
just before, but is still above the lesson; whereas this passage
explained as by Arians would be far short of its purpose.
Thus are their explanations overthrown. It remains that I speak of our own after I have first spoken of theirs summarily. When exhorting to lowliness of mind, Paul would never have brought forward a lesser one, as obedient to a greater. If he were exhorting servants to obey their masters, he might have done so with propriety, but when exhorting the free to obey the free, to what purpose could he bring forward the subjection of a servant to a master? of a lesser to a greater? He says not, “Let the lesser be subject to the greater,” but ye who are of equal honor with each other be ye subject, “each counting other better than themselves.” Why then did he not bring forward even the obedience of the wife, and say, As the wife obeys her husband, so do ye also obey. Now if he did not bring forward that state in which there is equality and liberty, since in that the subjection is but slight, how much less would he have brought forward the subjection of a slave? I said above, that no one so praises a man for abstaining from evil, nor even mentions him at all; no one who desires to praise a man for continence would say, he has not committed adultery, but, he has abstained from his own wife; for we do not consider abstinence from evil as a matter of praise at all, it would be ridiculous.
I said that the “form of a
servant” was a true form, and nothing less. Therefore “the
form of God” also is perfect, and no less. Why says he not,
“being made in the form of God,” but “being in the
form of God”? This is the same as the saying, “I am that I
am.” (
Now in our own case, since we men are of a compound nature, form pertains to the body, but in the case of a simple and altogether uncompounded nature it is of the substance. But if thou contendest that he speaks not of the Father, because the word is used without the article, in many places this is meant, though the word be used without the article. Why say I, in many places? for in this very place he says, “He counted it not a prize to be on an equality with God,” using the word without the article, though speaking of God the Father.
I would add our own explanation, but I fear that I shall overwhelm your minds. Meanwhile remember what has been said for their refutation; meanwhile let us root out the thorns, and then we will scatter the good seed after that the thorns have been rooted out, and a little rest has been given to the land; that when rid of all the evil thence contracted, it may receive the divine seed with full virtue.
Let us give thanks to God for
what has been spoken; let us entreat Him to grant us the guarding and
safe keeping thereof, that both we and ye may rejoice, and the heretics
may be put to shame. Let us beseech Him to open our mouth for what
follows, that we may with the same earnestness lay down our own views.
Let us supplicate Him to vouchsafe us a life worthy of the faith, that
we may live to His glory, and that His name may not be blasphemed
through us. For, “woe unto you,” it is written,
“through whom the name of God is blasphemed.” (
As long as we are in the hand of
God, “no one is able to pluck us out” (
See now what scorn is it, yea, what misery, to see him standing over our heads, who has been given to us to tread down. And whence is this? it is of ourselves. If we choose, he becomes great; and if we choose, he becomes of small power. If we take heed to ourselves, and take up our stand with Him who is our King, he draws himself in, and will be no better than a little child in his warfare against us. Whensoever we stand apart from Him, he puffeth himself up greatly, he uttereth terrible sounds, he grindeth his teeth, because he finds us without our greatest help. For he will not approach to us, except God permit him; for if he dared not to enter into the herd of swine, except by God’s permission, how much less into men’s souls. But God does permit him, either chastening or punishing us, or making us more approved, as in the case of Job. Seest thou that he came not to him, neither dared to be near him, but trembled and quaked? Why speak I of Job? When he leaped upon Judas, he dared not to seize on him wholly, and to enter into him, until Christ had severed him from the sacred band. He attacked him indeed from without, but he dared not enter in, but when he saw him cut off from that holy flock, he leaped upon him with more than wolfish vehemence, and left him not till he had slain him with a double death.
These things are written for our
admonition. What gain have we from knowing that one of the twelve was a
traitor? what profit? what advantage? Much. For, when we know whence it
was that he arrived at this deadly counsel, we are on our guard that we
too suffer not the like. Whence came he to this? From the love of
money. He was a thief. For thirty pieces of silver he betrayed his
Lord. So drunken was he with the passion, he betrayed the Lord of the
world for thirty pieces of silver. What can be worse than this madness?
Him to whom nothing is equivalent, nothing is equal, “before whom
the nations are as nothing” ( See
on
For tell me, why didst thou
betray Him? He called thee, when a man unmarked and unknown. He made
thee one of the twelve, He gave thee a share in His teaching, He
promised thee ten thousand good things, He caused thee to work wonders,
thou wert sharer of the same table, the same journeys, the same
company, the same intercourse, as the rest. And were not these things
sufficient to restrain thee? For what reason didst thou betray Him?
What hadst thou to charge Him with, O wicked one? Rather, what good
didst thou not receive at His hands? He knew thy mind, and
ceased
Ye wonder perhaps at such folly
of the traitor; dread therefore that which wounded him. He became such
from avarice, from the love of money. Cut out this passion, for to
these diseases does it give birth; it makes us impious, and causes παρασκευάζει, which, when used without a preposition, is more immediate
than “prepares.”
It cannot, it cannot be that an
avaricious man should ever see the face of Christ! This is one of the
things which are impossible. It is a root of evils, and if he that
possesses one evil thing, falls from that glory, where shall he stand
who bears with him the root? He who is the servant of money cannot be a
true servant of Christ. Christ Himself hath declared that the thing is
impossible. “Ye cannot,” He says, “serve God and
Mammon,” and, “No man can serve two masters”
( [So
the best group of mss. Field retains from the
editions the feebler phrase of the altered text, “Mammon says,
Strip off even the things they have.” To strip even the naked is
a phrase quite in Chrys.’s vein.—J.A.B.] See See
I know that many hear me say
these things with pain, and indeed it is not without pain I say them.
But why need I say these things? I could wish the things concerning the
kingdom to be ever my discourse, of the rest, of the waters of rest, of
the green pastures, as the Scripture says, “He maketh me to lie
down in green pastures, He leadeth me beside the still waters”
(
I could wish to discourse of the
pleasures of being with Christ, though they pass all expression and all
understanding. Yet would I speak of these things according to my power.
But what shall I do? it is not possible to speak concerning a kingdom He
means an earthly kingdom in the first instance. Al.
“is the very thing that gives occasion to our souls to fly from
sins.” See
on κατεπᾴδετε, sing as a charm.
“Have this mind in you which was also in Christ Jesus: who, being in the form of God, counted it not a prize to be on an equality with God; but emptied Himself, taking upon Him the form of a servant, being made in the likeness of men: and being found in fashion as a man, He humbled Himself, becoming obedient unto death, yea, the death of the cross. Wherefore also God highly exalted Him, and gave Him the Name which is above every name: that in the Name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”
I have stated the views of [So
Field, after the Catena alone, instead of “I have said all that
pertains to the heretics” (παρὰ, περὶ). The text of Field looks strange at first, but well suits
what follows, and so is probably correct.—J.A.B.] Meaning, “He thought it not a robbery for himself to
commit.” The phrase being always used in the sense of “a
gain.” Our language does not seem capable of expressing it
exactly.
Now learn what this meaneth.
Whatsoever a man robs, and takes contrary to his right, he The
word is neuter, and refers only to “right” (ἀξίωμα). Some
copies omit “nature.” δεδομένην, which would imply an “act” of
giving. ὑπασπιστῶν, a soldier of the ranks, who attended on an officer.
Herod. v. 111. Xen. Anab. iv. 2, 21.
This equality with God He had not by seizure, but as his own by nature. Wherefore “He emptied Himself.” Where be they who affirm, that He underwent constraint, that He was subjected? Scripture says, “He emptied Himself, He humbled Himself, and became obedient unto death.” How did He empty Himself? By taking “the form of a servant, being made in the likeness of men, and being found in fashion as a man.” It is written, “He emptied Himself” in reference to the text, “each counting other better than himself.” Since had He been subjected, had He not chosen it of His own accord, and of His own free will, it would not have been an act of humility. For if He knew not that so it must be, He would have been imperfect. If, not knowing it, He had waited for the time of action, then would He not have known the season. But if He both knew that so it must be, and when it must be, wherefore should He submit to be subjected? To show, they say, the superiority of the Father. But this shows not the superiority of the Father, but His own inferiority. For is not the name of the Father sufficient to show the priority of the Father? For apart from Him, the son has all the same things. For this honor is not capable of passing from the Father to the Son.
What then say the heretics? See,
say they, He did not become man. The Marcionites, I mean. [These dramatic and characteristic utterances are smoothed down in
the altered text.—J.A.B.]
“And being found in
fashion as a man.” See, they say, both “in fashion,”
and “as a man.” To be as a man, and to be a man in fashion,
is not to be a man indeed. To be a man in fashion is not to be a man by
nature. See with what ingenuousness I lay down what our enemies say,
for that is a brilliant victory, and amply gained, when we do not
conceal what seem to be their strong points. For this is deceit rather
than victory. What then do they say? let me repeat their argument. To
be a man in fashion is not to be a man by nature; and to be as a man,
and in the fashion of a man, this is not to be a man. So then to take
the form of a servant, is not to take the form Old
Lat. “nature.” [He
refers to the various Docetic theories, that the body of Christ was
only an appearance.—J.A.B.] Or
He. The sense is difficult. Old Lat. “For if He was an
incorporeal being, He was not seen, He was not in a body.” Ben.
Lat. omits the first “not,” and has “and was
not,” but without Greek authority.
Again, what in opposition to
Paul of Samosata? for what did he affirm? The very same. But it is no
emptying of Himself, that one who is of human nature, and a mere man,
should wash his fellow-servants. For what we said against the Arians,
we must repeat against these too, for they differ not from one another,
save by a little space of time; both the one and the other affirm the
Son of God to be a creature. What then shall we say to them? If He
being a man washed man, He emptied not, He humbled not Himself. If He
being a man seized not on being equal with God, He is not deserving of
praise. That God should become man, is great, unspeakable,
inexpressible humility; but what humility is there in that one, who was
a man should do the works of men? And where is the work of God ever
called “the form of God”? for if he were a mere man, and
was called the form of God by reason of His works, why do we not do the
same of Peter, for he wrought greater deeds than Christ Himself? Why
say you not of Paul, that he had the form of God? Why did not Paul give
an example of himself, for he wrought a thousand servile works, and did
not even refuse to say, “For we preach not ourselves, but Christ
Jesus as Lord, and ourselves as your servants for Jesus’
sake.” (
These are absurdities and
trifles! Scripture says, He “emptied Himself.” How did He
empty Himself? tell me. What was His emptying? what His humiliation?
was it because He wrought wonders? This both Paul and Peter did, so
that this was not peculiar to the Son. What then means, “Being
made in the likeness of men”? He had many things belonging to us,
and many He had not; for instance, He was not born of wedlock. He did
no sin. These things had He which no man has. He was not what he seemed
only, but He was God also; He seemed to be a man, but He was not like
the mass of men. For He was like them in flesh. He means then, that He
was not a mere man. Wherefore he says, “in the likeness of
men.” For we indeed are soul and body, but He was God, and soul
and body, wherefore he says, “in the likeness.” For lest
when you hear that He emptied Himself, you should think that some
change, and degeneracy, and loss is here; he says, whilst He remained
what He was, He took that which He was not, and being made flesh He
remained God, in that He was the Word. (
In this then He was like man,
and for this cause Paul says, “and in fashion.” Not that
His nature degenerated, nor that any confusion arose, but He became man
in fashion. For when He had said that “He took the form of a
servant,” he made bold i.e.
without fear of giving countenance to the Docetæ or Marcionites,
as he had used so strong an expression of reality; or as on the next
page.
Thus much against these
heretics. I must now speak against such as deny that He took a soul. The
Apollinarian heresy.
“He humbled Himself,
becoming obedient unto death, yea, the death of the cross.” See,
says one, He voluntarily became obedient; he was not equal to Him whom
He obeyed. O ye obstinate ones and unwise! This doth not at all lower
Him. For we too become obedient to our friends, yet this has no effect.
He became obedient as a Son to His Father; He fell not thus into a
servile state, but by this very act above all others guarded his
wondrous Sonship, by thus greatly honoring the Father. He honored the
Father, not that thou shouldest dishonor Him, but that thou shouldest
the rather admire Him, and learn from this act, that He is a true Son,
in honoring His Father more than all besides. No one hath thus honored
God. As was His height, such was the correspondent humiliation which He
underwent. As He is greater than all, and no one is equal to Him, so in
honoring His Father, He surpassed all, not by necessity, nor
unwillingly, but this too is part of His excellence; yea, words fail
me. Truly it is a great and unspeakable thing, that He became a
servant; that He underwent death, is far greater; but there is
something still greater, and more strange; why? All deaths are not
alike; His death seemed to be the most ignominious of all, to be full
of shame, to be accursed; for it is written, “Cursed is every one
that hangeth on a tree.” (
Now if they had said this of Him that was incarnate, there had been reason, for God the Word allows that this be said of His flesh. It touches not His divine nature, but has to do altogether with the dispensation. What means “of things in heaven, and things in the earth, and things under the earth”? It means the whole world, and angels, and men, and demons; or that both the just and the living and sinners,
“And every tongue,” should “confess that Jesus Christ is Lord, to the glory of God the Father.” That is, that all should say so; and this is glory to the Father. Seest thou how wherever the Son is glorified, the Father is also glorified? Thus too when the Son is dishonored, the Father is dishonored also. If this be so with us, where the difference is great between fathers and sons, much more in respect of God, where there is no difference, doth honor and insult pass on to Him. If the world be subjected to the Son, this is glory to the Father. And so when we say that He is perfect, wanting nothing, and not inferior to the Father, this is glory to the Father, that he begat such a one. This is a great proof of His power also, and goodness, and wisdom, that He begat one no whit inferior, neither in wisdom nor in goodness. When I say that He is wise as the Father, and no whit inferior, this is a proof of the great wisdom of the Father; when I say that He is powerful as the Father, this is a proof of the Father’s power. When I say that He is good as the Father, this is the greatest evidence of His goodness, that He begat such (a Son), in no whit less or inferior to Himself. When I say that He begat Him not inferior in substance but equal, and not of another substance, in this I again wonder at God, His power, and goodness, and wisdom, that He hath manifested to us another, of Himself, such as Himself, except in His not being the Father. Thus whatsoever great things I say of the Son, pass on to the Father. Now if this small and light matter (for it is but a light thing to God’s glory that the world should worship Him) is to the glory of God, how much more so are all those other things?
Let us then believe to His
glory, let us live to His glory, for one is no use without the other;
when we glorify Him rightly, but live not rightly, then do we
especially insult Him, because we are enrolled under Him as a Master
and Teacher, and yet despise Him, and stand in no dread of that fearful
judgment seat. It is no wonder that the heathen live impurely; this
merits not such condemnation. But that Christians, who partake in such
great mysteries, who enjoy so great glory, that they should live thus
impurely, this is worst of all, and unbearable. For tell me; He was
obedient to the uttermost, wherefore He received the honor which is on
high. He became a servant, wherefore He is Lord of all, both of Angels,
and of all other. Let us too not suppose then that we descend from what
is our due, when we humble ourselves. For thus may we be more highly
exalted; and with reason; then do we especially become admirable. For
that the lofty man is really low, and that the lowly man is exalted,
the sentence of Christ sufficiently declares. Let us however examine
the matter itself. What is it to be humbled? Is it not to be blamed, to
be accused, and calumniated? What is it to be exalted? It is to be
honored, to be praised, to be glorified. Well. Let us see how the
matter is. Satan was an angel, he exalted himself. What then? was he
not humbled beyond all other? has he not the earth as his place? is he
not condemned and accused by all? Paul was a man, and humbled himself.
What then? is he not admired? is he not praised? is he not lauded? is
he not the friend of Christ? Wrought he not greater things than Christ?
did he not ofttimes command the devil as a captive slave? did he not
carry him about as an executioner? See
on [This somewhat obscure sentence is omitted in the Oxford tr., on
the authority of one ms., with brackets in
Savile’s edition. The tr. was much influenced by this ms., which is in the British Museum, and had been
collated for him; but Field’s digest shows that it belongs to an
inferior group, though its individual readings sometimes commend
themselves, and especially its readings when supported by the Catena.
The tr. calls it B, Field calls it C.—J.A.B.]
Listen to the Wise Man, who
says, “I saw a man wise in his own conceit; there is more hope of
a fool than of him.” (
But art thou handsome and
beautiful? This is the boast of crows! Thou art not fairer than the
peacock, as regards either its color or its plumage; the bird beats
thee in plumage, it far surpasseth thee in its feathers and in its
color. The swan too is passing fair, and many other birds, with whom if
thou art compared thou wilt see that thou art nought. Often too
worthless boys, and unmarried girls, and harlots, and effeminate men
have had this boast; is this then a cause for haughtiness? But art thou
rich? Whence so? what hast thou? Gold, silver, precious stones! This is
the boast of robbers also, of man-slayers, of those who work in the
mines. That which is the labor of criminals becomes to thee a boast!
But dost thou adorn and deck thyself out? Well, we may see horses also
decked out, and among the Persians camels too, and as for men, all
those who are about the stage. Art thou not ashamed to boast thyself of
these things, if unreasoning animals, and slaves, and man-slayers, and
effeminate, and robbers, and violaters of tombs, share with thee? Dost
thou build splendid palaces? and what of this? Many jackdaws dwell in
more splendid houses, and have more noble retreats. Dost thou not see
how many, who were mad after money, have built houses in fields and
desert places, that are retreats for jackdaws? But art thou proud on
account of thy voice. Thou canst by no means sing with clearer and
sweeter tones than the swan or the nightingale. Is it for thy varied
knowledge of arts? But what is wiser than the bee in this; what
embroiderer, what painter, what geometrician, can imitate her works? Is
it for the fineness of thy apparel? But here the spiders beat thee. Is
it for the swiftness of thy feet? Again the first prize is with
unreasoning animals, the hare, and the gazelle, and all the beasts ἀπολείπεται
is better with a word after it, read perhaps
πτηνῶν, “and the beasts that are not left behind by the
birds for swiftness of foot.”
But we will have pity upon him,
and not follow his example; nor because the limits of our mortal nature
are too narrow for his conceit of himself, will we proceed to lower him
to the level of the beasts that are without reason, but will lift him
up from thence, not for his own sake, for he deserves no better fate,
but that we may set forth the lovingkindness of God, and the honor
which He has vouchsafed us. For there are things, yes, there are things
wherein the irrational animals have no participation with us. And of
what sort are these? Piety, and a life based on virtue. Here thou canst
never speak of fornicators, nor of effeminate persons, nor of
murderers, for from them we have been severed. And what then is this
which is found here? We know God, His Providence we acknowledge, and
are embued with true philosophy concerning immortality. Here let the
irrational animals give place. They cannot contend with us in these
points. We live in self-command. σωφρονοῦμεν. The word may be used of sobriety, chastity, or
moderation.
Self-command, a compliant
temper, mildness, contempt of money, are prerogatives of our race; but
since thou who art one of those blinded by presumption hast none of
these, thou doest well in entertaining notions either above the level
of mankind, or beneath the very irrational creatures. For this is the
nature of folly and of audacity; it is either unduly elevated, or on
the other hand it is equally depressed, never observing a proper
proportion. We are equal to angels in this respect, that we have a
Kingdom pledged to us, the choir, ἡμετὰ Χ
χορεία,
see
“So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God which worketh in you both to will and to work for His good pleasure. Do all things without murmurings and disputings: that ye may be blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world, holding forth the word of life; that I may have whereof to glory in the day of Christ.”
The admonitions which we give ought to be accompanied with
commendations; for thus they become even welcome, when we refer those
whom we admonish to that measure of zeal which they have themselves
exhibited; as Paul, for instance, did here; and observe with what
singular discretion; “So then, my beloved,” he says; he did
not say simply “be obedient,” not until he had first
commended them in these words, “even as ye have always
obeyed”; i.e. “it is not other men, but your own selves,
whom I bid you take example by.” “Not as in my presence
only, but much more in my absence.” And why, “much more in
my absence”? “Ye seemed perhaps at that time to be doing
everything out of respect to me, and from a principle of shame, but
that is no longer so; if then ye make it evident that ye now strive
more earnestly, it is also made evident that neither then was it done
out of consideration to me, but for God’s sake.” Tell me,
what wouldest thou? “not that ye give heed to me, but that ye
‘work out your own salvation with fear and
trembling’”; for it is impossible for one, who lives devoid
of fear, to set forth any high or commanding example; and he said not
merely “with fear,” but “and with trembling,”
which is an excessive degree of fear. Such fear had Paul: and therefore
he said, I fear “lest having preached to others, I myself should
be rejected.” (
And how may this fear be
produced? If we but consider that God is everywhere present, heareth
all things, seeth all things, not only whatsoever is done and said, but
also all that is in the heart, and in the depth of the soul, for He is
“quick to discern the thoughts and intents of the heart”
(
As then, when he calls these
gifts, he does not put us out of the pale of free will, but accords to
us free will, so when he says, “to work in us to will,” he
does not deprive us of free will, but he shows that by actually doing
right we greatly increase our heartiness in willing. For as doing comes
of doing, so of not doing comes not doing. Hast thou given an alms?
thou art the more incited to give. Hast thou refused to give? thou art
become so much the more disinclined. Hast thou practiced temperance for
one day? Thou hast an incitement for the next likewise. Hast thou
indulged to excess? Thou hast increased the inclination to
self-indulgence. “When a wicked man cometh into the depth of
vice, then he despises.” ( This clause, πρὸς
δὲ τοῦτο
αὐτὸς
ἐνεργεῖ,
is difficult. Old. Lat. seems to have used ἐνάγει, making
the sense, “and thus far Himself instructs us.”
“Do all things without
murmurings and disputings.” The devil, when he finds that he has
no power to withdraw us from doing right, wishes to spoil our reward by
other means. For he has taken occasion to insinuate pride or vainglory,
or if none of these things, then murmuring, or, if not this,
misgivings. Now then see how Paul sweeps away all these. He said on the
subject of humility all that he did say, to overthrow pride; he spoke
of vainglory, that is, “not as in my presence only”; he
here speaks of “murmuring and disputing.” But why, I want
to know, when in the case of the Corinthians he was engaged in
uprooting this evil tendency, did he remind them of the Israelites, but
here has said nothing of the sort, but simply charged them? Because in
that case the mischief was already done, for which reason there was
need of a more severe stroke and a sharper rebuke; but here he is
giving admonitions to prevent its being done. Severe measures then were
not called for in order to secure those that had not yet been guilty;
as in leading them to humility he did not subjoin the instance in the
Gospel, wherein the proud were punished, but laid the charge as from
God’s lips (
Wherefore then murmur? Because
thou art poor? Yet think of Job. Or because sickness is thy lot? What
then if, with the consciousness of as many excellencies and as high
attainments as that holy man, thou hadst been so afflicted? Again
reflect on him, how that for a long time he never ceased to breed
worms, sitting upon a dunghill and scraping his sores; for the account
says that “(after a long time had passed,) then said his wife
unto him, How long wilt thou persist, saying, Yet a little while I bide
in expectation? Speak some word against the Lord, and die.” [The Sept. uses this vague euphemism in place of “curse
God.” The Oxford tr. omits the clause.—J.A.B.] Eng. Vers. “My flesh is clothed with worms and clods of
dust.”
Taking these things to heart,
let us do everything “without murmuring and disputing.” Is
it some good work that thou hast before thee, and dost thou murmur?
wherefore? art thou then forced? for that there are many about you who
force you to murmur, I know well, says he. This he intimated by saying,
“in the midst of a crooked and perverse generation”; but it
is this that deserves admiration, that we admit no such feeling when
under galling provocation. For the stars too give light in the night,
they shine in the dark, and receive no blemish to their own beauty, yea
they even shine the brighter; but when light returns, they no longer
shine so. Thus thou too dost appear with the greater lustre, whilst
thou holdest straight in the midst of the crooked. This it is which
deserves our admiration, the being “blameless”; for that
they might not urge this plea, Viz.
that they were forced. σωζομένων. [The term λόγος,
“word,” Chrys. here fancifully takes in the sense of
ground, reason, principle, and so quite misinterprets the clause. See
Meyer.—J.A.B.]
“Yea, and if I am
offered.” He said not, “and if I die even,” nor did
he when writing to Timothy, for there, too, he has made use of the same
expression, “For I am already being offered.” ( ἐνέκοψε. See
on Stat. Hom. v. (4) Tr. p. 372. Here, however, he rather means sins
that might have been committed. He certainly rather strains the
principle of trying to view things as they are, seeing that, to us at
least, while there is life there is hope. Still a more thorough feeling
of God’s mercy, and of our own ignorance, would make us better
understand the general use of thanksgiving in our funeral
service.
“But I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. For I have no man likeminded, who will care truly for your state. For they all seek their own, not the things of Jesus Christ.”
He had
said, “have fallen out unto the progress of the Gospel; so that
my bonds became manifest in Christ throughout the whole prætorian
guard.” (
Oh, what longing had he toward
Macedonia! He testifies the same to the Thessalonians, as when he says,
“But we, brethren, being bereaved of ἀπορφανισθέντες. He
means that if they thought he knew their exact condition by revelation,
they would lose a motive for improvement, in the hope of standing well
in his eyes. Such motives are of course still a part of our moral
education.
At the same time too, he honors
them by sending Timothy. “What sayest thou? dost thou send
Timothy? and wherefore?” Because “I have no one
likeminded”; that is, none of those whose care is like mine, none
who “will care truly for you.” ( Or,
“the one who loves you with me,” i.e. “as
I.”
And that I speak not at random,
“ye yourselves,” he says, “know, that as a child
serveth a father, so he served with me in furtherance of the
Gospel.” He presents then Timothy to them, and with reason, that
he might enjoy much honor from them. This too he does when he writes to
the Corinthians, and he says, “Let no man therefore despise him,
for he worketh the work of the Lord as I also do.” (
I am not therefore sending him,
as though I myself would not come, but that I may be of good courage
when I know your state, that even in the mean time I may not be
ignorant of it. “But I trust in the Lord,” says he. See how
he makes all things depend on God, and speaks nothing of his own mind.
That is, God willing. [This has the appearance of rough notes taken in shorthand. The
usual editions place this brief sentence before “see,” and
thus make a somewhat better connection, but without known ms. authority.—J.A.B.]
And him too he sends with the same praises as Timothy, for he commended him on these two points; first, in that he loved them, when he says, “who will care truly for you”; and secondly, in that he had approved himself in the Gospel. And for the same reason, and in the same terms, he praises this man also: and how? By calling him a brother, and a fellow-worker, and not stopping at this point, but also “fellow-soldier,” he showed how he shared in his dangers, and testifies of him the same things which he testifies of himself. For “fellow-soldier” is more than “fellow-worker”; for perchance he gave aid in quiet matters, yet not so in wars and dangers; but in saying “fellow-soldier,” he showed this too.
Referring to the word translated “Messenger,” which is
“Apostle,” and may mean “Bishop,” as Theodoret
clearly takes it here. In
Here he aims at a farther point,
making it manifest, that Epaphroditus too was well aware, how he was
beloved of them. And this is no light thing toward loving. You know how
he was sick, he says; and he grieved that on his recovery he did not
see you, and free you from the grief ye had by reason of his sickness.
Here too he gives another reason for sending so late to them, not from
any remissness, but he kept Timothy because he had no one else, (for,
as he had written, he had “no one likeminded,”) and
Epaphroditus because of his sickness. He then shows that this was a
long sickness, and had consumed much time, by adding, “for he was
sick nigh unto death.” You see how anxious Paul is to cut off
from his disciples all occasion of slighting or contempt, and every
suspicion that his not coming was because he despised them. For nothing
will have such power to draw a disciple toward one, as the persuasion
that his superior cares for him, and that he is full of heaviness on
his account, for this is the part of exceeding love. Because “ye
have heard,” he says, “that he was sick; for he was sick
nigh unto death.” And that I am not making an excuse, hear what
follows. “But God had mercy on him.” What sayest thou, O
heretic? Here it is written, that God’s mercy retained and
brought back again him who was on the point of departure. And yet if
the world is evil, it is no mercy to leave a man in the evil. Our
answer to the heretic is easy, but what shall we say to the Christian?
for he perchance will question, and say, “if to depart and to be
with Christ is far better,” how saith he that he hath obtained
mercy? I would ask why the same Apostle says, that “it is more
needful to abide with you”? [So
Field, with most documents. The altered text has “for you,”
“on your account,” as in
“Lest I should have,” he says, “sorrow upon sorrow”; sorrow from his death in addition to that which sprung from his sickness. By this he shows how much he prized Epaphroditus.
“I have sent him therefore
the more diligently, that when ye see him again, ye may rejoice, and
that I may be the less sorrowful.” How “less
sorrowful”? Because if ye rejoice, I too rejoice, and he too joys
at a pleasure of such sort, and I shall be “less
sorrowful.” He said not sorrowless, but “less
sorrowful,” to show that his soul never was free from sorrow: for
he who said, “Who is weak, and I am not weak? who is made to
stumble, and I burn not?” (
“In the Lord” either means spiritually and with much zeal, or rather “in the Lord” means God willing. Receive him in a manner worthy of saints, as saints should be received with all joy.
All this he does for their sakes, not for that of his messengers, for greater gain has the doer than the receiver of a good deed. “And such hold in honor,” that is, receive him in a manner worthy of saints.
This man had been publicly sent
by the city of the Philippians, who had come as minister to Paul, and
perchance bringing him some contri
It is probable then, that on his arrival at the city of Rome, he found Paul in great and urgent peril, so that those who were accustomed to resort to him were unable safely to do so, but were themselves in peril by their very attendance; which is wont to happen chiefly in very great dangers, and the exceeding wrath of kings, (for when any one has offended the king, and is cast into prison, and is strictly guarded, then even his servants are debarred from access, which probably then befell Paul,) and that Epaphroditus, being of a noble nature, despised all danger, that he might go in unto him, and minister unto him, and do everything which need required. He therefore sets forth two facts, by which he gains for him their respect; the one, that he was in jeopardy well nigh unto death, he says, for my sake; the other, that in so suffering he was representing their city, so that the recompense for that his peril would be accounted to those who sent him, as if the city had sent him as their ambassador, so that a kind reception of him and approval of what he had done may rather be called a participation in the things that he had dared. And he said not, “for my sake,” but obtains the more credit for his words, by saying, “because for the work of God,” since he acted not for my sake, but for God’s sake “he was nigh unto death.” What then? though by the providence of God he died not, yet he himself regarded not his life, and gave himself up to any suffering that might befall him, so as not to remit his attendance on me. And if he gave himself up to death to attend on Paul, much more would he have endured this for the Gospel’s sake. Or rather, this also had been for the Gospel’s sake, even to have died for Paul. For we may bind about our brows the crown of martyrdom, not only by refusing to sacrifice, but such causes as these also make death martyrdom, and if I may say something startling, these latter do so far more than the former. For he who dares to face death for the lesser cause, will much rather for the greater. Let us therefore, when we see the Saints in danger, regard not our life, for it is impossible without daring ever to perform any noble act, but need is that he who takes thought beforehand for his safety here, should fall from that which is to come.
“To supply,” he
says, “your lack of service toward me.” What is this? the
city was not present, but by sending him, it fulfilled through him all
service toward me. He therefore supplied your lack of service, so that
for this reason too he deserves to enjoy much honor, since, what ye all
should have done, this hath he performed on your behalf. Here he shows
that there is also a foregoing service rendered by those in safety to
those in danger, for so he speaks of the lack, [The
word means “a falling behind,” in contrast with something
foregoing.—J.A.B.]
For we owe the saints a debt,
and are not doing them a favor. For as supplies are due by those who
are in peace and not engaged in war to such as stand in the army and
fight (for these stand on their behoof), thus too is it here. For if
Paul had not taught, who would have cast him into prison? Wherefore we
ought to minister to the Saints. For is it not absurd to contribute to
an earthly king, when engaged in war, all that he wants, as clothing
and food, not according to his need alone, but abundantly, whilst to
the King of Heaven, when engaged in war, and contending against far
more bitter foes (for it is written, “our wrestling is not
against flesh and blood”) ( ταπεινότεροι, in a bad sense.
How far shall our folly extend?
does it not suffice to our punishment that we do no good deed, but must
we add to it the punishment of evil speaking? For if what he has were
your gifts, you lose your reward by upbraiding him for what you gave.
In a word, if thou didst give it, why dost thou upbraid him? You have
already borne witness to his poverty, by saying that what he has are
your gifts. Why then dost thou upbraid? Thou shouldest not have given,
didst thou intend so to do. But dost thou speak thus, when another
gives? It is then more grievous, in that when thou thyself hast not
given, thou upbraidest for another man’s good deeds. How great
reward thinkest thou those who are thus spoken of will receive? It is
for God’s sake they thus suffer. How and wherefore? Had they so
willed, they might have taken up a trader’s life, even though
they received it not from their ancestors. For I hear many speaking
thus at random, when we say that a certain man is poor. Had he willed,
they say, he might have been rich, and then tauntingly add, His father,
his grandfather, and I know not who was so; but now see what a robe he
wears! But what? tell me, ought he to go about naked? You then start
nice questionings on these points, but see lest thou thus speakest
against thyself. Listen to that exhortation of Christ, which says,
“Judge not that ye be not judged.” (
Yet no one gives a thought to
these things,
But as I said, no one searches
out these things, no one busies himself about these things, no one
communes with himself on any of these things. Would ye that I should
add still more? “Whosoever forsaketh not all that he hath, saith
the Christ, is not worthy of Me.” (
What shall we say of his
remaining “two whole years in his own hired dwelling”?
(
So be it at least here, be ye at
least dejected at not receiving, that ye may receive well. What then is
it? They opposed not, far be it; but diligently followed the commands
of Christ, for those commands were but for a season, and not enduring;
and this I say not from conjecture, but from the divine Scriptures. And
how? Luke relates that Christ said to His disciples, “When I sent
you forth without purse, and wallet, and girdle, and shoes, lacked ye
anything? And they said nothing. (
For if He had freed them from all want, they would have been much more admirable, far more glorious. But then that which is to thee salvation would have been cut off. God willed not then that they should be admirable, that thou mightest be saved, but that they should rather be lowered. He hath suffered them to be less accounted of, that thou mightest be able to be saved. The Teacher who receiveth is not equally reverenced, but he who receives not is chiefly honored. But then in the latter case the disciple is not benefited, he is hindered of his fruit. Seest thou the wisdom of God who thus loveth man? For as He Himself sought not His own glory, nor had respect to Himself, but when He was in glory, chose to be dishonored for thy sake, thus too is it in the case of your Teachers. When they might have been highly reverenced, He preferred that they should be subject to contempt for thy sake, that thou mightest be able to profit, that thou mightest be able to be rich. For he is in want of the things of this life, that you may abound in things spiritual. If then He might have made them above all want, He showed that for thy sake He suffers them to be in want. Knowing then these things, let us turn ourselves to well doing, not to accusations. Let us not be overcurious about the failings of others, but take account of our own; let us reckon up the excellences of other men, while we bear in mind our faults; and thus shall we be well pleasing to God. For he who looks at the faults of others, and at his own excellences, is injured in two ways; by the latter he is carried up to arrogance, through the former he falls into listlessness. For when he perceives that such an one hath sinned, very easily will he sin himself; when he perceives that he hath in aught excelled, very easily becometh he arrogant. He who consigns to oblivion his own excellences, and looks at his failings only, whilst he is a curious enquirer of the excellences, not the sins, of others, is profited in many ways. And how? When he sees that such an one hath done excellently, he is raised to emulate the same; when he sees that he himself hath sinned, he is rendered humble and modest. If we act thus, if we thus regulate ourselves, we shall be able to obtain the good things which are promised, through the grace and lovingkindness of our Lord Jesus Christ, with whom, &c.
“Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not irksome, but for you it is safe. Beware of the dogs, beware of the evil workers, beware of the concision. For we are the circumcision, who worship God in the spirit, and glory in Christ Jesus, and have no confidence in the flesh.”
Dejection and care, whenever they strain the soul beyond due measure,
bereave it of its native force. And therefore Paul relieves the
Philippians, who were in great despondency, and they were in
despondency because they did not know how matters were with Paul; they
were in despondency because they thought that it was already over with
him, because of the preaching, because of Epaphroditus. It is in giving
them assurance on all these points that he introduces the words,
“Finally, my brethren,
Now he calls the Galatians
indeed “children” (
“Beware,” he says,
“of the concision.” The rite of circumcision was venerable
in the Jews’ account, forasmuch as the Law itself gave way
thereto, and the Sabbath was less esteemed than circumcision. For that
circumcision might be performed the Sabbath was broken; but that the
Sabbath might be kept, circumcision was never broken; and mark, I pray,
the dispensation of God. This is found to be even more solemn than the
Sabbath, as not being omitted at certain times. [The text is very obscure. Field, by altering two words without
documentary evidence, makes it “even that of the Sabbath, which
is more to be reverenced, is found not to be adopted at certain
times”; or possibly, “even that which is more to be
reverenced than the Sabbath, is found not to be adopted,”
etc.—J.A.B.] [Field here reads (with all his mss.) as
in Rev. Ver. πνεύματι
θεοῦ, “worship by
the Spirit of God.” But Chrys.’s explanation (below)
indicates that he read θεῷ, “worship God in
spirit,” as in the common printed text of Chrys. and the Textus
Rec. of the N.T.—J.A.B.]
For answer me, which is
superior, the soul or the body? Evidently the former. Therefore that
circumcision is also superior, or rather, no longer superior, but this
is the only circumcision; for while the type stood, He rightly brought
it forward in conjunction, writing, “For ye shall circumcise the
foreskins of your hearts.” ( [This
is very obscure. The altered text does not
help.—J.A.B.] i.e.
the purity of their descent. i.e.
to show zeal, as he had done in persecuting.
Such a course of life, so
strictly regulated, and entered upon from earliest childhood, such
unblemished extraction, such dangers, plots, labors, forwardness, did
Paul renounce, “counting them but loss,” which before were
“gain,” that he might “win Christ.” But we do
not even contemn money, that we may “win Christ,” but
prefer to fail of the life to come rather than of the good things of
the present life. And yet i.e. χρήματα, from χρᾶσθαι “to use.”
Again, how is it when we erect splendid and spacious mansions, decorated with columns, marbles, porticos, arcades, and in every possible way, setting images and statues everywhere? Many indeed even call demons out of these, i.e. the images, but let us omit the examination of those points. What too is the meaning of the gilded ceiling? Does it not supply the same need as to him, whose house is on a moderate scale? “But there is great delight in it,” he says. Yes, for the first or second day, and afterwards, none at all, but it stands merely for nothing. For if the sun does not strike us with wonder, from its being customary, much more do works of art fail, and we only look at them like things of clay. For tell me, what does a range of pillars contribute to make your dwelling superior to others, or the finest statues, or the gilding spread over the wall? Nothing; rather, these come of luxury and insolence, and overweening pride and folly; for everything there ought to be necessary and useful, not superfluous things. Do you see that the thing is loss? Do you see that it is superfluous and unprofitable? for if it supplies no further use or delight, (and it “does,” in the course of time, bring satiety,) it is nothing else than loss, and vainglory is the hindrance, which will not let us see this.
Did Paul then forsake those
things which he “counted gain,” and shall not we even quit
our loss, for Christ’s sake? How long shall we be riveted to the
earth? How long till we shall look up to heaven? Do ye not mark the
aged, what little perception they have of the past? Do ye not mark
those that are finishing their course, both men in age, and men in
youth? Do ye not see persons in the midst of life bereft of them? Why
are we so wedded to unstable objects? Why are we linked to things that
are shifting? How long before we lay hold of the things that last? What
would not the old give, were it granted them to divest themselves of
their old age? How irrational then to wish to return to our former
youth, and gladly to give everything for the sake of this, that we
might become younger, and yet when it is ours to re
These are the advantages which we gain from riches, nor is there one besides, since we are not so minded, for if we had had the mind, we might have won heaven itself for our inheritance by our riches. “So then riches are good,” he says. It is not riches, but the will of the possessor that effects this, for because it is the will that does this, it is in the power even of a poor man to win heaven. For, as I have often said, God does not regard the amount of the gifts, but the will of the givers; it is possible even for one in poverty, who has given but little, to bear off all, for God requires a measure proportioned to our ability, neither will riches secure heaven to us, nor poverty, hell; but a good or a bad will, either one or the other. This then let us correct, this let us repossess, this let us regulate, and all will then be easy to us.
For as the artificer works the
wood the same, whether his axe be of iron or of gold, or rather he does
it the better with an implement of iron, so here too, the straight path
of virtue is more easily kept in a state of poverty. For touching
riches we read, “It is easier for a camel to go through a
needle’s eye, than for a rich man to enter into the kingdom of
Heaven.” (
Never then let us flee from
poverty as an evil, for it is the procurer of heaven. Again, let us
never follow riches as a good; for they are the ruin of such as walk
unwarily, but in everything directing our eyes to God, let us, as
occasion requires, use those gifts which He has vouchsafed us, both
strength of body, and abundance of money, and every other gift; for it
is unnatural that we, who have our being for Him, should make these
things serviceable to others, yet not to Him who has made us. He formed
thine eye: make it serviceable to Him, not to the devil. But how
serviceable to Him? By contemplating His creatures and praising and
glorifying Him, and by withdrawing it from all gaze at women. Did He
make thy hands? Preserve them for His use, not for the devil, not
putting them out for robbery and rapine, but for His commandments and
for good deeds, for earnest prayers, for holding out help to the
fallen. Hath He made thine ears? Give these to Him, and not to
effeminate διακεκλασμέναις, “broken,” so called from using the chromatic
scale to excess.
“Why then are there
precious stones?” he He
refers to pearls.
Why do you aim at finery in your
clothing? He clothed thee with a garment and with sandals. But where is
there any reason for these things? “The judgments of God,”
he says, “are more to be desired than gold; yea than much fine
gold.” (
“Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I counted all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but dung, that I may gain Christ and be found in Him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God.”
In our contests with heretics, we must make the attack with minds in vigor, that they may be able to give exact attention. I will therefore begin nay present discourse where the last ended. And what was that? Having enumerated every Jewish boast, both those from his birth, and those that were from choice, he added, “Howbeit, what things were gain to me, these have I counted to be loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I suffered the loss of all things, and do count them but dung, that I may gain Christ.” Here the heretics spring to their attack: for even this comes of the wisdom of the Spirit, to suggest to them hopes of victory, that they may undertake the fight.
For if it had been spoken plainly, they would have acted here as they have done in other places, they would have blotted out the words, they would have denied the Scripture, when they were unable at all to look it in the face. But as in the case of fishes, that which can take them is concealed so that they may swim up, and does not lie open to view; this in truth hath come to pass here too. The Law, they say, is called “dung” by Paul, it is called “loss.” He says, it was not possible to gain Christ except I “suffered” this “loss.” All these things induced the heretics to accept this passage, thinking it to be favorable to them: but when they had taken it, then did he enclose them on all sides with his nets. For what do they themselves say? Lo! the Law is “loss,” is “dung”; how then do ye say that it is of God?
And how has the law become gain? And it was not counted gain, but was so. For consider how great a thing it was, to bring men, brutalized in their nature, to the shape of men. If the law had not been, grace would not have been given. Wherefore? Because it became a sort of bridge; for when it was impossible to mount on high from a state of great abasement, a ladder was formed. But he who has ascended has no longer need of the ladder; yet he does not despise it, but is even grateful to it. For it has placed him in such a position, as no longer to require it. And yet for this very reason, that he doth not require it, it is just that he should acknowledge his obligation, for he could not fly up. And thus is it with the Law, it hath led us up on high; wherefore it was gain, but for the future we esteem it loss. How? Not because it is loss, but because grace is far greater. For as a poor man, that was in hunger, as long as he has silver, escapes hunger, but when he finds gold, and it is not allowable to keep both, considers it loss to retain the former, and having thrown it away, takes the gold coin; so also here; not because the silver is loss, for it is not; but because it is impossible to take both at once, but it is necessary to leave one. Not the Law then is loss, but for a man to cleave to the Law, and desert Christ. Wherefore it is then loss when it leads us away from Christ. But if it sends us on to Him, it is no longer so. For this cause he saith “loss for Christ”; if for Christ, it is not so naturally. But why doth not the Law suffer us to come to Christ? For this very cause, he tells us, was it given. And Christ is the fulfilling of the Law, and Christ is the end of the Law. It doth suffer us if we will. “For Christ is the end of the Law.” He who obeyeth the Law, leaves the Law itself. It suffers, if we take heed to it, but if we do not take heed, it suffers not. “Yea verily, and I have counted all things but loss.” Why, he means, do I say this of the Law? Is not the world good? Is not the present life good? but if they draw me away from Christ, I count these things loss. Why? “for the excellency of the knowledge of Jesus Christ my Lord.” For when the sun hath appeared, it is loss to sit by a candle: so that the loss comes by comparison, by the superiority of the other. You see that Paul makes a comparison from superiority, not from diversity of kind; for that which is superior, is superior to somewhat of like nature to itself. So that he shows the connection of that knowledge by the same means, by which he draws the superiority from the comparison. “For whom I suffered the loss of all things, and do count them dung, that I may gain Christ.” It is not yet manifest, whether he speaks of the Law, for it is likely that he applies it to the things of this world. For when he says, “the things which were gain to me, those I have counted loss for Christ; yea verily,” he adds, “I count all things loss.” Although he said all things, yet it is things present; and if you wish it to be the Law too, not even so is it insulted. For dung comes from wheat, and the strength of the wheat is the dung, I mean, the chaff. But as the dung was useful in its former state, so that we gather it together with the wheat, and had there been no dung, there would have been no wheat, thus too is it with the Law.
Seest thou, how everywhere he calls it “loss,” not in itself, but for Christ. “Yea verily, and I count all things but loss.” Wherefore again? “For the excellency of the knowledge (of Him), for whom I suffered the loss of all things.” Again, “wherefore too I count all things to be loss, that I may gain Christ.”
See how, from every point, he lays hold of Christ as his foundation, and suffers not the Law to be anywhere exposed, or receive a blow, but guards it on every side. “And that I may be found in Him, not having a righteousness of mine own, even that which is of the Law.” If he who had righteousness, ran to this other righteousness because his own was nothing, how much rather ought they, who have it not, to run to Him? And he well said, “a righteousness of mine own,” not that which I gained by labor and toil, but that which I found from grace. If then he who was so excellent is saved by grace, much more are you. For since it was likely they would say that the righteousness which comes from toil is the greater, he shows that it is dung in comparison with the other. For otherwise I, who was so excellent in it, would not have cast it away, and run to the other. But what is that other? That which is from the faith of God, i.e. it too is given by God. This is the righteousness of God; this is altogether a gift. And the gifts of God far exceed those worthless good deeds, which are due to our own diligence.
But what is “By faith that
I may know Him”? [The
words “by faith,” literally, “upon faith,” are
usually understood as connected with “righteousness”; but
in strictness of Greek syntax this cannot be, and they are better
connected with “having” as repeated before “that
which” (comp. Meyer). Not seeing this, and feeling the
grammatical difficulty of the other connection, Chrys. quite fancifully
joins them with the words that follow, and proceeds to say some very
striking things.—J.A.B.]
Therefore persecutions, and
afflictions, and straits, ought not to disturb you, but ought even to
make you glad, because through them we are “conformed to His
death.” As if he had said, We are molded to His likeness; as he
says in another place, where he writeth, “bearing about in the
body the dying of the Lord Jesus.” ( or
to.
“Not that I have already
obtained.” What means “already obtained”? He speaks
of the prize, but if he who had endured such sufferings, he who was
persecuted, he “who had in him the dying of the Lord
Jesus,” was not yet confident about that resurrection, what can
we say? What meaneth, “if I may apprehend”? What he before
said, “If I may attain to the resurrection of the dead.”
( [i.e. the well-known sufferings, the
Passion.—J.A.B.]
So that we are liable for a vast
debt, and no one grieves, no one weeps, no one groans, all having
returned to their former state. For as before the appearance of Christ
we fled from God, so now also. For we can flee from God, not in place,
for He is everywhere; and hear the Prophet, when he says,
“Whither shall I go from Thy Spirit, or whither shall I flee from
Thy presence”? (
Are not these things then worthy
of lamentation? Are they not worthy of tears? Whither fliest thou,
wretched and miserable man? Whither fliest thou from thy Life and thy
Salvation? If thou fly from God, with whom wilt thou take refuge? If
thou fly from the Light, whither wilt thou cast thine eyes? If thou fly
from thy Life, whence wilt thou henceforth live? Let us fly from the
enemy of our Salvation! Whensoever we sin we fly from God, we are as
runaways, we depart to a foreign land, as he who consumed his paternal
goods and departed into a foreign land, who wasted all his
father’s substance, and lived in want. We too have substance from
our Father; and what is this? He hath freed us from our sins; He hath
freely given to us power, strength for works of virtue; He hath freely
given to us readiness, patience; He hath freely given to us the Holy
Ghost in our baptism; if we waste these things we shall henceforth be
in want. For as the sick, as long as they are troubled with fevers, and
badness of their juices, are unable to arise or work, or do anything,
but if any one sets them free, and brings them to health, if they then
work not, this comes from their own sloth; thus too is it with us. For
the disease was heavy and the fever excessive. And we lay not upon a
bed, but upon wickedness itself, cast away in crime, as on a dunghill,
full of sores, and evil odors, squalid, wasting away, more like ghosts
than men. Evil spirits encompassed us about, the Prince of this world
deriding and assaulting us; the Only-Begotten Son of God came, sent
forth the rays of His Presence, and straightway dispelled the darkness.
The King, who is on His Father’s throne, came to us, having left
His Father’s throne. And when I say having left, think not of any
removal, for He filleth the heavens and the earth, but I speak of the
economy; He came to an enemy, who hated Him, who turned himself away,
who could not endure [Or
“bath,” “laver.” He refers to
We were born, we were nurtured,
why do we again fly from our Benefactor? He then, who hath done all
these things, giveth us strength too, for it was not possible, for a
soul bowed down by the disease to endure it, did not He Himself give us
the strength. He gave us remission of our sins. We devoured all things.
He gave us strength, we wasted it. He gave us grace, we quenched it;
and how? we consumed it upon nought that was fitting, we used it for no
useful end. These things have destroyed us, and what is more dreadful
than all, when we are in a foreign country, and feeding on husks, we
say not, Let us return to our Father, and say, “We have sinned
against Heaven, and against Thee.” (
“Brethren, I count not myself yet to have apprehended: but one thing I do, forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus.”
Nothing so renders our real excellences vain and puffs them away, as to be
remembering the good deeds we have done; for this produces two evils,
it both renders us remiss, and raises us to haughtiness. Wherefore see
how Paul, since he knew our nature to be easily inclined to remissness,
though he had given great praise to the Philippians, now subdues their
mind by many other things above, but chiefly by his present words. And
what are they? “Brethren, I count not myself [Nearly all documents of Chrys. here read simply
“not,” as in Textus Receptus. Yet the connection following
seems to show that Chrys. really read “not yet,” as in the
Rev. Eng. Bible. Early copyists made the quotation conform to the text
of Scripture with which they were familiar, but left the comment
unaltered,—a frequent occurrence in the
Fathers.—J.A.B.]
See how great a distance this is
that must be run over! See how great an ascent! Thither we must fly up
with the wings of the Spirit, otherwise it is impossible to surmount
this height. Thither must we go with the body, for it is allowed.
“For our citizenship is in heaven” ( [i.e.
the feet of your strength.—J.A.B.]
i.e.
succeed in persuading.
“Only, whereunto we have
attained.” What means this? Let us hold fast, he saith, that in
which we have succeeded; love, concord, and peace: for in this we have
succeeded. He
applies this to walking by the same rule “with each other,”
&c.
He had said above, “beware of dogs,” from such he had led them away; he brings them near to these whom they ought to imitate. If any one, saith he, wishes to imitate me, if any one wishes to walk the same road, let him take heed to them; though I am not present, ye know the manner of my walk, that is, my conduct in life. For not by words only did he teach, but by deeds too; as in the chorus, and the army, the rest must imitate the leader of the chorus or the army, and thus advance in good order. For it is possible that the order may be dissolved by sedition.
The Apostles therefore were a
type, and kept throughout a certain archetypal model. Consider how
entirely accurate their life was, so that they are proposed as an
archetype and example, and as living laws. For what was said in their
writings, they manifested to all in their actions. This is the best
teaching; thus he will be able to carry on his disciple. But if he
indeed speaks as a philosopher, yet in his actions doth the contrary,
he is no longer a teacher. For mere verbal philosophy is easy even for
the disciple: but there is need of that teaching and leading which
comes of deeds. For this both makes the teacher to be reverenced, and
prepares the disciple to yield obedience. How so? When one sees him
delivering philosophy in words, he will say he commands
impossibilities; that they are impossibilities, he himself is the first
to show, who does not practice them. But if he sees his virtue fully
carried out in action, he will no longer be able to speak thus. Yet
although the life of our teacher be careless, let us take heed to
ourselves, and let us listen to the words of the prophet; “They
shall be all taught of God.” ( So
on
For tell me, was captivity any
harm? None at all. For consider, I pray thee, Joseph, who became a
slave, and preserved his virtue. Consider Daniel, and the Three
Children, who became captives, and how much the more they shone forth,
for virtue shineth everywhere, is invincible, and nothing can put
hindrances in its way. But why make I mention of poverty, and
captivity, and slavery; and hunger, and sores, and grievous disease?
For disease is more hard to endure than slavery. Such was Lazarus, such
was Job, such was also Timothy, straitened by “often
infirmities.” (
If thou sayest, I am not able to
preside over many, I ought to lead a solitary life; thou offerest an
insult to virtue, for it can make use of every state, and shine through
all: only let it be in the soul. Is there a famine? or is there
abundance? It shows forth its own strength, as Paul saith, “I
know how to abound, and how to be in want.” (
Other souls, meanwhile, are not
such, but change more frequently than the sea, or the cameleon, so that
thou hast great cause to smile, when thou seest the same man at one
time laughing, at another weeping, at one time full of care, at another
beyond measure relaxed and languid. For this cause Paul saith,
“Be not fashioned according to this world.” (
“For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things. For our citizenship is in heaven; from whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby He is able even to subject all things unto Himself.”
Nothing is so incongruous in a Christian, and foreign to his character, as
to seek ease and rest; and to be engrossed with the present life is
foreign to our profession and enlistment. Thy Master was crucified, and
dost thou seek ease? Thy Master was pierced with nails, and dost thou
live delicately? Do these things become a noble soldier? Wherefore Paul
saith, “Many walk, of whom I told you often, and now tell you
even weeping, that they are the enemies of the cross of Christ.”
Since there were some who made a pretense of Christianity, yet lived in
ease and luxury, and this is contrary to the Cross: therefore he thus
spoke. For the cross belongs to a soul at its post for the fight,
longing to die, seeking nothing like ease, whilst their conduct is of
the contrary sort. So that even if they say, they are Christ’s,
still they are as it were enemies of the Cross. For did they love the
Cross, they would strive to live the crucified life. Was not thy Master
hung upon the tree? Do thou otherwise imitate Him. Crucify thyself,
though no one crucify thee. Crucify thyself, not that thou mayest slay
thyself, God forbid, for that is a wicked thing, but as Paul said,
“The world hath been crucified unto me and I unto the
world.” (
But these being base, and lovers
of life, and lovers of their bodies, are enemies of the Cross. And
every one, who is a friend of luxury, and of present safety, is an
enemy of that Cross in which Paul makes his boast: which he embraces,
with which he desires to be incorporated. As when he saith, “I am
crucified unto the world, There
is some false reading here. Old. Lat. has “What is their God?
This, ‘Let us eat and drink!’”
Do these words apply to them alone? And do those who are here present escape the charge? And will no one have account to render of these things? Does no one make a god of his belly, or glory in his shame? I wish, earnestly I wish, that none of these charges lay against us, and that I did not know any one involved in what I have said. But I fear lest the words have more reference to us than to the men of those times. For when one consumes his whole life in drinking and reveling, and expends some small trifle on the poor, whilst he consumes the larger portion on his belly, will not these words with justice apply to him? No words are more apt to call attention, or more cutting in reproof, than these: “Whose god is the belly, whose glory is in their shame.” And who are these? They, he says, who mind earthly things. “Let us build houses.” Where, I ask? On the earth, they answer. Let us purchase farms; on the earth again: let us obtain power; again on the earth: let us gain glory; again on the earth: let us enrich ourselves; all these things are on the earth. These are they, whose god is their belly; for if they have no spiritual thoughts, but have all their possessions here, and mind these things, with reason have they their belly for their god, in saying, “Let us eat and drink, for to-morrow we die.” And about thy body, thou grievest, tell me, that it is of earth, though thus thou art not at all injured. But thy soul thou draggest down to the earth, when thou oughtest to render even thy body spiritual; for thou mayest, if thou wilt. Thou hast received a belly, that thou mayest feed, not distend it, that thou mayest have the mastery over it, not have it as mistress over thee: that it may minister to thee for the nourishment of the other parts, not that thou mayest minister to it, not that thou mayest exceed limits. The sea, when it passes its bounds, doth not work so many evils, as the belly doth to our body, together with our soul. The former overfloweth all the earth, the latter all the body. Put moderation for a boundary to it, as God hath put the sand for the sea. Then if its waves arise, and rage furiously, rebuke it, with the power which is in thee. See how God hath honored thee, that thou mightest imitate Him, and thou wilt not; but thou seest the belly overflowing, destroying and overwhelming thy whole nature, and darest not to restrain or moderate it.
“Whose God,” he saith, “is their belly.” Let us see how Paul served God: let us see how gluttons serve their belly. Do not they undergo ten thousand such deaths? do not they fear to disobey whatever it orders? do not they minister impossibilities to it? Are not they worse than slaves? “But our citizenship,” says he, “is in Heaven.” Let us not then seek for ease here; there do we shine, where also our citizenship is. “From whence also,” saith he, “we wait for a Saviour,” the Lord Jesus Christ: “who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory.” By little and little he hath carried us up. He saith, “From Heaven” and “Our Saviour,” showing, from the place and from the Person, the dignity of the subject. “Who shall fashion anew the body of our humiliation,” saith he. The body now suffereth many things: it is bound with chains, it is scourged, it suffereth innumerable evils; but the body of Christ suffered the same. This, then, he hinted at when he said, “That it may be conformed to the body of his glory.” Wherefore the body is the same, but putteth on incorruption. “Shall fashion anew.” Wherefore the fashion is different; or perchance he has spoken figuratively of the change.
He saith, “the body of our
humiliation,” because it is now humbled, subject to destruction,
to pain, because it seemeth to be worthless, and to have nothing beyond
that of other animals. “That it may be conformed to the body of
his glory.” What? shall this our body be fashioned like unto Him,
who sitteth at the right
“So.” How? Unmoved.
See how he addeth praise after exhortation, “my joy and my
crown,” not simply joy but glory too, not simply glory but my
crown too. Which glory nought can equal, since it is the crown of Paul.
“So stand fast in the Lord, my beloved,” i.e. in the hope
of God. [Chrys. strangely overlooks the fact that in the Epistle
“the Lord” usually means Christ. Standing in the Lord may
be readily understood if we contrast it with efforts to stand outside
of Christ, apart from him. Compare (Meyer)
Some say Paul here exhorts his
own wife; but it is not so, but some other woman, or the husband of one
of them. “Help these women, for they labored with me in the
Gospel, with Clement also, and the rest of my fellow-workers whose
names are in the book of life.” Seest thou how great a testimony
he beareth to their virtue? For as Christ saith to his Apostles,
“Rejoice not that the spirits are subject to you, but rejoice
that your names are written in the book of life” ( προστασία, he means the recommendation to protection. i.e. a reward, see on [Upon this whole passage,
All we have, saith he, is in the
heavens, our Saviour, our city, whatever a man can name:
“whence,” saith he, “we wait for a Saviour, the Lord
Jesus Christ.” And this is an act of His kindness and love toward
man. He Himself again cometh to us, he doth not drag us thither, but
takes us, and so departs with us. And this is a mark of great honor;
for if He came to us when we were enemies, much rather doth He now when
we are become friends. He doth not commit this to the Angels, nor to
servants, but Himself cometh to call us to His royal man
Who then is to be found “the faithful and wise servant”? Who are they that are deemed worthy of such good things? How miserable are those who fail! For if we were forever to weep, should we do aught worthy of the occasion? For were you to make mention of hells innumerable, you would name nothing equal to that pain which the soul sustaineth, when all the world is in confusion, when the trumpets are sounding, when the Angels are rushing forward, the first, then the second, then the third, then ten thousand ranks, are pouring forth upon the earth; then the Cherubim, (and many are these and infinite;) the Seraphim; when He Himself is coming, with His ineffable glory; when those meet Him, who had gone to gather the elect into the midst; when Paul and his companions, and all who in his time had been approved, are crowned, are proclaimed aloud, are honored by the King, before all His heavenly host. For if hell did not exist, how fearful a thing it is, that the one part should be honored, and the other dishonored! Hell, I confess, is intolerable, yea, very intolerable, but more intolerable than it is the loss of the Kingdom. Consider; if any king, or the son of a king, having taken his departure, and been successful in innumerable wars, and become the object of admiration, should with his army entire, return to any city, in his chariot, with his trophies, with his innumerable ranks of golden shields, with his spearmen, his body-guard all about him, whilst the whole city was adorned with crowns, whilst all the rulers of the world accompanied him, and all the soldiery of foreign nations followed him as captives, then præfects, satraps, and in the presence of all the rulers, and all that splendor, he should receive the citizens who meet him, and kiss them, and stretch forth his hand, and give them freedom of access, and converse with them, all standing around, as with friends, and tell them that all that journey was undertaken for their sake, and should lead them into his palace, and give them a share of it, even if the rest should not be punished, to how great punishment would not this be equal? But if in the case of men it were a bitter thing to fall away from this glory, much more is it so with God, when all the heavenly Powers are present with the King, when the demons, bound, and bowing down their heads, and the devil himself is led along in chains, and all military force that opposeth itself, when the Powers of the heavens, when He Himself, cometh upon the clouds.
Believe me, I am not even able
to finish my words, from the grief which lays hold of my soul at this
relation. Consider of how great glory we shall be deprived, when it is
in our power not to be deprived of it. For this is the misery, that we
suffer these things, when it is in our power not to suffer them. When
he receiveth the one part and leadeth them to His Father in heaven, and
rejecteth the other, whom Angels take and drag against their will,
weeping, and hanging down their heads, to the fire of hell, when they
have first been made a spectacle to the whole world, what grief, think
you, is there? Let us then make haste, while there is time, and take
great thought of our own salvation. How many things have we to say like
the rich man? If any one would now suffer us, we would take counsel of
the things that are profitable! But no one doth suffer us. And that we
shall so say, is clear, not from him alone, but from many others. And
that you may learn this, how many men have been in fevers, and said, if
we recover, we shall never again fall into the same state. Many such
words we shall then say, but we shall be answered as the rich man was,
that there is a gulf, that we have received our good things here.
( It is
worth observing, that, although he has referred to the rich man in
Hades, he is here speaking of Gehenna, and of present
self-denial as a means of escaping eternal punishment after
Judgment.
But may we all be freed from
this, and obtain remission. But let us pray and be diligent, that we
may obtain the remission. Let us be diligent, I entreat; for if we are
diligent, we prevail even through our prayer: if we pray earnestly, God
grants our request; but if we neither ask Him, nor do earnestly aught
of this sort, nor work, how is it possible that we should ever succeed?
By sleeping? Not at all. For it is much if even by running, and
stretching forth, and being conformed to His death, as Paul said, we
shall be able to succeed, not to say sleeping. “If by any means I
may attain,” saith he. But if Paul said, “If by any means I
may attain,” what shall we say? For it is not possible by
sleeping to accomplish even worldly business, not to say spiritual. By
sleeping, not even from friends can anything be received, far less from
God. Not even fathers honor them who sleep, far less doth God. Let us
labor
“Rejoice in the Lord alway: again I will say, Rejoice. Let your forbearance be known unto all men. The Lord is at hand. In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts through Christ Jesus.”
“Blessed [“Happy” would be more exact, but
“blessed” has a fixed association with the passage quoted
from the Sermon on the Mount.—J.A.B.] [Chrys. had little notion of scientific precision in the use or
interpretation of language. The word ἐν,
“in,” sometimes introduces the instrument, where we in
English say “with”; but it would be hard to find any
passage in which it is clearly equivalent to σύν, “with,”
i.e. in company with, in connection with.—J.A.B.]
“Again I will say, Rejoice.” Well hath he repeated. For since the nature of the things brought forth grief, he shows by repeating, that they should by all means rejoice.
“Let your forbearance be
known unto all men.” He said above, “Whose god is the
belly, and whose glory is in their shame,” and that they
“mind earthly things.” ( [It is evident from the connection that Chrys. connects “the
Lord is at hand” with what follows, and not (as Meyer wrongly
states) with what precedes. Yet recent commentators generally connect
it with what precedes, and are pretty certainly
right.—J.A.B.]
For this is the part of a
teacher, not only to exhort, but also to pray, and to assist by
supplication, that they may neither be overwhelmed by temptations, nor
carried about by deceit. As if he had said, May He who hath delivered
you in such sort as mind cannot comprehend, may He Himself guard you,
and secure you, so that you suffer no ill. Either he means this, or
that that peace of which Christ saith, “Peace I leave with you,
My peace I give unto you” (
“Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things.”
What meaneth, “whatsoever
things are lovely”? Lovely to the faithful, lovely to God.
“Whatsoever things are true.” Virtue is really true, vice
is falsehood. For the pleasure of it is a falsehood, and its glory is
falsehood, and all things of the world are falsehood. “Whatsoever
things are pure.” This is opposed to the words “who mind
earthly things.” “Whatsoever things are honorable.”
This is opposed to the words “whose god is their belly.”
“Whatsoever things are just,” i.e. saith he, [These are hasty jottings by Chrys. or a reporter, and might
easily be altered in copying. He can hardly have meant to define
“just” by “of good report,” yet so the Greek
stands; or else (as in some documents) he defines “of good
report” by “if there be any virtue,” etc. The
abridgment in the Catena may have caught the real meaning. It omits
“whatsoever thing are just,” and puts together the three
remaining clauses as the occasion of the remark which follows. Or
perhaps “i.e. saith he” is a corrupt addition, and all four
clauses should be simply taken together; for the remark applies to them
all.—J.A.B.] [All
of Field’s mss. here insert “For
nothing is such an enemy of our nature as vice,” which, however,
seems here out of place, and fits well below, where it is placed by the
altered text.—J.A.B.]
Nothing is such an enemy of our nature as vice. And from many things it is evident, how vice is at enmity with us, and virtue friendly toward us. What will ye? That I should speak of fornication? It makes men subject to reproach, poor, objects of ridicule, despicable to all, just as enemies treat them. Ofttimes it hath involved men in disease and danger; many men have perished or been wounded in behalf of their mistresses. And if fornication produces these things, much rather doth adultery. But doth almsgiving so? By no means. But as a loving mother setteth her son in great propriety, in good order, in good report, and gives him leisure to engage in necessary work, thus alms-giving doth not release us nor lead us away from our necessary work, but even renders the soul more wise. For nothing is more foolish than a mistress.
But what willest thou? To look upon covetousness? It too treats us like an enemy. And how? It makes us hated by all. It prepareth all men to vaunt themselves against us; both those who have been treated unjustly by us, and those who have not, who share the grief of the former, and are in fear for themselves. All men look upon us as their common foes, as wild beasts, as demons. Everywhere are there innumerable accusations, plots against us, envyings, all which are the acts of enemies. But justice, on the contrary, makes all men friends, all men sociable, all men well disposed towards us, by all men prayers are made in our behalf; our affairs are in perfect safety, there is no danger, there is no suspicion. But sleep also fearlessly comes over us with perfect safety, no care is there, no lamenting.
How much better this sort of
life is! And what? Is it best to envy, or to rejoice with one another?
Let us search out all these things, and we shall find that virtue, like
a truly kind mother, places us in safety, while vice is a treacherous
thing, and full of danger. For hear the prophet, who saith, “The
Lord is a stronghold of them that fear Him, and His covenant is to show
them.” (
“Whatsoever things are true,” for the things we have been speaking of are false. “Whatsoever things are honorable.” That which is “honorable” belongs to external virtue, that which is “pure” to the soul. Give no cause of stumbling, saith he, nor handle of accusation. Because he had said, “Whatsoever things are of good report,” lest you should think that he means only those things which are so in the sight of men, he proceeds, “if there be any virtue, and if there be any praise, think on these things”—do these things. He wills us ever to be in these things, to care for these things, to think on these things. For if we will be at peace with each other, God too will be with us, but if we raise up war, the God of peace will not be with us. For nothing is so hostile to the soul as vice. That is, peace and virtue place it in safety. Wherefore we must make a beginning on our part, and then we shall draw God toward us.
God is not a God of war and
fighting. Make war and fighting to cease, both that which is against
Him, and that which is against thy neighbor. Be at peace with all men,
consider with what character God saveth thee. “Blessed are the
peacemakers, for they shall be called sons of God.” (
Cut out the root, and there will be no fruit. Thus shall we learn to despise the things of this life, for there is no conflict, none, in spiritual things, but whatever thou seest, either conflicts or envy, or whatever a man can mention, all these spring from the things of this life. Every conflict hath its beginning either in covetousness, or envy, or vainglory. If therefore we are at peace, we shall learn to despise the things of the earth. Hath a man stolen our money? He hath not injured us, only let him not steal our treasure which is above. Hath he hindered thy glory? Yet not that which is from God, but that which is of no account. For this is no glory, but a mere name of glory, or rather a shame. Hath he stolen thy honor? Rather not thine but his own. For as he who committeth injustice doth not so much inflict as receive injustice, thus too he who plots against his neighbor, first destroyeth himself.
i.e. St. Paul,
“But I rejoice in the Lord greatly, that now at length ye have revived your thought for me; wherein ye did indeed take thought, but ye lacked opportunity. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein to be content. I know how to be abused, and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want. I can do all things in him that strengtheneth me. Howbeit, ye did well, that ye had fellowship with my affliction.”
I have ofttimes said, that almsgiving hath been introduced not for the
sake of the receivers, but of the givers, for the latter are they which
make the greatest gain. And this Paul shows here also. In what way? The
Philippians had sent him somewhat, after a long time, and had committed
the same to Epaphroditus. See then, how when he is about to send
Epaphroditus as the bearer of this Epistle, he praises them, and shows
that this action was for the need, not of the receiver, but of the
givers. This he doth, both that they who benefited him may not be
lifted up with arrogance, and that they may become more zealous in
well-doing, since they rather benefit themselves; and that they who
receive may not fearlessly rush forward to receive, lest they meet with
condemnation. For “it is more blessed,” He saith, “to
give than to receive.” (
And see how, when he had gently rebuked them on account of the times that were passed, he quickly throweth a shadow over this, and teacheth them constantly and always to remain in well doing. “Because at length,” saith he. The words, “at length,” show long time to have elapsed. “Ye have revived,” as fruits which have shot forth, dried up, and afterwards shot forth. Here he showeth, that being at first blooming, then having faded, they again budded forth. So that the word “flourished again,” has both rebuke and praise. For it is no small thing, that he who hath withered should flourish again. He showeth also, that it was from indolence all this had happened to them. But here he signifies, that even in former time they were wont to be zealous in these things. Wherefore he addeth, “your thought for me, wherein ye did indeed take thought.” And lest you should think, that in other things too they had been more zealous, and had then withered, but in this thing alone, behold how he has added, “your thought for me.” I apply the words, “now at length,” only to this; for in other things it is not so.
Here some one may enquire, how
when he had said, “It is more blessed to give than to
receive” ( St. Chrys. understands him to be “partially” excusing
them.
“Not that I speak in
respect of want.” I said, saith he, “now at length,”
and I rebuked you, not seeking mine own, nor censuring you on this
account, as if I were in want: for I sought it not on this account.
Whence is this, O Paul, that thou makest no vain boasting? To the
Corinthians he saith, “For we write none other things unto you,
than what ye read or even acknowledge.” (
“In everything,”
saith he, “and in all things I have learned the secret,”
i.e. I have had experience of all things in this long time, and these
things have all succeeded with me. But since boasting might seem to
have a place here, see how quickly he checks up, and says, “I can
do all things in Christ [Chrys. here reads “Christ,” the “Syrian”
text; but the true text is simply “in him that,” as in Rev.
Ver.—J.A.B.]
Seest thou how he sootheth them? How are ye the authors? In that ye hasted to the work before all the others; and have given me confidence to remind you of these things. And observe his elevation; he accuseth them not while they did not send, lest he should seem to regard his own benefit, but when they had sent, then he rebuked them for the time past, and they received it, for he could not seem after that to regard his own benefit.
Lo, how great is his
commendation! For the Corinthians and Romans are stirred up by hearing
these things from him, whilst the Philippians did it without any other
Church having made a beginning. For “in the beginning of the
Gospel,” saith he, they manifested such zeal towards the holy
Apostle, as themselves first to begin, without having any example, to
bear this fruit. And no one can say that they did these things because
he abode with them, or for their own benefit; for he saith, “When
I departed from Macedonia, no Church had fellowship with me, in the
matter of giving and receiving, but ye only.” What meaneth
“receiving,” and what “had fellowship”?
Wherefore said he not, “no Church gave to me,” but
“had fellowship with me, in the matter of giving and
receiving”? Because it is a case of communication. He saith,
“If we sowed unto you spiritual things, is it a great matter if
we shall reap your carnal things.” (
But despond not; heavenly things are not to be bought with money, riches cannot purchase these things, but the purpose of him who giveth the money, his true wisdom, his superiority to earthly things, his love toward man, his mercifulness. For if money could purchase it, she who threw in the two mites would have gained nothing great. But since it was not the money, but the purpose that availed, she received everything, who exhibited a full purpose of mind. Let us not then say, that the Kingdom can be bought with money; it is not by money, but by purpose of mind which is exhibited by the money. Therefore, will one answer, there is no need of money? There is no need of money, but of the disposition; if thou hast this, thou wilt be able even by two mites to purchase Heaven; where this is not, not even ten thousand talents of gold will be able to do that, which the two mites could. Wherefore? Because if thou who hast much throwest in but a small portion, thou gavest an alms indeed, but not so great as the widow did; for thou didst not throw it in with the same readiness as she. For she deprived herself of all she had, or rather she deprived not, but gave it all as a free gift to herself. Not for a cup of cold water hath God promised the kingdom, but for readiness of heart; not for death, but for purpose of mind. For indeed it is no great thing. For what is it to give one life? that is giving one man; but one man is not of worth enough.
Here again is great praise, that
he, when dwelling in the metropolis, The
difference was probably less marked in St. Paul’s time than in
St. Chrysostom’s. The
Greek is, “Ye sent to me unto the needs.”
As he said above, “Not
that I speak in re
When he had said, I do not seek, lest he should again render them remiss, he adds,
[This is the reading for the N.T. text of a good many documents,
but both the best and the majority there read, “And my God shall
fulfill,” as do also several documents for Chrys.
here.—J.A.B.]
Behold how he invokes blessings
upon them, as poor men do. But if even Paul blesseth those who give,
much more let us not be ashamed to do this when we receive. Let us not
receive as though we ourselves had need, let us not rejoice on our own
account, but on that of the givers. Thus we too who receive shall have
a reward, if we rejoice for their sake. Thus we shall not take it
hardly, when men do not give, but rather shall grieve for their sake.
So shall we render them more zealous, if we teach them, that not for
our own sake do we so act; “but may my God” fulfill every
need of yours, or every grace, or every joy. [The words χρείαν,
“need,” χάριν,
“grace,” and χαρὰν,
“joy,” are similar, and Chrys. indulges in some
conjectures. Tisch. gives no evidence of any question as to the
reading.—J.A.B.]
“Give us this day our
daily bread.” (
“According to His
riches.” That is, accord
He elevated them and
strengthened them, by showing that his preaching had reached even to
the king’s [It must be remembered that “king” was the regular
Greek term for the Roman imperator (emperor).—J.A.B.]
Moral. For affliction is an unbroken bond, the increase of love, the
occasion of compunction and piety. Hear the words of David, “It
is good for me that I have been afflicted, that I might learn Thy
statutes.” ( After these words the Greek text is disarranged, and
irreconcilable with itself and with the real history. Chrysostom seems,
however, to intend to say what follows; that the brother of Crispus,
i.e. Constantius Augustus, caused his father’s brother, Julius
Constantius, and his sons, Dalmatius and Annibalianus, to be put to
death. They were in fact slain by the soldiery, and as some thought, at
the instigation of Constantius Augustus, son of Constantine. He adds
afterwards, that his brother was taken by an usurper, and killed
himself. Now Constans Augustus, the brother of Constantius, was taken
by the usurper Magnentius, or rather by his generals, and slain, but no
writer except Chrysostom says that he killed himself. He adds that
Constantius slew his cousin. This was Gallus, who was made his
colleague in the Empire by Constantius, and put to death by his order,
A.D. 345.—Montf. (Tillemont understands
this otherwise, and more according to the Greek which is not difficult
to construe as it stands; viz. that Constans killed himself and
his children [if he had any, which does not otherwise appear] when
taken by Magnentius, and that he [Constans] caused the death of
his brother Constantine the younger.) Here Chrysostom relates the violent deaths that had occurred
within memory in the imperial palace; he goes, however, by common
report, which usually varies from the real fact. He mentions the events
without the names. There is no doubt, however, that the first example
brought forward is Constantine the Great, who caused his son Crispus to
be put to death, and afterwards his wife Fausta. Chrysostom says he
exposed her to wild beasts; others, however, relate that she was
suffocated by his order in a hot bath. Tillemont gives the most
accurate of all the accounts of this
affair.—Montf. [There is no known warrant for translating τύραννος by “rebel,” as the Oxford tr. does. It probably
means some local usurping despot. In the Hom. on the return of Bishop
Flavian, Chrysostom makes the emperor speak of the Antiochene mob who
insulted his statues as “tyrants,” just as we say,
“the tyranny of a mob.”—J.A.B.] As for what Chrysostom adds (as usual, without names) of the wife
of one of the Augusti who used drugs to cure barrenness, and perished
together with the woman who supplied the drugs, also of another
Augustus who was poisoned, and whose son had an eye put out, and
another who perished in some horrible manner, I have not yet been able
to find out to whom it applies. But what follows, of one burnt among
beams and horses and all sorts of things, relates to Valens, who after
his defeat at Hadrianople retired to a house, and was burnt to ashes
with it. The reigning emperor was Arcadius, with respect to whom the
history of that age attests the truth of his
words.—Montf. Tillemont understands
the one poisoned to be Jovian, and says that his son Varronianus was
treated as here mentioned, and afterwards put to death; and so Montf.,
in his Introduction to St. Chrys., “ad Viduam Juniorem,”
t.i.p. 337. [The older text, as here given after Field, may afford some help
in these inquiries. The altered text, to which the notes refer, makes
the brother of the first-mentioned king slay himself and his children.
He whose wife was destroyed is there different from the one just
preceding; and he who killed his brother is there the suicide. These
differences are stated for the sake of those who are curious about such
matters.—J.A.B.]
These things we know from the
writers The civil historians.
And say not to me: What do they for whom I grieve gain by my so doing? Though we no way profit them for whom we grieve, at all events we shall profit ourselves. For he who grieveth thus on account of others, much more will so do for himself; he who thus weepeth for the sins of others will not pass by his own transgressions unwept, or rather, he will not quickly sin. But this is dreadful, that when we are ordered so to grieve for them that sin, we do not even exhibit any repentance for our own sins, but when sinning remain without feeling, and have care for and take account of anything, rather than our own sins. For this cause we rejoice with a worthless joy, which is the joy of the world, and straightway quenched, and which brings forth griefs innumerable. Let us then grieve with grief which is the mother of joy, and let us not rejoice with joy which brings forth grief. Let us shed tears which are the seeds of great joy, and not laugh with that laughter, which brings forth the gnashing of teeth for us. Let us be afflicted with affliction, from which springs up ease, and let us not seek luxury, whence great affliction and pain is born. Let us labor a little time upon the earth, that we may have continual enjoyment in heaven. Let us afflict ourselves in this transitory life, that we may attain rest in that which is endless. Let us not be remiss in this short life, lest we groan in that which is endless.
See ye not how many are here in affliction for the sake of worldly things? Consider that thou also art one of them, and bear thy affliction and thy pain, feeding on the hope of things to come. Thou art not better than Paul or Peter, who never obtained rest, who passed all their life in hunger and thirst and nakedness. If thou wouldest attain the same things with them, why journeyest thou along a contrary road? If thou wouldest arrive at that City, of which they have been deemed worthy, walk along the path which leadeth thither. The way of ease leadeth not thither, but that of affliction. The former is broad, the latter is narrow; along this let us walk, that we may attain eternal life in Christ Jesus our Lord, with whom, to the Father, together with the Holy Ghost, be honor, might, power, now and ever, and world without end. Amen.
homilies of St. John Chrysostom,
archbishop of constantinople,
on the
epistle of St. paul the apostle
to the
Colossians.
————————————
Homily I.
“Paul, an Apostle of Christ Jesus through the will of God, and Timothy our brother, to the saints and faithful brethren in Christ which are at Colossæ: Grace to you, and peace, from God our Father.”
Holy indeed are all the Epistles of Paul: but some advantage have those
which he sent after he was in bonds: those, for instance, to the
Ephesians and Philemon: that to Timothy, that to the Philippians, and
the one before us: for this also was sent when he was a prisoner, since
he writes in it thus: “for which I am also in bonds: that I may
make it manifest as I ought to speak.” ( Ed.
Par. suspects that a sentence is lost here, but without reason, as he
had just mentioned the Epistle to Philemon as written in imprisonment,
and consequently later than that to the Romans. πρεσβυτέρα. Lit. “older.” The argument allows no other
sense. It may mean “written at a greater age,” or “of
higher honor” (because written after longer
imprisonment).
But why do I say that these
Epistles have some advantage over the rest in this respect, because he
writes while in bonds? As if a champion were to write in the midst of
carnage and victory; Lit.
“while raising trophies.”
But he had not seen either these
people, or the Romans, or the Hebrews, when he wrote to them. That this
is true of the others, he shows in many places; with regard to the
Colossians, hear him saying, “And as many as have
“Paul an Apostle of Jesus Christ through the will of God.”
It were well also to say, what
from considering this Epistle we have found to be its occasion and
subject. What then is it? They used to approach Προσήγοντο, v. Hom. ii. § i. τὸ διὰ, here
used with the genitive. He mentions it as applied to the will of the
Father, and consequently not, as some supposed, proving an inferiority
in the Son. [Even
in the New Test. the term “apostle” is sometimes applied to
others than the twelve and Paul: as in
“Grace to you and peace from God our Father.” Whence cometh grace to you? Whence peace? “From God,” saith he, “our Father.” Although he useth not in this place the name of Christ.
I will ask those who speak disparagingly of the Spirit, Whence is God the Father of servants? Who wrought these mighty achievements? Who made thee a saint? Who faithful? Who a son of God? He who made thee worthy to be trusted, the same is also the cause of thy being entrusted with all.
For we are called faithful, not only because we have faith, but also because we are entrusted of God with mysteries which not even angels knew before us. However, to Paul it was indifferent whether or not to put it thus.
Rec.
text inserts “and” (καὶ for τῷ), but with the same
sense.
He seems to me to refer
everything to the Father, that what he has to say may not at once
offend them. [The reading προσστῆναι
(Field, after one mss.)
accounts for the others, προστῆναι
and προτιθέναι, the latter followed here by the Oxford ed.; but see its
Addenda.—J.A.B.]
“Praying always for you.”
He shows his love, not by giving thanks only, but also by continual prayer, in that those whom he did not see, he had continually within himself.
A little above he said,
“our Lord.” “He,” saith he, “is Lord, not
the servants.” “Of Jesus Christ.” These names also
are symbols of His benefit to us, for “He,” it means,
“shall save His people from their sins.” Savile includes this paragraph in brackets, and so Ed. Par., as it
is not in some mss. and Versions, and is
thought not to fit in well; but they have missed the sense.
Already he conciliates them. It
was Epaphroditus Called Epaphras in the text, c. i. 7, and c. iv. 12. [A familiar
contraction of such names.—J.A.B.]
He speaks of the good things to come. This is with a view to their temptations, that they should not seek their rest here. For lest any should say, “And where is the good of their love toward the saints, if they themselves are in affliction?” he says, “We rejoice that ye are securing for yourselves a noble reception in heaven.” “Because of the hope,” he saith, “which is laid up.” He shows its secureness. “Whereof ye heard before in the word of the truth.” Here the expression is as if he would chide them, as having changed from it when they had long held it.
“Whereof,” saith he, “ye heard before in the word of the truth of the Gospel.” And he bears witness to its truth. With good reason, for in it there is nothing false.
“Of the Gospel.” He
doth not say, “of the preaching,” but he calleth it the
“Gospel,” con The
passage just above in brackets may have been for the sake of
this.
He now gives them credit. “Is come,” he said metaphorically. He means, it did not come and go away, but that it remained, and was there. Then because to the many the strongest confirmation of doctrines is that they hold them in common with many, he therefore added, “As also it is in all the world.”
It is present everywhere, everywhere victorious, everywhere established.
“And is bearing fruit, and
increasing, Rec.
text omits “and increasing” (καὶ
αὐξανόμενον), but it is in some of the oldest mss.
“Bearing fruit.” In works. “Increasing.” By the accession of many, by becoming firmer; for plants then begin to thicken when they have become firm.
“As also among you,” says he.
He first gains the hearer by his praises, so that even though disinclined, he may not refuse to hear him.
“Since the day ye heard it.”
Marvelous! that ye quickly came unto it and believed; and straightway, from the very first, showed forth its fruits.
“Since the day ye heard, and knew the grace of God in truth.”
Not in word, saith he, nor in deceit, but in very deeds. Either then this is what he means by “bearing fruit,” or else, the signs and wonders. Because as soon as ye received it, so soon ye knew the grace of God. What then forthwith gave proofs of its inherent virtue, is it not a hard thing that that should now be disbelieved?
He, it is probable, had preached there. “Ye learned” the Gospel. Then to show the trustworthiness of the man, he says, “our fellow servant.”
“Who is a faithful
minister of Christ on your [“On our behalf” is the correct N.T. text. Chrys.
here, as commonly, has what Westcott and Hort call the
“Syrian” type of N.T. text.—J.A.B.]
Doubt not, he saith, of the hope which is to come: ye see that the world is being converted. And what need to allege the cases of others? what happened in your own is even independently a sufficient ground for belief, for, “ye knew the grace of God in truth:” that is, in works. So that these two things, viz. the belief of all, and your own too, confirm the things that are to come. Nor was the fact one thing, and what Epaphras said, another. “Who is,” saith he, “faithful,” that is, true. How, “a minister on your behalf”? In that he had gone to him. “Who also declared to us,” saith he, “your love in the Spirit,” that is, the spiritual love ye bear us. If this man be the minister of Christ; how say ye, that you approach God by angels? “Who also declared unto us,” saith he, “your love in the Spirit.” For this love is wonderful and steadfast; all other has but the name. And there are some persons who are not of this kind, but such is not friendship, wherefore also it is easily dissolved.
There are many causes which produce friendship; and we will pass over those which are infamous, (for none will take an objection against us in their favor, seeing they are evil.) But let us, if you will, review those which are natural, and those which arise out of the relations of life. Now of the social sort are these, for instance; one receives a kindness, or inherits a friend from forefathers, or has been a companion at table or in travel: or is neighbor to another (and these are virtuous); or is of the same trade, which last however is not sincere; for it is attended by a certain emulation and envy. But the natural are such as that of father to son, son to father, brother to brother, grandfather to descendant, mother to children, and if you like let us add also that of wife to husband; for all matrimonial attachments are also of this life, and earthly. Now these latter appear stronger than the former: appear, I said, because often they are surpassed by them. For friends have at times shown a more genuinely kind disposition than brothers, or than sons toward fathers; and when he whom a man hath begotten would not succor him, one who knew him not has stood by him, and succored him. But the spiritual love is higher than all, as it were some queen ruling her subjects; and in her form is bright: for not as the other, hath she aught of earth for her parent; neither habitual intercourse, nor benefits, nor nature, nor time; but she descendeth from above, out of heaven. And why wonderest thou that she needeth no benefits in order that she should subsist, seeing that neither by injuries is she overthrown?
Now that this love is greater
than the other, hear Paul saying; “For I could wish that I myself
were anathema from Christ for my brethren.” (
Let us then follow after these
friendships which are of the Spirit, for they are strong, and hard to
be dissolved, and not those which arise from the table, for these we
are forbidden to carry in Thither. For hear Christ saying in the
Gospel, Call not thy friends nor thy neighbors, if thou makest a feast,
but the lame, the maimed. (
Let us suppose two tables, and
let one be filled with those, and have the blind, the halt, the maimed
in hand or leg, the barefoot, those clad with but one scanty garment,
and that worn out: but let the other have grandees, generals,
governors, great officers, arrayed in costly robes, and fine lawn,
belted with golden girdles. Again, here at the table of the poor let
there be neither silver, nor store of wine, but just enough to refresh
and gladden, and let the drinking cups and the rest of the vessels be
made from glass only; but there, at the table of the rich, let all the
vessels be of silver and gold, and the semicircular table, [So
Field, after several mss. But “the
semicircular” (no substantive, see a few lines below) was an
obscure word in such a connection, and the idea of one man lifting a
table seemed strange. So, as the preceding and following portions treat
of vessels, several other mss.
substitute for this whole statement (down to “move”)
the following: “and let there be a gilded bowl of half a talent
weight, so that two young men can with difficulty move it,” the
last clause being the same as in the other text. Montfaucon admitted
both into his edition, thus making a conflate
reading.—J.A.B.] Montfaucon in a note mentions William the
Conqueror being represented sitting at such a table, sometimes called a
sigma, from the form C. He refers to his Antiquité
Expliquée, T. iii. p. 111. [That the three tables arranged as
a hollow squire (triclinium) should be sometimes converted into a
semicircle would be a natural piece of luxury, but not likely to become
common, because really less convenient.—J.A.B.] Here,
the couch which belongs to the table. Such is the stibadium described
in the accounts of Pompeii. στρωμάτων, carpets, cushions, coverings for the tables, &c.,
&c. [This
labored exuberance of descriptive detail is a grave fault of
Chrysostom’s style, but was highly acceptable to his
contemporaries.—J.A.B.]
For the servant then most of all
shows as such, when he sits down with his master; for he is in a place
where he ought not to be; nor hath he from such familiarity so much
dignity as he hath abasement, for he is then abased exceedingly. And
one may see a servant by himself make a brave appearance, and the poor
man seem splendid by himself, rather than when he is walking with a
rich one; for the low when near the lofty, then appears low, and the
juxtaposition makes the low seem lower, not loftier. So too your
sitting down with them makes you seem as of yet meaner condition. But
not so, us. In these two things, then, we have the advantage, in
freedom, and in honor; which have nothing equal to them in regard of
pleasure. For I at least would prefer a crust with freedom, to
thousands of dainties with slavery. For, saith one, “Better is an
entertainment of herbs with love and kindness, than an ox from the
stall with hatred.” (
But let us examine the nature even of the meats themselves. For there indeed it is necessary to burst one’s self with the large quantity of wine, even against one’s will, but here none who is disinclined need eat or drink. So that there indeed the pleasure arising from the quality of the food is cancelled by the dishonor which precedes, and the discomfort which follows the surfeit. For not less than hunger doth surfeiting destroy and rack our bodies; but even far more grievously; and whomsoever you like to give me, I shall more easily destroy by bursting him with surfeit than by hunger. For thus the latter is easier to be borne than the other, for one might indeed endure hunger for twenty days, but surfeiting not for as many as two only. And the country people who are perpetually struggling with the one, are healthy, and need no physicians; but the other, surfeiting I mean, none can endure without perpetually calling in physicians; yea, rather, its tyranny hath often baffled even their attempt to rescue.
So far then as pleasure is concerned, this [table of mine] hath the advantage. For if honor hath more pleasure than dishonor, if authority than subjection, and if manly confidence than trembling and fear, and if enjoyment of what is enough, than to be plunged out of depth in the tide of luxury; on the score of pleasure this table is better than the other. It is besides better in regard of expense; for the other is expensive, but this, not so.
But what? is it then to the
guests alone that this table is the more pleasurable, or bringeth it
more pleasure than the other to him who inviteth them, as well? for
this is what we are enquiring after rather. Now he who invites those
makes preparation many days before, and is forced to have trouble and
anxious thoughts and cares, neither sleeping by night, nor resting by
day; but forming with himself many plans, conversing with cooks,
confectioners, deckers of tables. Then when the very day is come, one
may see him in greater fear than those who are going to fight a boxing
match, lest aught should turn out other than was expected, lest he be
shot with the glance of envy, lest he thereby procure himself a
multitude of accusers. But the other escapeth all this anxious thought
and trouble by extemporizing his table, and not being careful about it
for many days before. And then, truly, after this, the former indeed
hath straightway lost the grateful return; but the other hath God for
his Debtor; and is nourished with good hopes, being every day feasted
from off that table. For the meats indeed are spent, but the grateful
thought is never spent, but every day he rejoices
But now let us consider what follows. There indeed are flutes, and harps, and pipes; but here is no music of sounds unsuitable; but what? hymns, singing of psalms. There indeed the Demons are hymned; but here, the Lord of all, God. Seest thou with what gratitude this one aboundeth, with what ingratitude and insensibility that? For, tell me, when God hath nourished thee with His good things, and when thou oughtest to give Him thanks after being fed, dost thou even introduce the Demons? For these songs to the lyre, are none other than songs to Demons. When thou oughtest to say, “Blessed art Thou, O Lord, that Thou hast nourished me with Thy good things,” dost thou like a worthless dog not even so much as remember Him, but, over and above, introducest the Demons? Nay rather, dogs, whether they receive anything or not, fawn upon those they know, but thou dost not even this. The dog, although he receives nothing, fawns upon his master; but thou, even when thou hast received, barkest at Him. Again, the dog, even though he be well treated by a stranger, not even so will be reconciled of his hatred of him, nor be enticed on to be friends with him: but thou, even though suffering mischief incalculable from the Demons, introducest them at thy feasts. So that, in two ways, thou art worse than the dog. And the mention I have now made of dogs is happy, in regard of those who give thanks then only when they receive a benefit. Take shame, I pray you, at the dogs, which when famishing still fawn upon their masters. But thou, if thou hast haply heard that the Demon has cured anyone, straightway forsakest thy Master; O more unreasoning than the dogs!
But, saith one, the harlots are
a pleasure to look upon. What sort of pleasure are they? yea rather
what infamy are they not? Thy house has become a brothel, madness, and
fury; and art thou not ashamed to call this pleasure? If then it be
allowed to use them, [The
text is confused, but the reading adopted by Field, and here given,
accounts for the others.—J.A.B.]
But wouldest thou learn the end? Those, indeed, when they rise up from the table, are like the madmen and those that have lost their wits; foolhardy, quarrelsome, laughing-stocks for the very slaves; and the servants indeed retire sober, but these, drunk. O the shame! But with the other is nothing of this sort; but closing the table with thanksgiving, they so retire to their homes, with pleasure sleeping, with pleasure waking, free from all shame and accusation.
If thou wilt consider also the guests themselves, thou wilt see that the one are within just what the others are without; blind, maimed, lame; and as are the bodies of these, such are the souls of those, laboring under dropsy and inflammation. For of such sort is pride; for after the luxurious gratification a maiming takes place; of such sort is surfeiting and drunkenness, making men lame and maimed. And thou wilt see too that these have souls like the bodies of the others, brilliant, ornamented. For they who live in giving of thanks, who seek nothing beyond a sufficiency, they whose philosophy is of this sort are in all brightness.
But let us see the end both here and there. There, indeed, is unchaste pleasure, loose laughter, drunkenness, buffoonery, filthy language; (for since they in their own persons are ashamed to talk filthily, this is brought about by means of the harlots;) but here is love of mankind, gentleness. Near to him who invites those stands vainglory arming him, but near the other, love of man, and gentleness. For the one table, love of man prepareth, but the other, vainglory, and cruelty, out of injustice and grasping. And that one ends in what I have said, in loss of wits, in delirium, in madness; (for such are the offshoots of vainglory;) but this one in thanksgiving and the glory of God. And the praise too, which cometh of men, attendeth more abundantly upon this; for that man is even regarded with an envious eye, but this all men regard as their common father, even they who have received no benefit at his hands. And as with the injured even they who have not been injured sympathize, and all become in common enemies (to the injurer): so too, when some receive kindness, they also who have not received any, not less than they who have, praise and admire him that conferred it. And there indeed is much envy, but here much tender solicitude, many prayers from all.
And so much indeed here; but
There, when Christ is come, this one indeed shall stand with much
boldness, and shall hear before the whole world, “Thou sawest Me
an hungered, and didst feed Me; naked, and didst clothe Me; a stranger,
and didst take Me in” (
I have not said this without
purpose, but with the view of changing your minds; and that you should
do nothing that is fruitless. What then, saith one, of the fact that I
do both the one and the other? This argument is much resorted to by
all. And what need, tell me, when everything might be done usefully, to
make a division, and to expend part on what is not wanted, but even
without any purpose at all, and part usefully? Tell me, hadst thou,
when sowing, cast some upon a rock, and some upon very good ground; is
it likely that thou wouldest have been contented so, and have said,
Where is the harm, if we cast some to no purpose, and some upon very
good ground? For why not all into the very good ground? Why lessen the
gain? And if thou have occasion to be getting money together, thou wilt
not talk in that way, but wilt get it together from every quarter; but
in the other case thou dost not so. And if to lend on usury; thou wilt
not say, “Wherefore shall we give some to the poor, and some to
the rich,” but all is given to the former: Because their distress would make them willing to give a higher
interest. This place may bear the sense here given, but it seems
corrupt. The sense requires, “shall we not give?” or else,
“wilt thou not say?” interrogatively, or the expulsion
of διὰ
τί.
“But,” saith one, “this also hath a gain.” Of what kind, tell me? “It increaseth friendships.” Nothing is colder than men who are made friends by these things, by the table, and surfeiting. The friendships of parasites are born only from that source.
Insult not a thing so marvelous
as love, Compare St. Clem. Al. Pædag. l. ii. c. 1. ἐπιτεταμένην.
“For this cause we also, since the day we heard it, do not cease to pray and make request for you, that ye may be filled with the knowledge of His will in all spiritual wisdom and understanding; to walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God.”
“For this cause.” What cause? Because we heard of your faith and love, because we have good hopes, we are hopeful to ask for future blessings also. For as in the games we cheer on those most who are near upon gaining the victory, just so doth Paul also most exhort those who have achieved the greater part.
“Since the day we heard
it,” saith he, “we do not cease to pray for you.” Not
for one day do we pray for you, nor yet for two, nor three. Herein he
both shows his love, and gives them a gentle hint that they had not yet
arrived at the end. For the words, “that ye may be filled,”
are of this significancy. And observe, I pray, the prudence of this
blessed one. He nowhere says that they are destitute of everything, but
that they are deficient; everywhere the words, “that ye may be
filled,” show this. And again, “unto all pleasing, in every
good work” ( It
may be asked how St. Chrysostom could use this argument, and yet speak
as he does of the intercession of Saints (see the end of Hom. vi. on
the Statues, and note). The reason is, that he viewed the Saints as in
the Kingdom of Christ, and subordinate; but the error here referred to
seems to have made the Angels independent of Him, and the means of an
approach to God without reference to His Atonement. St. Augustine
refers to such systems, De. Civ. Dei, lib. ix. 15, 21; x. 1,
&c.
And Paul shows here, that since
that time he has been praying, and has not yet prevailed, and yet has
not desisted; for the words, “from the day we heard it,”
show this. But it implies condemnation to them, if, from that time,
even assisted by prayers, they had not amended themselves. “And
making request,” he says, with much earnestness, for this the
expression “ye knew” ἔγνωτε. This is
implied in his wishing them “more” knowledge. Perhaps it should be “second.” [All documents read
“first,” and there is really no occasion for the
conjectural alteration, for the statement applies to the first, as well
as the second, Epistle.—J.A.B.] Vid.
St. Chrys. in loc.
“Bearing fruit,” he
saith: this hath reference to works. “Strengthened”: this
to trials. “Unto all patience and longsuffering”:
long-suffering towards one another, patience towards those without. For
longsuffering is toward those whom we can requite, but patience toward
those whom we cannot. For this reason the term patient is never applied
to God, but longsuffering frequently; as this same blessed one saith
otherwhere in his writings, “Or despisest thou the riches of His
goodness, and forbearance, and longsuffering?” “Unto all
pleasing.” Not, one while, and afterwards not so. “In all
spiritual wisdom,” he saith, “and understanding.” For
otherwise it is not possible to know His will. Although indeed they
thought they had His will; but that wisdom was not spiritual. “To
walk,” saith he, “worthily of the Lord.” For this is
the way of the best life. For he that hath understood God’s love
to man, (and he doth understand it if he have seen the Son delivered
up,) will have greater forwardness. And besides, we pray not for this
alone that ye may know, but that ye may show forth your knowledge in
works; for he that knows without doing, is even in the way to
punishment. “To walk,” he saith, that is, always, not once,
but continually. As to walk is necessary for us, so also is to live
rightly. And when on this subject he constantly uses the term
“walk,” and with reason, showing that such is the life set
before us. But not of this sort is that of the world. And great too is
the praise. “To walk,” he saith, “worthily of the
Lord,” and “in every good work,” so as to be always
advancing, and nowhere standing still, and, with a metaphor,
“bearing fruit and increasing in the knowledge of God,”
that ye might be in such measure “strengthened,” according
to the might of God, as is possible for man to be. “Through His
power,” great is the consolation.—He said not strength, but
“power,” which is greater: “through the power,”
he saith, “of His glory,” because that everywhere His glory
hath the power. He thus comforts him that is under reproach: and again,
“To walk worthily of the Lord.” He saith of the Son, that
He hath the power everywhere both in heaven and in earth, because His
glory reigneth everywhere. He saith not “strengthened”
simply, but so, as they might be expected to be who are in the service
of so strong a Master. “In the knowledge of God.” And at
the same time he touches in passing upon the methods of knowledge; for
this is to be in error, not to know God as one ought; or he means, so
as to increase in the knowledge of God. For if he that hath not known
the Son, knoweth not the Father either; justly is there need of
increased [The
apostle’s word rendered “knowledge” is ἐπίγνωσις, which etymologically signified additional or full
knowledge, and often has distinctively that
sense.—J.A.B.]
Seest thou how he bears himself
along into speaking of the Son? For if “we give thanks with much
joy,” it is a great thing that is spoken of. For it is possible
to give thanks only from fear, it is possible to give thanks even when
in sorrow. For instance; Job gave thanks indeed, but in anguish; and he
said, “The Lord gave, the Lord hath taken away.”
(
For the honor here is twofold,
the giving, and the making fit for the gift. He said not, gave, simply;
but, “made us meet to be partakers of the inheritance of the
saints in light,” that is, who hath appointed us a place with the
saints. But he did not say simply placed us, but hath given us to enjoy
even the very same things, for “the portion” [“To be partakers” is, literally, “for the
portion.”—J.A.B.] κλήρῳ. μερίδα. [κλῆρος signifies “lot,” “inheritance,” &c.
From the notion that Christian ministers were the Lord’s heritage
(like the tribe of Levi) came the application to them of the terms
clerus, clerici, whence clergy, clerk,
&c.—J.A.B.] The
whole passage shows that he uses this word merely to imply
man’s insufficiency, and not at all to introduce the notion of
chance as opposed to Divine agency. He constantly uses the word at the
end of his Homilies, as well as ἀξιωθῆναι, “to be thought worthy,” to show at once the
necessity of good works, and our unworthiness after all. [This clause Field restores from several mss. and the Catena. The substantial repetition of it just
after is characteristic.—J.A.B.] ἀδίκου, 2 [4]
mss. and Sav. marg. St. Chrys. does not,
however, read so on the passage. Hom. ix. on Ep. to Romans.
The whole is of Him, the giving
both of these things and those; for nowhere is any achievement of ours.
“From the power of darkness,” he saith, that is, of error,
the dominion of the devil. He said not “darkness,” but
“power”; for it had great power over us, and held us fast.
For it is grievous indeed even to be under the devil at all, but to be
so “with power,” this is far more grievous. “And
translated us,” he saith, “into the kingdom of the Son of
His love.” Not then so as to deliver man from darkness only, did
He show His love toward him. A great thing indeed is it to have
delivered from darkness even; but to have brought into a kingdom too,
is a far greater. See then how manifold the gift, that he hath
delivered us who lay in the pit; in the second place, that He hath not
only delivered us, but also hath translated us into a kingdom.
“Who delivered us.” He said not, hath sent us forth, but
“delivered”: showing our great misery, and their i.e. the devils’, αἰχμαλωσίαν. μετέστησε. The word in [“The Son of His love” really means greatly more than
“His Beloved Son.” See Lightfoot on
Col.—J.A.B.]
We light here upon a question of heresy. So it were well we should put it off to-day and proceed with it to-morrow, addressing it to your ears when they are fresh.
But if one ought to say anything more: the work of the Son is the greater. How? Because it were a thing impossible to give the kingdom to men whilst continuing in their sins; but thus it is an easier thing, so that He prepared the way for the gift. What sayest thou? He Himself loosed thee from thy sins: surely then He Himself also hath brought thee nigh; already he has laid by anticipation the foundation of his doctrine.
But we must put a close to this discourse, when first we have made one remark. And what is this? Seeing we have come to enjoy so great a benefit, we ought to be ever mindful of it, and continually to turn in our minds the free gift of God, and to reflect upon what we have been delivered from, what we have obtained; and so we shall be thankful; so we shall heighten our love toward Him. What sayest thou, O man? Thou art called to a kingdom, to the kingdom of the Son of God—and art thou full of yawning, and scratching, and dozing? If need were that thou shouldest leap into ten thousand deaths every day, oughtest thou not to endure all? For the sake of office thou doest all manner of things; when then thou art going to share the kingdom of the Only-Begotten, wilt thou not spring down upon ten thousand swords? wouldest thou not leap into fire? And this is not all that is strange, but that when about to depart even, thou bewailest, and wouldest gladly dwell amongst the things which are here, being a lover of the body. What fancy is this? Dost thou regard even death as a thing of terror? The cause of this is luxury, ease: for he at least that should live an embittered life would wish even for wings, and to be loosed from hence. But now it is the same with us as with the spoiled nestlings, which would willingly remain for ever in the nest. But the longer they remain, the feebler they become. For the present life is a nest cemented together with sticks and mire. Yea, shouldest thou show me even the great mansions, yea the royal palace itself glittering with all its gold and precious stones; I shall think them no better than the nests of swallows, for when the winter is come they will all fall of themselves. By winter I mean That Day, not that it will be a winter to all. For God also calleth it both night and day; the first in regard of sinners, the latter of the just. So do I also now call it winter. If in the summer we have not been well brought up, so as to be able to fly when winter is come, our mothers will not take us, but will leave us to die of hunger, or to perish when the nest falls; for easily as it were a nest, or rather more easily, will God in that day remove all things, undoing and new molding all. But they which are unfledged, and not able to meet Him in the air, but have been so grossly brought up that they have no lightness of wing, will suffer those things which reason is such characters should suffer. Now the brood of swallows, when they are fallen, perish quickly; but we shall not perish, but be punished for ever. That season will be winter; or rather, more severe than winter. For, not winter torrents of water roll down, but rivers of fire; not darkness that riseth from clouds is there, but darkness that cannot be dispelled, and without a ray of light, so that they cannot see either the heaven, or the air, but are more straitened than those who have been buried in the earth.
Oftentimes do we say these
things, but there are whom we cannot bring to believe. But it is
nothing wonderful if we, men of small account, are thus treated, when
we discourse of such things, since the same happened to the Prophets
also; when they spoke not of such matters only, but also of war and
captivity. (
Whence is this evident? Because that the men of those times had no other example to look at, neither had they heard the Scriptures, but with us, on the other hand, are countless instances that have happened both in our own, and in former years. But whence arose the unbelief of these persons? From a softened soul; they drank and ate, and therefore they believed not. For, what a man wishes, he thinks, and expects; and they that gainsay him are a jest.
But let it not be so with us;
for hereafter it will not be a flood; nor the punishment till death
only; but death will be the beginning of punishment for persons who
believe not that there is a Judgment. And doth any ask, who has come
from thence, and said so? If now thou speakest thus in jest, not even
so is it well; for one ought not to jest in such matters; and we jest,
not where jesting is in place, but with peril; but if what thou really
feelest, and thou art of opinion that there is nothing hereafter, how
is it that thou callest thyself a Christian? For I take not into
account those who are without. Why receivest thou the Laver? Why dost
thou set foot within the Church? Is it that we promise thee
magistracies? All our hope is in the things to come. Why then comest
thou, if thou believest not the Scriptures? If thou dost not believe
Christ, I cannot call such an one a Christian; God forbid! but worse
than even Greeks. In what respect? In this; that when thou thinkest
Christ is God, thou believest Him not as God. For in that other impiety
there is at least consistency; for he who thinks not that Christ is
God, necessarily will also not believe Him; but this impiety has not
even consistency; to confess Him to be God, and yet not to think Him
worthy of belief in what He has said; these are the words of
drunkenness, of luxury, of riot. “Let us eat and drink, for
to-morrow we die.” ( ἀνδραποδιστὴς, one who steals freemen for slaves. [Literally,
“enslaver” (
For such is ever the devil’s way; he puts forward everything in a wily, and not in a straightforward manner, to put us on our guard. If there is no Judgment, God is not just (I speak as a man): if God is not just, then there is no God at all: if there is no God, all things go on at haphazard, virtue is nought, vice nought. But he says nothing of this openly. Seest thou the drift of this satanical argument? how, instead of men, he wishes to make us brutes, or rather, wild beasts, or rather, demons? Let us then not be persuaded by him. For there is a Judgment, O wretched and miserable man! I know whence thou comest to use such words. Thou hast committed many sins, thou hast offended, thou hast no confidence, thou thinkest that the nature of things will even follow thy arguments. Meanwhile, saith he, I will not torment my soul with the expectation of hell, and, if there be a hell, I will persuade it that there is none; meanwhile I will live here in luxury! Why dost thou add sin to sin? If when thou hast sinned thou believest that there is a hell, thou wilt depart with the penalty of thy sins only to pay; but if thou add this further impiety, thou wilt also for thine impiety, and for this thy thought, suffer the uttermost punishment; and what was a cold and shortlived comfort to thee, will be a ground for thy being punished for ever. Thou hast sinned: be it so: why dost thou encourage others also to sin, by saying that there is no hell? Why didst thou mislead the simpler sort? Why unnerve the hands of the people? So far as thou art concerned, everything is turned upside down; neither will the good become better, but listless; nor the wicked desist from their wickedness. For, if we corrupt others, do we get allowance for our sins? Seest thou not the devil, how he attempted to bring down Adam? And has there then been allowance for him? Nay, surely it will be the occasion of a greater punishment, that he may be punished not for his own sins only, but also for those of others. Let us not then suppose that to bring down others into the same destruction with ourselves will make the Judgment-seat more lenient to us. Surely this will make it more severe. Why thrust we ourselves on destruction? The whole of this cometh of Satan.
O man, hast thou sinned? Thou
hast for thy Master One that loveth man. Entreat, implore, weep, groan;
and terrify others, and pray them that they fall not into the same. If
in a house some servant, of those that had offended their master, says
to his son, “My child, I have offended the master, do thou be
careful to please him, that thou be not as I”: tell me, will
he The master. γεέννῃ.
What then, saith he, when the
Greeks put questions to us; wouldest thou not that we should try to
cure θεραπεύειν. As we say, familiarly, “doctor them.” The
term was commonly used. Theodoret has a treatise called, “The
Remedy of Greekish affections.” Here it is “humor
them” by palatable doctrine. [Various documents have “does not disbelieve,” through
failing to observe that it means the Greek above mentioned, and that
the expression changes with the next clause as to the
Jew.—J.A.B.]
Why then deceive we ourselves?
See, thou sayest these things to me. What wilt thou say to God,
“that fashioned our hearts one by one” καταμόνας, Sept. E.V. “alike.”
Seest thou that thus to speak is the mark of the grovelling? Of eating and drinking come these sayings which are subversive of the Resurrection. For the soul endures not, I say, it endures not the tribunal which the conscience supplieth, and so it is with it, as with a murderer, who firsts suggests to himself that he shall not be detected, and so goes on to slay; for had his conscience been his judge, he would not hastily have come to that daring wickedness. And still he knows, and pretends not to know, lest he should be tortured by conscience and fear, for, certainly, in that case, he would have been less resolute for the daring deed. So too, assuredly, they who sin, and day by day wallow in the same wickedness, are unwilling to know it, although their consciences pluck at them.
But let us give no heed to such
persons, for there will be, there will assuredly be, a Judgment and a
Resurrection, and God will not leave so great works without direction.
Wherefore, I beseech you, let us leave off wickedness, and lay fast
hold on virtue, that we may receive the true doctrine in Christ Jesus
our Lord. And yet, which is easier to receive? the doctrine of the
Resurrection, or that of Fate? The latter is full of injustice, of
absurdity, of cruelty, of inhumanity; the other of righteousness,
awarding according to desert; and still men do not receive it. But the
fault is, indolence, for no one that hath understanding receives the
other. For amongst the Greeks even, they who did receive that doctrine,
were those who in their definition of pleasure affirmed it to be the
“end,” but they who loved virtue, would not receive it, but
they cast it out as absurd. But if among the Greeks this were so, much
more will it hold good with the doctrine of the Resurrection. And
observe, I pray you, how the devil hath established two contrary
things: for in order that we may neglect virtue; and pay honor to
demons,
“Who is the Image of the invisible God, the Firstborn of all creation: for in Him were all things created, in the heavens, and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers: all things have been created through Him, and unto Him; and He is before all things, and in Him all things consist. And He is the head of the body, the Church.”
To-day it is necessary for me to pay the debt, which yesterday See Hom. ii. § 3 fin. Viz. Arianism. χαρακτήρων
καὶ
ὁμοιώσεως. The argument is, that invisibleness being mentioned, the
image must have it, as if one should say, “the picture of a
venerable man,” one would understand a venerable expression in
the features. Compare St. Athanasius against Arianism, Disc. 1, c. vi.
§ 20, Tr. and note d. [The argument is fine spun, and not
convincing. The image must be of the same essence, or substance in this
case; but an image cannot be invisible, otherwise it were not an image.
Compare Meyer, and especially Lightfoot.—J.A.B.]
But if a creature: how is He the
Image of the Creator? For neither is a horse the image of a man. If
“the Image” mean not exact likeness to the Invisible, what
hinders the Angels also from being His Image? for they too are
invisible; but not to one another: but the soul is invisible: but
because it is invisible, it is simply on that account an image, and not
in such sort as he and angels are images. [The words, “and angels are images” are omitted by the
common text, with several mss., but manifestly
to escape an apparent difficulty, because it has been noticed above
that angels are never called images.—J.A.B.]
“The Firstborn of all
creation.” “What then,” saith one, “Lo, He is a
creature.” Whence? tell me. “Because he said
‘Firstborn.’” However, he
said not “first created,” but “firstborn.” Then
it is reasonable that he should be called many things. For he must also
be called a brother “in all things.” ( i.e. is anything else meant by the word πρωτότοκος, than that He is the Firstfruits of the Creation. This may
be his meaning, or “that he, the Only-begotten, is the Beginning
of the Creation.” See note on St. Athanasius against Arianism,
Disc. 1, Oxf. Tr. P. of Samosata held the Divine Word, or Reason, to be a mere
Attribute, and not a Person. The Person of our Lord would thus be
simply Human, only with a Divine influence. See St. Ath. Def. of Nic.
Def. c. v. § 11, Tr. This text of St. Paul is quoted against P. of
Samosata, Conc. Ant. i. Labbe, t. i, p. 846, by the orthodox Bishops.
See also Epiph. Hær. 45. The heretics might allow what is said
here of the Word as an Attribute; the refutation follows
presently. One ms. has, “first the things in
heaven,” &c., which agrees with the sense. i.e. “In Him,” in the beginning of the verse, is said
in such a sense as to agree with “through Him.”
“And He is before all
things,” he saith. This is befitting God. Where is Paul of
Samosata? “And in Him all things consist,” that is, they
are created into [Chrys. here seems to insist on the local sense of εἰς,
“into,” which above, and in Rev. Ver., is translated
“unto.” All things in Him consist, being created into Him.
But the fancy is of doubtful value.—J.A.B.]
“And He is the head of the body, the Church.”
Then having spoken of His
dignity, he afterwards speaks of His love to man also. “He
is,” saith he, “the Head of the body, the Church.”
And he said not “of the fullness,” τοῦ
πληρώματος. Here used of the universe, somewhat as
Cat. “and first of men even as he that was first of Creation
after the flesh,” then one Par. and Br. M. read, “For this
cause both here and there the word ‘Firstborn’ is used. But
what is ‘Firstborn of all creation’? It is for ‘First
Created,’ as ‘Firstborn from the dead’ is for
‘Who rose again before all.’ And as there he puts
‘Who is before all,’ so here also he has put
‘Firstfruits.’” [A Paris ms.
has the same reading, except that for “First Created” it
has “First Creator.”—J.A.B.]
What is in this place the
meaning of “the Firstborn”? Who was created first, or rose
before all; as in the former place it means, Who was before all things.
And here indeed he uses the word “firstfruits,” saying,
“Who is the Rec. text ἀρχὴ, St. Chrys. has
ἀπαρχὴ [and so
six cursives. But this reading is clearly wrong, and vitiates the
following statements of Chrys. For the meaning of
“beginning” here, see Lightfoot.—J.A.B.] The
same mss. add, “but only the
Firstborn, and not even this in the first place, but after saying,
‘Who is the Image,’” &c.
Whatsoever things are of the
Father, these he saith are of the Son also, and that with more of
intensity, because that He both became “dead” νεκρὸς
γέγονε, alluding
to the expression, πρωτότοκος
ἐκ νεκρῶν.
He hath no cause to assign but
the will of God: for this is the import of, “it was the good
pleasure…in Him. And…through Him to reconcile all things
unto Himself.” Lest thou shouldest think that He undertook the
office of a minister only, he saith, “unto Himself.” [“The reconciliation is always represented as made to the
Father. The reconciler is sometimes the Father Himself, sometimes the
Son.”—Lightfoot.—J.A.B.] ἀποκαταλλάξαι
as ἀπολύτρωσις, above? [The compound verb may mean to reconcile
completely or finally.—J.A.B.] Or “by itself” (ἑαυτὸ), i.e. separate
from the Divine Person, as it would be if there had been a several
Human Personality. (Cat. and Bodl. ἑαυτὸν.)
But what is “things in the
heavens”? For with reason indeed is it said, “the things
upon the earth,” for those were filled with enmity, and
manifoldly divided, and each one of us was utterly at variance with
himself, and with the many; but how made He peace amongst “the
things in the heavens”? Was war and battle there also? How then
do we pray, saying, “Thy will be done, as in heaven, so on
earth”? ( Bodl. Extr. [Catena], “He made not him staying on
earth,” &c.
All this God’s power hath
wrought. Why then place ye confidence in Angels? [Chrys. shows no suspicion of that combination of the Jewish
(Essene) doctrine of angels with the Gnostic doctrine of æons,
which we now know to have prevailed at Colossæ (see Lightfoot on
Col., Int. II.).—J.A.B.] Downes conjectures, “Peace on earth.” Gr. αὐτοὺς,
one suspects ἄνους (ἀνθρώπους), which has been conjectured.
And observe, I pray you, the
marvel in this: He brought these first down hither, and then he took up
man to them; earth became heaven, because that heaven was about to
receive the things of earth. Therefore when we give thanks, we say,
“Glory to God in the highest, and on earth peace, good will to
men.” Behold, he saith, even men appeared well-pleasing to Him
thereafter. What is “good will”? ( “Feedeth” is said of God in the text. On the passage,
St. Chrys. does not notice the mention of the Angel. He quotes it,
however, in his first Homily de laudibus B. Pauli. He also infers the
doctrine from See
St. Hermas, Past. 1, ii. pr. 6, § 1, and Cotelerius, note 14, t.
i., p. 93, who cites Origen, Hom. xii. in Luc. S. Greg. Nyss. de Vita
Mosis, p. 194; Petavius, Theol. Dog. de Ang. l. ii. c. 8, cites St.
Basil, contr. Eunom. p. 70, and on [There was among the forms of prayer in Chrys.’s day this,
“Ask for the angel of peace.” See Field’s
Annotations.—J.A.B.] In
Hom. xxxii. on St. Matt. he mentions a prayer for Peace. See also
Const.
What sayest thou? Dost thou
excite contentions and fightings? And doth any ask who is so unhappy?
Many there are who rejoice at evil, and who do rather rend in pieces
the Body of Christ, than did the soldiers pierce it with the spear, or
the Jews who struck it through with the nails. A less evil was that
than this; those Members, so cut through, again united, but these when
torn off, if they be not united here, will never be united, but remain
apart from the Fullness. When thou art minded to war against thy
brother, bethink thee that thou warrest against the members of Christ,
and cease from thy madness. For what if he be an outcast? What if he be
vile? What if he be open to contempt? So saith He, “It is not the
will of My Father that one of these little ones should perish.”
( i.e.
the Bishop. [This is the person several times above called “he
that is over,” ὁπροεστὼς, the same word that is employed by Justin Martyr, I. Apol.
c. 65, for the person presiding in an assembly for
worship.—J.A.B.] τὰ σεμνὰ. This
implies that he was Bishop, and consequently that these Homilies were
delivered at Constantinople. [Below he distinctly declares himself to
be the Bishop.—J.A.B.] So
Sav. Ben. “our.”
Let none say then that I am
mean, and low, and worthy of no consideration, and in such a frame of
mind attend to me. Or
“even so, let him attend to me.” Miriam.
Do not, I pray you, think that
these things are spoken from us; it is the Grace of God which worketh
in the unworthy, not for our sakes, but for yours. Hear ye then what
Christ saith. “If the house be worthy, let your peace come upon
it.” ( θεραπεύετε. [This would seem clearly to indicate that these homilies were
delivered at Constantinople. The passage below, on ch. iii. 2–4,
does not necessarily show the contrary.—J.A.B.]
Ambassadors, whatever be their
sort, because of the dignity of an embassy, enjoy much honor. For
observe; they go alone into the heart of the land of barbarians,
through the midst of so many enemies; and because the law of embassy is
of mighty power, all honor them; all look towards them with respect,
all send them forth with safety. And we now have received a word of
embassy, and we are come from God, for this is the dignity of the
Episcopate. We are come to you on an embassy, requesting you to put an
end to the war, and we say on what terms; not promising to give cities,
nor so and so many measures of corn, nor slaves, nor gold; but the
kingdom of heaven, eternal life, society with Christ, the other good
things, which neither are we able to tell you, so long as we are in
this flesh, and the present life. Ambassadors then we are, and we wish
to enjoy honor, not for our own sakes, far be it, for we know its
worthlessness, but for yours; that ye may hear with earnestness the
things we say; that ye may be profited, that not with listlessness or
indifference ye may attend to what is spoken. See ye not ambassadors,
how all pay court to them? We are God’s ambassadors to men; but,
if this of πρόσαντες. “Up hill,” “against the
grain.”
“And you, being in time
past, enemies and alienated The order of words, “enemies” and
“alienated,” is here inverted as compared with the Rec.
text, and the Commentary that follows here requires the common
order.
Here he
goes to show that He reconciled those even who were unworthy of
reconciliation. For by the saying that they were under the power of
darkness, he shows the calamity in which they were. ( Edd. have ἀπήλλαξε, but the Translator conjectures ἀποκατήλλαξε, which is confirmed by a ms. in
Brit. M.
And throughout he is showing
that the Angels had no power in the successive times, τοῖς κάτω
χρόνοις,
usually “latter times”; here it seems to be “down the
stream of time.” One suspects ἄνω, but it may be reckoned from the Fall. ἐχθραίνοντας, which is less than ἐχθρούς. Here ἠλλοτριωμένους, not ἀπηλλοτριωμένους, as above.
“Yet now hath He
reconciled in the body of His flesh through death to present you holy
and without blemish and unreprovable before Him.” Again he lays
down also the manner of the reconciliation, that it was “in the
Body,” not by being merely beaten, nor scourged, nor sold, but
even by dying a death the most shameful. Again he makes mention of the
Cross, and again lays down another benefit. For He did not only
“deliver,” but, as he says above, “Who made us
meet” (
Here he strikes a blow at their listlessness. And he said not simply “continue,” for it is possible to continue wavering, and vacillating; it is possible to stand, and continue, though turned this way and that. “If so be that ye continue,” he saith, “grounded and steadfast, and not moved away.” Wonderful! What a forcible metaphor he uses; he says not only not tossed to and fro, but not even moved. And observe, he lays down so far nothing burdensome, nor toilsome, but faith and hope; that is, if ye continue believing, that the hope of the things to come is true. For this indeed is possible; but, as regards virtuous living, it is not possible to avoid being shaken about, though it be but a little; so (what he enjoins) is not grievous.
“From the hope,” he
saith, “of the Gospel, which ye heard, which was preached in all
creation under heaven.” But what is the hope of the Gospel,
except Christ? For He Himself is our peace, that hath wrought all these
things: so that he who ascribes them to others is “moved
away”: for he has lost all, unless he believe in Christ.
“Which ye heard,” he saith. And again he brings themselves
as witnesses, then the whole world. He saith not, “which is being
preached,” but hath already been believed and preached. As he did
also at the outset (
And what is the connection of
this? It seems indeed not to be connected, but it is even closely so.
And “minister,” he says, that is, bringing in nothing from
myself, but announcing what is from another. I so believe, that I
suffer even for His sake, and not suffer only, but even rejoice in
suffering, looking unto the hope which is to come, and I suffer not for
myself, but for you. “And fill up,” he saith, “that
which is lacking of the afflictions of Christ in my flesh.” It
seems indeed to be a great thing he has said; but it is not of
arrogancy, far be it, but even of much tender love towards Christ; for
he will not have the sufferings to be his own, but His, through desire
of conciliating these persons to Him. And what things I suffer, I
suffer, he saith, on His account: not to me, therefore, express your
gratitude, but to him, for it is He Himself who suffers. Just as if
one, when sent to a person, should make request to another, saying, I
beseech thee, go for me to this person, then the other should say,
“it is on his account I am doing it.” So that He is not
ashamed to call these sufferings also his own. As
Next, that for His sake also he
doeth these things, hearken: “For His Body’s sake,”
he saith, assuredly meaning to say this: “I pleasure not you, but
Christ: for what things He should have suffered, I suffer instead of
Him.” See how many things he establishes. Great, he shows, is the
claim upon their love. As in his second Epistle to the Corinthians, he
wrote, saying, “he committed unto us the ministry of
reconciliation” (
He does not then say this to
exalt himself, but through a desire to show that Christ is even yet
caring for them. And he shows what he says to be credible, by adding,
“for His Body’s sake.” For that so it is, and that
there is no unlikelihood in it, is plain from these things being done
for His body’s sake. Look how He hath knitted us unto Himself.
Why then introduce Angels between? “Whereof I was made,” he
saith, “a minister.” Why introduce Angels
When then the Greeks say, why did Christ come at this time? let us not allow them so to speak, but let us ask them, whether He did not succeed? For as, if He had come at the very first, and had not succeeded, the time would not have been for us a sufficient excusation, so, seeing He hath succeeded, we cannot with justice be brought to account on the score of “the time.” For neither does any one demand of a physician, who has removed the disease, and restored one to health, to give an account of his treatment, nor yet does any examine closely a general who has gained a victory, why at this time, and why in this place. For these things it were in place to ask, had he not been successful; but when he has been successful, they must even be taken for granted. For, tell me, whether is more worthy of credit, thy reasoning and calumny, or the perfection of the thing? Conquered He, or conquered He not? show this. Prevailed He, or prevailed He not? Accomplished He what He said, or no? These are the articles of enquiry. Tell me, I pray. Thou fully grantest that God is, even though not Christ? I ask thee then; Is God without beginning? Thou wilt say, Certainly. Tell me then, why made He not men myriads of years before? For they would have lived through a longer time. They were now losers by that time during which they were not. Nay, they were not losers; but how, He who made them alone knows. Again, I ask thee, why did He not make all men at once? But his soul, whoever was first made, hath so many years of existence, of which that one is deprived which is not yet created. Wherefore made He the one to be brought first into this world, and the other afterwards?
Although these things are really
fit subjects for enquiry: yet not for a meddling curiosity: for this is
not for enquiry at all. For I will tell you the reason I spoke of. For
suppose human nature as being some one continued life, and that in the
first times our race was in the position of boyhood; in those that
succeeded, of manhood; and in these that are near extreme age, of an
old man. Now when the soul is at its perfection, when the limbs of the
body are unstrung, and our war is over, we are then brought to
philosophy. On the contrary, one may say, we teach boys whilst young.
Yes, but not the great doctrines, but rhetoric, and expertness with
language; and the other when they are come to ripeness of age. See God
also doing the same with the Jews. For just as though the Jews had been
little children, he placed Moses over them as a schoolmaster, and like
little children he managed these things for them through shadowy
representations, as we teach letters. “For the law had a shadow
of the good things to come, and not the very image of the
things.” ( Or, “to produce this,” if he refers to the want
of water. ἀνελεῖν.
Perhaps he means no more than to renounce or disinherit, as he said
above.
Why have we said these things?
Because we differ in nothing from children. Wilt thou hear their
doctrines also, that they are those of children? “Eye for
eye,” it is said, “and tooth for tooth.”
(
Ought then Christ, tell me, to have appeared at that time, at that time to have given them these teachings of true wisdom, when they were raging with lust, when they were as horses mad for the mare, when they were the slaves of money, of the belly? Nay, He would but have wasted his lessons of wisdom in discoursing with those of no understanding; and they would have neither learnt one thing nor the other. And as he who teaches to read before he has taught the alphabet, will never teach even so much as the alphabet; so indeed would it then have been also. But not so now, for by the grace of God much forbearance, much virtue, hath been planted everywhere. Let us give thanks then for all things, and not be over curious. For it is not we that know the due time, but He, The Maker of the time, and The Creator of the ages.
In everything then yield we to
Him: for this is to glorify God, not to demand of Him an account of
what He doeth. In this way too did Abraham give glory to God;
“And being fully persuaded,” we read, “that what He
had promised, He was able to perform.” (
“Even the mystery which hath been hid from all ages and generations: but now hath it been manifested to His saints, to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory: whom we proclaim, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ.”
Having said what we have come to, and showed the lovingkindness of God
and the honor, by the greatness of the things given, he introduces yet
another consideration that heightens them, namely, that neither before
us did any one know Him. [Or, “know it,” a reading having some support, and
adopted by Field.—J.A.B.]
ὅτι τὰ
ἄκρα
συνήγαγον
εἰς ταὐτόν. There is no authority for thus omitting ὅτι. It may mean, “That I (i.e. God) have brought
together the extremes into one, and not,” &c. ἀνιμωμένος. Compare Plato, Rep. lib. vii. init. καλὸν ἡ
θαυμαστὴ
πολιτεία. Lit. “the admirable conversation [course of life].”
He seems to mean a life of Virginity, which he says is peculiar to the
Gospel; lib. cont. Judæos, § 7; Ben. t. i. p. 568 a; and
elsewhere, as on
All these things were of the
mystery; and he sets them down together with lofty praise, saying,
“Which is Christ in you?” But if He be in you, why seek ye
Angels? “Of this mystery.” For there are other mysteries
besides. But this is really a mystery, which no one knew, which is
marvelous, which is beside the common expectation, which was hid.
“Which is Christ in you,” he saith, “the hope of
glory, whom we proclaim,” bringing Him from above. “Whom
we,” not Angels: “teaching” and
“admonishing”: not imperiously nor using constraint, for
this too is of God’s lovingkindness to men, not to bring them to
Him after the manner of a tyrant. Seeing it was a great thing he had
said, “teaching,” he added, “admonishing,”
which is rather like a father than an instructor. “Whom,”
saith he, “we proclaim, admonishing every man, and teaching every
man in all wisdom.” So that all wisdom is needed. That is, saying
all things in wisdom. For the ability to learn such things exists not
in every one. “That we may present every man perfect in Christ
Jesus.” What sayest thou, “every man”? Yea; this is
what we are earnestly desirous of doing, he saith. For what, if this do
not come to pass? the blessed Paul endeavored. “Perfect.”
This then is perfection, the other is imperfect: so that if one have
not even the whole of wisdom, he is imperfect. “Perfect in Christ
Jesus,” not in the Law, nor in Angels, for that is not
per
“In Christ
Jesus”;
Then lest this should seem owing to their peculiar weakness, he joined others also with them, and as yet condemned them not. But why does he say, “And as many as have not seen my face in the flesh”? He shows here after a divine manner, that they saw him constantly in the Spirit. And he bears witness to their great love.
Rec. text καὶ
πατρὸς, E.V.
“of God, and of the Father”; but the sense in either case
is, of Him Who is God and Father.
Now henceforward he is hastening
and in pangs to enter upon the doctrine, neither accusing them, nor
clearing them of accusation. “I strive,” he saith. To what
end? That they may be knit together. What he means is something like
this; that they may stand firm in the faith. He doth not however so
express himself; but extenuates the matter of accusation. That is, that
they may be united with love, not with necessity nor with force. For as
I have said, he always avoids offending, by leaving it to themselves; ἐπιτρέπων, i.e. to draw such inferences as would be harsh if stated
by himself.
“Being knit together in love unto all riches of the full assurance of understanding.” That is, that they may doubt about nothing, that they may be fully assured in all things. But I meant full assurance which is by faith, for there is a full assurance which cometh by arguments, but that is worthy of no consideration. I know, he saith, that ye believe, but I would have you fully assured: not “unto riches” only, but “unto all riches”; that your full assurance may be intense, as well as in all things. And observe the wisdom of this blessed one. He said not, “Ye do ill that ye are not fully assured,” nor accused them; but, ye know not how desirous I am that ye may be fully assured, and not merely so, but with understanding. For seeing he spoke of faith; suppose not, he saith, that I meant barely and unprofitably, but with understanding and love. “That they may know the mystery of God the Father and of Christ.” So that this is the mystery of God, the being brought unto Him by the Son. “And of Christ, in whom are hid all the treasures of wisdom and knowledge.” But if they are in Him, then wisely also no doubt He came at this time. Wherefore then do some foolish persons object to Him, “See how He discourseth with the simpler sort.” “In whom are all the treasures.” He himself knows all things. “Hid,” for think not in truth that ye already have all; they are hidden also even from Angels, not, from you only; so that you ought to ask all things from Him. He himself giveth wisdom and knowledge. Now by saying, “treasures,” he shows their largeness, by “All,” that He is ignorant of nothing, by “hid,” that He alone knoweth.
Seest thou that he saith, I have therefore said this, that ye may not seek it from men. “Delude you,” he saith, “with persuasiveness of speech.” For what if any doth speak, and speak persuasively?
The direct thing to have said
here was, “even though I be absent in the flesh, yet,
nevertheless, I know the deceivers”; but instead he has ended
with praise, “Joying and beholding your order, and the
steadfastness of your faith in Christ.” “Your order,”
he means, your good order. “And the steadfastness of your faith
in Christ.” This is still more in the way of encomium. And he
said not “faith,” but steadfastness, as to soldiers
standing in good order and firmly. Now that which is steadfast, neither
deceit nor trial can shake asunder. Not only, he saith, have ye not
fallen, but no one hath so much as thrown you into disorder. He hath
set himself over them, that they may fear him as though present; for
thus is order preserved. From solidity follows compactedness, for
you
For seeing God hath bestowed upon us benefits surpassing man’s reasoning, suitably enough He hath brought in faith. It is not possible to be steadfast, when demanding reasons. For behold all our lofty doctrines, how destitute they are of reasonings, and dependent upon faith alone. God is not anywhere, and is everywhere. What hath less reason in it than this? Each by itself is full of difficulty. For, indeed, He is not in place; nor is there any place in which He is. He was not made, He made not Himself, He never began to be. What reasoning will receive this, if there be not faith? Does it not seem to be utterly ridiculous, and more endless than a riddle?
Now that He hath no beginning,
and is uncreate, and uncircumscribed, and infinite, is, as we have
said, a manifest difficulty; but let us consider His incorporealness,
whether we can search out this by reasoning. God is incorporeal. What
is incorporeal? A bare word, and no more, for the apprehension has
received nothing, has impressed nothing upon itself; for if it does so
impress, it comes to nature, and what constitutes body. So that the
mouth speaks indeed, but the understanding knows not what it speaks,
save one thing only, that it is not body, this is all it knows. And why
do I speak of God? In the case of the soul, which is created, inclosed,
circumscribed, what is incorporealness? say! show! Thou canst not. Is
it air? But air is body, even though it be not compact, and it is plain
from many proofs that it is a yielding body. Fire is body, whilst the
energy of the soul is bodiless. Wherefore? Since it penetrateth
everywhere. If it is not Savile conjectures that “not” should be inserted, and
the sense seems absolutely to require it.
Again, That Nature [viz. God’s] is not susceptible of evil. But He is also good of His own will; it is therefore susceptible. But one may not so say, far be it! Again, was He brought into being, willing it, or not willing it? But neither may one say this. Again, circumscribes He the world, or no? If He circumscribes it not, He is Himself circumscribed, but if He circumscribes it, He is infinite in His nature. Again, circumscribes He Himself? If He circumscribes Himself, then He is not without beginning to Himself, but to us; therefore He is not in His nature without beginning. Everywhere one must grant contradictories.
Seest thou how great the
darkness is; and how everywhere there is need of faith. This it is,
that is solid. But, if you will, let us come to things which are less
than these. That substance hath an operation. And what in His case is
operation? Is it a certain motion? Then He is not immutable: for that
which is moved, is not immutable: for, from being motionless it becomes
in motion. But nevertheless He is in motion, and never stands still.
But what kind of motion, tell me; for amongst us there are seven kinds;
down, up, in, out, right, left, circular, or, if not this, increase,
decrease, generation, destruction, alteration. But is His motion none
of these, but such as the mind is moved with? No, nor this either. Far
be it! for in many things the mind is even absurdly moved. Is to will,
to operate, or not? If to will is to operate, and He wills all men to
be good, and to be saved (
But these indeed are things
unseen. Will ye that I lead the discourse to those which are seen;
those which have already happened? Tell me, how did the beast contain
Jonah in its belly, without his perishing? Is it not void of reason,
and its motions without control? How spared it the righteous man? How
was it that the heat did not suffocate him? How was it that it
putrefied him not? For if to be in the deep only, is past contriving,
to be both in the creature’s bowels, and in that heat, is very
far [This is obscure, and was altered by the simplifying text into
“For how breathed he the air in that place? How,”
&c.—J.A.B.]
Shall I say something more than
this? The wheat in the earth’s bosom decays, and rises again.
Behold marvels, opposite, and each surpassing the other; marvelous is
the not becoming corrupted, marvelous, after becoming so, is the rising
again. Where are they that make sport of such things, and disbelieve
the Resurrection and say, This bone how shall it be cemented to that?
and introduce such like silly tales. Tell me, how did Elias ascend in a
chariot of fire? Fire is wont to burn, not to carry aloft. How lives he
so long a time? In what place is he? Why was this done? Whither was
Enoch translated? Lives he on like food with us? and what is it hinders
him from being here? Nay, but does he not eat? And wherefore was he
translated? Behold how God schooleth us by little and little. He
translated Enoch; no very great thing that. This instructed us for the
taking up of Elias. He shut in Noe into the ark (
And observe the signs of signs,
and thou wilt discern this in the ladder which Jacob saw.
“Above,” it is said, “the Lord stood fast, and
underneath Angels were ascending and descending.” ( ἀπαθῶς, i.e.
without being changed. This refers to the Eternal Generation, as the
sequel shows. Compare St. Athanasius against Arianism, Disc. l. c.
8. κυριώτερον
ἄνθρωπος. One would have expected ἀνὴρ, but ἄνθρωπος has just been opposed to γυνή.
Christ is above, ruling over all
things: it was necessary this should be believed. The same takes place
in the earth with respect to man. “Let Us make man after Our
image and likeness” (
That the Universe τὰ πάντα. i.e. of Sodom.
It was necessary too that many
things should prepare the way for Baptism; yea, thousands of things;
those, for instance, in the Old Testament, those in the Pool, Hales suggests that this may be the Laver in the Temple, but it is
not called κολυμβήθρα
in LXX. The pool of Bethesda is meant, as is evident
from the like mention of types increasing in clearness on
It was necessary to be believed
that God giveth up His Son; a man did this by anticipation, Abraham the
Patriarch. Types then of all these things, if we are so inclined, we
shall
“As therefore ye received Christ Jesus the Lord, so walk in Him, rooted and built up in Him, and stablished in your faith, even as ye were taught, abounding in thanksgiving.”
Again,
he takes hold on them beforehand with their own testimony, saying,
“As therefore ye received.” We introduce no strange
addition, he saith, neither do ye. “Walk ye in Him,” for He
is the Way that leadeth to the Father: not in the Angels; this way
leadeth not thither. “Rooted,” that is, fixed; not one
while going this way, another that, but “rooted”: now that
which is rooted, never can remove. Observe how appropriate are the
expressions he employs. “And built up,” that is, in thought
attaining unto Him. “And stablished” in Him, that is,
holding Him, built as on a foundation. He shows that they had fallen
down, for the word “built” Present participle.
Seest thou how he shows him to
be a thief, and an alien, and one that enters in softly? For he has
already represented him to be entering in. “Beware.” And he
well said “maketh spoil.” As one digging away a mound from
underneath, may give no perceptible sign, yet it gradually settles, so
do you also beware; for this is his main point, not even to let himself
be perceived. As if some one were robbing every day, and he (the owner
of the house) were told, “Beware lest there be some one”;
and he shows the way—through this way—as if we were to say,
through this chamber; [This
comparison, wanting in all previous editions of the Greek, given by the
Oxford tr. in a footnote, is found in all the mss. collated for Field. It is somewhat obscure (and
probably on that account omitted from some copies), but the general
meaning is not hard to find.—J.A.B.]
Then because the term
“philosophy” has an appearance of dignity, he added,
“and vain deceit.” For there is also a good deceit; such as
many have been deceived by, which one ought not even to call a deceit
at all. Whereof Jeremiah speaks; “O Lord, Thou hast deceived me,
and I was deceived” [Some documents (followed by Field) here insert, “But I am
not persuaded,” probably an addition to rescue Chrys. from the
position of defending deceit. But he has done this elaborately in his
beautiful treatise on the Priesthood, employing the same arguments and
expressions as here. It is an error not surprising in an Asiatic
Greek.—J.A.B.] στοιχεῖα, elements. τῶν
ἡμερῶν.
Montfaucon refers to his Suppl. de l’Ant. Expl. l. iii. vol. 1,
p. 112, where he shows that the observance of heathen customs about
lucky and unlucky days, and the like, was common in France in the
thirteenth century. Such were the Dies Ægyptiaci,
&c. [This misinterpretation is found in many Fathers. See Lightfoot
here, and on
That indeed were most one’s duty, not to be persuaded by them, even did they say aught to the purpose; as it is, however, obligations apart even, it would be our duty to shun those things. “And not after Christ,” he saith. For were it in such sort a matter done by halves, that ye were able to serve both the one and the other, not even so ought ye to do it; as it is, however, he suffers you not to be “after Christ.” Those things withdraw you from Him. Having first shaken to pieces the Grecian observances, he next overthrows the Jewish ones also. For both Greeks and Jews practiced many observances, but the former from philosophy, the latter from the Law. First then, he makes at those against whom lay the heavier accusation. How, “not after Christ”?
Observe how in his accusing of
the one he thrusts through the other, by first giving the solution, and
then the objection. For such a solution is not suspected, and the
hearer accepts it the rather, that the speaker is not making it his
aim. For in that case indeed he would make a point of not coming off
worsted, but in this, not so. “For in Him dwelleth,” that
is, for God dwelleth in Him. But that thou mayest not think Him
enclosed, as in a body, he saith, “All the fullness of the
Godhead bodily: and ye are made full in Him.” Others say that he
intends the Church filled by His Godhead, as he elsewhere saith,
“of Him that filleth all in all” ( [“But wrongly” seems a necessary addition, though
omitted by Field, doubtless because supported chiefly by the group of
mss. found to make so many unwarrantable
additions and other alterations.—J.A.B.]
See how near he is come to the
thing. He saith, “In the putting” quite away, ἀπεκδύσει, putting off for good, once for all. ἐν,
“in.”
But it is not burial only: for
behold what he says, “Wherein ye were also raised with Him,
through faith in the working of God, who raised Him from the
dead.” He hath well said, “of faith,” [The repetition of πίστεως, “of faith,” which Field had previously conjectured
as required by the sense, is found in the Catena; and the simplifying
group of documents changed it into “He hath well said so,
for,” &c.—J.A.B.]
He now shows the Resurrection. “And you who sometime were dead through your trespasses and the uncircumcision of your flesh, you, I say, did He quicken together with Him.” For ye lay under judgment of death. But even though ye died, it was a profitable death. Observe how again he shows what they deserved in the words he subjoins:
ἐδειγμάτισεν
ἐν παρρησί&
139·, so commented on below as seemingly
to require to be thus translated, “He inflicted disgrace on them
through His confidence in dying.”
“Having forgiven
us,” he saith, “all our trespasses,” those which
produced that deadness. What then? Did He allow them to remain? No, He
even wiped them out; He did not scratch them out merely; so that they
could not be seen. “In doctrines” τοῖς
δόγμασιν. Theodoret also takes it so, but the use of δογματίζεσθε, in
Seest thou how great His
earnestness that the bond should be done away? To wit, we all were
under sin and punishment. He Himself, through suffering punishment, did
away with both the sin and the punishment, and He was punished on the
Cross. To the Cross then He affixed it; as having power, He tore it
asunder. What bond? He means either that which they said to Moses,
namely, “All that God hath said will we do, and be
obedient” (
“Having put off from
himself the principalities and the powers.” He means the
diabolical powers; because human nature had arrayed itself in these, or
because they had, All
copies of St. Chrys. read “had them as a hold,” which makes
no sense. The Catena omits “them,” which has been adopted,
though the authority is slight. Compare μετὰ
παρρησίας, referring to ἐδειγμάτισεν
ἐν
παρρησιᾷ. “Confidence” sometimes has the meaning of
“standing without fear before God.” Here he refers also to
publicity.
For he would have done
everything to persuade men that He did not die, had he had the power.
For seeing that of His Resurrection indeed all succeeding time was
proof demonstrative; whilst of His death, no other time save that
whereat it happened could ever furnish proof; therefore it was, that He
died publicly in the sight of all men, but He arose not publicly,
knowing that the aftertime would bear witness to the truth. For, that
whilst the world was looking on, the serpent should be slain on high
upon the Cross, herein is the marvel. For what did not the devil do,
that He might die in secret? Hear Pilate saying, “Take ye Him
away, and crucify Him, for I find no fault in Him” (
Beware then lest we be condemned
by this, after saying, I renounce Satan, and array myself with Thee, O
Christ. Rather however this should not be called “a bond,”
but a covenant. For that is “a bond,” whereby one is held
accountable for debts: but this is a covenant. It hath no penalty, nor
saith it, If this be done or if this be not done: what Moses said when
he sprinkled the blood of the covenant, by this God also promised
everlasting life. All this is a covenant. There, it was slave with
master, here it is friend with friend: there, it is said, “In the
day that thou eatest thereof thou shalt die” ( See
St. Cyril, Catech. XX. See
St. Cyril, Catech. XXI. In
the Apostles’ Creed, recited at Baptism. Old
Lat. “thou art.” The former clause may be, “think
not, because the earth is under thee, that thou art in
earth.” ἀντίψυχον
τνεῦμα, i.e. as
Adam received a soul. The Spirit becoming, as it were, the life of the
new man. See on φησὶ, the person who
directs the catechumen. No
meaning appears in this, οὐκ
ἐπ᾽ ὄψιν
πίπτει τὸ
παιδίον,
though old Lat. also has, “The child falleth not on his
face”; but we have only to read πεδίον, as
in a doubtful passage of Hom. xvi. on Rom. Tr. p. 467, note. This has
been done in the text, not to spoil so beautiful a passage. [There may
be a fanciful notion of the person newly baptized and thereby
regenerated (“formed in the water”) as a child. Upon coming
up and pronouncing the Lord’s Prayer, “the child does not
fall on his face.” The meaning will still be obscure, but the
whole passage is highly fanciful, and there is thus at least a possible
sense.—J.A.B.] LXX.
has κατῴκισεν
αὐτὸν
ἀπέναντι τοῦ
παραδείσου, “He placed him opposite Paradise.” And it is
generally thought that Adam approached the gate of Paradise to
worship.
“Let no man therefore judge you in meat, or in drink, or in respect of a feast day, or a new moon, or a sabbath day: which are a shadow of the things to come; but the body is Christ’s. Let no man rob you of your prize by a voluntary humility and worshiping of the Angels, dwelling in the things which he hath not seen, vainly puffed up by his fleshly mind, and not holding fast the Head, from whom all the body being supplied and knit together, through the joints and bands, increaseth with the increase of God.”
Having first said darkly, “Take heed lest there shall be any one
that maketh spoil of you after the tradition of men”
( [The
word here rendered “respect” means primarily
“part.” But it is exegetically wrong to insist on this
sense as Chrys. does, for the phrase designates the category or
class of things. See Meyer or Lightfoot.—J.A.B.] E.V. marg. [“Not” is wanting in the best documents for N.T. text,
and so is rightly omitted in Rev. Ver. The participle must then take a
different sense, such as dwelling in the things which he hath seen,
poring over and confining himself to these. The expression is obscure,
and was simplified by inserting “not.” Comp.
Meyer.—J.A.B.]
Mark that “from ἐξ,
which makes Him a source of action in Himself.
He puts that in the middle, and on either side, expressions of greater vehemence. “If ye died with Christ from the elements of the world,” he saith, “why as though living in the world do ye subject yourselves to ordinances?” This is not the consequence, for what ought to have been said is, “how as though living are ye subject to those elements?” But letting this pass, what saith he?
Ye are not in the world, he
saith, how is it ye are subject to its elements? how to its
observances? And mark how he makes sport of them, “touch not,
handle not, taste not,” as though they were cowards and keeping
themselves clear of some great matters, “all which things are to
perish with the using.” He has taken down the swollenness of the
many, and added, “after the precepts and doctrines of men.”
What sayest thou? Dost thou speak even of the Law? Henceforth it is but
a doctrine of men, after the time is come. καιρὸν,
i.e. the time of Christ’s Advent, or “after its
time.”
“Show,” he saith; not power, not truth. So that even though they have a show of wisdom, let us turn away from them. For he may seem to be a religious person, and modest, and to have a contempt for the body.
“Not of any value against the indulgence of the flesh.” For God hath given it honor, but they use it not with honor. Thus, when it is a doctrine, he knows how to call it honor. They dishonor the flesh, he says, depriving it, and stripping it of its liberty, not giving leave to rule it with its will. God hath honored the flesh.
He brings them together, having above established that He died. Therefore he saith, “If then ye were raised together with Christ, seek the things that are above.” No observances are there. “Where Christ is seated on the right hand of God.” Wonderful! Whither hath he led our minds aloft! How hath he filled them with mighty aspiration! It was not enough to say, “the things that are above,” nor yet, “where Christ is,” but what? “seated on the right hand of God.” From that point he was preparing them henceforward to see the earth.
This is not your life, he saith, it is some other one. He is now urgent to remove them, and insists upon showing that they are seated above, and are dead; from both considerations establishing the position, that they are not to seek the things which are here. For whether ye be dead, ye ought not to seek them; or Whether ye be above, ye ought not to seek them. Doth Christ appear? Neither doth your life. It is in God, above. What then? When shall we live? When Christ shall be manifested, who is your life; then seek ye glory, then life, then enjoyment.
This is to prepare the way for
drawing them off from pleasure and ease. Such is his wont: when
establishing one position, he darts off to another; as, for instance,
when discoursing of those who at supper were beforehand with one
another, he all at once falls upon the observance of the Mysteries. See
his Comment on
If therefore we shall then be manifested, let us not grieve, when we enjoy not honor: if this life be not life, but it be hidden, we ought to live this life as though dead. “Then shall ye also,” he saith, “with Him be manifested in glory.” “In glory,” he said, not merely “manifested.” For the pearl too is hidden so long as it is within the oyster. If then we be treated with insult, let us not grieve; or whatever it be we suffer; for this life is not our life, we are strangers and sojourners. “For ye died,” he saith. Who is so witless, as for a corpse, dead and buried, either to buy servants, or build houses, or prepare costly raiment? None. Neither then do ye; but as we seek one thing only, namely, that we be not in a naked state, so here too let us seek one thing and no more. Our first man is buried: buried not in earth, but in water; not death-destroyed, but buried by death’s destroyer, not by the law of nature, but by the governing command that is stronger than nature. For what has been done by nature, may perchance be undone; but what has been done by His command, never. Nothing is more blessed than this burial, whereat all are rejoicing, both Angels, and men, and the Lord of Angels. At this burial, no need is there of vestments, nor of coffin, nor of anything else of that kind. Wouldest thou see the symbol of this? I will show thee a pool wherein the one was buried, the other raised; in the Red Sea the Egyptians were sunk beneath it, but the Israelites went up from out of it; in the same act he buries the one, generates the other.
Marvel not that generation and
destruction take place in Baptism; for, tell me, dissolving and
cementing, are they not opposite? It is evident to all. Such is the
effect of fire; for fire dissolves and destroys wax, but it cements
together metallic earth, and works it into gold. So in truth here also,
the force of the fire, having obliterated the statue of wax, has
displayed a golden one in its stead; for in truth before the Bath we
were of clay, but after it of gold. Whence is this evident? Hear him
saying, “The first man is of the earth, earthy, the second man is
the Lord from heaven.” (
And if ye will, let us
scrutinize not the former things, but the present, and see whether we
shall not find everything that is, mere dust and water. For what wilt
thou tell me of? authority and power? for nothing in this present life
is thought to be more enviable than these. But sooner may one find the
dust when on the air stationary, than these things; especially now. For
to whom are they not under subjection? To those who are lovers of them;
to eunuchs; to those who will do anything for the sake of money; to the
passions of the populace; to the wrath of the more powerful. He who was
yesterday up high on his tribunal, Montfaucon thinks this refers to Eutropius, whose disgrace
occasioned two Homilies of St. Chrys. Ben. t. iii. This is questioned
in the recent Paris Edition.
But what? Wilt thou that we
examine that object of many prayers, wealth? Come, let us examine it in
its several parts. It hath luxury, it hath honors, it hath power. First
then, if thou wilt, let us examine luxury. Is it not dust? yea, rather,
it goeth by swifter than dust, for the pleasure of luxurious living
reacheth only to the tongue, and when the belly is filled, not to the
tongue even. But, saith one, honors are of themselves pleasant things.
Yet what can be less pleasant than that same honor, when it is rendered
with a view to money? When it is not from free choice and with a
readiness of mind, it is not thou that reapest the honor, but thy
wealth. So that this very thing makes the man of wealth, most of all
men, dishonored. For, tell me; suppose all men honored thee, who hadst
a friend; the while confessing that thou, to be sure, wert good for
nothing, but that they were compelled to honor thee on his account;
could they possibly in any other way have so dishonored thee? So that
our wealth is the cause of dishonor to us, seeing it is more honored
than are its very possessors, and a i.e. his native Antioch. τῷ
κρατοῦντι, the Emperor Theodosius. This was preached under his
successor Arcadius. For an account of the events referred to, see Pref.
to Homilies on the statues. The “neighboring city,”
however, is not named there, though the sympathy of neighboring cities
is mentioned in Hom. ii. It is supposed to be Seleucia. [“Our
city” might be naturally used to denote what was, at the
time of which he is speaking, the city of himself and his
fellow-citizens. See above, Hom. iii., near the end, the clear proof
that these homilies on Colossians were delivered in
Constantinople.—J.A.B.]
Were it not then better not to be honored at all, than to be beholden to these for the honor? And besides this, moreover, I will endeavor to prove clearly that opulence is a condition full of dishonor; it embases the soul; and what is more dishonorable than this? For tell me, suppose one had a comely person, and passing all in beauty, and wealth were to go to him and promise to make it ugly, and instead of healthy, diseased, instead of cool, inflamed; and having filled every limb with dropsy, were to make the countenance bloated, and distend it all over; and were to swell out the feet, and make them heavier than logs, and to puff up the belly, and make it larger than any tun; and after this, it should promise not even to grant permission to cure him, to those who should be desirous of doing so, (for such is the way with power,) but would give him so much liberty as to punish any one that should approach him to withdraw him from what was harming him; well then, tell me, when wealth works these effects in the soul, how can it be honorable?
But this power is a more grievous thing than the disease itself; as for one in disease not to be obedient to the physician’s injunctions is a more serious evil than the being diseased; and this is the case with wealth, seeing it creates inflammation in every part of the soul, and forbids the physicians to come near it. So let us not felicitate these on the score of their power, but pity them; for neither were I to see a dropsical patient lying, and nobody forbidding him to take his fill of whatever drinks he pleased and of meats that are harmful, would I felicitate him because of his power. For not in all cases is power a good thing, nor are honors either, for these too fill one with much arrogance. But if thou wouldest not choose that the body should along with wealth contract such a disease, how comest thou to overlook the soul, and when contracting not this scourge alone, but another also? For it is on fire all over with burning fevers and inflammations, and that burning fever none can quench, for wealth will not allow of this, having persuaded it that those things are gains, which are really losses, such as not enduring any one and doing everything at will. For no other soul will one find so replete with lusts so great and so extravagant, as theirs who are desirous of being rich. For what silly trifles do they not picture to themselves! One may see these devising more extravagant things than limners of hippocentaurs, and chimæras, and dragon-footed things, and Scyllas, and monsters. And if one should choose to give a picture of one lust of theirs, neither Scylla, nor chimæra, nor hippocentaur will appear anything at all by the side of such a prodigy; but you will find it to contain every wild beast at once.
And perchance some one will
suppose that I have been myself possessed of much wealth, seeing I am
so true to what really comes of it. It is reported of one (for I will
first confirm what I have said from the legends of the Greeks)—it
is reported amongst them of a certain king, that he became so insolent
in luxury, as to make a plane tree of gold, Ed.
Par. refers to Herod. vii. 27, where such a tree is mentioned as given
to Darius; also to Diod. Sic. xix. 49, and Brisson de Regn. Pers. l. i.
c. 77. Sav. ἐνέβαλλε. He must mean the brazen bull of Phalaris. τέως δὲ τῶν
πρότερον. And besides among them of earlier times, wealth made that king,
the warrior, from a man, a woman; from a woman, what shall I say?
Savile τὸν, which is better, and neglected by Ed. Par. The sequel shows that
the same king is meant. [The syntax is obscure, and the passage probably corrupt; but the
general meaning is plain.—J.A.B.]
What then can be more senseless
than are the wealthy? And this arises from the greediness of their
desires. But, are there not many that admire him? Therefore truly do
they share in the laughter he incurs. That displayed not his wealth but
his folly. How much better than that golden plane tree is that which
the earth produceth! For the natural is more grateful than the
unnatural. But what meant that thy golden heaven, O senseless one?
Seest thou how wealth that is abundant maketh men mad? How it inflamed
them? I suppose he knows not the sea even, and perchance will presently
have a mind to walk upon it. Alluding to Xerxes, see Herod. vii. 35. ἀμίδας. St. Clem
Al. mentions the like absurdity, Pædag. ii. 3.
I know that many persons make jokes at me for this; but I heed them not, only let some good result from it. In truth, to be wealthy does make people senseless and mad. Did their power reach to such an excess, they would have the earth too of gold, and walls of gold, perchance the heaven too, and the air of gold. What a madness is this, what an iniquity, what a burning fever! Another, made after the image of God, is perishing of cold; and dost thou furnish thyself with such things as these? O the senseless pride! What more would a madman have done? Dost thou pay such honor to thine excrements, as to receive them in silver? I know that ye are shocked at hearing this; but those women that make such things ought to be shocked, and the husbands that minister to such distempers. For this is wantonness, and savageness, and inhumanity, and brutishness, and lasciviousness. What Scylla, what chimæra, what dragon, yea rather what demon, what devil would have acted on this wise? What is the benefit of Christ? what of the Faith? when one has to put up with men being heathens, yea rather, not heathens, but demons? If to adorn the head with gold and pearls be not right; one that useth silver for a service so unclean, how shall he obtain pardon? Is not the rest enough, although even it is not bearable, chairs and footstools all of silver? although even these come of senselessness. But everywhere is excessive pride; everywhere is vainglory. Nowhere is it use, but everywhere excess.
I am afraid lest, under the
impulse of this madness, the race of woman should go on to assume some
portentous form: for it is likely that they will wish to have even
their hair of gold. Else declare that ye were not [The “not,” though found in all documents, seems
(Field) quite out of place. Without it, the meaning is, “Now
confess that you were somewhat attracted towards the idea expressed,
and started up, and fell a longing,” &c. Copyists probably
understood “the thing said” to be the rebuke just given,
and hence felt the “not” to be
necessary.—J.A.B.]
But if ye are incredulous, and think I am speaking in jest, I will relate what I have heard, or rather what is now existing. The king of the Persians wears his beard golden; those who are adepts at such work winding leaf of gold about his hairs as about the woof, and it is laid up as a prodigy.
Glory to Thee, O Christ; with
how many good things hast Thou filled us! How hast Thou provided for
our health! From how great monstrousness, from how great
unreasonable [Here again the “not” seems unsuitable, if not
destructive of the sense, and is omitted by
Field.—J.A.B.]
And to the men I give this
advice: Art thou come to school to be instructed in spiritual
philosophy? Divest thyself of that pride! This is my advice both to men
and women; and if any act otherwise, henceforward I will not suffer it.
The disciples were but twelve, and hear what Christ saith unto them,
“Would ye also go away?” (
Let him that likes quit me at
once; let him that likes accuse me, I will not suffer it in any one.
When I am about to be judged at the Tribunal of Christ, ye stand afar
off, and your favor, while I am giving in my account. “Those
words have ruined all! he says, i.e. the Preacher says. [Field inserts “not” upon the authority of one ms. The sentence is intelligible without
it.—J.A.B.]
Lo! I charge you again, and
protest after the pattern of the blessed Paul, “that if I come
again I will not spare.” ( ἱκετηρίαν
θεῖναι. He
alludes to the ancient custom of formally supplicating for defense or
relief, as by sitting on the hearth. Sophocl. Œd. Tyr. 1,
&c. ἐπιτρέψαι. Perhaps ἐπιτρῖψαι, “aggravating,” as Ben. t. i. p. 24. B, and p.
225. A.
“Mortify your members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry; for which things’ sake, cometh the wrath of God upon the sons of disobedience; in the which ye also walked aforetime, when ye lived in these things.”
I know
that many are offended by the foregoing discourse, but what can I do?
ye heard what the Master enjoined. Am I to blame? what shall I do? See
ye not the creditors, when debtors are obstinate, how they wear [This very natural inadvertence in free speaking is duly changed,
by the group of mss. which make so many
changes, into “how they put collars on them.” These wooden
collars were a disgrace, like the stocks.—J.A.B.] Or perhaps, “I could wish…that I might hear
from you what is right.” Gr. παρ᾽ ὑμῶν. ἀξιώματος, wish to maintain dignity.
Not for the sake of the sorrows of the poor do I say these things, but for your salvation; for they will perish, will perish, that have not fed Christ. For what, if thou dost feed some poor man? still so long as thou livest so voluptuously and luxuriously, all is to no purpose. For what is required is, not the giving much, but not too little for the property thou hast; for this is but playing at it.
“Mortify therefore your
members,” he saith, “which are upon the earth.” What
sayest thou? Was it not thou that saidst, “Ye are buried; ye are
buried together with Him; ye are circumcised: we have put off the body
of the sins of the flesh” ( i.e. put to death. [The word is ἄνωθεν, as
in
He said that this is not our
life, but another, that which is in heaven. Tell me now. When he said,
Mortify your members that are upon the earth, is then the earth also
accused? or does he speak of the things upon the earth as themselves
sins? [This is a passing allusion to the Manichæans, who held that
matter is necessarily the seat of evil, and might try to interpret the
apostle as here accusing the earth of being evil. The passage has been
expanded in the often above mentioned group of documents, and so in the
editions before Field, so as to be fuller and more perspicuous, thus:
“But lo! say the heretics, Paul accuseth the creation; for he
said before, ‘Set your mind on the things that are above, not on
the things that are upon the earth;’ again he saith,
‘Mortify your members which are upon the earth.’ But the
words ‘ upon earth’ are here expressive of sin, not an
accusing of creation. For it is thus he calls sins themselves, things
upon earth, either from their being wrought by earthly thoughts and
upon earth, or from their showing sinners to be
earthly.”—J.A.B.]
“Fornication, uncleanness,” he saith. He has passed over the actions which it is not becoming even to mention, and by “uncleanness” has expressed all together.
“Passion,” he said, “evil desire.”
Lo! he has expressed the whole in the class. For envy, anger, sorrow, all are “evil desire.”
“And covetousness,” he saith, “which is idolatry. For which things’ sake cometh the wrath of God upon the sons of disobedience.”
By many things he had been withdrawing them; by the benefits which are already given, by the evils to come from which we had been delivered, being who, and wherefore; and all those considerations, as, for instance, who we were, and in what circumstances, and that we were delivered therefrom, how, and in what manner, and on what terms. These were enough to turn one away, but this one is of greater force than all; unpleasant indeed to speak of, not however to disservice, but even serviceable. “For which things’ sake cometh,” he saith, “the wrath of God upon the sons of disobedience.” He said not, “upon you,” but, “upon the sons of disobedience.”
“In the which ye also walked aforetime, when ye lived in them.” In order to shame them, he saith, “when ye lived in them,” and implying praise, as now no more so living: at that time they might.
He speaks always both universally and particularly; but this is from earnestness.
“Shameful speaking,” he saith, “out of your mouth,” clearly intimating that it pollutes it.
It is worth enquiring here, what
can be the reason why he calls the corrupt life, “members,”
and “man,” and “body,” and again the virtuous
life, the same. And if “the man” means “sins,”
how is it that he saith, “with his doings”? For once he
said, “the old man,” showing that this is not man, but the
other. The moral choice doth rather determine one than the substance,
and is rather “man” than the other. For his substance
casteth him not into hell, nor leadeth him into the kingdom, but men
themselves: and we neither love nor hate any one so far as he is man,
but so far as he is such or such a man. If then the substance be the
body, and in either sort cannot be accountable, how doth he say that it
is evil? As the Manichees interpreted his words. οὐ πρὸς
γῆρας
ἐτελεύτησεν, Lat. “Nec senex mortuus est” (died not old).
But the other sense seems more suitable. In either sense it is opposed
to the view ascribed to Byzantine artists. See Rio’s Poésie
Chrétienne.
Lo! here is a third encomium of this “man.” With him, there is no difference admitted either of nation, or of rank, or of ancestry, seeing he hath nothing of externals, nor needeth them; for all external things are such as these, “circumcision, and uncircumcision, bondman, freeman, Greek,” that is, proselyte, “and Jew,” from his ancestors. If thou have only this “man,” thou wilt obtain the same things with the others that have him.
“But Christ,” he saith, “is all, and in all”: Christ will be all things to you, both rank, and descent, “and” Himself “in you all.” Or he says another thing, to wit, that ye all are become one Christ, being His body.
He shows the easiness of virtue,
so that they might both possess it continually, and use it as the
greatest ornament. The exhortation is accompanied also with praise, for
then its force is greatest. For they had been before ἐγένοντο, i.e. he had before called them holy, c. l. v. 2.
“A heart of
compassion.” He said not “mercy,” but with greater
emphasis used the two words. And he said not, that it should be as
towards brethren, but, as fathers towards children. For tell me not
that he sinned, therefore he said “a heart.” And he said
not “compassion,” lest he should place them ἐκείνους, “the objects.”
Again, he speaks after the
class, κατ᾽
εἶδος, from genus to
species, as remarked above, on v. 7. παραπεμπόμενοι, al. παραδέχόμενοι
“receiving one another.”
Dost thou see that he saith
this? For since it is possible for one who forgives, not to love; yea,
he saith, thou must love him too, and he points out a way whereby it
becomes possible to forgive. For it is possible for one to be kind, and
meek, and humbleminded, and longsuffering, and yet not affectionate.
And therefore, he said at the first, “A heart of
compassion,” both love and pity. “And above all these
things, love, which is the bond of perfectness.” Now what he
wishes to say is this; that there is no profit in those things, for all
those things fall asunder, except they be done with love; this it is
which clenches them all together; whatsoever good thing it be thou
mentionest, if love be away, it is nothing, it melts away. And it is as
in a ship, even though her rigging be large, yet if there be no girding
ropes, it is of no service; and in an house, if there be no tie beams,
it is the same; and in a body, though the bones be large, if there be
no ligaments, they are of no service. For whatsoever good deeds any may
have, all do vanish away, if love be not there. He said not that it is
the summit, but what is greater, “the bond”; this is more
necessary than the other. For “summit” indeed is an
intensity of perfectness, but “bond” is the holding
fast
“The peace of God.”
This is that which is fixed and steadfast. If on man’s account
indeed thou hast peace, it quickly comes to dissolution, but if on
God’s account, never. Although he had spoken of love universally,
yet again he comes to the particular. For there is a love too which is
immoderate; for instance, when out of much love one makes accusations
without reason, and is engaged in contentions, and contracts aversions.
Not this, saith he, not this do I desire; not overdoing things, [Literally, “not superperfectly,” a singular
expression, omitted in all editions before Field, but found in all the
mss. he cites.—J.A.B.] [Literally, act as umpire, or as judge in the
games.—J.A.B.]
He hath represented an arena
within, in the thoughts, and a contest, and a wrestling, and an umpire.
Then again, exhortation, “to the which ye were called,” he
saith, that is, for the which ye were called. He has reminded them of
how many good things peace is the cause; on account of this He called
thee, for this He called thee, so as to receive a worthy ἀξιόπιστον. Usually “worthy of credit,” but sometimes
rather in a secondary sense, “worthy of honor.” This must mean “in a way that has power of prevailing with
God,” so to speak, “putting Him to shame, if he do not
grant the favor.” Comp. [Compare Chrys.’s famous motto, “Glory to God for all
things”.—J.A.B.]
For in truth he that confesses
thanks due to God for what he suffers, will not revenge himself on him
that has done him wrong, since he at least that takes revenge,
acknowledges no gratitude. But let not us follow him (that exacted) Sav. [and one ms.] has ὀφείλοντα, “that owed,” which makes no sense; mss. Par. only τὸν τὰ
ἑκατὸν; Downes
conj. ἀπαιτοῦντα
τὰ.
But why did he begin his list
with fornication? For having said, “Mortify your members which
are upon the earth” (
When therefore he has placed his
hearers above, near the throne, he then says, “Mortify your
members which are upon the earth.” For it is not possible to
stand above with these members; for there is nothing there for them to
work upon. And this clay is worse than that, for that clay indeed
becometh gold, “for this corruptible,” he saith,
“must put on incorruption” ( The
sinful passions. The
bodily organs.
So Christ also saith, “If
thy right eye causeth thee to stumble,” that is, if thou lookest
unchastely, “cut it out” (
How covetousness is said to be
idolatry, we have oftentimes explained. For the things which do most of
all lord it over the human race, are these, covetousness, and
unchasteness, and evil desire. “For which things’ sake
cometh,” he saith, “the wrath of God upon the sons of
disobedience.” Sons of disobedience, he calls them, to deprive
them of excuse, and to show that it was because they would not be
obedient, that they were in that condition. “In the which ye
also,” he saith, “walked aforetime,” and (afterward)
became obedient. He points them out as still in them, and praises them,
saying, “But now do ye also put away all these, anger, wrath,
malice, railing, shameful speaking.” But against others he
advanceth his discourse. Under the head of “passion and
railing” he means revilings, just as under “wrath” he
means wickedness. He
means that the word used expresses a natural emotion or act, but the
abuse of this is intended; and so it may be necessary to speak evil of
one.
Give we thanks then in all
things; whatever may have happened; for this is thankfulness. For to do
so in prosperity indeed, is no great thing, for the nature of the
circumstances of itself impels one thereto; but when being in
extremities we give thanks, then it is admirable. For when, in
circumstances under which others blaspheme, and exclaim discontentedly,
we give thanks, see how great philosophy is here. First, thou hast
rejoiced God; next, thou hast shamed the devil; thirdly, thou hast even
made that which hath happened to be nothing; for all at once, thou both
givest thanks, and God cuts short the pain, and the devil departs. For
if thou have exclaimed discontentedly, he, as having succeeded to his
wish, standeth close by thee, and God, as being blasphemed, leaveth
thee, and thy calamity is heightened; but if thou have given thanks,
he, as gaining nought, departs; and God, as being honored,
requites
Nothing is holier than that tongue, which in evils giveth thanks to God; truly in no respect doth it fall short of that of martyrs; both are alike crowned, both this, and they. For over this one also stands the executioner to force it to deny God, by blasphemy; the devil stands over it, torturing it with executioner thoughts, darkening it with despondencies. If then one bear his griefs, and give thanks, he hath gained a crown of martyrdom. For instance, is her little child sick, and doth she give God thanks? this is a crown to her. What torture so bad that despondency is not worse? still it doth not force her to vent forth a bitter word. It dies: again she hath given thanks. She hath become the daughter of Abraham. For if she sacrificed not with her own hand, yet was she pleased with the sacrifice, which is the same; she felt no indignation when the gift was taken away.
Again, is her child sick? She
hath made no amulets. περίαπτα. See on Stat. Hom. xix. p. 470 and note 4. Perhaps it
should be ἐπέδησε,
“she hath tied on.”
Other women again tie about
them i.e. their children, περιάπτουσι. In what he says presently after, he must be referring to
the temporal ill effects of immorality. i.e.
of direct idolatry.
Wherefore then, saith one, doth
not God reprove the aid from such sources? He hath many times reproved,
and yet hath not persuaded thee; He now leaveth thee to thine error,
for It saith, “God gave them up unto a reprobate mind.”
(
Why, saith one, are there not
now those who raise the dead, and perform cures? Yes, then, why, I say:
why are there not now those who have a contempt for this present life?
Do we serve God for hire? When man’s nature was weaker, when the
Faith had to be planted, there were even many such; but now he
would
Where will these satanical
doings end? How will not the Greeks laugh? how will they not gibe when
we say unto them, “Great is the virtue of the Cross”; how
will they be won, when they see us having recourse to those things,
which themselves laugh to scorn? Was it for this that God gave
physicians and medicines? What then? Suppose they do not cure him, but
the child depart? Whither will he depart? tell me, miserable and
wretched one! Will he depart to the demons? Will he depart to some
tyrant? Will he not depart to heaven? Will he not depart to his own
Lord? Why then grievest thou? why weepest thou? why mournest thou? why
lovest thou thine infant more than thy Lord? Is it not through Him that
thou hast this also? Why art thou ungrateful? Dost thou love the gift
more than the Giver? “But I am weak,” she replies,
“and cannot bear the fear of God.” Well, if in bodily evils
the greater covers the less, much rather in the soul, fear destroyed
fear, and sorrow, sorrow. Was the child beautiful? But be it what it
may, not more beauteous is he than Isaac: and he too was an only one.
Was it born in thine old age? So too was he. But is it fair? Well:
however fair it may be, it is not lovelier than Moses (
But suppose it is not an only
child; but that after thou hast lost many, this also hath departed. But
not so sudden is thy calamity as was Job’s, and (his was) of
sadder aspect? [This abrupt sentence was expanded as usual, in what came to be
the common printed text.—J.A.B.]
But was it beloved by thee? But
not more so than Joseph, the devoured of wild beasts; but still the
father bore the calamity, and that which followed it, and the next to
that. He wept; but acted not with impiety; he mourned, but he uttered
not discontent, but stayed at those words, saying, “Joseph is
not, Simeon is not, and will ye take Benjamin away? all these things
are against me.” Or
(Gr.), “are come upon me.”
Weep: I do not forbid thee: but
aught blasphemous neither say nor do. Be thy child what he may, he is
not like Abel; and yet nought of this kind did Adam say; although that
calamity was a sore one, that his brother should have killed him. But I
am reminded of others also that have killed their brothers; when, for
instance, Absalom killed Amnon the eldest born ( He passes on to the child of Bathsheba. ἤκμαζεν.
“Let the word of Christ
dwell in you richly in all wisdom; teaching and admonishing one another
with psalms and hymns and spiritual songs, singing with grace in your
hearts to God. [“God” is the correct N.T. text (as in Rev. Ver.), and
is here given by several mss. of
Chrys.—J.A.B.]
Having exhorted them to be thankful, he shows also the way, that, of
which I have lately discoursed to you. And what saith he? “Let
the word of Christ dwell in you richly”; or rather not this way
alone, but another also. For I indeed said that we ought to reckon up
those who have suffered things more terrible, and those who have
undergone sufferings more grievous than ours, and to give thanks that
such have not fallen to our lot; but what saith he? “Let the word
of Christ dwell in you”; that is, the teaching, the doctrines,
the exhortation, wherein He says, that the present life is nothing, nor
yet its good things. If we know this, we shall yield to no hardships
whatever. ( Not
in a bad sense. ἐλέγχεσθαι, not in money to pay, but in power to prevent loss. Or it
may be, “must be in process of being found
wanting.”
“In all wisdom, teaching
and admonishing one another.” “In all,” says he.
Virtue he calls wisdom, and lowliness of mind is wisdom, and
almsgiving, and other such like things, are wisdom; just as the
contraries are folly, for cruelty too cometh of folly. Whence in many
places it calleth the whole of sin folly. “The fool,” saith
one, “hath said in his heart, There is no God”
(
Tarry not, I entreat, for
another to teach thee; thou hast the oracles of God. No man teacheth
thee as they; for he indeed oft grudgeth much for vainglory’s
sake and envy. Hearken, I entreat you, all ye that are careful for this
life, and
This is the cause of all evils, the not knowing the Scriptures. We go into battle without arms, and how ought we to come off safe? Well contented should we be if we can be safe with them, let alone without them. Throw not the whole upon us! Sheep ye are, still not without reason, but rational; Paul committeth much to you also. They that are under instruction, are not for ever learning; for then they are not taught. If thou art for ever learning, thou wilt never learn. Do not so come as meaning to be always learning; (for so thou wilt never know;) but so as to finish learning, and to teach others. In the arts do not all persons continue for set times, in the sciences, and in a word, in all the arts? Thus we all fix definitely a certain known time; but if ye are ever learning, it is a certain proof that ye have learned nothing.
This reproach God spake against
the Jews. “Borne from the belly, and instructed even to old
age.” (
“Teaching,” he
saith, “and admonishing one another with psalms and hymns and
spiritual songs.” Mark also the considerateness of Paul. Seeing
that reading is toilsome, and its irksomeness great, he led them not to
histories, but to psalms, that thou mightest at once delight thy soul
with singing, and gently beguile thy labors. “Hymns,” he
saith, “and spiritual songs.” But now your children will
utter songs and dances of Satan, like cooks, and caterers, and
musicians; no one knoweth any psalm, but it seems a thing to be ashamed
of even, and a mockery, and a joke. There is the treasury house of all
these evils. For whatsoever soil the plant stands in, such is the fruit
it bears; if in a sandy and salty soil, of like nature is its fruit; if
in a sweet and rich one, it is again similar. So the matter of
instruction is a sort of fountain. Teach him to sing those psalms which
are so full of the love of wisdom; as at once concerning chastity, or
rather, before all, of not companying with the wicked, immediately with
the very beginning of the book; (for therefore also it was that the
prophet began on this wise, “Blessed is the man that hath not
walked in the counsel of the ungodly”; (
When in these thou hast led him
on from childhood, by little and little thou wilt lead him forward even
to the higher things. The Psalms contain all things, but the Hymns
again have nothing human. [This distinction is unfounded. It is likely that by
“psalms” the Apostle meant especially the Psalms of the Old
Test., and by “hymns” those which were already being
written among the Christians; while “spiritual songs” might
include both the others, as being contrasted with secular songs. But
the distinction cannot be confidently made. Compare Lightfoot
here.—J.A.B.]
So that ye should safely guard
them from intermixing themselves, not only with friends, but even with
servants. For the harm done to the free is incalculable, when we place
over them corrupt slaves. For if when enjoying all the benefit of a
father’s affection and wisdom, they can with difficulty be
preserved safe throughout; when we hand them over to the
unscrupulous
More then than all other things
together, let us attend seriously to this. “I have loved,”
saith he,“ those that love thy law.” ( ἐμπαιγμάτων. Evil spirits being supposed to “make sport
of” the soul by means of the body. πίοσιν,
Savile, marg. and 1 ms. and so Sept. and E.V.
“fattest,” Edd. πλείοσιν. [So Chrys. on that
Psalm.—Field.—J.A.B.] The mss. omit the negative, which would
easily be lost in the preceding word. One might take it, “Beware
of them.” [Field inserts the negative without
remark.—J.A.B.]
What is the hymn of those above?
The Faithful know. What say the cherubim above? What say the Angels?
“Glory to God in the highest.” ( i.e. an additional explanation, viz. of “singing in your
hearts.”
For if we thus do, there will be nothing polluted, nothing unclean, wherever Christ is called on. If thou eat, if thou drink, if thou marry, if thou travel, do all in the Name of God, that is, calling Him to aid thee: in everything first praying to Him, so take hold of thy business. Wouldest thou speak somewhat? Set this in front. For this cause we also place in front of our epistles the Name of the Lord. Wheresoever the Name of God is, all is auspicious. For if the names of Consuls make writings sure, much more doth the Name of Christ. Or he means this; after God say ye and do everything, do not introduce the Angels besides. Dost thou eat? Give thanks to God both before and afterwards. Dost thou sleep? Give thanks to God both before and afterwards. Launchest thou into the forum? Do the same—nothing worldly, nothing of this life. Do all in the Name of the Lord, and all shall be prospered to thee. Whereonsoever the Name is placed, there all things are auspicious. If it casts out devils, if it drives away diseases, much more does it render business easy.
And what is to “do in word
or in deed”?
These things let us learn, not
as far as words only, but to fulfill them also by works. Nothing is
equal to this Name, marvelous is it everywhere. “Thy Name,”
he saith, “is ointment poured forth.” ( [He uses ἐν τῷ
ὀνόματι,
which in this connection amounts to substantially the same as the
Evangelist’s εἰς
τὸ ὄνομα ( Or, “the matters of the Angels” (τὰ τῶν
ἀγγέλων). Gretser de S. Cruce, l. iv. c. 3, quotes the Emperor Leo as
speaking of curing a demoniac “by the Sign of the Cross, and the
invocation of the Holy and life-giving Trinity.” This agrees with
what he has said before, Hom. viii. p. 298, on the use of the Holy
Sign. G. also quotes Tertullian de Bapt. 6, who alludes to this form of
using it. “The Faith sealed (obsignata) in the Father and
the Son and the Holy Ghost.” There were, however, other forms, as
“In the Name of our Lord Jesus Christ.” “Deus in
adjutorium meum intende,” &c. Gretser also refers to St.
Chrys. Catech. ii. fin., where he bids every one on leaving his house
cross himself, saying, “I renounce thee, Satan, and thy pomp, and
thy angels, and I place myself with thee, O Christ.” St. Cyr.
Cat. iv. 10 also connects the Invocation of His Name with the Sign. St.
Cyprian, Test. ii. 21, quotes
“Wives, be in
subjection to your husbands, as is fitting in the Lord. Husbands, love
your wives, and be not bitter against them. Children, obey your parents
in all things, for this is well-pleasing in R.
t. and E.V. “unto.”
Why does he not give these commands everywhere, and in all the
Epistles, but only here, and in that to the Ephesians, and that to
Timothy, and that to Titus? Because probably there were dissensions in
these cities; or probably they were correct in other respects, so that
it was expedient they should hear about these things. Rather, however,
what he saith to these, he saith to all. Now in these things also this
Epistle bears great resemblance to that to the Ephesians, either [In these apparently hasty notes, perhaps composed by dictation,
or more probably taken down in shorthand, we are not surprised to find
a frequent lack of clear connection. Here, as often elsewhere, the
altered text followed in most editions has inserted clauses to bring
out the supposed meaning.—J.A.B.] He seems to class the Romans, Hebrews, Corinthians, and Galatians
together, as needing doctrinal instruction before these particulars,
and to consider the Thessalonians and Philippians as needing them less
from their state of suffering.
That is, be subject for God’s sake, because this adorneth you, he saith, not them. For I mean not that subjection which is due to a master, nor yet that alone which is of nature, but that for God’s sake.
See how again he has exhorted to
reciprocity. As in the other case he enjoineth fear and love, so also
doth he here. For it is possible for one who loves even, to be bitter.
What he saith then is this. Fight not; for nothing is more bitter than
this fighting, when it takes place on the part of the husband toward
the wife. For the fightings which happen between beloved persons, these
are bitter; and he shows that it ariseth from great bitterness, when,
saith he, any one is at variance with his own member. To love therefore
is the husband’s part, to yield pertains to the other side. If
then each one contributes his own part, all stands firm. From being
loved, the wife too becomes loving; and from her being submissive, the
husband becomes yielding. And see how in nature also it hath been so
ordered, that the one should love, the other obey. For when the party
governing loves the governed, then everything stands fast. Love from
the governed is not so requisite, as from the governing towards the
governed; for from the other obedience is due. For that the woman hath
beauty, and the man desire, shows nothing else than that for the sake
of love it hath been made so. Do not therefore, because thy wife is
subject to thee, act the despot; nor because thy husband loveth thee,
be thou puffed up. Let neither the husband’s love elate the wife,
nor the wife’s subjection puff up the husband. For this cause
hath He subjected her to thee, that she may be loved the more. For this
cause He hath made thee to be loved, O wife, that thou mayest easily
bear thy subjection. Fear not in being a subject; for subjection to one
that loveth thee hath no hardship. Fear not in loving, for thou hast
her yielding. In no other way then could a bond have been. Thou hast
then thine authority of necessity, proceeding from nature; maintain
also the bond that proceedeth from love, for this alloweth the weaker
to be endurable. ἀνεκτὴν. He
seems to mean, “to be in an endurable position.” [Downes
suggested, and Field inclines to approve, that the reading should
be ἄνετον,
“unrestrained,” which in another passage is confused in a
ms. with ἀνεκτόν.—J.A.B.]
Again he has put that, “in the Lord,” at once laying down the laws of obedience, and shaming them, and casting them down. For this, saith he, is well-pleasing to the Lord. See how he would have us do all not from nature only, but, prior to this, from what is pleasing to God, that we may also have reward.
Lo! again here also is
subjection and love. And he said not, “Love your children,”
for it had been superfluous, seeing that nature itself constraineth to
this; but what needed correction he corrected; that the love should in
this case also be the more vehement, because that the obedience is
greater. For it nowhere lays down as an exemplification the relation of
husband and wife; but what? hear the prophet saying, “Like as a
father pitieth his children, so the Lord pitied them that fear
Him” (
“Fathers, provoke not your children, that they be not discouraged.”
He hath set down what he knew had the greatest power to seize upon them; and whilst commanding them he has spoken more like a friend; and nowhere does he mention God, for he would overcome parents, and bow their tender affections. That is, “Make them not more contentious, there are occasions when you ought even to give way.”
Next he comes to the third kind of authority.
There is here also a certain
love, but that no more proceeding from nature, as above, but from
habit, and from the authority itself, and the works done. Seeing then
that in this case the sphere of love is narrowed, whilst that of
obedience is amplified, he dwelleth upon this, wishing to give to these
from their obedience, what the first have from nature. So that what he
discourseth with the servants alone μόνοις. One
would expect μόνον, as he
speaks to the masters afterwards. But he may either mean that they were
chiefly addressed, or that this is the object even of what is addressed
to them separately.
And see how always he sets down
the names, “wives, children, servants,” being at once a
just [The correct text, as in Rev. Ver., is “fearing the
Lord.” Chrys. very often has an erroneous type of N.T. text,
which spread from Constantinople, and became the so-called Textus
Receptus.—J.A.B.]
He desires to have them freed not only from hypocrisy, but also from slothfulness. He hath made them instead of slaves free, when they need not the superintendence of their master; for the expression “heartily” means this, “with good will,” not with a slavish necessity, but with freedom, and of choice. And what is the reward?
[Some documents for N.T. also give “your,” but the
correct N.T. text has simply “the,” and omits
“for.”—J.A.B.]
For from Him also it is evident that ye shall receive the reward. And that ye serve the Lord is plain from this.
Here he confirmeth his former
statements. For that his words may not appear to be those of flattery,
“he shall receive,” he saith, “the wrong he hath
done,” that is, he shall suffer punishment also, “for there
is no respect of persons.” [Some documents for Chrys., and some for N.T., add “with
God.”—J.A.B.]
What is “just”? What
is “equal”? To place them in plenty of everything, and not
allow them to stand in need of others, but to recompense them for their
labors. For, because I have said that they have their reward from God,
do not thou therefore deprive them of it. And in another place he
saith, “forbearing threatening” ( The masters.
For, since continuing in prayers
frequently makes persons listless, therefore he saith,
“watching,” that is, sober, not wandering. For the devil
knoweth, he knoweth, how great a good prayer is; therefore he presseth
heavily. And Paul also knoweth how careless ἀκηδιῶσι, generally used of giving up caring for anything in despair. But
the name “acedia” amongst the seven deadly sins is of this
origin. προσκαρτερεῖτε, “persevere.”
I know a certain holy man who
prayeth thus. He used to say nothing before these words, but thus,
“We give Thee thanks for all Thy benefits bestowed upon us the
unworthy, from the first day until the present, for what we know, and
what we know not, for the seen, for the unseen, for those in deed,
those in word, those with our wills, those against our wills, for all
that have been bestowed upon the unworthy, even us; for The Lord’s Prayer.
“That God may open to us a
door for the word, to speak the mystery of Christ.” He means an
entrance, and boldness in speaking. Wonderful! The great athlete said
not “that I may be freed from my bonds,” but being in bonds
he exhorted others; and exhorted them for a great object, that himself
might get boldness in speaking. Both the two are great, both the
quality of the person, and of the thing. Wonderful! how great is the
dignity! “The mystery,” he saith, “of Christ.”
He shows that nothing was more dearly desired by him than this, to
speak. “For which I am also in bonds; that I may make it
manifest, as I ought to speak.” (
He shows in this Epistle, why
Christ came not in those times, in that he calleth the former things
“shadow, but the body,” saith he, “is of
Christ.” So that it was necessary they should be formed to habits
under the shadow. At the same time also he exhibits the greatest proof
of the love he bears to them; “in order that ye,” he saith,
“may hear, for that reason, ‘I am in bonds.’”
Again he sets before us those bonds of his; which I so greatly love,
which rouse up my heart, and always draw me into longing to see Paul
bound, and in his bonds writing, and preaching, and baptizing, and
catechizing. In his bonds he was referred to on behalf of the Churches
everywhere; in his bonds he builded up incalculably. Then was he rather
at large. For hear him saying, “So that most of the brethren
being confident through my bonds are more abundantly bold to speak the
word without fear.” (
What art thou about, O senseless one? Thinkest thou he is a fleshly runner? Doth he strive in our race-course? His course of life is in heaven; him that runneth in heaven, things on earth cannot bind nor hold. Seest thou not this sun? Enclose his beams with fetters! stay him from his course! Thou canst not. Then neither canst thou Paul! Yea, much less this one than that, for this enjoyeth more of Providence than that, seeing he beareth to us light, not such as that is, but the true.
Where now are they who are
unwilling to suffer aught for Christ? But why do I say
“suffer,” seeing that they are unwilling even to give up
their wealth? In time past Paul also used to bind, and cast into
prison; but since he is become Christ’s servant, he glorieth no
more of doing, but of suffering. And this, moreover, is marvelous in
the Preaching, when it is thus raised up and increased by the sufferers
themselves, and not by the persecutors. Where hath any seen such
contests as this? He that suffereth ill, conquers; he that doeth ill,
is worsted. Brighter is this man than the other. Through bonds the
Preaching entered. “I am not ashamed” (
Not the only marvel is it that
the preachers were fishermen, that they were ignorant; but that there
were also other hindrances, hindrances too by nature; still the
increase was all the more abundant. Not only was their ignorance no
hindrance; but even it itself caused the Preaching to be manifested.
For hear Luke saying, “And perceiving that they were unlearned
and ignorant men, they marveled.” (
But, saith one, they wrought
miracles. Ye do believe then that they wrought miracles. But did they
not work miracles? This is a greater miracle than to work them, if men
were drawn to them without miracles. Socrates too amongst the Greeks
was put in bonds. What then? Did not his disciples straightway flee to
Megara? Assuredly, why not? They admitted [Ironical.—J.A.B.]
A prisoner is in fear, when there is nothing beyond bonds: but one that despiseth death, how should he be bound? They did the same as if they had put in bonds the shadow of Paul, and had gagged its mouth. For it was a fighting with shadows; for he was both more tenderly regretted by his friends, and more reverenced by his enemies, as bearing the prize for courage in his bonds. And a crown binds the head; but it disgraces it not, yea rather, it makes it brilliant. Against their wills they crowned him with his chain. For, tell me, was it possible he could fear iron, who braved the adamantine gates of death? Come we, beloved, to emulate these bonds. As many of you women as deck yourselves with trinkets of gold, long ye for the bonds of Paul. Not so glitters the collar round your necks, as the grace of these iron bonds gleamed about his soul! If any longs for those, let him hate these. For what communion hath softness with courage; tricking out of the body with philosophy? Those bonds Angels reverence, these they even make a mock of; those bonds are wont to draw up from earth to heaven; these bonds draw down to earth from heaven. For in truth these are bonds, not those; those are ornament, these are bonds; these, along with the body, afflict the soul also; those, along with the body, adorn as well the soul.
Wouldest thou be convinced that
those are ornament? Tell me which would more have won the notice of the
spectators? thou or Paul? And why do I say, “thou”? the
queen [Meaning the Empress, as king meant the
Emperor.—J.A.B.]
And how, some one says, may this
be? If we break up and dash in pieces these. No good results to us from
these bonds, but even harm. These will show us as prisoners There; but
the bonds of Paul will loose those bonds; she that is bound with these
here, with those
Wouldest thou appear fair and comely? Be content with the Creator’s fashioning. Why dost thou overlay these bits of gold, as if about to put to rights God’s creation? Wouldest thou appear comely? Clothe thee in alms; clothe thee in benevolence; clothe thee in modesty, humbleness. These are all more precious than gold; these make even the beautiful yet more comely; these make even the ill formed to be well formed. For when any one looks upon a countenance with good will, he gives his judgment from love; but an evil woman, even though she be beautiful, none can call beautiful; for the mind being confounded pronounceth not its sentence aright.
That Egyptian woman of old was
adorned; Joseph too was adorned; which of them was the more beautiful?
I say not when she was in the palace, and he in the prison. Downes would remove the negative; but the meaning is “not
only when,” &c., but “even when he was exposed by the
loss of his garment.” [The Greek has a word, λωτός, not
elsewhere found in this sense, but explained (Field’s
Annotations) by a similar word, λωτάξ, employed
and interpreted in another passage by Chrys. The correctors
changed λωτοῦ
into the familiar εἵλωτος, a Helot.—J.A.B.]
I have spoken thus, because love of ornament is of itself a great evil, even were no other gendered by it, and it were possible to hold it without peril, (for it inciteth to vainglory and to pride,) but now many other evils are gendered by finery, evil suspicions, unseasonable expenses, evil speakings, occasions of rapacity. For why dost thou adorn thyself? Tell me. Is it that thou mayest please thy husband? Then do it at home. But here the reverse is the case. For if thou wouldest please thine own husband, please not others; but if thou please others, thou wilt not be able to please thine own. So that thou shouldest put away all thine ornaments, when thou goest to the forum or proceedest to the church. Besides, please not thy husband by those means which harlots use, but by those rather which wives that are free employ. For wherein, tell me, doth a wife differ from a harlot? In that the one regardeth one thing only, namely, that by the beauty of her person she may attract to herself him whom she loves; whilst the other both ruleth the house, and shareth in the children, and in all other things.
Hast thou a little daughter?
look to it lest she inherit the mischief, for they are wont to form
their manners according to their nurture, and to imitate their
mothers’ behavior. Be a pattern to thy daughter of modesty, deck
thy [The word κόσμος denotes order and ornament, and so the world, as being orderly and
beautiful.—J.A.B.]
“Walk in wisdom toward them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one.”
What Christ said to His disciples, that doth Paul also now advise. And
what did Christ say? “Behold, I send you forth as sheep in the
midst of wolves: be ye therefore wise as serpents, and harmless as
doves.” (
Then because he had alarmed
them, see how again he encourages them; “Redeeming,” he
saith, “the time”: that is, the present time is short. Now
this he said, not wishing them to be crafty, nor hypocrites, (for this
is not a part of wisdom, but of senselessness,) but what? In matters
wherein they harm you not, he means, give them no handle; as he says
also, when writing to the Romans, “Render to all their dues:
tribute to whom tribute is due, custom to whom custom, honor to whom
honor.” (
“Let your speech be always with grace, seasoned with salt”; that is, that this graciousness may not lapse into indifferentism. For it is possible to be simply agreeable, it is possible also to be so with due seemliness. “That ye may know how ye ought to answer each one.” So that one ought not to discourse alike to all, Greeks, I mean, and Brethren. By no means, for this were the very extreme of senselessness.
Admirable! how great is the
wisdom of Paul! Observe, he doth not put everything into his Epistles,
but only things necessary and urgent. In the first place, being
desirous of not drawing them out to a length; and secondly, to make his
messenger more respected, by his having also somewhat to relate;
thirdly, showing his own affection towards him; for he would not else
have entrusted these communications to him. Then, there were things
which ought not to be declared in writing. “The beloved
brother,” he saith. If beloved, he knew all, and he concealed
nothing from him. “And faithful minister and fellow-servant in
the Lord.” If “faithful,” he will speak no falsehood;
if “a fellow-servant,” he hath shared his trials, so
Here he shows his great love,
seeing that for this purpose he sent him, and this was the cause of his
journey; and so when writing to the Thessalonians, he said,
“Wherefore when we could no longer forbear, we thought it good to
be left behind at Athens alone, and sent Timothy our brother.”
(
Onesimus is the one about whom,
writing to Philemon, he said, “Whom I would fain have kept with
me, that in thy behalf he might minister unto me in the bonds of the
Gospel: but without thy mind I would do nothing.” ( Sav. adds οὐκ, but without necessity.
Nothing can surpass this praise.
This is he that was brought up from Jerusalem with him. This man hath
said a greater thing than the prophets; for they call themselves
“strangers and foreigners,” but this one calleth himself
even a prisoner. Just like a prisoner of war he was dragged up and
down, ἤγετο
καὶ
ἐφέρετο,
which is most properly said of property plundered in war.
“And Mark, the cousin of Barnabas”; even this man he hath praised still from his relationship, for Barnabas was a great man; “touching whom ye received commandments; if he come unto you, receive him.” Why? would they not have received him? Yes, but he means, with much attention; and this shows the man to be great. Whence they received these commandments, he does not say.
This man was probably a Corinthian. Next, he bestows a common praise on all, having already spoken that of each one in particular; “who are of the circumcision: these only are my fellow-workers unto the kingdom of God, men that have been a comfort unto me.” After having said, “fellow-prisoner”; in order that he may not therewith depress the soul of his hearers, see how by this expression he rouseth them up. “Fellow-workers,” he saith, “unto the kingdom of God.” So that being partakers of the trials, they become partakers of the kingdom. “Who have been a comfort to me.” He shows them to be great persons, seeing that to Paul they have been a comfort.
But The
transition here is so sudden, that one suspects the text; but it may be
only that he is catching himself up, to make a longer comment on the
last few verses. [There may be two sets of rough notes, prepared for
different occasions, with the same general discussion used in both
cases, and the two combined by an editor. But the suggestion of the
Oxford tr. is supported by a similar practice in several of the
Homilies on Acts. Comp. below, on Hom. xii.—J.A.B.] αὐθεντεῖν, i.e. in the world, as men of the world.
Seest thou how everywhere he
speaks of those without, the Greeks? Wherefore also when writing to
Timothy, he said, “Moreover, he must have good testimony from
them that are without.” (
Then, he saith, seek ye glory,
then honors, then all those other things, but not so now, but give them
up to those without. Next, lest thou think that he is speaking of
money, he adds, ἐπεὶ
σίγα, i.e. since (if it be
not so) be silent.
See, when Paul also had come to
Athens, how he discoursed with them. He said not, “O polluted,
and all-polluted”; but what? “Ye men of Athens, in all
things I perceive that ye are somewhat superstitious.” δεισιδαιμονεστέρους. The word does not convey quite the reproach which the
E.V. does. It may be rendered, “I see that ye are rather given to
the fear of divinities.” [Or more probably, “very
religious,” as in American App. to Rev. Ver. The adjective may
have either the good or the bad sense; and the comparative may mean
more than a little, “somewhat,” or more than common,
“quite,” “remarkably,” or more than enough,
“too.” Only the connection can in such cases decide, and
that is not here conclusive.—J.A.B.]
Paul calleth a slave, brother:
with reason; seeing that he styleth himself the servant of the
faithful. (
So trustworthy was Onesimus become, as to be entrusted even with such things as these.
“Men that have
been,” he saith, “a comfort unto me.” He shows
himself to be set in the midst of great trials. So that neither is this
a small thing. When we comfort the Saints by presence, by words, by
assiduous attendance, when we suffer adversity together with them, (for
he saith, “as bound with those in bonds”; [
For if they that weep seem to
share in the grief of those in sorrow, and gratify them mightily, and
remove the excess of their woe, much more do they also that rejoice
with others, make their pleasure greater. For how great an evil it is
not to have companions in sorrow, hear the Prophet saying, “And I
looked for one to lament with me, but there was none.” E.V. marg. See
Tac. An. xiii. 25. The spectators at theaters and at the games were so
eager in their favor toward one or another as sometimes to cause
serious breaches of the peace. The factions of the Circus in the time
of Justinian are described by Gibbon, c. xi.; see also the massacre of
A.D. 501. Tillemont, Hist. des. Emp. t. vi.; Anastasius, art.
x.
See how great a thing is the not
envying. The toil is another’s, the pleasure is thine; another
wears the crown, and thou caperest, thou art gay. For tell me, seeing
it is another that hath conquered, why dost thou leap? But they also
know well, that what hath been done is common. Therefore they do not
accuse this man τουτῷ, the
partisan of the victor. [The persons designated as “we” seem to be conceived
as divided into two parts. The altered text has smoothed down the
difficulty: “much more in the victory over the devil. For he then
breathes the more furiously against us, evidently,”
&c.—J.A.B.] [Above rendered “good
esteem.”—J.A.B.] ἐπιδεικνύμενος, al. ἐπαινόμενος, “by being praised.”
“And how?” saith
one, “for the reputation is not mine.” Never speak so.
Compress thy lips. If thou hadst been near me, thou that speakest on
that wise, I would have even put my hand over thy lips: lest the enemy
should hear thee. Oftentimes we have enmities with one another, and we
discover them not to our enemies; dost thou then discover thine to the
devil? Say not so, think not so; but the very reverse: “he is one
of my members, the glory passes on to the body.” “How then
is it,” saith one, “that those without are not so
minded?” Because of thy fault: when they see thee counting his
pleasure not thine own, they too count it not thine: were they to see
thee appropriating it, they durst not do so, but thou
Tread we under foot the goads of envy, we advantage ourselves, beloved, ourselves shall we enwreath with the crown. He that envieth another fighteth with God, not with him; for when he seeth him to have grace, and is grieved, and wisheth the Church pulled down, he fighteth not with him, but with God. For tell me, if one should adorn a king’s daughter, and by his adorning and gracing her, gain for himself renown; and another person should wish her to be ill attired, and him to be unable to adorn her; against whom would he have been plotting mischief? Against the other? or against her and her father? So too now, thou that enviest, fightest with the Church, thou warrest with God. For, since with the good repute of thy brother is interwoven also the Church’s profit, need is, that if the one be undone, the other shall be undone also. So that, in this regard also, thou doest a deed of Satan, seeing thou plottest mischief against the body of Christ. Art thou pained at this man? Wrongly, when he hath in nothing wronged thee; yea, much rather, thou art pained at Christ. Wherein hath He wronged thee, that thou wilt not suffer His body to be decked with beauty? that thou wilt not suffer His bride to be adorned? Consider, I pray thee, the punishment, how sore. Thou gladdenest thine enemies; and him too himself, the man in good esteem, whom through thy envy thou wishest to grieve, thou dost the rather gladden; thou dost by thine envy the rather show that he is in good esteem, for otherwise thou wouldest not have envied him. Thou showest the rather that thou art in punishment.
I am ashamed indeed to exhort
you from such motives, but seeing our weakness is so great, let us be
instructed even from these, and free ourselves from this destructive
passion. Grievest thou that he is in good esteem? then why swellest
thou that esteem by envying? Wishest thou to punish him? Why then
showest thou that thou art pained? Why punish thyself before him, whom
thou wouldest not have well esteemed? Thereafter double will be his
pleasure, and thy punishment; not only because thou provest him to be
great; but because thou begettest in him yet another pleasure, by
punishing thyself; and again, at what thou art pained, he is pleased,
whilst thou enviest. See how we deal ourselves heavy blows without
perceiving it! He is an enemy. And yet, why an enemy? What wrong hath
he done? Still, however, by this we make our enemy the more
illustrious, and thereby punish ourselves the more. And herein again we
punish ourselves, if we have discovered that he knows it. For perhaps
he is not pleased, The
Empress Eudoxia is thought to have been reflected on in some of the
passages against extravagance. This whole passage probably alludes to
the enmity which prevailed at court in consequence, and these words
were probably meant to hint at the real love of St. Chrysostom for his
bitterest enemies.
Think we of these things, beloved; of those two crowns for them that envy not; of those praises from men, of those from God; of the evils that come of envying; and so shall we be able to quell the brute, and to be in good esteem before God, and to obtain the same things with those who are of good esteem. For perhaps we shall obtain them, and if we obtain them not, it will be for our advantage; still, even so, we shall be able, if we have lived to the glory of God, to obtain the good things promised to them that love Him, through the grace and love toward man of our Lord Jesus Christ, with whom, &c.
“Epaphras, who is one of
you, a servant of Christ Jesus, saluteth you, always striving for you
in his prayers, that ye may stand perfect and fully assured in all the
will of God. For I bear him witness, that he hath much zeal [Correct text of N.T., as in Rev. Ver., “much
labor.”—J.A.B.]
In the
commencement of this Epistle also, he commended this man for his love;
for even to praise is a sign of love; thus in the beginning he said,
“Who also declared unto us your love in the Spirit.”
( Ed.
Par. [and Field] conj. τῷ
for τὸ, “again (he commends him) by
saying.” Hales
seems right in expunging this word; otherwise the sense is
“though not.” [Omitted in one ms.
and in Field.—J.A.B.] [The
Greek word means both zealous and jealous. In fact, the English word
“jealous” is only a corrupt form of
“zealous.”—J.A.B.]
i.e.
Luke. Perhaps “and Demas” should come after the next
clause. [It is evident that we have here only rough notes, dictated, or
more likely, taken in shorthand.—J.A.B.]
See how he cements, and knits them together with one another, not by salutation only, but also by interchanging his Epistles. Then again he pays a compliment by addressing him individually. And this he doth not without a reason, but in order to lead the others also to emulate his zeal. For it is not a small thing not to be numbered with the rest. Mark further how he shows the man to be great, seeing his house was a church.
“And that ye also read the Epistle from Laodicea.” Some say that this is not Paul’s to them, but theirs to Paul, for he said not that to the Laodiceans, but that written “from Laodicea.”
It is great praise, and greater
than all the rest, his saying of Epaphras, “who is [one] of you,
a servant of Christ.” [The
two following paragraphs go again over the ground of the preceding. Are
they notes taken by two hearers, or notes made by the preacher for two
occasions? Or does he return and run over the passage again, to see
what further remarks it will suggest? The latter seems to be the case
in a good many of the Homilies on Acts. Comp. above, on Hom.
xi.—J.A.B.]
“And say to Archippus,
Take heed to the ministry which thou hast received in the Lord.”
His chief aim is to subject them to him i.e.
Archippus. i.e.
Archippus.
“Remember my bonds. Grace
be with you. Amen.” He hath released their terror. For although
their teacher be in bonds, yet “grace” releaseth him. This
too is of grace, the granting him to be put in bonds. For hear Luke
saying, The Apostles returned “from the presence of the council,
rejoicing that they were counted worthy to suffer dishonor for the
Name.” ( [So in
all the mss. known to Field. Notice how jejune
is the correction, “words,” which went into the printed
editions.—J.A.B.] [This
also is wanting in the editions, but found in the mss., and indeed quite in Chrys.’s manner.
See [This συναλγεῖν
was changed in most mss. and
the editions into συνάγειν, “gather together.” Hales conjectured
συναλγεῖν. Field finds it in a ms. The
other is indeed the more difficult reading, and likely to have been
altered into an easy one, but the difficulty in this case becomes
practically unintelligible.—J.A.B.]
What fountain wilt thou compare to these tears? That in Paradise, which watereth the whole earth? But thou wilt have mentioned nothing like it. For this fount of tears watered souls, not earth. If one were to show us Paul bathed in tears, and groaning, would not this be better far to see, than countless choirs gayly crowned? I am not now speaking of you; but, if one, having pulled away from the theater and the stage some wanton fellow, burning and drunken with carnal love, were to show him a young virgin in the very flower of her age, surpassing her fellows, both in other respects, and in her face more than the rest of her person, having an eye, tender and soft, that gently resteth, and gently rolleth, moist, mild, calmly smiling, and arrayed in much modesty and much grace, fringed with dark lashes both under and over, having an eyeball, so to speak, alive, a forehead radiant; underneath, again, a cheek shaded to exact redness, lying smooth as marble, and even; and then any one should show me Paul weeping; leaving that maiden, I would have eagerly sprung away to the sight of him; for from his eyes there beamed spiritual beauty. For that other transporteth the souls of youths, it scorcheth and inflameth them; but this, on the contrary, subdueth them. This maketh the eyes of the soul more beauteous, it curbeth the belly: it filleth with the love of wisdom, with much sympathy: and it is able to soften even a soul of adamant. With these tears the Church is watered, with these souls are planted; yea, though there be fire sensible and substantial, yet can these tears quench it; these tears quench the fiery darts of the wicked one.
Remember we then these tears of
his, and we shall laugh to scorn all present things. These tears did
Christ pronounce blessed, saying, “Blessed are they that mourn,
and blessed are they that weep, for they shall laugh.”
(
Nothing is sweeter than these
tears; sweeter are they than any laughter. They that mourn, know how
great consolation it possesseth. Let us not think this a thing to be
deprecated, but one to be even exceedingly prayed for; not that others
may sin, but that, when they sin, we may be heart-broken for them.
Remember we these tears, these bonds. Surely too upon those bonds tears
descended; but the death of the perishing, of those that had bound him
in them, suffered him not to taste the pleasure of the bonds. For in
their behalf he grieved, being a disciple of Him that bewept the
priests of the Jews; not because they were going to crucify Him, but
because they were themselves perishing. And He doeth not this Himself
alone, but He thus exhorteth others also, saying, “Daughters of
Jerusalem, weep not for Me.” (
In that sight many have been
partakers, and those who have not so been, Christ the rather calls
blessed, saying, “Blessed are they that have not seen, and yet
have believed” ( See
St. Chrysostom on
Remember we these tears: thus
let us bring up our daughters, thus our sons; weeping when we see them
in evil. As many women as wish to be loved, let them remember
Paul’s tears, and groan: as many of you as are counted blest, as
many as are in bridal chambers, as many as are in pleasure, remember
these; as many as are in mourning, exchange tears for tears. He mourned
not for the dead; but for those that were perishing whilst alive. Shall
I tell of other tears? Timothy also wept; for he was this man’s
disciple; wherefore also when writing to him he said,
“Remembering thy tears, that I may be filled with joy.”
(
As then we gain an ill name for laughter also, when we use it out of season; so too do we for tears, by having recourse to them unseasonably. For the virtue of each thing then discovers itself when it is brought to its own fitting work, but when to one that is alien, it doth no longer so. For instance, wine is given for cheerfulness, not drunkenness, bread for nourishment, sexual intercourse for the procreation of children. As then these things have gained an ill name, so also have tears. Be there a law laid down, that they be used in prayers and exhortations only, and see how desirable a thing they will become. Nothing doth so wipe out sins, as tears. Tears show even this bodily countenance beautiful; for they win the spectator to pity, they make it respected in our eyes. Nothing is sweeter than tearful eyes. For this is the noblest member we have, and the most beautiful, and the soul’s own. And therefore we are so bowed therewith, as though we saw the soul itself lamenting.
I have not spoken these things without a reason; but in order that ye may cease your attendance at weddings, at dancings, at Satanical performances. For see what the devil hath invented. Since nature itself hath withheld women from the stage, and the disgraceful things enacted there, he hath introduced into the women’s apartment the furniture of the theater, I mean, wanton men and harlots. This pestilence the custom of marriages hath introduced, or rather, not of marriages, far be it, but of our own silliness. What is it thou doest, O man? Dost thou not know what thou art at? Thou marriest a wife for chastity, and procreation of children; what then mean these harlots? That there may be, one answereth, greater gladness. And yet is not this rather madness? Thou insultest thy bride, thou insultest the women that are invited. For if they are delighted with such proceedings, the thing is an insult. If to see harlots acting indecorously conferreth any honor, wherefore dost thou not drag thy bride also thither, that she too may see? It is quite indecent and disgraceful to introduce into one’s house lewd fellows and dancers, and all that Satanic pomp.
“Remember,” he
saith, “my bonds.” Marriage is a bond, a bond ordained of
God, a harlot is a severing and a dissolving. It is permitted you to
embellish marriage with other things, such as full tables, and apparel.
I do not cut off these things, lest I should seem to be clownish to an
extreme; and yet Rebecca was content with her veil θέριστρον, “summer robe.” ἐπιχάρματα, subjects of rejoicing for the enemy. θάλαμος, which is used for any retired chamber.
Seest thou not how in
kings’ houses, the honored are within, about the king, the
unhonored without? Do thou too be within about the bride. But remain in
the house in chasteness, expose not thy virginity. Either company is
standing by, the one to show of what sort she is whom they are giving
up, the other in order that they may guard her. Why disgracest thou the
virgin estate? For if thou art such as this, the same will the
bridegroom suspect her to be. If thou wishest to have men in love with
thee, this is the part of saleswomen, green-grocers, and
handicrafts-people. Is not this a shame? To act unseemly is a shame
even though it be a king’s daughter. i.e.
at whose wedding it is done.
What? is marriage a theater? It
is a mystery and a type of a mighty thing; and even if thou reverence
not it, reverence that whose type it is. “This mystery,”
saith he, “is great, but I speak in regard of Christ and of the
Church.” ( τοὺς
ὄντας. Possibly
“those that are [that image].” Downes proposes συνόντας, with some probability. ὁοὐδέπω.
The word ἡνωμένος, which Ed. Par. would supply, may be understood. καθάπερ καὶ
πρότερον. Downes and others give up this passage as corrupt. The
Translator suggests, “as was the case with Adam before Eve was
formed.” There is still a difficulty, though this has a meaning,
in that God withheld the power then from the undivided Man, as he does
now from the not yet reunited. i.e.
“one other.” Savile needlessly conjectures
“two.” The
word is declined, and so would not mean Jacob. One ms. has Joseph, which is no plainer. [Three mss. have Joseph, but they are the group of three that are
so often palpably altering.—J.A.B.] One would expect a solution
from the end of Hom. v., but none seems to occur there, unless
Jacob’s birth after Rebecca’s long barrenness be deemed
sufficient.
For this cause He also calleth
her a help, to show that they are one ( Implied in αὐτῇ below. The word
is of common gender.
I know that many are ashamed at
what is said, and the cause of this is what I spoke of, your own
lasciviousness, and unchasteness. The fact of marriages being thus
performed, thus depraved, hath gained the thing an ill name: for
“marriage is honorable, and the bed undefiled.”
( On
Shall I tell how marriage is
also a mystery of the Church? As Christ came into the Church, and she
was made of him, [The
three mss. which so often alter have made an
important alteration here, from “she was made of him” into
“he was made of her,” and this became the common printed
text. Were the critics thinking of a typical relation between the
Virgin Mary and the Church, or of
transubstantiation?—J.A.B.]
Now the practices at marriages
seem to be a matter of indifference, but they are the causes of great
mischiefs. All is full of lawlessness. “Filthiness, and foolish
talking, and jesting, let it not proceed,” saith he, “out
of your mouth.” (
I dare say you consider me
offensive. For διαχεῖσθε, are dissolute; lit. “poured
abroad.” As
when He would raise Jairus’s daughter,
Nothing is more pleasurable than virtue, nothing sweeter than orderliness, nothing more amiable than gravity. Let any celebrate such a marriage as I speak of; and he shall find the pleasure; but what sort of marriages these are, take heed. First seek a husband for the virgin, who will be truly a husband, and a protector; as though thou wert intending to place a head upon a body; as though about to give not a slave, but a daughter into his hands. Seek not money, nor splendor of family, nor greatness of country; all these things are superfluous; but piety of soul, gentleness, the true understanding, the fear of God, if thou wishest thy darling to live with pleasure. For if thou seek a wealthier husband, not only wilt thou not benefit her, but thou wilt even harm her, by making her a slave instead of free. For the pleasure she will reap from her golden trinkets will not be so great as will be the annoyance that comes of her slavery. I pray thee, seek not these things, but most of all, one of equal condition; if however this cannot be, rather one poorer than in better circumstances; if at least thou be desirous not of selling thy daughter to a master, but of giving her to a husband. When thou hast thoroughly investigated the virtue of the man, and art about to give her to him, beseech Christ to be present: for He will not be ashamed to be so; it is the mystery of His presence. Yea rather beseech Him even in the first instance, to grant her such a suitor. Be not worse than the servant of Abraham, who, when sent on a pilgrimage so important, saw whither he ought to have recourse; wherefore also he obtained everything. When thou art taking anxious pains, and seeking a husband for her, pray; say unto God, “whomsoever Thou wilt do Thou provide:” into His hands commit the matter; and He, honored in this way by thee, will requite thee with honor.
Two things indeed it is necessary to do; to commit the thing into His hands, and to seek such an orderly person as He Himself approves.
When Here he addresses the mother, all the participles being
feminine.
There is Christ, here is Satan; there is cheerfulness, here anxious care; there pleasure, here pain; there expense, here nothing of the kind; there indecency, here modesty; there envy, here no envy; there drunkenness, here soberness, here health, here temperance. Bearing in mind all these things, let us stay the evil at this point, that we may please God, and be counted worthy to obtain the good things promised to them that love Him, through the grace and love toward man of our Lord Jesus Christ, with whom, to the Father, together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.
homilies of St. John Chrysostom,
archbishop of constantinople,
on the
first epistle of St. paul the apostle
to the
thessalonians.
————————————
Homily I.
“Paul, and Silvanus,
and Timothy, unto the Church of the Thessalonians in God the Father and
the Lord Jesus Christ: Grace to you, and peace. [Some mss. and editions add, “from
God our Father, and the Lord Jesus Christ,” as it is added in
Text. Rec. of the N.T.—J.A.B.]
Wherefore then, when writing to the Ephesians, This
mistake cannot be charged on the transcribers, as Timothy is mentioned
in [The
natural explanation is that Silas was an older man, Timothy being at
the time of writing 1 Thess. (prob. A.D. 52) quite young, and indeed
still noticeably young a dozen years later (
“Paul, and Silvanus, and
Timothy, unto the Church of the Thessalonians.” Here he gives
himself no title—not “an Apostle,” not “a
Servant”; I suppose, because the men were newly instructed, and
had not yet had any experience of him, αὐτοῦ, perhaps
“of the thing.”
“To the Church of the
Thessalonians,” he says. And well. For it is probable there were
few, and they not yet formed into a body; on this account he consoles
them with the name of the Church. For where much time had passed, and
the congregation of the Church was large, he does not apply this term.
But because the name of the Church is for the most part a name
[Here the same Greek word (systema) is translated
“body,” “congregation,” and
“system.”—J.A.B.]
“In God the Father,”
he says, “and the Lord Jesus Christ.” “Unto the
Church of the Thessalonians,” he says, “which is in
God.” Behold again the expression, “in,” [Most editions have “the word God,” and one ms. has “in God,” both obviously
alterations, and really unsuitable to the
connection.—J.A.B.] ἐκκλησίαι. Churches, or assemblies. New converts would be more
familiar with the word in its secular sense. [Most editions omit this sentence, but it is found in several
mss., and the amplification is quite after the
manner of Chrys.—J.A.B.]
“Grace be unto you, and
peace.” [This seems to belong (as Hales suggested) after the next
sentence, which is a remark upon the
foregoing.—J.A.B.]
And your labor “of
love.” Why? what labor is it to love? Merely to love is no labor
at all. But to love genuinely is great labor. For tell me, when a
thousand things are stirred up that would draw us from love, and we
hold out against them all, is it not labor? For what did not these men
suffer, that they might not revolt from their love? Did not they that
warred against the Preaching go to Paul’s host, and not having
found him, drag Jason before the rulers of the city? ( See
And observe: first he mentions
their good actions, then his own, that he may not seem to boast, nor
yet to love them by anticipation. προλήψει. Assuming good of them before trial.
“And of hope,” he says, “in our Lord Jesus Christ, before our God and Father.” For all these things proceed from faith and hope, so that what happened to them showed not their fortitude only, but that they believed with full assurance in the rewards laid up for them. For on this account God permitted that persecutions should arise immediately, that no one might say, that the Preaching was established lightly or by flattery, and that their fervor might be shown, and that it was not human persuasion, but the power of God, that persuaded the souls of the believers, so that they were prepared even for ten thousand deaths, which would not have been the case, if the Preaching had not immediately been deeply fixed and remained unshaken.
[It
is very doubtful whether Rev. Ver. of N.T. is here right in
omitting ἐν (as in
Knowing what? How “we
showed ourselves among you”? Here he also touches upon his own
good actions, but covertly. For he wishes first to enlarge upon their
praises, and what he says is something of this sort. I knew that you
were men of great and noble sort, that you were of the Elect. For this
reason we also endure all things for your sake. For this, “what
manner of men we showed ourselves among you,” is the expression
of one showing that with much zeal and much vehemence we were ready to
give up our lives for your sake; and for this thanks are due not to us,
but to you, because ye were elect. On this account also he says
elsewhere, “And these things I endure for the Elect’s
sake.” (
Strange! what an encomium is
here! The disciples have suddenly become teachers! They not only heard
the word, but they quickly arrived at the same height with Paul. But
this is nothing; for see how he exalts them, saying, “Ye became
imitators of the Lord.” How? “Having received the word in
much affliction, with joy of the Holy Ghost.” Not merely with
affliction, but with much affliction. And this we may learn from the
Acts of the Apostles, how they raised a persecution against them.
(
But how were they imitators of
the Lord? Because He also endured many sufferings, but rejoiced. For He
came to this willingly. For our sakes He emptied Himself. He was about
to be spit upon, to be beaten and crucified, and He so rejoiced in
suffering these things, that He said to the Father, “Glorify
Me.” (
“With joy of the Holy
Ghost,” he says. That no one may say, how speakest thou of
“affliction”? how “of joy”? how can both meet
in one? he has added, “with joy of the Holy Ghost.” The
affliction is in things bodily, and the joy in things spiritual. How?
The things which happened to them were grievous, but not so the things
which sprang out of them, for the Spirit does not allow it. οὐκ
ἀφίησι.
Perhaps, “does not forsake us,” as just below. διασυρίζοντος, as Sept.
[Rev. Ver. right for N.T., “an ensample”; but Chrys.
has the plural, employing (as he commonly does) that which spread from
Constantinople, and became the prevalent text.—J.A.B.]
And yet it was later that he went to them. But ye so shone, he says, that ye became teachers of those who received (the word) before you. And this is like the Apostle. For he did not say, so that ye became ensamples in regard to believing, but ye became an ensample to those who already believed; how one ought to believe in God, ye taught, who from the very beginning entered into your conflict.
“And in Achaia,” he says; that is, in Greece.
Do you see how great a thing is zeal? that it does not require time, nor delay, nor procrastination, but it is sufficient only to venture one’s self, and all is fulfilled. Thus then though coming in later to the Preaching, they became teachers of those who were before them.
Moral.
Let no one therefore despair, even though he has lost much time, and
has done nothing. It is possible for him even in a little
Why then do I say this? Because,
if we wake we shall not need the help of others; but if we sleep, the
help of others will profit us nothing, but even with this we perish. It
is a good thing to enjoy the prayer of the Saints, but it is when we
ourselves also are on the alert. And what need, you say, have I of
another’s prayer, if I am on the alert myself. And in sooth, do
not place yourself in a situation to need it; I do not wish that you
should; but we are always in need of it, if we think rightly. Paul did
not say, what need have I of prayer? and yet those who prayed were not
worthy of him, i.e.
worthy to pray for him.
But, as I said, if we be active
also ourselves, the prayers for us avail too. Hear Paul saying,
“For I know that this shall turn to my salvation, through your
supplication, and the supply of the Spirit of Jesus Christ.”
( So B.
Edd. om. one, &c.
For if prayers had power to bring us to the kingdom while we do nothing, why do not all the Greeks become Christians? Do we not pray for all the world? Did not Paul also do this? Do we not intreat that all may be converted? Why do not the wicked become good without contributing anything of themselves? Prayers, then, profit greatly, when we also contribute our own parts.
Would you learn how much prayers
have profited? consider, I pray, Cornelius, Tabitha. ( [Quoting from memory. So below.—J.A.B.]
And see how this is said to the
two Prophets, i.e. food baked on it.
And again to Jeremiah, who
suffered less from the commandments of God, but more from their
wickedness, what does He say? “Seest thou not what these
do?” (
“For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is gone forth; so that we need not to speak anything. For they themselves report concerning us what manner of entering in we had unto you; and how ye turned unto God from idols, to serve a living and true God, and to wait for His Son from Heaven, whom He raised from the dead, even Jesus, which delivereth us from the wrath to come.”
As a
sweet-smelling ointment keeps not its fragrance shut up in itself, but
diffuses it afar, and scenting the air with its perfume, so conveys it
also to the senses of the neighbors; so too illustrious and admirable
men do not shut up their virtue within themselves, but by their good
report benefit many, and render them better. Which also then happened.
Wherefore he said, “So that ye became ensamples to all that
believe in Macedonia and Achaia.” “For from you,” he
says, “hath sounded forth the word of the Lord, not only in
Macedonia and Achaia, but also in every place your faith to God-ward is
gone forth.” Ye have filled, therefore, all your neighbors with
instruction, and the world with wonder. For this is meant by the
expression, “in every place.” And he has not said, your
faith is noised abroad, but “has sounded out”; as every
place near is filled with the sound of a loud trumpet, so the
report
But in your case it was not so, but the sound of good report was spread abroad in every part of the earth. And whence know we, says one, that the words were not hyperbolical? For this nation of the Macedonians, before the coming of Christ, was renowned, and celebrated everywhere more than the Romans. And the Romans were admired on this account, that they took them captive. For the actions of the Macedonian king exceeded all report, who, setting out from a little city indeed, yet subdued the world. Wherefore also the Prophet saw him, a winged leopard, showing his swiftness, his vehemence, his fiery nature, his suddenly in a manner flying over the whole world with the trophies of his victory. And they say, that hearing from a certain philosopher, that there were infinite worlds, he groaned bitterly, that when they were numberless, he had not conquered even one. So high-minded was he, and high-souled, and celebrated everywhere. And with the fame of the king the glory of the nation also kept pace. For he was called “Alexander, the Macedonian.” So that what took place there was also naturally much talked of. For nothing can be concealed that relates to the illustrious. The Macedonians then were not inferior to the Romans.
And this has also arisen from
their vehemence. For as if he were speaking of something living, he
introduces the word “gone forth”; so vehement and energetic
was their faith. “So that we need not to speak anything,”
says he, “for they themselves report concerning us what entering
in we had unto you.” They do not wait to hear from us, [This παρ᾽
ἡμῶν, “from
us” (see below), was easily changed into περὶ ὑμῶν, “concerning us,” the text of most
editions.—J.A.B.]
What means, “What manner
of entering in we had unto you”? That it was full of dangers, and
numberless deaths, but that none of these things troubled you. But as
if nothing had happened, so you adhered to us; as if ye had suffered no
evil, but had enjoyed infinite good, so you received us after these
things. For this was the second entering. This
is not quite clear from
Here also he introduced an exhortation, which is the part of one who would make his discourse less offensive. “And to wait,” he says, “for His Son from heaven, whom He raised from the dead, even Jesus, which delivereth us from the wrath to come.” “And to wait,” he says, “for His Son from heaven”; Him that was crucified, Him that was buried; to wait for Him from heaven. And how “from heaven”? “Whom He raised from the dead.” You see all things at the same time; both the Resurrection, and the Ascension, and the second Coming, the Judgment, the retribution of the just, the punishment of the wicked. “Jesus,” he says, “which delivereth us from the wrath to come.” This is at once comfort, and exhortation, and encouragement. For if He raised Him from the dead, and He is in heaven, and thence will come, (and ye believed in Him; for if ye had not believed in Him, ye would not have suffered so much), this of itself is sufficient comfort. These shall suffer punishment, which he says in his second epistle, and you will have no small consolation.
And to “wait,” he says, “for His Son from heaven.” The terrible things are in hand, but the good things are in the future, when Christ shall come from heaven. See how much hope is required, in that He who was crucified has been raised, that He has been taken up into heaven, that He will come to judge the quick and the dead.
Great indeed were your actions
also, but yet neither did we have recourse to human speech. But what he
says above, that also he repeats here, that from both sides is shown
what was the nature of the Preaching, from the miracles, and from the
resolution of the preachers, and from the zeal and fervor of those who
received it. “For yourselves,” he says, “know our
entering in unto you, that it hath not been found vain,” that is,
that it was not according to man, nor of any common kind. For being
fresh from great dangers, and deaths, and stripes, we immediately fell
into dangers. “But,” he says, “having suffered
before, and been shamefully entreated; as ye know, at Philippi, we
waxed bold in our God.” Do you see how again he refers the whole
to God? “To speak unto you,” says he, “the Gospel of
God in much conflict.” ἀγῶνι.
Do you see that, as I said, from their perseverance he makes a proof that the Preaching is divine? For, if it were not so, if it were a deceit, we should not have endured so many dangers, which allowed us not even to take breath. You were in tribulation, we were in tribulation. What then was it? Unless somewhat of things future had excited us, unless we had been persuaded that there is a good hope, we should not have been filled with the more alacrity by suffering. For who would have chosen for the sake of what we have here to endure so many sufferings, and to live a life of anxiety, and full of dangers? For whom would they persuade? For are not these things of themselves enough to trouble the disciples, when they see their teachers in dangers? But this was not your case.
“For our
exhortation,” that is, our teaching, “is not of
error.” The matter, he says, is not guile nor deceit, that we
should give it up. It is not for things abominable, as the tricks of
jugglers and sorcerers. “And of uncleanness,” says he,
“nor in guile,” nor for any insurrection, like what Theudas
did. “But even as we have been approved of God to be entrusted
with the Gospel, so we speak, not as pleasing men, but God.” Do
you see, that it is not vainglory? “But God,” he says,
“which proveth our hearts.” We do nothing for the sake of
pleasing men, he says. For on whose account should we do these things?
Then having praised them, he says, Not as wishing to please men, nor
seeking the honors that are from men, he adds, “But as we have
been approved of God to be entrusted with the Gospel.” Unless He
had seen that we were free from every worldly consideration, He would
not have chosen us. As therefore He approved us, such we remain, as
having been “approved of God.” Whence did he approve us,
and entrust us with the Gospel? We appeared to God approved, so we
remain. It is a proof of our virtue, that we are entrusted with the
Gospel; if there had been anything bad in us, God would not have
approved us. But the expression that He approved us, does not here
imply search. But what we do upon proving, that he does without
proving. That is, as he found us proof, and trusted us, so we speak; as
it is reasonable that those should, who are approved and entrusted to
be worthy of the Gospel, so we speak, “not as pleasing
men,” that is, not on your account do we do all these things. [This
sentence, after Field’s text, is awkward; but the manifest
alterations introduced into the text followed in most editions do not
really mend matters.—J.A.B.]
For “neither at any
time,” he says, “were we found using words of
flattery”; that is, we did not flatter, which is the part of
deceivers, who wish to get possession and to domineer. No one can say
that we flattered in order to rule, nor that we had recourse to it for
the sake of wealth. Of this, which was manifest, he afterwards calls
them to be witnesses. “Whether we flattered,” he says,
“ye know.” But as to what was uncertain, namely, whether it
were in the way of covetousness, he calls God to witness. “Nor
seeking glory of men, neither from you, nor from others, when we might
have been burdensome, as Apostles of Christ;” that is, not
seeking after honors either, nor boasting ourselves, nor requiring
attendance of guards. And yet even if we had done this, we should have
done nothing out of character. For if persons sent forth by kings are
nevertheless i.e.
though sent by mere earthly kings. The Catena omits the
word.
But with an excess of
forbearance we do none of these things, that we may stop the mouths of
the adversaries. And it cannot be said, that to you we act thus, but
not so others. For thus also he said in his Epistle to the Corinthians:
“For ye bear with a man if he bringeth you into bondage, if he
devoureth you, if he taketh you captive, if he exalteth himself, if he
smiteth you on the face.” (
“But we were gentle,” he says; we exhibited nothing that was offensive or troublesome, nothing displeasing, or boastful. And the expression “in the midst of you,” is as if one should say, we were as one of you, not taking the higher lot. “As when a nurse cherisheth her own children.” So ought the teacher to be. Does the nurse flatter that she may obtain glory? Does she ask money of her little children? Is she offensive or burdensome to them? Are they not more indulgent to them than mothers? Here he shows his affection. “Even so, being affectionately desirous of you,” he says, we are so bound to you, he says, and we not only take nothing of you, but if it be necessary even to impart to you our souls, we should not have refused. Tell me, then, is this of a human view? and who is so foolish as to say this? “We were well pleased to impart to you,” he says, “not the Gospel of God only, but also our own souls.” So that this is greater than the other. And what is the gain? For from the Gospel is gain, but to give our souls, is with respect to difficulty a greater thing than that. For merely to preach is not the same thing as to give the soul. For that indeed is more precious, but the latter is a matter of more difficulty. We were willing, he says, if it were possible, even to spend our souls upon you. And this we should have been willing to do; for if we had not been willing, we should not have endured the necessity. Since then he praised, and does praise, on this account he says, that, not seeking money, nor flattering you, nor desiring glory, do we do this. For observe; they had contended much, and so ought to be praised and admired even extraordinarily, that they might be more firm; the praise was suspicious. On this account he says all these things, by way of repelling the suspicion. And he also mentions the dangers. And again, that he may not be thought to speak of the dangers on this account, as if laboring for them, and claiming to be honored by them, therefore again, as he had to mention the dangers, he added, “Because ye were become very dear to us”; we would willingly have given our souls for you, because we were vehemently attached to you. The Gospel indeed we proclaim, because God commanded it; but so much do we love you, that, if it were possible, we would have given even our souls.
He who loves, ought so to love,
that if he were asked even for his soul, ψυχήν, both
“soul” and “life.”
I speak of genuine friends, men
of one soul, who would even die for each other, who love fervently. Do
not, thinking of those who barely love, who are table-companions, mere
nominal friends, suppose that my discourse is refuted. If any one has a
friend such as I speak of, he will acknowledge the truth of my words.
He, though he sees his friend every day, is not satiated. For him he
prays for the same things as for himself. I know one, who calling upon
holy men in behalf of his friend, besought them to
For, in good truth, a friend is
more to be longed for than the light; I speak of a genuine one. And
wonder not: for it were better for us that the sun should be
extinguished, than that we should be deprived of friends; better to
live in darkness, than to be without friends. And I will tell you why.
Because many who see the sun are in darkness, but they can never be
even in tribulation, who abound in friends. I speak of spiritual
friends, who prefer nothing to friendship. Such was Paul, who would
willingly have given his own soul, even though not asked, nay would
have plunged into hell [The
reference is to Chrys.’s (erroneous) interpretation of
I wish to give you an example of
friendship. Friends, that is, friends according to Christ, surpass
fathers and sons. For tell me not of friends of the present day, since
this good thing also has past away with others. But consider, in the
time of the Apostles, I speak not of the chief men, but of the
believers themselves generally; “all,” he says, “were
of one heart and soul: and not one of them said that aught of the
things which he possessed was his own…and distribution was made
unto each, according as any one had need.” ( Or
“life.” The double meaning of the word should be kept in
sight throughout.
And where is it possible,
somebody says, that such an one should be found? Because we have not
the will; for it is possible. If it were not possible, neither would
Christ have commanded it; he would not have discoursed so much
concerning love. A great thing is friendship, and how great, no one can
learn, and no discourse represent, but experience itself. It is this i.e.
the want of love. See
For when indeed there is no
love, we both upbraid men with our kindnesses and we exaggerate little
ones; but when there is love, we both conceal them and wish to make the
great appear small, that we may not seem to have our friend for a
debtor, but ourselves to be debtors to him, in having him our debtor. I
know that the greater part do not understand what is said, and the
cause is, that I am speaking of a thing which now dwells in heaven. As
therefore if I were speaking of any plant growing in India, of which no
one had ever had any experience, no speech would avail to represent it,
though I should utter ten thousand words: so also now whatever things I
say, I say in vain, for no one will be able to understand me. This is a
plant that is planted in heaven, having for its branches not
heavy-clustered pearls, but a virtuous life, much more acceptable than
they. What pleasure would you speak of, the foul and the honorable? But
that of friendship excelleth them all, though you should speak of the
sweetness of honey. For that satiates, but a friend never does, so long
as he is a friend; nay, the desire of him rather increases, and such
pleasure never admits of satiety. And a friend is sweeter than the
present life. Many therefore after the death of their friends have not
wished to live any longer. With a friend one would bear even
banishment; but without a friend would not choose to inhabit even his
own country. With a friend even pov
And these things indeed are so here. But from God the reward of friendship is so great, that it cannot be expressed. He gives a reward, that we may love one another, the thing for which we owe a reward. “Pray,” He says, “and receive a reward,” for that for which we owe a reward, because we ask for good things. “For that which you ask,” He says, “receive a reward. Fast, and receive a reward. Be virtuous, and receive a reward,” though you rather owe a reward. But as fathers, when they have made their children virtuous, then further give them a reward; for they are debtors, because they have afforded them a pleasure; so also God acts. “Receive a reward,” He says, “if thou be virtuous, for thou delightest thy Father, and for this I owe thee a reward. But if thou be evil, not so: for thou provokest Him that begot thee.” Let us not then provoke God, but let us delight Him, that we may obtain the kingdom of Heaven, in Christ Jesus our Lord, to whom be the glory and the strength, world without end. Amen.
“For ye remember, brethren, our labor and travail: for working night and day, that we might not burden any of you, we preached unto you the Gospel of God. Ye are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe: as ye know how we dealt with each one of you, as a father with his own children, exhorting you, and encouraging you, and testifying, to the end that ye should walk worthily of God, who calleth you into His own kingdom and glory.”
The teacher ought to do nothing with a feeling of being burdened, that tends to the salvation of his disciples. For if the blessed Jacob was buffeted night and day in keeping his flocks, much more ought he, to whom the care of souls is entrusted, to endure all toils, though the work be laborious and mean, looking only to one thing, the salvation of his disciples, and the glory thence arising to God. See then, Paul, a man that was a Preacher, an Apostle of the world, and raised to so great honor, worked with his hands that he might not be burdensome to his disciples.
“For ye remember,”
he says, “my brethren, our labor and travail.” He had said
previously, “we might have been burdensome as the Apostles of
Christ,” as he also says in the Epistle to the Corinthians,
“Know ye not that they which minister about sacred things eat of
the things of the Temple? Even so also did Christ ordain that they
which proclaim the Gospel should live of the Gospel.”
( Or
“wounding”; πληκτικώτερον.
On this account he frequently
addresses them as witnesses. For “ye are witnesses,” he
says, “and God also”; God was worthy to be believed, but
this other was that which most fully assured them. For that indeed was
uncertain to those who were ignorant of it; but this was without doubt
to all. For do not enquire whether it was Paul who said these things.
Much beyond what was necessary he gives them assurance. Wherefore he
says, “Ye are witnesses, and God also, how holily and righteously
and unblamably we behaved ourselves toward you that believe.” It
was proper to praise them again. On this account he sets these things
before them, which were sufficient to persuade them. For he that stood
there in want, and did not receive anything, would much more not
receive anything
“As ye know how we
exhorted and comforted each one of you, as a father doth his own
children.” Above having spoken of his behavior here he speaks of
his love, which was more than what belonged to his rule over them. And
what is said marks his freedom from pride. “As a father his own
children, exhorting you, and encouraging you, and testifying, to the
end that ye should walk worthily of God, who calleth you into His own
kingdom and glory.” When he says, “and testifying,”
then he makes mention of “fathers”; although we testified,
it was not violently, but like fathers. “Each one of you.”
Strange! in so great a multitude to omit no one, neither small nor
great, neither rich nor poor. “Exhorting” you, he says; to
bear. “And comforting and testifying.”
“Exhorting,” Or
“entreating,” and so he takes it below. E.V.
“exhorting.”
It cannot be said, he says, that we indeed do all things unblamably, but you on the other hand have done things unworthy of our course of life. For in hearing us, you gave such heed as if not hearing men, but as if God Himself were exhorting you. Whence is this manifest? Because as he shows from his own temptations and their testimony, and the way in which he acted, that he did not preach with flattery or vainglory; so from their trials, he shows also that they rightly received the word. For whence, he says, unless ye had heard as if God were speaking, did ye endure such perils? And observe his dignity.
“For ye,” he says, “became imitators of the Churches of God which are in Judæa.” This is a great consolation. It is no wonder, he says, that they should do these things to you, inasmuch as they have done it also to their own countrymen. And this too is no little proof that the Preaching is true, that even Jews were able to endure all things. “For ye also,” he says, “have suffered the same things of your own countrymen, even as they did of the Jews.” There is something more in his saying, “as they also did in Judæa”; it shows that everywhere they rejoiced, as having nobly contended. He says therefore, “that ye also suffered the same things.” And again, what wonder is it, if to you also, when even to the Lord they dared do such things?
Do you see how he introduces
this as containing great consolation? And constantly he adverts to it;
and upon a close examination one may find it in nearly all his
Epistles, how variously, Or
“especially”; διαφόρως.
“Who both killed the
Lord,” he says—but, perhaps, they did not know
Him,—assuredly they did know Him. What then? Did they not slay
and stone their own prophets, whose books even they carry about with
them? And they did not do this for the sake of truth. There is
therefore not only a consolation under the temptations, but they are
reminded not to think that (the Jews) did it for the truth’s
sake, and be troubled on that account. “And drave out
us,” ἐκδιωξάντων, “drove us out,” see
ἀπορφανισθέντες, “bereaved,” “made
orphans.”
He has not said
“separated,” but what was much more. [This last clause is interpolated by some documents, but may be
retained because it makes the meaning clearer to the English
reader.—J.A.B.] The
Thessalonians. Gr.
superfluous. He means such as would make friendship quite independent
of such helps.
Which is the part of love; yet here he mentions no other necessity but “that we might see you.” “I Paul once and again, and Satan hindered us.”
What sayest thou? does Satan
hinder? Yes, truly, for this was not the work of God. For in the
Epistle to the Romans, he says this, that God hindered him (from
[We
are not told how Satan hindered, though we have distinctly brought
before us the personal devil as acting. It is not necessary to confine
his agency to temptation to sin; he may have hindered by the
continuance of that spirit of persecution which he prompted at
Thessalonica.
Are the Macedonians, tell me,
thy hope, O blessed Paul? Not these alone, he says. Therefore he has
added, “Are not ye also?” For “what,” he says,
“is our hope, or joy, or crown of glorying”? Observe then
the words, which are those of women, inflamed with tenderness, talking
to their little children. “And crown of glorying,” he says.
For the name of “crown” was not sufficient to express the
splendor, but also “of glorying.” Of what fiery warmth is
this! Never could either mother, or father, yea if they even met
together, and commingled their love, have shown their own affection to
be equivalent to that of Paul. “My joy and crown,” he says,
that is, I rejoice in you more than in a crown. For consider how great
a thing it is, that an entire Church should be present, planted and
rooted by Paul. Who would not rejoice in such a multitude of children,
and in the goodness of those children? So that this also is not
[καὶ
ὑμεῖς signifies
“ye also,” or “even ye,” according to the
connection. Ellicott thinks Chrys. here displays his “accurate
observation of language,”—“ye, as well as my other
converts.”—J.A.B.]
And this he says, not as extolling Timothy, but honoring them, that he sent them the fellow-worker, and minister of the Gospel. As if he had said, Having withdrawn him from his labors we have sent to you the minister of God, and our fellow-laborer in the Gospel of Christ.
“To establish you, and to comfort you concerning your faith.”
What then does he say here?
Because the temptations of the teachers trouble their disciples, and he
had then fallen into many temptations, as also he himself says, that
“Satan hindered us,” always saying this; “both
once,” he says, “and again I would have come to you,”
and was not able, which was a proof of great violence. And it was
reasonable that this should trouble them, for they are not so much
troubled at their own temptations, as at those of their teachers; as
neither is the soldier so much troubled at his own trials, [The
Greek word is equivalent to both “temptations” and
“trials.” “Temptations” formerly had a like
breadth of meaning, but has been restricted to the bad
sense.—J.A.B.]
“And to comfort you concerning your faith; that no man be moved by these afflictions; for yourselves know that hereunto we are appointed.”
Ye ought not, he says, to be
troubled, for nothing strange, nothing contrary to expectation is
happening; which was sufficient to raise them up. For do you see that
on this account also Christ foretold to His disciples? For hear Him
saying, “Now I have told you before it came to pass, that when it
is come to pass ye may believe.” (
Moral.
Let us hear, who have ears to hear. The Christian is appointed
hereunto. For concerning all the faithful is this said, “Hereunto
we are appointed.” And we, as if we were appointed κείμενοι. He alludes to the sense “laid,” as if it were
“laid down to repose.” See
But, you say, it is not the
season of war. But if it was, tell me, who would contend? Who would
attack? Who would break through διέξωσε, “push through”; thus we read of ὠθισμὸς,
Angl. “shoving” in hard-fought battles. In
pace, ut sapiens, aptârit idonea bello.—Hor. i.e. earthly.
But what stupidity is this, not
to think the present a season of war, when Paul is crying out,
“Yea, and all that would live godly in Christ Jesus shall suffer
persecution” (
The blessed Paul has admirably
said, “Hereunto we are appointed.” He has not said merely,
that we are tempted, but that “hereunto we are appointed,”
as if he had said, For this were we born. This is our business, this
our life, and dost thou seek rest? The executioner does not stand over
us, lacerating our sides, and compelling us to sacrifice; but the
desire of riches, and of possessing more, is instant, tearing out our
eyes. No soldier has kindled a pile, nor placed us on a gridiron, ἐπὶ
κρατίκλης. From the Latin “Craticula.” Such was the
“Catasta” in the martyrdom of St. Laurence. Prud.
Peristeph. H. ii. 399. An iron seat is mentioned as thus used at
Vienne. Euseb. v. 1.
And the present season too has
its crowns. Hear Paul saying, “Henceforth there is laid up for me
the crown of righteousness, which the righteous Judge shall give
me…and not only to me, but also to all them that have loved His
appearing.” (
Again, has any one lost money? many advise thee to have recourse to diviners; but thou, from fear of God, because it is forbidden, choosest rather not to receive thy money than to disobey God—thou hast a reward equal to him who has given it to the poor, if having lost, thou givest thanks, and when able to have recourse to diviners, thou bearest not to receive, rather than so to receive it. For as he from the fear of God has given all to the needy, so thou also from fear of God, when they have plundered thee, hast not recovered it.
We are the masters of injuring
or not injuring ourselves. And if you will, let us make the whole
matter plain in the case of theft itself. The thief has cut through the
wall, he has rushed into the chamber, he has carried off costly golden
vessels, and precious stones, in short, he has cleared thy whole
treasure, and has not been taken. The fact is grievous, and it seems to
be a loss; still as yet it is not so but it depends on thee to make it
either a loss or a gain. And how, sayest thou, can this be a gain? I
will endeavor to show thee how, if thou art willing, it will be a great
gain, but if unwilling, the loss will be severer than that which has
taken place. For as in the case of artificers, when material is before
them, he who is skilled in his art uses it to good purpose, but he that
is unskillful spoils it, and makes it a loss to him, so also in these
matters. How then will it be a gain? If thou givest thanks to God, if
thou dost not wail bitterly, if thou utterest the words of Job,
“The Lord gave and the Lord hath taken away. Naked came I out of
my mother’s womb, naked shall I also go away.”
(
“What?” sayest thou,
“the Lord hath taken away? The thief hath taken away, and how
canst thou say, the Lord hath taken away?” Wonder not, for even
Job, of things which the devil took away, said, These the Lord hath
taken away? And shalt not thou say of what the thief took, The Lord
hath taken away? Tell me, whom dost thou admire? him who has bestowed
all his goods upon the poor, or Job for these words? Is he, who did not
then give, inferior to him, who has given alms? For say not, “I
feel no thankfulness. The matter was not done with my consent, or
knowledge, or will. The robber took it. What will be my reward?”
Neither did these things happen with Job’s knowledge or will. For
how could it be? Nevertheless, he wrestled. i.e., with the temptation. See on Stat. Hom. i.
And it is in thy power to
receive as great a reward, as if thou hadst cast it away willingly. And
perhaps we admire this man more, who thankfully suffers wrongs, than
him who gives spontaneously. And why? Because the latter indeed is fed
with praises, and supported by conscience, and has good hopes; and
having before i.e. in preparation.
But how does the loss also become grievous? When thou losest thy soul! Tell me, the thief has deprived thee of thy possessions: wilt thou deprive thyself of salvation? Wherefore, grieving at the evils which thou hast suffered from others, dost thou plunge thyself into more evils? He perhaps has involved thee in poverty: but thou perversely injurest thyself in things that are fatal. He hath deprived thee of things that are without thee, and that hereafter would spring away from thee even against thy will. But thou deprivest thyself of the eternal riches. The devil hath grieved thee by taking away thy wealth; do thou also grieve him, and do not delight him. If thou hast recourse to diviners, thou delightest him. If thou renderest thanks to God, thou givest him his death-blow.
And see what happens. Thou wilt
not still find it, if thou goest to the diviners, for it is not in
their power to know; and even if by any chance they have told thee,
thou both losest thy
What sayest thou? Dost thou not
see those who sail on the sea, how, when a storm arises, they regard
not their wealth, but even throw overboard their substance? “O
man, what dost thou say? Art thou coöperating with the storm and
the shipwreck? Before the wave has taken away thy wealth, dost thou do
it with thine own hands? Why, before the shipwreck, dost thou wreck
thyself?” But indeed a rustic inexperienced in the trials of the
sea might say this. But the naval man, and one who truly knows what are
the causes of calm, and what of storm, will even laugh at him who talks
thus. For I throw it overboard, he says, that there may be no whelming
sea. Calm, storm, &c., seem to be used here in a relative sense;
what is a storm to a deep-laden vessel being less to a light
one.
Make the trial, I beseech you—if you disbelieve, make the trial, and you will see the glory of God. When anything grievous has happened, immediately give alms; render thanks that it has happened, and thou wilt see how much joy will come upon thee. For spiritual gain, though it be small, is so great as to throw into the shade all bodily loss. As long as thou hast to give to Christ, thou art rich. Tell me, if when thou wast robbed, the king coming to thee held out his hand, begging to receive something from thee, wouldest thou not then think thyself richer than all, if the king not even after so great poverty was ashamed of thee? Be not carried away with thy wealth, only overcome thyself, and thou wilt overcome the assault of the devil. It is in thy power to acquire great gain.
Let us despise wealth, that we may not despise the soul. But how can any one despise it? Dost thou not see in the case of beautiful bodies, and the lovers of them, how as long as they are in their sight the fire is kindled, the flame rises bright; but when any one has removed them afar off, all is extinguished, all is lulled to sleep; so also in the case of wealth, let no one provide gold, nor precious stones, nor necklaces; when seen, they ensnare the eyes. But if thou wouldest be rich like the ancients, be rich not in gold, but in necessary things, that thou mayest bestow on others from that which thou hast ready. Be not fond of ornament. Such wealth is both easy to be plotted against by robbers, and a thing that brings us cares. Not vessels of gold and silver, but let there be stores of bread and wine and oil, not that being sold again they may procure money, but that they may be supplied to those who need. If we withdraw ourselves from those superfluities, we shall obtain the heavenly goods; which God grant that we may all obtain, in Jesus Christ our Lord, with whom, &c.
“For this cause I also, when I could no longer forbear, sent that I might know your faith, lest by any means the tempter had tempted you, and our labor should be in vain. But when Timothy came even now unto us from you, and brought us glad tidings of your faith and love, and that ye have good remembrance of us always, longing to see us, even as we also to see you; for this cause, brethren, we were comforted over you in all our distress and affliction through your faith: for now we live, if ye stand fast in the Lord.”
A question lies before us to-day, which is much disputed, and which is gathered from many sources. But what is this question? “For this cause,” he says, “when I could no longer forbear, I sent Timothy that I might know your faith.” What sayest thou? He, who knew so many things, who heard unutterable words, who ascended even to the third heaven, doth not he know, even when he is in Athens? And yet the distance is not great, nor has he been long parted from them. For he says, “Being bereaved of you for a short season.” He does not know the affairs of the Thessalonians, but is compelled to send Timothy to know their faith, “lest,” he says, “the tempter had tempted you, and our labors should be in vain.”
What then is one to say? That
the Saints knew not all things. And this one might learn from many
instances, both of the early ones, and of those who came after them, as
Elisha knew not concerning the woman (
And this comes to pass out of
great care on God’s part. How, and in what way? For the sake both
of the Saints themselves, and of those who believe in them. For as He
permits that there should be persecutions, so He permits that they
should also be ignorant of many things, that they may be kept humble.
On this account also Paul said, “There was given to me a thorn in
the flesh, a messenger of Satan to buffet me, that I should not be
exalted over much.” (
But for another reason too these
things were allowed. For that no one might be able to say it was as
being other than men that they performed those excellent actions, and
so all should become supine, he shows their infirmity, that from their
folly he might cut off every pretext of shamelessness. For this reason
he is ignorant, for this reason also, after having purposed, he
frequently does not come, that they might perceive there were many
things he knew not. Great advantage then came of this. For if there
were some yet saying, “This man is that power of God which is
called Great” (
But here, however, there seems to be a censure on them. But quite otherwise, it even shows their admirable conduct, and proves the excess of their temptations. How? Attend. For if thou first sayest “that we are appointed thereunto,” and “let no man be moved,” why again dost thou send Timothy, fearing that something might happen which thou wouldest not wish. This indeed he does from his great love. For those who love suspect even what is safe, from their exceeding warmth. But this is caused by their great temptations. For I said indeed that we are appointed thereunto, but the excess of the temptations alarmed me. Wherefore he has not said, I send him as condemning you, but “when I could no longer forbear,” which is rather an expression of love.
What means, “Lest by any
means the tempter had tempted you”? Dost thou see that to be
shaken in afflictions proceeds from the devil, and from his seduction?
For when he cannot ἑτέρως might be
taken thus, “when he cannot shake us otherwise,” the other
being a last resource against us.
But wherefore has he not said,
“shaken,” but “tempted”? Because, he says, I
only suspected so much, as that you had been tempted. For he does not
call his temptation a wavering. For he who admits his attack is shaken.
Strange! how great is the affection of Paul! He did not regard
afflictions, nor plots against him. For I think that he then remained
there, as Luke says, that “he abode in Greece three months,
when The
Greek will read thus, but will hardly bear the construction. [The plot
was at the end of the three months, and caused him to change his
course.—J.A.B.]
His concern therefore was not for his own dangers, but for his disciples. Seest thou how he surpassed every natural parent? For we in our afflictions and dangers lose the remembrance of all. But he so feared and trembled for his children, that he sent to them Timothy, whom alone he had for his consolation, his companion and fellow-laborer, and him too in the very midst of dangers.
“And our labor,” he says, “should be in vain.” Wherefore! for even if they were turned aside, it was not through thy fault, not through thy negligence. But nevertheless, though this were the case, I think, from my great love of the brethren, that my labor had been rendered vain.
“Lest by any means the
tempter had tempted you.” But he tempts, not knowing whether he
shall overthrow. Does he then, even though he knows not, yet assail us,
and do we, who know that we shall completely overcome him, not watch?
But that he does attack us, though he knows not, he showed in the case
of Job. For that evil demon said to God, “Hast Thou not made a
hedge about his things within, and his things without? Take away his
goods, and surely he will bless [The Hebrew word denotes both bless and curse (perhaps both
derived from the idea of supplicating God). The Septuagint translates
“bless” in [Three Greek words are employed. The Apostle’s term would be
better translated “toil”; and so Chrys. remarks, “He
does not say work, but toil.” The same distinction is to be
observed in
“But when Timothy came even now unto us, and brought us glad tidings of your faith and love.” “Brought us glad tidings,” he says. Do you see the excessive joy of Paul? he does not say, brought us word, but “brought us glad tidings.” So great a good did he think their steadfastness and love. For it was necessary, the one remaining firm, that the other also must be steadfast. And he rejoiced in their love, because it was a sign of their faith. “And that ye have,” he says, “good remembrance of us always, longing to see us, even as we also to see you.” That is, with praises. Not when we were present, nor when we were working miracles, but even now, when we are far off, and are scourged, and are suffering numberless evils, “ye have good remembrance of us.” Hear how disciples are admired, who have good remembrance of their teachers, how they are called blessed. Let us imitate these. For we benefit ourselves, not those who are loved by us. “Longing to see us,” he says, “as we also to see you.” And this too cheered them; for to him who loves, to perceive that the beloved person knows that he is beloved, is a great comfort and consolation.
“For this cause, brethren,
we were comforted over you in all our distress and affliction through
your faith. For now we live if ye stand fast in the Lord.” What
is comparable to Paul, who thought the salvation of his neighbors was
his own, being so affected towards all, as really towards members? Who
now would be able to break forth into such speech? Or rather, who will
ever be able to have such a thought? He did not require them to be
thankful to him for the trials which he suffered for them, but he was
thankful to them that they were not moved on account of his trials. As
if he had said, that to you rather than to us was injury done by those
trials; you were tempted rather than we, you who suffered nothing,
rather than we who suffered. Because, he says, Timothy brought us these
good tidings, we feel nothing of our sorrows, but were comforted in all
our affliction; not in this affliction only. For nothing besides can
touch a good teacher, as long as the affairs of his disciples go on to
his mind. Through you, he says, we were comforted; you confirmed us.
And yet the reverse was the case. For
So that without this we do not
even think it life to live. So ought teachers to be affected, so
disciples; and there will be nothing at any time amiss. ἄτοπον.
Not only, he says, are ye the
causes of life to us, but also of much joy, and so much that we cannot
worthily give thanks to God. Your So
Musculus, who may have had ms. authority. All
Greek copies except Catena read “our,” which
requires κατόρθωμα
to be rendered “achievement” in a less
proper sense. [Three mss. give
“our,” and although two of them form a group that abounds
in wrong alterations, yet the present reading is probably
correct.—J.A.B.]
“Night and day,” he says, “praying exceedingly.” This too is a sign of joy. For as any husbandman, hearing concerning his land that has been tilled by himself, that it is burdened with ears of grain, longs with his own eyes to see so pleasant a sight, so Paul to see Macedonia. “Praying exceedingly.” Observe the excess; “that we may see your face, and may perfect that which is lacking in your faith.”
Here there is a great question.
For if now thou livest, because they stand fast, and Timothy brought
thee “glad tidings of their faith and love,” and thou art
full of so much joy as not to be able worthily to give thanks to God,
how sayest thou here that there are deficiencies in their faith? Were
those then the words of flattery? By no means, far be it. For
previously he testified that they endured many conflicts, and were no
worse affected than the Churches in Judæa. What then is it? They
had not enjoyed the full benefit of his teaching, nor learned all that
it behoved them to learn. And this he shows toward the end. Perhaps
there had been questionings among them concerning the Resurrection, and
there were many who troubled them, not by temptations, nor by dangers,
but by acting the part of teachers. This is what he says is lacking in
their faith, and for this reason, he has so explained himself, and has
not said, that you should be confirmed, where indeed he feared
concerning the faith itself, “I have sent,” he says,
“Timothy ‘to confirm you,’” but here, “to
perfect that which is lacking,” which is rather a matter of
teaching than of confirming. As also he says elsewhere, “that ye
may be perfected unto every good work.” (From
This is a proof of excessive
love, that he not only prays for them by himself, but even in his
Epistles inserts his prayer. This argues a fervent soul, and one truly
not to be restrained. This is a proof of the prayers made there also,
and at the same time also an excuse, as showing that it was not
voluntarily, nor from indolence, that they St.
Paul and Silvanus. The words are strong, “make you to exceed and
overflow.”
He shows that love produces
advantage to themselves, not to those who are loved. I wish, he says,
that this love may abound, that there may be no blemish. He does not
say to stablish This is legally opposed to holiness.
For other things also know how
to pollute the soul, and no less. For that wickedness defiles the soul,
hear the prophet, saying, “O Jerusalem, wash thine heart from
wickedness.” (
“To establish your hearts,” he says, “unblamable in holiness before our God and Father, at the coming of our Lord Jesus Christ with all His saints.” Therefore Christ will then be a Judge, but not before Him (only), but also before the Father we shall stand to be judged. Or does he mean this, to be unblamable before God, as he always says, “in the sight of God,” for this is sincere virtue—not in the sight of men?
It is love then that makes them unblamable. For it does make men really unblamable. And once when I was discoursing of this to a certain one, and saying, that love makes men unblamable, and that love to our neighbor does not suffer any entrance of transgression, and in my discourse going over, and pursuing all the rest—some one of my acquaintance interposing himself said, What then of fornication, is it not possible both to love, and to commit fornication? And it is indeed from love that this springs. Covetousness indeed, and adultery, and envy, and hostile designs, and everything of this sort can, from love of one’s neighbor, be stopped; but how fornication? he said. I therefore told him, that even this can love stop. For if a man should love a woman that commits fornication, he will endeavor both to draw her off from other men, and not himself also to add to her sin. So that to commit fornication with a woman is the part of one exceedingly hating her with whom he commits the fornication, but one who truly loved her would withdraw her from that abominable practice. And there is not, there is not any sin, which the power of love, like fire, cannot consume. For it is easier for a vile faggot to resist a great pile of fire, than for the nature of sin to resist the power of love.
This then let us plant in our own souls, that we may stand with all the Saints. For they all pleased God by their love to their neighbor. Whence was Abel slain, and did not slay? From his vehement love to his brother, he could not even admit such a thought. Whence was the destructive pest of envy received by Cain? For I will no longer call him the brother of Abel! Because the foundations of love had not been firmly fixed in him. Whence did the sons of Noah obtain a good report? was it not because they vehemently loved their father, and did not endure to see his exposure? And whence was the other cursed? was it not from not loving him? And whence did Abraham obtain a good report? was it not from love in doing what he did concerning his nephew? what he did as to his supplication for the Sodomites? For strongly, strongly, were the Saints affected with love and with sympathy.
For consider, I pray; Paul, he
that was bold in the face of fire, hard as adamant, firm and unshaken,
on every side compact, riveted in the fear of God, and inflexible; for,
“who (said he) shall separate us from the love of Christ? Shall
tribulation, or anguish, or persecution, or famine, or nakedness, or
peril, or sword”? ( [Field’s mss. all give
“death”; the previous editions all had “Hades,”
a natural alteration. Cases are not very rare in which the editions
were without known ms.
support.—J.A.B.] Perhaps alluding to
And what did Joseph? tell me,
that firm one, who stood up against so great a tyranny, who appears so
noble against so great a flame of love,
What is this? dost thou weep, O Joseph? and yet the present circumstances are deserving not of tears, but of anger, and wrath, and indignation, and great revenge and retribution. Thou hast thine enemies in thy hands, those fratricides; thou canst satiate thy wrath. And yet neither would this be injustice. For thou dost not thyself begin the unjust acts, but defendest thyself against those who have done the wrong. For look not to thy dignity. This was not of their contrivance, but of God, who shed His favor upon thee. Why dost thou weep? But he would have said, far be it that I, who in all things have obtained a good report, should by this remembrance of wrongs overturn them all. It is truly a season for tears. I am not more brutish than beasts. They pour out a libation to nature, whatever harm they suffer. I weep, he says, that they ever treated me thus.
This man let us also imitate. Let us mourn and weep for those who have injured us. Let us not be angry with them. For truly they are worthy of tears, for the punishment and condemnation to which they make themselves liable. I know, how you now weep, how you rejoice, both admiring Paul, and amazed at Joseph, and pronouncing them blessed. But if any one has an enemy, let him now take him into recollection, let him bring him to his mind, that whilst his heart is yet warm with the remembrance of the Saints, he may be enabled to dissolve the stubbornness of wrath, and to soften what is harsh and callous. I know, that after your departure hence, after that I have ceased speaking, if anything of warmth and fervor should remain, it will not be so great, as it now is whilst you are hearing me. If therefore any one, if any one has become cold, let him dissolve the frost. For the remembrance of injuries is truly frost and ice. But let us invoke the Sun of Righteousness, let us entreat Him to send His beams upon us, and there will no longer be thick ice, but water to drink.
If the fire of the Sun of
Righteousness has touched our souls, it will leave nothing frozen,
nothing hard, nothing burning, The
translator suggests Milton’s sense:— “The parching
air Burns frore, and cold
performs th’ effects of fire.” The extreme harshness of
some fruits without the sun may be meant. In Hom. xvi. on St. Matt.
Ben. p. 215 A, τὰ
καυστικὰ is used for “combustibles,” but there is a various
reading, ὑπαναπτικὰ
in one ms.; see Ed. Field, p.
229.
“Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, so ye abound more and more. For ye know what charge we gave you through the Lord Jesus Christ. For this is the will of God, even your sanctification.”
When he
has met what was pressing, and what was upon his hands, and is about
henceforth to enter upon things that are perpetual, and which they
ought continually to hear, he adds this expression,
“finally,” that is, always and forever. “We beseech
and exhort you in the Lord.” Strange! He does not even speak of
himself as of sufficient credit to exhort. And yet who was so worthy of
credit? But he takes Christ along with him. We exhort you, he says, by
God. Which also he said to the Corinthians, “God entreats
(exhorts) you through us.” (
“For ye know,” he
says, “what charge we gave you through our Lord Jesus Christ. For
this is the will of God, even your sanctification.” And observe
how he nowhere so vehemently glances at any other thing, as at this. As
elsewhere also he writes to this effect; “Follow after peace with
all men, and the sanctification without which no man shall see the
Lord.” (
He says, “That each one of
you know how to possess himself of his own vessel.” It is, then,
a matter to be learnt, and that diligently, not to be wanton. But we
possess our vessel, when it is pure; when it is impure, sin possesses
it. And reasonably. For it does not do the things which we wish, but
what sin commands. “Not in the passion of lust,” he says.
Here he shows also the manner, according to which one ought to be
temperate; that we should cut off the passions of lust. For luxury, and
wealth, and idleness, and sloth, and ease, and all such things, lead us
on to irregular lust. “Even as the Gentiles,” he says,
“which know not God.” For such are
He has well said, “that no
man transgress.” To each man God has assigned a wife, he has set
bounds to nature, that intercourse with one only: therefore intercourse
with another is transgression, and the taking of more than belongs to
one, πλεονεξία, E.V. “covetousness.” [The corresponding verb
is here inadequately translated “wrong.” It designates a
man who is not content with his own wife, but takes possession of his
brother’s.—J.A.B.]
Because he had said “his brother,” and had also added, that God is the avenger, showing that even if an unbeliever has suffered this, he who has done it shall suffer punishment, he says, it is not as avenging him that He punishes thee, but because thou hast insulted Himself. He Himself called thee, thou hast insulted Him who called thee. On this account, he has added,
So that even if thou shouldest
defile the Empress, he says, or even thine own handmaid, that hath a
husband, the crime is the same. Why? Because He avenges not the persons
that are injured, but Himself. For thou art equally defiled, thou hast
equally insulted God; for both the one and the other is adultery, as
both the one and the other is marriage. And though thou shouldest not
commit adultery, but fornication, though the harlot has no husband, yet
nevertheless God avenges, for He avenges Himself. For thou dost this
act, not despising the man, ἐκεῖνον,
i.e. the husband.
Wherefore, I beseech you, let us
guard against this sin. For as we punish women, when, being married to
us, they give themselves to others, so also are we punished, though not
by the Roman laws, yet by God. For this also is adultery. For not only
is adultery committed in doing so by her who is married to another, but
by him also, who is yoked to a wife. Attend carefully to what I say.
For although what is said is offensive to many, it is necessary to be
said, to set the matter right for the future. Not only is this
adultery, when we defile a woman who is married to a man; but if we
ourselves being married to a woman defile one who is free and
disengaged, the matter is adultery. For what, if she with whom the
adultery is committed is not bound? Yet art thou bound. Thou hast
transgressed the law. Thou hast injured thine own flesh. For tell me,
wherefore dost thou punish thy wife, if she commit fornication with a
man who is loosed, and has not a wife? Because it is adultery. Why? Yet
he who defiled her has not a wife, but she is bound to a husband. Well
then, thou also art bound to a wife; so that in like manner thy offence
also is adultery. For it is said, “Every one that putteth away
his wife, saving for the cause of fornication, maketh her an
adulteress: and whosoever shall marry her when she is put away,
committeth adultery.” (
[i.e. not designing them to religious
celibacy.—J.A.B.] σχήματα
διακεκλασμένα. See on
But the gestures [One
ms. has “words,” which seems to
suit the connection better.—J.A.B.] Downes would read στόματος, “mouth.”
What then is this which I say,
and for which I have made so long a digression? A garment indeed which
your slave wears, you would not choose ever to wear, being disgusted on
account of its filth, but you would rather go naked than make use of
it. But a body that is unclean and filthy, and which is used not only
by your slave, but by numberless others, that will you abuse, and not
be disgusted? Are you ashamed at hearing this? But be ashamed of the
actions, not of the words. And I pass over all other things, the
rudeness, and the corruption of their manners, the servility and
illiberality of the
I said indeed to your fathers,
that they ought early to lead you to marriage: but nevertheless neither
are you without liability to punishment. For if there were not other
young men also, more numerous than you, living in chastity, both
formerly, and now, there would perhaps be some excuse for you. But if
there are, how can you say, that we were not able to restrain the flame
of lust? For they, who have been able, are your accusers, in that they
are partakers of the same nature. Hear Paul saying, “Follow after
peace…and the sanctification, without which no man shall see the
Lord.” (
On this account Paul said,
“even as the Gentiles who knew not God.” Let us be ashamed,
let us be afraid, if the Gentiles, that know not God, are often chaste.
Let us turn for shame, when we are worse than they. It is easy to
achieve chastity, if we will, if we withdraw ourselves from those
things that are injurious, since it is not even easy to avoid
fornication, if we will not. For what is more easy than to walk in the
market-place? but from the excess of laziness it is become difficult,
not only in the case of women, but sometimes even in that of men. What
is more easy than to sleep? but we have made even this difficult. Many
however of the rich toss themselves through a whole night, from their
not waiting for the need of sleep, and then sleeping. And in short
nothing is difficult, when men are willing; as nothing is easy, when
they are unwilling; for we are masters of all these things. On this
account the Scripture says, “If ye be willing and hear me.”
(
“But concerning love of
the brethren we [Chrys. reads “we,” as do many N.T. documents; yet
“ye” is pretty certainly right, having been altered because
“ye have no need to write to you” is a harsh construction.
The “and” after “brethren” is quite certainly
genuine for Chrys., but has very slight authority for the N.T.
text.—J.A.B.]
Why then having discoursed with them earnestly concerning chastity,
and being about to discourse about the duty of working, and about the
not sorrowing for the departed, does he introduce that which was the
principal of all good things, love, as if he were passing it over,
saying, “We have no need to write to you”? This also is
from his great wisdom, and belongs to spiritual instruction. For here
he shows two things. First, that the thing is so necessary, as not to
require instruction. For things that are very important are manifest to
all. And secondly, by saying this he makes them more ashamed than if he
had admonished them. For he who thinks that they have behaved aright,
and therefore does not admonish them, even if they had not behaved
aright, would the sooner lead them to it. And observe, he does not
speak of love towards all, φιλαδελφία
is strictly “lovingness toward
brethren,” not merely “as of brethren.”
“For ye yourselves are
taught of God.” And see with how high a praise he has made God
their Teacher in this matter. Ye need not, he says, to learn from man.
Which also the prophet says, “and they shall all be taught of
God.” (
“But we exhort you, brethren, that ye abound more and more, and study;” that is, increase and study.
[This ought to be now rendered “becomingly,” the
English word “honestly” having ceased to carry that
meaning.—J.A.B.]
He shows of how many evils
idleness is the cause, and of how many benefits industry. And this he
makes manifest from things which happen among us, as he often does, and
that wisely. For by these things the majority are led on more than by
spiritual things. For it is a mark of love to our neighbors not to
receive from them, but to impart to them. And observe. Being about to
exhort and admonish, he places in the middle their good conduct, both
that they may recover even from the preceding admonition, and from the
threat, when he said, “He therefore that rejecteth, rejecteth not
man, but God,” and that they may not be restive at this. And this
is the effect of working, that one does not receive of others, nor live
idly, but by working imparts to others. For it is said, “It is
more blessed to give than to receive.” (
These two things, poverty and
despondency, distressed them most, which also pertain to all men. See
therefore how he remedies them. But their poverty arose from their
goods being taken from them. But if he commands those, whose goods had
been taken from them for Christ’s sake, to support themselves by
working, much more then others. For that they were taken away is
manifest from his saying, Ye became partakers [Chrys.
is aiming to quote (
Here he proceeds now to start
his discourse concerning the Resurrection. And why? Had he not
discoursed with them upon that point? [Chrys.
thinks of [Chrys. has, as so often, the reading which became the Textus
Receptus, viz. here the perfect participle, “them that are
asleep.” The Rev. Ver. properly adopts the other reading, the
present participle, “them that fall asleep,” in the
successive instances. In ver. 14 and 15 (Hom. vii.) both Chrys. and
N.T. have the aorist participle, “them that fell asleep,”
loosely translated, “them that are fallen
asleep.”—J.A.B.]
Hear this, ye women, as many of you as are fond of wailing, as many as at times of mourning take the sorrow impatiently, that ye act the part of heathens. But if to grieve for the departed is the part of heathens, then tell me whose part it is to beat one’s self, and tear the cheeks? On what account do you lament, if you believe that he will rise again, that he has not perished, that the matter is but a slumber and a sleep? You say, On account of his society, his protection, his care of our affairs, and all his other services. When therefore you lose a child at an untimely age, who is not yet able to do anything, on what account do you lament? Why do you seek to recall him? He was displaying, you say, good hopes, and I was expecting that he would be my supporter. On this account I miss my husband, on this account my son, on this account I wail and lament, not disbelieving the Resurrection, but being left destitute of support, and having lost my protector, my companion, who shared with me in all things—my comforter. On this account I mourn. I know that he will rise again, but I cannot bear the intermediate separation. A multitude of troubles rushes in upon me. I am exposed to all who are willing to injure me. Those of my servants who formerly feared me now despise me, and trample upon me. If any one has been benefited, he has forgotten the benefit he received from him; if any one was ill-treated by the departed, to return the grudge against him, he lets loose his anger upon me. These things do not suffer me to bear my widowhood. It is for these things that I afflict myself, for these things I bewail.
How then shall we comfort such?
What shall we say? How shall we banish their sorrow? [See
this subject copiously and admirably treated in one of Chrys.’s
seven sermons on the Rich Man and Lazarus, entitled “Excessive
Grief at the Death of Friends,” and translated in Fish’s
“Masterpieces of Pulpit Eloquence” (New York), Vol. I., pp.
83 ff.—J.A.B.] i.e.
“because you say such things about him.”
For, tell me, on what account
were there not in old times widowhoods, and untimely orphanhoods?
Wherefore did He permit Abraham and Isaac to live a long time? Because
even when he was living he preferred God before him. He said indeed,
slay; and he slew him. Why did he bring Sarah to so great an age?
Because, even whilst she was living, he listened to God rather than to
her. For this reason God said to him, “Hear Sarah thy
wife.” (From
What sayest thou, O woman? Thy husband or thy son was thy protector? But does not thy God spare thee? Who gave thee thy very husband? Was it not He? And who made thee? Was it not He? He surely who brought thee out of nothing into being, and breathed into thee a soul, and put in thee a mind, and vouchsafed to favor thee with the knowledge of Himself, and for thy sake spared not His only-begotten Son, does not He spare thee? And does thy fellow-servant spare thee? What wrath is due to these words! What of this kind hast thou had from thy husband? Thou canst not say anything. For if he has even done thee any kindness, it was after he had received kindness, you having previously begun. But in the case of God no one can say any such thing. For it is not as having received any favors from us that God benefits us, but being incapable of want, from His goodness alone He does good to mankind. He has promised thee a kingdom, He has given immortal life, glory, brotherhood, adoption. He has made thee fellow-heir with His Only-Begotten. And dost thou after so great benefits remember thy husband? What has he bestowed of this kind? He has made His sun to shine, He has given rain, He sustains thee with yearly nourishment. Woe to us for our great ingratitude!
For this reason He takes thy
husband, that thou mayest not seek him. But dost thou still cling to
him though departed, and forsakest God, when it was thy duty to give
thanks, to cast it all upon Him? For what is it that thou hast received
from thy husband? The pains of childbirth, and labors, and insults and
reproaches often, and chidings, and bursts of anger. Are not these the
things that come from husbands? But there are, you say, other things
too that are good. Of what sort then are these? Did he set off thy
beauty with costly garments? Did he put gold ornaments about thy face?
Did he make thee respected by all? But if thou wilt, thou shalt adorn
thyself with a much better ornament than the departed. For gravity
makes its possessor much more admirable than golden ornaments. This
King also has garments, not of this sort, but much better. With those,
if thou wilt, invest thyself. Of what sort then are they? There is a
clothing which has fringes of gold; if thou wilt, array the soul. But
did he make thee not to be despised by men? And what is there great in
that? Thy widowhood suffers thee not to be despised by the demons. Then
thou ruledst over thy servants, if at least thou didst at all
Seest thou, that thy lamentation
is not from loss of his society, but from want of faith. But the
children of a father that is dead are not equally illustrious.
Wherefore? They have God for their Father, and are they not
illustrious? How many can I show you brought up by widows, who have
become famous, how many who have been under their fathers, and have
been undone! For if thou bringest them up from their first youth, as
they ought to be brought up, they will enjoy an advantage much greater
than a father’s protection. For that it is the business of
widows—I speak of the bringing up of children—hear Paul
saying, “If she hath brought up children” (
This will be to them wealth and glory too and ornament. This will make them illustrious, not upon earth, but even in heaven. For do not look to those who are begirt with the golden girdles, nor those who are borne on horses, nor those who shine in kings’ palaces on account of their fathers, nor those who have footmen and tutors. For these things perhaps cause widows to bewail over their orphans, thinking that this my son also, if his father at least were living, would have enjoyed so much happiness; but now he is in a state of depression and dishonor, and worthy of no consideration. Think not of these things, O woman, but open to thee in thought the gates of heaven, consider the palace there, behold the King who is there seated. Consider if those who are upon the earth can be more illustrious than thy son there—and then groan. But if some are of good repute on earth, this is not worth any consideration. It is allowed him, if thou wilt, to be a soldier in heaven, to enlist him in the ranks of that army. For those who are enlisted there are not borne on horses, but in the clouds. They walk not upon earth, but are caught up into heaven. They have not slaves to go before them, but the Angels themselves. They stand not in the presence of a mortal king, but of Him who is immortal, the King of kings and Lord of lords. They have not a leathern girdle about their loins, but that glory which is unspeakable, and they are more splendid than kings, or whoever have been most illustrious. For in those royal courts not wealth is required, nor noble birth, nothing else than virtue alone; and where that is present, nothing is wanting to their obtaining the chief place.
Nothing is painful to us, if we are willing to cultivate wisdom. Look up to heaven, and see how much more splendid it is than the roofs of palaces. And if the pavement of the palaces above is so much more grand than those below, that the one may be considered as dirt in comparison with the other; if any one should be thought worthy to see those palaces perfectly, what blessedness will not be his!
“But she,” he says,
“that is a widow indeed, and desolate, hath her hope set on
God.” ( [Two
mss., which generally present good readings,
give the negative. Other mss. and two editions
have no negative, and that is the harder reading, likely to be altered.
It may possibly be explained (Field) by understanding the foregoing
question thus: “With reference to whom is this said?” i.e.
in comparison with whom? Then the thought is that, in comparison with
those who have children, a widow that is really such has better
opportunities of usefulness. Comp.
“But we would not have you ignorant, brethren, concerning them that are asleep; that ye sorrow not, even as the rest, which have no hope.”
There are many things which from ignorance alone cause us sorrow, so
that if we come to understand them well, we banish our grief. This
therefore Paul also showing, says, “I would not have you
ignorant, that ye sorrow not, even as the rest, which have no
hope.” Is it on this account thou wouldest not have them
ignorant? But wherefore dost thou not speak of the punishment that is
laid up? Ignorant, says he, of the doctrine of the Resurrection. But
why? This is manifest from the other, and is admitted. But meanwhile,
together with that, there will also be this not inconsiderable gain.
For since they did not disbelieve the Resurrection, but nevertheless
bewailed, on this account he speaks. And he discourses indeed with
those who disbelieve the Resurrection in one way, but with these in
another. For it is manifest that they knew, who were enquiring about
the “times and seasons.” (
[This
passage is here enlarged from
Where are they who deny the
Flesh? i.e.
the Incarnation, as the Docetæ, and in a manner the Marcionites
and the Manichees. St. Aug. Conf. ἕωλα. He means to those who deny the Incarnation. [The
Greek rendered “in Jesus” is properly “through
Jesus,” and stands between “them that fell asleep”
and “will bring,” so that it may be understood as connected
with either. Modern commentators usually prefer to connect with the
participle, and then the natural meaning is that through Jesus death
became to them a falling asleep. Comp. Ellicott. The amenders of
Chrys.’s text made it “them that fell asleep by faith in
Jesus.”—J.A.B.]
Speaking concerning the
faithful, and them “which are fallen asleep in [Here
Chrys. first quotes accurately from
But how do the faithful fall
asleep in Jesus? It means having Christ within themselves. But the
expression, “He shall bring with Him,” shows that they are
brought from many places. “This.” Something strange he was
about to tell them. On this account he also adds what makes it worthy
of credit; “From the word of the Lord,” he says, that is,
we speak not of ourselves, but having learnt from Christ, “That
we that are alive, that are left unto the coming of the Lord, shall in
nowise precede them that are fallen asleep.” Which also he says
in his Epistle to the Corinthians; “In a moment, in the twinkling
of an eye.” (
For because the matter seems to be difficult he says that as it is easy for the living to be taken up, so also for the departed. But in saying “we,” he does not speak of himself, for he was not about to remain until the Resurrection, but he speaks of the faithful. On this account he has added, “We that are left unto the coming of the Lord shall in nowise precede them that are fallen asleep.” As if he had said, Think not that there is any difficulty. It is God that does it. They who are then alive shall not anticipate those who are dissolved, who are rotted, who have been dead ten thousand years. But as it is easy to bring those who are entire, so is it also those who are dissolved.
But there are some who
disbelieve the matter, because they know not God. For, tell me, which
is the more easy, to bring one into being out of nothing, or to raise
up again him that was dissolved? But what say they? A certain one
suffered shipwreck and was drowned in the sea, and having fallen many
fishes caught him, and each of the fish devoured some member. Then of
these very fishes, one was caught in this gulf, and one in that, and
this was eaten by one man, and that by another, while having in it the
devoured pieces of flesh. And again, those who ate the fishes, that had
eaten up the man, died in different places, and were themselves perhaps
devoured by wild beasts. And—when there has been so great a
confusion and dispersion—how shall the man rise again? Who shall
gather up the dust? But wherefore dost thou say this, O man, and
weavest strings of trifles, and makest it a matter of perplexity? For
tell me, if the man had not fallen into the sea, if the fish had not
eaten him, nor the fish again been devoured by numberless men—but
he had been preserved with care in a coffin, and neither worms nor
anything else had disturbed him, how shall that which is dissolved rise
again? How shall the dust and ashes be again conglutinated? This
word is used by Bp. Pearson in this very argument, which he may have
borrowed from St. Chrys.; see his work on the Creed, art.
Resurrection.
If indeed they be Greeks who
raise these doubts, we shall have numberless things to say to them.
What then? For there are among them those who convey souls into plants,
and shrubs, and dogs. Tell me, which is more easy, to resume
one’s own body, or that of another? Others again say that they
are consumed by fire, and that there is a resurrection of garments and
of shoes, and they are not ridiculed. Others say atoms. With them,
however, we have no argument at all; but to the faithful, (if we ought
to call them faithful who raise questions,) we will still say what the
Apostle has said, that all life springs from corruption, all plants,
all seeds. See
And in the case of thyself, tell
me, for this comes nearer, this seed, that is deposited, how is it
fashioned and molded into so many things? how into eyes? how into ears?
how into hands? how into heart? Are there not in the body ten thousand
differences of figures, of sizes, of qualities, of positions, of
powers, of proportions? Nerves and veins and flesh and bones and
membranes, and arteries and joints and cartilages, and as many more
things beside these, as the sons of the physicians precisely specify,
which compose our nature—and these come from that one seed! Does
not this then seem to you much more difficult than those things? How is
the moist and soft congealed into the dry and cold, that is, bone? How
into the warm and moist, which are united in the blood? How into the
cold and soft, the nerve? How into the cold and moist, the artery? The
arteries were then thought to convey air through the body.
This also we may see in trees
and in animals. And yet that which gives to another ought first to
bestow upon itself. But this is what human reasoning demands. But when
God creates, let all things give way. If these things are so difficult,
nay, so excessively difficult, I am reminded of those mad persons, who
are curious about the incorporeal Generation of the Son. Things that
take place every day, that are within the grasp of our hands, and that
have been enquired into ten thousand times, no one has yet been able to
discover; tell me, then, how is it they are curious about that secret
and ineffable Generation? Is not the mind of such men wearied in
treading that void? Has it not been whirled into ten thousand
giddinesses? Is it not dumfounded? And yet not even so are they
instructed. When they are able to say nothing about grapes and figs,
they are curious about God! For tell me, how is that grape-stone
resolved into leaves and stems? How before this were they not in it,
nor seen in it? But it is not the grape-stone, you say, but all is from
the earth. Then how is it that without this the earth bears nothing of
itself? But let us not be void of understanding. What takes place is
neither from the earth, nor from the grape-stone, but from Him who is
Lord both of the earth and of its seeds. For this reason He has caused
the same thing to be made both without them, and with them. In the
first place, showing His own power, when he said, “Let the earth
bring forth the herb of grass.” (From
Why then have these things been
said by us? Not idly, but that we may believe also in the Resurrection,
and that, when we again wish to apprehend something by our reasonings,
but do not find it, we may not be angry and take offense, but
discreetly withdrawing and checking our reasoning, we may take refuge
in the power and skillfulness of God. Knowing these things therefore,
let us put a curb upon our reasonings. Let us not transgress our
bounds, nor the measures that have been assigned to our knowledge. For,
“If any man,” he says, “thinketh that he knoweth
anything, he knoweth nothing yet as he ought to know.”
(
I speak not concerning God, he says, but concerning everything. For what? wouldest thou learn about the earth? What dost thou know? Tell me. How great is its measure? What is its size? What is its manner of position? What is its essence? What is its place? Where does it stand, and upon what? None of these things can you tell? But that it is cold, and dry, and black, this you can tell—and nothing farther. Again, concerning the sea? But there you will be reduced to the same uncertainty, not knowing where it begins, and where it ends, and upon what it is borne, what supports the bottom of it, and what sort of place there is for it, and whether after it there is a continent, or it ends in water and air. And what dost thou know of the things that are in it? But what? Let me pass over the elements. Would you have us select the smallest of plants? The unfruitful grass, a thing which we all know, tell me, how it is brought forth? Is not the material of it water, and earth, and dung? What is it that makes it appear so beautiful, and have such an admirable color? Whence does that beauty so fade away? This is not the work of water, or of earth. Seest thou that there is everywhere need of faith? How does the earth bring forth, how does it travail? Tell me. But you can tell me none of these things.
Be instructed, O man, in things
that are here below, and be not curious nor overmeddling about heaven.
And would it were heaven, and not the Lord of heaven! Dost thou not
know the earth from which thou wast brought forth, in which thou wast
nourished, which thou in ἐμπορίας, al. εὐπορίας, facility.
“For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep. For the Lord Himself shall descend from heaven, with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first: then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”
The Prophets indeed, wishing to show the credibility of the things
said by them, before all other things say this, “The vision which
Isaiah saw” ( [The
saying was probably in circulation among the Christians, for Paul bids
the elders “remember the words.”—J.A.B.]
Let us then see what he now also
says. “For this we say unto you by the word of the Lord, that we
that are alive, that are left unto the coming of the Lord, shall in
nowise precede them that are fallen asleep. For the Lord Himself shall
descend from heaven, with a shout, with the voice of the Archangel, and
with the last trump.” For then, he saith, “The powers of
the heavens shall be shaken.” ( [The
N.T. text is, without variation, “with the trump of God.”
Chrys. mingles in his recollection this and the kindred passage
in
If He is about to descend, on
what account shall we be caught up? For the sake of honor. For when a
king drives into a city, those who are in honor go out to meet him; but
the condemned await the judge within. And upon the coming of an
affectionate father, his children indeed, and those who are worthy to
be his children, are taken out in a chariot, that they may see and kiss
him; but those of the domestics who have offended remain within. We are
carried upon the chariot of our Father. For He received Him up in the
clouds, and “we shall be caught up in the clouds.”
(
“Who shall speak of the
mightinesses of the Lord, and make all His praises to be heard?”
(
But as to the saying, that they
are gathered together; they arise indeed everywhere, but are gathered
together by the Angels. The former therefore is the work of the power
of God commanding the earth to give up its deposit, and there is no one
who ministers in it, as He then called Lazarus, “Lazarus, come
forth” ( i.e.
How are those, whom the Angels have already taken and gathered, still
“here,” that they should be caught up? L. places
ἐνταῦθα before αὐτοὶ, which
gives that sense more decidedly. Or “here” may only mean
“in this passage.” Musculus takes it of our Lord’s descent, Hervetus
otherwise.
For this is also done without
any one being aware. He
seems to allude to ἵσως, which has been translated
“equally.”
When these things then are done,
then also will be the voice of the Archangel shouting and commanding
the Angels, and the trumpets, or rather the sound of the trumpet. What
trembling then, what fear will possess those that remain upon the
earth. For one woman is caught up and another is left behind, and one
man is taken, and another is passed over. (
How great will then be the fear
and trembling! Have you ever seen men led away to death? What do you
think is the state of their souls, as they are going on the way to the
gate? is it not worse than many deaths? What would they not choose both
to do and to suffer, so that they might be delivered from that cloud of
darkness? I have heard many say, who have been recalled by the mercy of
the king (Emperor), after having been led away, that they did not even
see men as men, their souls being so troubled, so horror-struck, and
beside themselves. If then the death of the body thus frightens us,
when eternal death approaches, what will be our feelings? And why do I
speak of those who are
Nay, you say, but God is full of
love to man, and none of these things will happen! Then it is written
in vain! No, you say, but only as a threat, that we may become wise! If
then we are not wise, but continue evil, will He not, tell me, inflict
the punishment? Will He not then recompense the good either with
rewards? Yes, you say, for that is becoming to Him, to do good even
beyond desert. So that those things indeed are true and will certainly
be, while the punishments will not be at all, but are only for the
purpose of a threat, and of terror! By what means I shall persuade you,
I know not. If I say, that “the worm will not die, and the fire
will not be quenched” (
How then can we banish it?
Whatever things we say from Scripture, you will say, are for the
purpose of threatening. But with respect to future things this indeed
might be said, but not so concerning things that have happened, and
have had an end. You have heard of the deluge. And were those things
also said by way of threat? Did they not actually happen? Those men too
said many such things, and for a hundred years while the ark was
building, and the wood was being wrought, and the righteous man was
calling aloud, there was no one who believed. But because they did not
believe the threat in words, they suffered the punishment in very deed.
And this will be our fate too, if we shall not have believed. On this
account it is that He compares His coming with the days of Noah,
because as some disbelieved in that deluge, so will they in the deluge
of hell. Were these things a threat? were they not a fact? Then will
not He, who then brought punishment upon them so suddenly, much more
inflict it now also? For the things that are committed now are not less
than the offenses of that time. How?—because then, it says,
“the sons of God went in unto the daughters of men”
(
But, even superabundantly, I
will turn my discourse to another thing more evident than that. Has any
one of you ever traveled in Palestine? For I will no longer mention
report, but facts, and yet the other were clearer than facts. For
whatever things the Scripture says, are more to be trusted than things
we see. Has any one of you then ever traveled in Palestine? I suppose
so. What then? Bear witness then for me, ye who have seen the places,
to those who have not been there. For above Ascalon and Gaza up to the
very end of the river Jordan there is a country wide and
fruitful—or rather there was—for it is not now. This then
is that which was as a garden. For it is said, “Lot beheld all
the plain [Properly “the region around Jordan,” and denoting the
deep and rather wide valley through which it flows. Chrys. makes it
include all of central Judea, and applies to that whole district what
he had heard of the desolate country between Jerusalem and the Dead
Sea, the N.T. “wilderness of
Judea.”—J.A.B.]
Are these too but threatening
words? Are these but the sound of words? For to me indeed the former
things were not incredible, but things not seen were equally credible
with things that were seen. But even to the unbeliever these are
sufficient to produce faith. If any one disbelieves hell, let him
consider Sodom, let him reflect upon Gomorrah, the vengeance that has
been inflicted, and which yet remains. This is a proof of the eternity
of punishment. Are these things grievous? And is it not grievous, when
you say that there is no hell, but that God has merely threatened it?
when you slack the hands of the people? See
Do you wish that I should also
bring forward another? You have certainly heard of Pharaoh, king of the
Egyptians; you know therefore the punishment also which he suffered,
how even with his whole host, chariots and horses and all, he was
engulfed in the Erythræan sea. Would you hear also other examples?
he perhaps was an impious man, or rather not perhaps, but certainly he
was an impious man. Would you see those also punished, who were of the
number of believers, and who held fast to God, but were not of upright
life? Hear Paul saying, “Neither let us commit fornication, as
some of them committed, and fell in one day three and twenty thousand.
Neither let us murmur, as some of them murmured, and perished by the
destroyer. Neither let us tempt Christ, as some of them tempted, and
perished by the serpents.” (
And if thou dost not now pay the penalty, do not wonder. For they knew not of a hell, therefore they were visited with punishments following close at their heels. But thou, whatever sins thou commit, though thou shouldest escape present penalty, wilt pay for it all There. Did he so punish those who were nearly in the state of children, and who did not sin so greatly—and will He spare us? It would not be reasonable. For if we commit the same sins with them, we shall deserve a greater punishment than they did. Wherefore? Because we have enjoyed more grace. But when our offenses are numerous, and more heinous than theirs, what vengeance shall we not undergo? They—and let no one think I say it as admiring them, or excusing them; far be it: for when God punishes, he who passes a contrary sentence, does it at the suggestion of the devil; I say this therefore, not praising them nor excusing them, but showing our wickedness—they therefore, although they murmured, were, however, traveling a wilderness road: but we murmur though we have a country, and are in our own houses. They, although they committed fornication, yet it was just after they came out of the evils of Egypt, and had hardly heard of such a law. But we do it, having previously received from our forefathers the doctrine of salvation, so that we are deserving of greater punishment.
Would you hear also of other
things? what were their sufferings in Palestine, famines, pestilences,
wars, captivities, under the Babylonians, and under the Assyrians, and
their miseries from the Macedonians, and those under Hadrian and
Vespasian? I have something that I wish, beloved, to relate to thee;
nay, do not run away! μὴ
ἀποπηδήσης, perhaps only “turn away.”
Would you also hear other
calamities of theirs? Read over Josephus, and you will learn that whole
tragedy, if perchance we may persuade you from these things, that there
is a hell. For consider, if they were punished, why are we not
punished? or how is it reasonable that we are not now punished, who sin
more grievously than
Again, a certain one for having gathered sticks on the Sabbath was stoned, and yet this was a small commandment, and less weighty than circumcision. He then who gathered sticks on the Sabbath was stoned; but those who often commit ten thousand things contrary to the Law have gone off unpunished! If then there be not a hell, where is His justice, where His impartiality, that respects not persons? And yet He lays to their charge many such things, that they did not observe the Sabbath.
Again, another, Charmi, [This is an error in the documents, or a slip of memory in the
preacher, for he means Achan the son of Carmi, [No
one of us has been punished for it, as Saul was, by falling in
battle.—J.A.B.]
Again, numberless instances one might enumerate. What? Ananias and Sapphira were immediately punished, because they stole part of what they had offered. Has no one then since that time been guilty of this? How was it then that they did not suffer the same punishment?
Do we then persuade you that
there is a hell, or do you need more examples? Therefore we will
proceed also to things that are unwritten, such as now take place in
life. For it is necessary that this idea should be gathered by us from
every quarter, that we may not, by vainly gratifying ourselves, do
ourselves harm. Do you not see many visited by calamities, maimed in
their bodies, suffering infinite troubles, but others in good repute?
For what reason do some suffer punishment for murders, and others not?
Hear Paul saying, “Some men’s sins are evident,…and
some men they follow after.” (
I say not these things as
wishing to frighten you, nor to lay a burden on your souls, but to make
them wise, and render them easier. I could wish also myself that there
were no punishment—yes, myself most of all men. And why so?
Because whilst each of you fears for his own soul, I have to answer for
this office also in which I preside over you. So that most of all it is
impossible for me to escape. But it cannot be that there is not
punishment and a hell. What can I do? Where then, they say, is the
kindness of God to men? In many places. But on this subject I will
rather discourse at some other season, that we may not confuse the
discourses concerning hell. In the meantime let not that slip, which we
have gained. For
“But concerning the times and the seasons, brethren, ye have no need that aught be written unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.”
Nothing, as it seems, is so curious, and so fondly prone to pry into
things obscure and concealed, as the nature of men. And this is wont to
happen to it, when the mind is unsettled and in an imperfect state. For
the simpler sort of children never cease teasing their nurses, and
tutors, and parents, with their frequent questions, in which there is
nothing else but “when will this be?” and “when
that?” And this comes to pass also from living in indulgence, and
having nothing to do. Many things therefore our mind is in haste to
learn already and to comprehend, but especially concerning the period
of the consummation; and what wonder if we are thus affected, for those
holy men, themselves, were most of all affected in the same way? And
before the Passion, the Apostles come and say to Christ, “Tell
us, when shall these things be, and what shall be the sign of Thy
coming, and of the end of the world?” (
But it was not so afterwards, when they had been vouchsafed the Holy Ghost. Not only do they not themselves inquire, nor complain of this ignorance, but they repress those who labor under this unseasonable curiosity. Hear for instance what the blessed Paul now says, “But concerning the times and the seasons, brethren, ye have no need that aught be written unto you.” Why has he not said that no one knows? why has he not said, that it is not revealed, instead of saying, “Ye have no need that aught be written unto you”? Because in that case he would have grieved them more, but by speaking thus he comforted them. For by the expression, “Ye have no need,” as if it were both superfluous, and inexpedient, he suffers them not to enquire.
For tell me, what would be the advantage? Let us suppose that the end would be after twenty or thirty or a hundred years, what is this to us? Is not the end of his own life the consummation to every individual? Why art thou curious, and travailest about the general end? But the case is the same with us in this, as in other things. For as in other things, leaving our own private concerns, we are anxious about things in general, saying, Such an one is a fornicator, such an one an adulterer, that man has robbed, another has been injurious; but no one takes account of what is his own, but each thinks of anything rather than his own private concerns; so here also, each omitting to take thought about his own end, we are anxious to hear about the general dissolution. Now what concern is that of yours? for if you make your own a good end, you will suffer no harm from the other; be it far off, or be it near. This is nothing to us.
For this reason Christ did not
tell it, because it was not expedient. How, you say, was it not
expedient? He who also concealed it knows wherefore it was not
expedient. For hear Him saying to His Apostles, “It is not for
you to know times, or seasons, which the Father hath set within His own
authority.” (
Hear Paul saying, “For
yourselves know perfectly that the day of the Lord so cometh as a thief
in the night.” Not the general day only, but that of every
individual. For the one resembles the other, is also akin to it. For
what the one does collectively, that the other does [This is obscure as to the exact purport. Does “then”
mean the end of the individual life, or the time of Christ’s
coming? The expanded text understood it in the former
sense.—J.A.B.] τὸ ἔργον, i.e. is not what is now doing part of That Day’s work? Or
it might be rendered “reality.” i.e. as we say loosely, “every one.” St. Greg. Naz.
complains of this practice, Or. XL., preached at Constantinople, A.D.
381.
For a wicked man, who despairs
of his life here, pays no regard even to him who is invested with the
purple. He therefore who was persuaded that he must at all events die
would both be revenged upon his enemy, and after having first satisfied
his own soul, so would meet his end. Let me mention also a third thing.
Those who are fond of life, and vehemently attached to the things of
this world, would διεφθάρησαν.
Ye see how many advantages there
are, and yet there are more than these that arise from not knowing the
time of our end. Meanwhile it is sufficient to learn these. On this
account He so cometh as a thief in the night; that we may not abandon
ourselves to wickedness, nor to sloth; that He may not take from us our
reward. “For yourselves know perfectly,” he says. Why then
are you curious, if you are persuaded? But that the future is
uncertain, learn from what Christ has said. For that on this account He
said it, hear what he says, “Watch therefore: for ye know not at
what hour” the thief [This
may be considered a mere slip of memory, or Chrys. may have inserted
“the thief” as representing our Lord. The Rev. Ver.
properly reads “on what day,” in
Here he has glanced at something
which he has also said in his second Epistle. For since [To
this “since” answers “see then,” below. He
digresses to quote the Prophets, and then returns in a way very natural
to free speaking.—J.A.B.]
But it may be worth while to ask, If Antichrist comes, and Elias comes, how is it “when they say Peace and safety,” that then a sudden destruction comes upon them? For these things do not permit the day to come upon them unawares, being signs of its coming. But he does not mean this to be the time of Antichrist, and the whole day, because that will be a sign of the coming of Christ, but Himself will not have a sign, but will come suddenly and unexpectedly. For travail, indeed, you say, does not come upon the pregnant woman unexpectedly: for she knows that after nine months the birth will take place. And yet it is very uncertain. For some bring forth at the seventh month, and others at the ninth. And at any rate the day and the hour is uncertain. With respect to this therefore, Paul speaks thus. And the image is exact. For there are not many sure signs of travail; many indeed have brought forth in the high roads, or when out of their houses and abroad, not foreseeing it. And he has not only glanced here at the uncertainty, but also at the bitterness of the pain. For as she while sporting, laughing, not looking for anything at all, being suddenly seized with unspeakable pains, is pierced through with the pangs of labor—so will it be with those souls, when the Day comes upon them.
“And they shall in nowise escape.” As he was saying just now.
Here he speaks of a life that is dark and impure. For it is just as corrupt and wicked men do all things as in the night, escaping the notice of all, and inclosing themselves in darkness. For tell me, does not the adulterer watch for the evening, and the thief for the night? Does not the violator of the tombs carry on all his trade in the night? What then? Does it not overtake them as a thief? Does it not come upon them also uncertainly, but do they know it beforehand? How then does he say, “Ye have no need that aught be written unto you”? He speaks here not with respect to the uncertainty, but with respect to the calamity, that is, it will not come as an evil to them. For it will come uncertainly indeed even to them, but it will involve them in no trouble. “That that Day,” he says, “may not overtake you as a thief.” For in the case of those who are watching and who are in the light, if there should be any entry of a robber, it can do them no harm: so also it is with those who live well. But those who are sleeping he will strip of everything, and go off; that is, those who are trusting in the things of this life.
And how is it possible to be
“sons of the day”? Just as it is said, “sons of
destruction” and “sons of hell.” Wherefore Christ
also said to the Pharisees, “Woe unto you—for ye compass
sea and land to make one proselyte, and when he is become so, ye make
him a son of hell.” (
Here he shows, that to be in the
day depends on ourselves. For here indeed, in the case of the present
day and night, it does not depend on ourselves. But night comes even
against our will, and sleep overtakes us when we do not wish it. But
with respect to that night and that sleep, it is not so, but it is in
our power always to have it day, it is in our power always to watch.
For to shut the eyes of the soul, and to bring on the sleep of
wickedness, is not of nature, but of our own choice. “But let us
watch,” he says, “and be sober.” For it is possible
to sleep while awake, by doing nothing good. Wherefore he has added,
“and be sober.” For even by day, if any one watches, but is
not sober, he will fall into numberless dangers, so that sobriety is
the intensity of watchfulness. “They that sleep,” he says,
“sleep in the night, and they that be drunken are drunken in the
night.” The drunkenness he here speaks of is not that from wine
only, but that also which comes of all vices. For riches and the desire
of wealth is a drunkenness of the soul, and so carnal lust; and every
sin you can name is a drunkenness of the soul. On what account then has
he called vice sleep? Or
“it.”
But it is not sufficient to watch and be sober, we must also be armed. For if a man watch and is sober, but has not arms, the robbers soon dispatch him. When therefore we ought both to watch, and to be sober, and to be armed, and we are unarmed and naked and asleep, who will hinder him from thrusting home his sword? Wherefore showing this also, that we have need of arms, he has added:
“Of faith and love,”
he says. Here he glances at life and doctrine. He has shown what it is
to watch and be sober, to have “the breastplate of faith and
love.” Not a common faith, he says, but as nothing can soon
pierce through a breastplate, but it is a safe wall to the
breast;—so do thou also, he says, surround thy soul with faith
and love, and none of the fiery darts of the devil can ever be fixed in
it. For where the power of the soul is preoccupied with the armor of
love, all the devices of those who plot against it are vain and
ineffectual. For neither wickedness, nor hatred, nor envy, nor
flattery, nor hypocrisy, nor any other thing will be able to penetrate
such a soul. He has not simply said “love,” but he has bid
them put it on as a strong breastplate. “And for a helmet the
hope of salvation.” For as the helmet guards the vital part in
us, surrounding the head and covering it on every side, so also this
hope does not suffer the reason to falter, but sets it upright as the
head, not permitting anything from without to fall upon it. And whilst
nothing falls on it, neither does it slip of itself. For it is not
possible that one who is fortified with such arms as these, should ever
fall. For “now abideth faith, hope, love.” (
Thus God has not inclined to
this, [The altered text gives, “has not called us to
this.”—J.A.B.]
And again, “whether we
wake or sleep”; by sleep there he means one thing, and here
another. For here, “whether we sleep” signifies the death
of the body; that is, fear not dangers; though we should die, we shall
live. Do not despair because thou art in danger. Thou hast a strong
security. He would not have given His Son if He had not been inflamed
by vehement love for us. So that, though thou shouldest die, thou wilt
live; for He Himself also died. Therefore whether we die, or whether we
live, we shall live with Him. This is a matter of indifference: it is
no concern of mine, whether I live or die; for we shall live with Him.
Let us therefore do everything for that life: looking to that, let us
do all our works. Vice, O beloved, is darkness, it is death, it is
night; we see nothing that we ought, we do nothing that becomes us. As
the dead are unsightly and of evil odor, so also the souls of those who
are vicious are full of much impurity. Their eyes are closed, their
mouth is stopped, they remain without motion in the bed of vice; or
rather more wretched than those who are naturally dead. For they truly
are dead to both, but these are insensible indeed to virtue, but alive
to vice. If one should strike a dead man, he perceives it not, he
revenges it not, but is like a dry stick. So also his soul is truly
dry, having lost its life; it receives daily num
One would not err in comparing
such men to those who are mad, or drunk, or delirious. All these things
belong to vice, and it is worse than all these. He that is mad is much
allowed for by those who see him, for his disease is not from choice,
but from nature alone; but how shall he be pardoned, who lives in vice?
Whence then is vice? whence are the majority bad? Tell me, whence have
diseases their evil nature? whence is frenzy? whence is lethargy? Is it
not from carelessness? If physical disorders have their origin in
choice, much more those which are voluntary. Whence is drunkenness? Is
it not from intemperance of soul? Is not frenzy from excess of fever?
And is not fever from the elements too abundant in us? And is not this
superabundance of elements from our carelessness? For when either from
deficiency or excess we carry any of the things within us beyond the
bounds of moderation, we kindle that fire. Again, if when the fire is
kindled, we continue to neglect it, we make a conflagration for
ourselves, which we are not able to extinguish. So is it also with
vice. When we do not restrain it at its beginning, nor cut it off, we
cannot afterwards reach to the end of it, but it becomes too great for
our power. Wherefore, I beseech you, let us do everything that we may
never become drowsy. Do you not see that when sentinels have only given
way a little to sleep, they derive no advantage from their long watch,
for by that little they have ruined the whole, having given perfect
security to him who is prepared to steal. For as we do not see thieves
in the same way that they see us, so also the devil most of all is ever
instant, and lying in wait, and grinding his teeth. Let us not then
slumber. Let us not say, on this side there is nothing, on that side
nothing; we are often plundered from a quarter whence we did not expect
it. So it is with vice; we perish from a quarter whence we did not
expect it. Let us look carefully round upon all things, let us not be
drunken, and we shall not sleep. Let us not be luxurious, and we shall
not slumber. Let us not be mad for external things, and we shall
continue in sobriety. Let us discipline ourselves on every side. And as
men who walk upon a tight rope cannot be off their guard ever so
little, for that little causes great mischief: for the man losing his
balance is at once precipitated down and perishes; so neither is it
possible for us to be off our guard. We walk upon a narrow road
intercepted by precipices on either side, not admitting of two feet at
the same time. Seest thou not how much carefulness is necessary? Seest
thou not how those who travel on such roads guard not only their feet,
but their eyes also? For if he should choose to gaze on one side,
though his foot stand firm, his eye becoming dizzy from the depth,
plunges the whole body down. But he must take heed to himself and to
his steps; wherefore he says, “neither to the right hand, nor to
the left.” (
But we, chaining ourselves down
with numberless cares, and carrying with us the numberless burdens of
this life, staring about, and loosely rambling, how do we expect to
travel in that narrow road? He has not merely said that “narrow
is the way” ( [All the mss. examined for Field give
not ὅτι, “because,”
but τί,
“what,” “to what extent,” “how.”
This more difficult reading of
Let not any one therefore expect
that he shall see heaven with ease. For it cannot be. Let no one hope
to travel the narrow road with luxury, for it is impossible. Let no one
traveling in the broad way hope for life. When therefore thou seest
such and such an one luxuriating in baths, in a sumptuous table, or in
other matters having troops of attendants; think not thyself unhappy,
as not partaking of these things, but lament for him, that he is
traveling the way to destruction. For what is the advantage of this
way, when it ends in tribulation? And what is the injury of that
straitness, when it leads to rest? Tell me, if any one invited to a
palace should walk through narrow ways painful
And perhaps indeed many of them
will even laugh at the things that are said by us. But I most of all
lament and bewail them on this account, that they do not even know what
they ought to laugh at, and for what they ought especially to mourn,
but they confound and disturb and disorder everything. On this account
I bewail them. What sayest thou, O man, when thou art to rise again,
and to give an account of thy actions, and to undergo the last
sentence, dost thou pay no regard indeed to these, but give thought to
gratifying thy belly, and being drunken? And dost thou laugh at these
things? But I bewail thee, knowing the evils that await thee, the
punishment that is about to overtake thee. And this I most especially
bewail, that thou dost laugh! Mourn with me, bewail with me thine own
evils. Tell me, if one of thy friends perishes, dost thou not turn from
those who laugh at his end, and think them enemies, but love those who
weep and sympathize with thee? Then indeed if the dead body of thy wife
were laid out, thou turnest from him that laughs: but when thy soul is
done to death, dost thou turn from him that weeps, and laugh thyself?
Seest thou how the devil has disposed us to be enemies and adversaries
to ourselves? For once let us be sober, let us open our eyes, let us
watch, let us lay hold on eternal life, let us shake off this long
sleep. There is a Judgment, there is a Punishment, there is a
Resurrection, there is an Inquisition into what we have done! The Lord
cometh in the clouds “Before Him,” he says, “a fire
will be kindled, and round about Him a mighty tempest”
( [It
is the word above rendered “pity,” but the other rendering
is made familiar in this phrase by the Litany. “Have pity,”
just below, is still the same word.—J.A.B.] Gr.
“We are lords,” but the phrase is more familiar in
Greek. [The verb translated “claim” is based on the adjective
meaning “worthy.” Chrys. is somewhat fond of the play upon
words.—J.A.B.]
“But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you; and to esteem them exceeding highly in love for their work’s sake. Be at peace among yourselves.”
It must
needs happen that a ruler should have many occasions of enmities. Μικροψυχίων, Montf. here remarks that this word has often led to
mistranslations, being used for any result of
littlemindedness. [Literally, “physicians’ boys,” apparently a
familiar phrase for physicians, employed also by Lucian. It perhaps
originally denoted medical students,—a sense possible here also,
and in Lucian (On Writing History, ch. vii.).—J.A.B.] B. and
L. ἔχει πρὸς
αὐτὸν ἡδέως
ἔχοντας.
For this reason Paul from one
end to the other discourses largely concerning these persons. And
Christ indeed has subjected them with so strict a necessity, that He
says, “The Scribes and the Pharisees sit on Moses’ seat.
All things therefore whatsoever they bid you, these do and observe: but
do not ye after their works.” ( ἐν
αὐτοῖς, and so
several mss.; Rec. t. ἐν
ἑαυτοῖς,
“among yourselves,” and so L. [I. Cat.] here, but the
comment hardly bears it.
Here he addresses those who have
rule. Admonish, he says, “the disorderly,” not of
imperiousness, he says, nor of self-will rebuke them, but with
admonition. “Encourage the fainthearted, support the weak, be
longsuffering toward all.” For he who is rebuked with harshness,
despairing of himself, becomes more bold in contempt. [Field here retains the common text, though supported only by B K,
the group found to be in its peculiar readings almost uniformly wrong.
This reading seems required by the next sentence, but that of the
better mss. is perhaps possible, viz.,
“For he who is harsh and rebukes, growing desperate, becomes more
bold in despising and rebuking.”—J.A.B.] [Or, by another reading, “turned aside,” perhaps
meaning that they abandon the army.—J.A.B.]
If we ought not to render evil for evil, much less evil for good; much less, when evil has not been previously done, to render evil, Such an one, you say, is a bad man, and has aggrieved me, and done me much injury. Do you wish to revenge yourself upon him? Do not retaliate. Leave him unpunished. Well, is this the stopping-place? By no means;
“But alway follow after that which is good, one toward another, and toward all.”
This is the higher philosophy, not only not to requite evil with evil, but to render good for evil. For this is truly revenge that brings harm to him and advantage to thyself, or rather great advantage even to him, if he will. And that thou mayest not think that this is said with respect to the faithful, therefore he has said, “both one toward another and toward all.”
This is said with respect to the temptations that bring in affliction. Hear ye, as many as have fallen into poverty, or into distressing circumstances. For from these joy is engendered. For when we possess such a soul that we take revenge on no one, but do good to all, whence, tell me, will the sting of grief be able to enter into us? For he who so rejoices in suffering evil, as to requite even with benefits him that has done him evil, whence can he afterwards suffer grief? And how, you say, is this possible? It is possible, if we will. Then also he shows the way.
Always to give thanks, this is a
mark of a philosophic soul. Hast thou suffered any evil? But if thou
wilt, it is no evil. Give thanks to God, and the evil is changed into
good. Say thou also as Job said, “Blessed be the name of the Lord
for ever.” [“For ever” is not in the common Vatican text of the
Septuagint, but is in the Codex Alexandrinus.—J.A.B.]
Upon him therefore that is dead
you ought not to take revenge, but to pray for him that you may deliver
him from death. Do you not see how the bee dies upon the sting? By that
animal God instructs us not to grieve our neighbors. For we ourselves
receive death first. For by striking them perhaps we have pained them
for a little time, but we ourselves shall not live any longer, even as
that animal will not. And yet the Scripture commends it, saying that it
is a worker, whose work kings and private men make use of for their
health. (
For indeed it is the part of the fiercest beasts, when no one has injured thee, to begin the injury, or rather not even of beasts. For they, if thou permittest them to feed in the wilderness, and dost not by straitening them reduce them to necessity, will never harm thee, nor come near thee, nor bite thee, but will go their own way.
But you being a rational man,
honored with so much rule and honor and glory, do not [This
negative, given in the printed editions, though wanting in the known
mss., seems a necessity to the
sense.—J.A.B.]
How long shall we love riches? For I shall not cease exclaiming against them: for they are the cause of everything. How long do we not get our fill of this insatiable desire? What is the good of gold? I am astonished at the thing! There is some enchantment in the business, that gold and silver should be so highly valued among us. For our own souls indeed we have no regard, but those lifeless images engross much attention. Whence is it that this disease has invaded the world? Who shall be able to effect its destruction? What reason can cut off this evil beast, and destroy it with utter destruction? The desire is deep sown in the minds of men, even of those who seem to be religious. Let us be put to shame by the commands of the Gospel. Words only lie there in Scripture, they are nowhere shown by works.
And what is the specious plea of the many? I have children, one says, and I am afraid lest I myself be reduced to the extremity of hunger and want, lest I should stand in need of others. I am ashamed to beg. For that reason therefore do you cause others to beg? I cannot, you say, endure hunger. For that reason do you expose others to hunger? Do you know what a dreadful thing it is to beg, how dreadful to be perishing by hunger? Spare also your brethren! Are you ashamed, tell me, to be hungry, and are you not ashamed to rob? Are you afraid to perish by hunger, and not afraid to destroy others? And yet to be hungry is neither a disgrace nor a crime; but to cast others into such a state brings not only disgrace, but extreme punishment.
All these are pretenses, words, trifles. For that it is not on account of your children that you act thus, they testify who indeed have no children, nor will have, but who yet toil and harass themselves, and are busy in acquiring wealth, as much as if they had innumerable children to leave it to. It is not the care for his children that makes a man covetous, but a disease of the soul. On this account many even who have not children are mad about riches, and others living with a great number of children even despise what they have. They will accuse thee in that Day. For if the necessities of children compelled men to accumulate riches, they also must necessarily have the same longing, the same lust. And if they have not, it is not from the number of children that we are thus mad, but from the love of money. And who are they, you say, who having children, yet despise riches? Many, and in many places. And if you will allow me, I will speak also of instances among the ancients.
Had not Jacob twelve children?
Did he not lead the life of a hireling? Was he not wronged by his
kinsman? and did he not often disap
For God on this account hath willed that mankind should thus be held together, providing for two most important objects: on the one hand, appointing fathers to be teachers, and on the other, implanting great love. For if men were merely to come into being, no one would have any relation towards any other. For if now, when there are the relations of fathers, and children, and grandchildren, many do not regard many, much more would it then be the case. On this account God hath given thee children. Do not therefore accuse the children.
But if they who have children
have no excuse, what can they say for themselves, who having no
children wear themselves out about the acquisition of riches? But they
have a saying for themselves, which is destitute of all excuse. And
what is this? That, instead of children we may have, they say, may
have [The
repetition is supported by a good group of documents, and accords with
Chrys.’s rhetorical manner. The reading is therefore adopted
here, though not by Field.—J.A.B.] δυναμένην.
And these things indeed here.
But what shall we do There? tell me, having so much at our disposal
here, if we have imparted to no one of our possessions, or at least
very little; how shall we put off our dishonest gains? For he that
wishes to put off covetous gain, does not give a little out of a great
deal, but many times more than he has robbed, and he ceases from
robbing. Hear what Zacchæus says, “And for as many things as
I have taken wrongfully, I restore fourfold.” (
Let us therefore, both poor and rich, cease from taking the property of others. For my present discourse is not only to the rich, but to the poor also. For they too rob those who are poorer than themselves. And artisans who are better off, and more powerful, outsell the poorer and more distressed, tradesmen outsell tradesmen, and so all who are engaged in the market-place. So that I wish from every side to take away injustice. For the injury consists not in the measure of the things plundered and stolen, but in the purpose of him that steals. And that these are more thieves and defrauders, who do not despise little gains, I know and remember that I have before told you, if you also remember it. But let us not be over exact. Let them be equally bad with the rich. Let us instruct our mind not to covet greater things, not to aim at more than we have. And in heavenly things let our desire of more never be satiated, but let each be ever coveting more. But upon earth let every one be for what is needful and sufficient, and seek nothing more, that so he may be able to obtain the real goods, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, strength, honor, now and always, and world without end. Amen.
“Quench not the Spirit. Despise not prophesyings. But prove all things; hold fast that which is good. Abstain from every form of evil.”
A thick mist, a darkness and cloud is spread over all the earth. And,
showing this, the Apostle said, “For we [A
slip of memory. N.T. text, without variation, “ye were,”
&c.—J.A.B.]
On this account Paul says,
“Quench not the Spirit,” that is, the gift of grace, for it
is his custom so to call the gift of the Spirit. But this an impure
life extinguishes. For as any one, who has sprinkled both water and
dust upon the light of our τούτου,
“this,” often used for the natural as opposed to the
spiritual. Alluding to “water.”
And the flame is often liable to
be extinguished even when no temptation assails it. When the oil fails,
when we do not alms, Of
this play upon the word, see Hom. iv. on Philip., near the
end. One
ms., “that space,” i.e. between
earth and heaven.
But there is also another
explanation. There were among them many indeed who prophesied truly,
but some prophesied falsely. This also he says in the Epistle to the
Corinthians, that on this account He gave “the discernings of
spirits.” ( [When the time of fulfillment or the contrary came, the prophets
were convicted, and it was shown which were from the devil. But the
power of discerning between good and evil spirits in their predictions
would make it unnecessary to wait for the time of
fulfillment.—J.A.B.]
Seest thou that this is what he means by, “Prove all things”? Because he had said, “Despise not prophesyings,” lest they should think that he opened the pulpit to all, he says, “Prove all things,” that is, such as are really prophecies; “and hold fast that which is good. Abstain from every form of evil”; not from this or that, but from all; that you may by proof distinguish both the true things and the false, and abstain from the latter, and hold fast the former. For thus both the hatred of the one will be vehement and the love of the other arises, when we do all things not carelessly, nor without examination, but with careful investigation.
Observe the affection of the
Teacher. After the admonition he adds a prayer; not only that, but even
introduces it in his letter. The
same omits “but even” &c., and proceeds, For the
Teacher needs, &c.
“Sanctify you
wholly,” he says, and may “your spirit and soul and body be
preserved entire, without blame at the coming of our Lord Jesus
Christ.” What does he here call the spirit? The gift of grace. [See
his remarks above, on ver. 19. To understand so here is groundless
fancy. The Scripture writers sometimes speak of soul and body,
sometimes of spirit and body, and occasionally of spirit and soul and
body. Some able writers (as Ellicott here) understand this form of
expression as teaching an essential psychological distinction between
spirit and soul; but it is probable that we have only the Pauline
accumulation of terms to make a complete and emphatic
statement.—J.A.B.]
Observe his humility. For, because he had prayed, Think not, he says, that this happens from my prayers, but from the purpose, with which He called you. For if He called you to salvation, and He is true, He will certainly save you, in that He wills it.
[Some
leading documents for N.T. give this “also.” See margin
Rev. Ver.—J.A.B.]
Strange! what humility is here!
But he indeed said this for the sake of humility, but we, [i.e. Chrys. himself. Below, with heightened earnestness, he says
“I.” By the “honor” and the “title”
he means those pertaining to himself.—J.A.B.] Downes would read, “for one day, however, I was called your
father.” There is most likely some unknown allusion in the
words.
Oh! what fervor! Oh! what mad passion is here! Because being absent he could not greet them with the kiss, he greets them through others, as when we say, Kiss him for me. So also do ye yourselves retain the fire of love. For it does not admit of distances, but even through long intervening ways it extends itself, and is everywhere present.
[Textus Rec. of N.T. has “holy”; Rev. Ver. properly
omits it.—J.A.B.]
And this command is rather from love, and not so much in the way of teaching; that with them also, he means, I may be conversing.
[
And he does not merely command,
but adjures them, and this from a fervent mind, that even though they
should despise him, for the sake of the adjuration they may practice
what is commanded. For men had a great dread of that appeal, but now
that too is trampled under foot. And often when a slave is scourged,
and adjures by God and His Christ, and says, “So may you die a
Christian,” yet no one gives heed, no one regards it; but if he
adjures him by his own son, immediately, though unwilling, and grinding
his teeth, he gives up his anger. Again, another being dragged and led
away through the middle of the market-place, i.e.
for debt, to which he probably refers also in speaking against
covetousness, Hom. x., near the end.
Will you allow me to tell you a
certain story which I myself have heard? For I do not say it of my own
invention, but having heard it from a person worthy of credit. There
was a certain maid-servant united to a wicked man, a vile run-away
slave; she, when her husband having committed many faults was about to
be sold by her mistress; (for the offenses were too great for pardon,
and the woman was a widow, and was not able to punish him who was the
plague of her house, and therefore resolved to sell him; then
considering that it was an unholy thing to separate the husband from
the wife, the mistress, although the girl was useful, to avoid
separating her from him, made up her mind to sell her also with him;)
then the girl seeing herself in these straits, came to a venerable
person who was intimate with her mistress, and who also told it to me,
and clasping her knees, and with a thousand lamentations, besought her
to entreat her mistress in her behalf; and having wasted many words, at
last she added this also, as thereby especially to persuade her, laying
on her a most awful adjuration, and the adjuration was this, “So
mayest thou see Christ at the Day of Judgment, as thou neglectest not
my petition.” And having so said, she departed. And she who had
been entreated, upon the intrusion of some worldly care, such as
happens in families, forgot the matter. Then suddenly late in the
afternoon, the most awful adjuration came into her mind, and she felt
great compunction, and she went and with great earnestness asked, and
obtained her request. And that very night she suddenly saw the heavens
opened, and Christ Himself.
And these things I have said, that we may not despise adjurations, especially when any entreat us for things that are good, as for alms, and for works of mercy. But now poor men, who have lost their feet, sit and see thee hastening by, and when they cannot follow thee with their feet, they expect to detain thee, as with a kind of hook, by the fear of an adjuration, and stretching out their hands, they adjure thee to give them only one or two pennies. But thou hastenest by, though adjured by thy Lord. And if he adjure thee by the eyes either of thy husband, who is gone abroad, or of thy son, or thy daughter, immediately thou yieldest, thy mind is transported, thou art warmed; but if he adjure thee by thy Lord, thou hastenest by. And I have known many women who, hearing indeed the name of Christ, have hastened by; but being commended for their beauty by those who came to them, have been melted and softened, and have stretched out their hand.
Yea thus they have reduced suffering and wretched beggars to this, even to deal in making sport! For when they do not touch their souls by uttering vehement and bitter words, they have recourse to this way by which they delight them exceedingly. And our great wickedness compels him that is in calamity or is straitened by hunger, to utter encomiums upon the beauty of those who pity him. And I wish this were all. But there is even another form worse than this. It compels the poor to be jugglers, and buffoons, and filthy jesters. For when he fastens on his fingers cups and bowls and cans, and plays on them as cymbals, and having a pipe, whistles on it those base and amorous melodies, and sings them at the top of his voice; and then many stand round, and some give him a piece of bread, some a penny, and others something else, and they detain him long, and both men and women are delighted; what is more grievous than this? Are not these things deserving of much groaning? They are indeed trifling, and are considered trifling, but they engender great sins in our character. For when any obscene and sweet melody is uttered, it softens the mind, and corrupts the very soul itself. And the poor man indeed who calls upon God, and invokes a thousand blessings upon us, is not vouchsafed a word from you; but he who instead of these things introduces sportive sallies, is admired.
And what has now come into my mind to say to you, that I will utter. And what is this? When you are involved in poverty and sickness, if from no other quarter, at least from those who beg, who wander through the narrow streets, learn to give thanks to the Lord. For they, spending their whole life in begging, do not blaspheme, are not angry, nor impatient, but make the whole narrative of their beggary in thanksgiving, magnifying God, and calling Him merciful. He indeed that is perishing with hunger, calls Him merciful, but you who are living in plenty, if you cannot get the possessions of all, call Him cruel. How much better is he! how will he condemn us! God has sent the poor through the world, as common teachers in our calamities, and consolation under them. Hast thou suffered anything contrary to thy wishes? yet nothing like what that poor man suffers. Thou hast lost an eye, but he both his. Thou hast long labored under disease, but he has one that is incurable. Thou hast lost thy children, but he even the health of his own body. Thou hast suffered a great loss, but thou art not yet reduced to supplicate from others. Give thanks to God. Thou seest them in the furnace of poverty, and begging indeed from all, but receiving from few. When thou art weary of praying, and dost not receive, consider how often thou hast heard a poor man calling upon thee, and hast not listened to him, and he has not been angry nor insulted thee. And yet thou indeed actest thus from cruelty; but God from mercy even declines to hear. If therefore thou, thyself from cruelty not hearing thy fellow-servant, expectest not to be found fault with, dost thou find fault with the Lord, who out of mercy does not hear His servant? Seest thou how great the inequality, how great the injustice?
Let us consider these things
constantly, those who are below us, those who are under greater
calamities, and so we shall be able to be thankful to God. Life abounds
with many such instances. And he who is sober, and willing to attend,
gains no small instruction from the houses of prayer. For on this
account the poor sit before the vestibule both in the churches and in
the chapels of the Martyrs, μαρτυρίοις. Of these, see Bingham, viii. 8, who quotes Eusebius Vit.
Const. iii. 48, saying that Constantine built several in
Constantinople. See also on Stat. Hom. i. [i.e. houses of prayer, as just above. This was an adaptation of a
Jewish custom, as in
But they do not sit here only on
this account, but that they may also make thee compassionate, and thou
mayest be inclined to pity; that thou mayest admire the lovingkindness
of God; for if God is not ashamed of them, but has set them in His
vestibules, much less be thou ashamed; that thou mayest not be
highminded on account of palaces upon earth. Be not ashamed, when
called upon by a poor man; and if he should draw near, if he should
catch thy knees, shake him not off. For these are certain admirable
dogs of the Royal Courts. For I do not call them dogs as dishonoring
them—far be it—but even highly commending them. They guard
the King’s court. Therefore feed them. For the honor passes on to
the King. There all is pride,—I speak of the palaces on
earth—here all is humility. You learn especially from the very
vestibules that human beings are nothing. From the very persons who sit
before them, you are taught that God delights not in riches. For their
sitting and assembling there is all but an admonition, sending forth a
clear voice regarding the nature of all men, and saying that human
things are nothing, that they are shadow and smoke. If riches were a
good, God would not have seated the poor before His own vestibule. And
if He admits rich people also, wonder not for He admits them not on
this account, that they may continue rich, but that they may be
delivered from their encumbrance. For hear what Christ says to them,
“Ye cannot serve God and Mammon” (
Does then Christ not disdain to
call them to His Table with the king (Emperor)—for both are
called together—and thou perhaps disdainest even to be seen
giving to the poor, or even conversing with them? Fie upon thy
haughtiness and pride! See that we suffer not the same with the rich
man formerly. He disdained even to look upon Lazarus, and did not allow
him to share his roof or shelter, but he was without, cast away at his
gate, nor was he even vouchsafed a word from him. But see how, when
fallen into straits, and in want of his help, he failed to obtain it.
For if we are ashamed of those of whom Christ is not ashamed, we are
ashamed of Christ, being ashamed of His friends. Let thy table be
filled with the maimed and the lame. Through them Christ comes, not
through the rich. Perhaps thou laughest at hearing this; therefore,
that thou mayest not think it is my word, hear Christ Himself speaking,
that thou mayest not laugh, but shudder: “When thou makest a
dinner or a supper, call not thy friends nor thy brethren, nor thy
kinsmen, nor rich neighbors; lest haply they also bid thee again, and a
recompense be made thee. But when thou makest a feast, bid the poor,
the maimed, the halt, the blind; and thou shalt be blessed; because
they have not wherewith to recompense thee: for thou shalt be
recompensed in the Resurrection of the just.” (
homilies of St. John Chrysostom,
archbishop of constantinople,
on the
second epistle of St. paul the apostle
to the
thessalonians.
————————————
Homily I.
Argument.
Having said in his former Epistle that “we pray night and day to
see you, and that we could not forbear, but were left in Athens
alone,” and that “I sent Timothy” (from
For since that hope supported
them, and did not allow them to yield to the present evils, the devil
wishing to cut it off, as being a kind of anchor, when he was not able
to persuade them that the things to come were false, went to work
another way, and having suborned certain pestilential men, endeavored
to deceive those who believed into a persuasion that those great and
splendid things had received their fulfillment. Accordingly these men
then said that the Resurrection was already past. But now they said
that the Judgment and the coming of Christ were at hand, that they
might involve even Christ in a falsehood, and having pointed out to
them that there is hereafter no retribution, nor judgment-seat, nor
punishment and vengeance for those who had done them evil, they might
both render these more bold, and those more dispirited. And, what was
worse than all, some attempted merely to report words as if they were
said by Paul, but others even to forge Epistles as written by him. On
this account, cutting off all access for them, he says, “Be not
quickly shaken from your mind, nor yet be troubled, either by spirit,
or by word, or by epistle as from us.” ( τεταριχενμένους, see on Stat. Hom. vi. Tr. p. 388, note 6.
And Christ too bestowed great
care upon this point, and being seated on the Mount, He with great
particularity discoursed to His disciples upon the Consummation. And
wherefore? that there might be no room for those who introduce
Antichrists and false Christs. And He Himself also gives many signs,
one indeed, and that the most important, saying, when “the Gospel
shall be preached to all nations” (from
The Thessalonians indeed were
then perplexed, but their perplexity has been profitable to us. For not
to them only, but to us also are these things useful, that we may be
delivered from childish fables and from old women’s fooleries.
And have you not often heard, when you were children, persons talking
much even about the name of Antichrist, and about his bending the knee?
For the devil scatters these things in our minds, whilst yet tender,
that the doctrine may grow up with us, and that he may be able to
deceive us. Paul therefore, in speaking of Antichrist, would not have
passed over these things if they had been profitable. Let us not
therefore enquire into these things. For he will not come so bending
his knees, but “exalting himself against all that is called God,
or that is worshiped; so that he sitteth in the temple of God, setting
himself forth as God.” (
Wherefore, I beseech you, let us
all be earnest to be far removed from this affection, that we may not
fall into his condemnation, that we may not subject ourselves to the
same punishment, that we may not partake of the vengeance. “Not a
novice,” he says, “lest being puffed up he fall into the
condemnation of the devil.” (
But how is it the beginning of
pride, not to know the Lord? Justly. For he who knows God as he ought
to know Him, he who knows that the Son of God humbled Himself so much,
is not lifted up. But he who knows not these things, is lifted up. For
pride anoints him unto arrogance. For tell me, whence is it that they
who make war upon the Church say that they know God? Is it not from
arrogance? See into what a precipice it plunges them, not to know the
Lord! For if God loveth a contrite spirit (
But they are indeed passions, not however incurable, but admitting of cure, and much more than bodily affections. For if we will, we can extinguish them. How then can a man extinguish pride? By knowing God. For if it arises from not knowing God, if we know Him, all pride is banished. Think of Hell. Think of those who are much better than yourself. Think of your sins. Think for how many things you deserve punishment from God. If you think of these, you will soon bring down your proud mind, you will soon bend it. But can you not do these things? are you too weak? Consider things present, human nature itself, the nothingness of man! When thou seest a dead body carried through the market-place, orphan children following it, a widow beating her breast, servants bewailing, friends looking dejected, reflect upon the nothingness of things present, and that they differ not from a shadow, or a dream.
Does this not suit you? Think of
those who are very rich, who perish anyhow in war; look round on the
houses, that belonged to the great and illustrious, and are now leveled
to the ground. Consider how mighty they were, and now not even a
memorial of them is left. For, if you will, every day you may find
examples of these things—the successions of rulers,—the
confiscations of rich men’s goods. “Many tyrants have sat
upon the ground—and he who was never thought on, has worn a
diadem.” ( The
sequel clearly shows that he means Christian and Heathen books, and so
the words themselves mean, rather than domestic and foreign
history.
But if you will none of these
things, reflect upon our very nature, of what it consists, and wherein
it ends. Consider, when you sleep, of what worth are you? Will not even
a little beast be able to destroy thee? For often a little animal
falling from the roof has deprived many persons of sight, or has been
the cause of some other danger. But what? art thou not less than all
beasts? But what sayest thou? that thou excellest in reason? But
behold, thou hast not reason: for pride is a sign of the want of
reason. And for what, tell me, art thou high-minded after all? Is it
upon the good constitution of thy body? But the prize of victory here
is with the irrational creatures; this is possessed also by robbers and
murderers, and violators of the tombs. But art thou proud of thine
understanding? It is no proof of understanding to be proud. By this
then first thou deprivest thyself of becoming intelligent. Let us bring
down our high thoughts. Let us be moderate, and lowly, and gentle. For
such even Christ has pronounced blessed above all, saying,
“Blessed are the poor in spirit.” (
“Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians in God our Father and the Lord Jesus Christ: Grace to you and peace from God the Father and the Lord Jesus Christ.”
The greater part of men do and devise all things with a view to ingratiate themselves with rulers, and with those who are greater than themselves; and they account it a great thing, and think themselves happy, if they can obtain that object. But if to obtain favor with men is so great an advantage, how great must it be to find favor with God? On this account he always thus prefaces his Epistle, and invokes this upon them, knowing that if this be granted, there will be nothing afterwards grievous, but whatever troubles there may be, all will be done away. And that you may learn this, Joseph was a slave a young man, inexperienced, unformed, and suddenly the direction of a house was committed to his hands, and he had to render an account to an Egyptian master. And you know how prone to anger and unforgiving that people is, and when authority and power is added, their rage is greater, being inflamed by power. And this too is manifest from what he did afterwards. For when the mistress made accusation, he bore with it. And yet it was not the part of those who held the garment, but of him who was stripped, to have suffered violence. For he ought to have said, If he had heard that thou didst raise thy voice, as thou sayest, he would have fled, and if he had been guilty, he would not have waited for the coming of his master. But nevertheless he took nothing of this sort into consideration, but unreasonably giving way altogether to anger, he cast him into prison. So thoughtless a person was he. And yet even from other things he might have conjectured the good disposition and the intelligence of the man. But nevertheless, because he was very unreasonable, he never considered any such thing. He therefore who had to do with such a harsh master, and who was intrusted with the administration of his whole house, being a stranger, and solitary, and inexperienced; when God shed abundant grace upon him, passed through all, as if his temptations had not even existed, both the false accusation of his mistress, and the danger of death, and the prison, and at last came to the royal throne.
This blessed man therefore saw
how great is the grace of God, and on this account he invokes it upon
them. And another thing also he effects, wishing to render them
well-disposed to the remaining part of the Epistle; that, though he
should reprove and rebuke them, they might not break away from him. For
this reason he reminds them before all things of the grace of God,
mollifying their hearts, that, even if there be affliction, being
reminded of the grace by which they were saved from the greater evil,
they may not despair at the less, but may thence derive consolation. As
also elsewhere in an Epistle he has said, “For if, while we were
enemies, we were reconciled to God through the death of His Son, much
more, being reconciled, shall we be saved by His life.”
(
“Grace to you and peace,” he says, “from God the Father and the Lord Jesus Christ.”
Again a sign of great humility. For he led them to reflect and consider, that if for our good actions others do not admire us first, but God, much more also ought we. And in other respects too he raises up their spirits, because they suffer such things as are not worthy of tears and lamentations, but of thanksgiving to God. But if Paul is thankful for the good of others, what will they suffer, who not only are not thankful, but even pine at it.
“For that your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth.”
And how, you say, can faith
increase? That is when we suffer something dreadful for it. It is a
great thing for it to be established, and not to be carried away by
reasonings. But when the winds assail us, when the rains burst upon us,
when a violent storm is raised on every side, and the waves succeed
each other—then that we are not shaken, is a proof of no less
than this, that it grows, and grows exceedingly, and becomes loftier.
For as in the case of the flood all the stony and lower parts are soon
hidden, but as many things as are above, it reaches not them, so also
the faith that is become lofty, is not drawn downwards. For this reason
he does not say “your faith groweth;” but “groweth
exceedingly, and the love of each one of you all toward one another
aboundeth.” Seest thou how this contributes for the ease of
affliction, to be in close guard together, and to adhere to one
another? From this also arose much consolation. The
For what advantage is it, that thou lovest a certain person exceedingly? It is a human love. But if it is not a human love, but thou lovest for God’s sake, then love all. For so God hath commanded to love even our enemies. And if He hath commanded to love our enemies, how much more those who have never aggrieved us? But, sayest thou, I love, but not in that way. Rather, thou dost not love at all. For when thou accusest, when thou enviest, when thou layest snares, how dost thou love? “But,” sayest thou, “I do none of these things.” But when a man is ill spoken of, and thou dost not shut the mouth of the speaker, dost not disbelieve his sayings, dost not check him, of what love is this the sign? “And the love,” he says, “of each one of you all toward one another aboundeth.”
Indeed in the first Epistle he
says, that all the Churches of Macedonia and Achaia resounded, having
heard of their faith. “So that we need not,” he says,
“to speak anything. For they themselves report concerning us what
manner of entering in we had unto you.” (
Here he shows that much time had elapsed. For patience is shown by much time, not in two or three days. And he does not merely say patience. It is the part of patience indeed properly not yet to enjoy the promised blessings. But here he speaks of a greater patience. And of what sort is that? That which is shown in persecutions. “For your patience,” he says, “and faith in all your persecutions and in the afflictions which ye endure.” For they were living with enemies who were continually endeavoring on every side to injure them, and they were manifesting a patience firm and immovable. Let all those blush who for the sake of the patronage of men pass over to other doctrines. For whilst it was yet the beginning of the preaching, poor men who lived by their daily earnings took upon themselves enmities from rulers and the first men of the state, when there was nowhere king or governor who was a believer; and submitted to irreconcilable war, and not even so were unsettled.
See how he gathers comfort for them. He had said, We give thanks to God, he had said, We glory among men: these things indeed are honorable. But that which he most seeks for, who is in suffering, is, deliverance from evils, and vengeance upon those who are evil entreating them. For when the soul is weak, it most seeks for these things, for the philosophic soul does not even seek these things. Why then does he say, “a token of the righteous Judgment of God”? Here he has glanced at the retribution on either side, both of those who do the ill, and of those who suffer it, as if he had said, that the justice of God may be shown when He crowns you indeed, but punishes them. At the same time also he comforts them, showing that from their own labors and toils they are crowned, and according to the proportion of righteousness. But he puts their part first. For although a person even vehemently desires revenge, yet he first longs for reward. For this reason he says,
“That ye may be counted worthy of the kingdom of God, for which ye also suffer.”
The phrase “If so be that” here is put for “because,” which we also use, in speaking of things that are quite evident and not to be denied; instead of saying, “Because it is exceedingly righteous.” “If so be,” he says, “that it is a righteous thing” with God to punish these, he will certainly punish them. As if he had said, “If God cares for human affairs,” “If God takes thought.” And he does not put it of his own opinion, but among things confessedly true; as if one said, “If God hates the wicked,” that he may compel them to grant that He does hate them. For such sentences are above all indisputable, inasmuch as they also themselves know that it is just. For if this is just with men, much more with God.
“To recompense,” he
says, “affliction to them that afflict you, and to you that are
afflicted rest.” What then? Is the retribution equal? i.e.
to the works.
If they that have not obeyed the Gospel suffer vengeance, what will not they suffer who besides their disobedience also afflict you? And see his intelligence; he says not here those who afflict you, but those “who obey not.” So that although not on your account, yet on His own it is necessary to punish them. This then is said in order to full assurance, that it is altogether necessary for them to be punished: but what was said before, was said that they also might be honored, because they suffer these things on your account. The one causes them to believe concerning the punishment; the other to be pleased, because for the sake of what has been done to them they suffer these things.
All this was said to them, but it applies also to us. When therefore we are in affliction, let us consider these things. Let us not rejoice at the punishment of others as being avenged, but as ourselves escaping from such punishment and vengeance. For what advantage is it to us when others are punished? Let us not, I beseech you, have such souls. Let us be invited to virtue by the prospect of the kingdom. For he indeed who is exceedingly virtuous is induced neither by fear nor by the prospect of the kingdom, but for Christ’s sake alone, as was the case with Paul. Let us, however, even thus consider the blessings of the kingdom, the miseries of hell, and thus regulate and school ourselves; let us in this way bring ourselves to the things that are to be practiced. When you see anything good and great in the present life, think of the kingdom, and you will consider it as nothing. When you see anything terrible, think of hell, and you will deride it. When you are possessed by carnal desire, think of the fire, think also of the pleasure of sin itself, that it is nothing worth, that it has not even pleasure in it. For if the fear of the laws that are enacted here has so great power as to withdraw us from wicked actions, how much more should the remembrance of things future, the vengeance that is immortal, the punishment that is everlasting? If the fear of an earthly king withdraws us from so many evils, how much more the fear of the King Eternal?
Whence then can we constantly
have this fear? If we continually hearken to the Scriptures. For if the
sight only of a dead body so depresses the mind, how much more must
hell and the fire unquenchable, how much more the worm that never
dieth. If we always think of hell, we shall not soon fall into it. For
this reason God has threatened punishment; if it was not attended with
great advantage to think of it, God would not have threatened it. But
because the remembrance of it is able to work great good, for this
reason He has put into our souls the terror of it, as a wholesome
medicine. Let us not then overlook the great advantage arising from it,
but let us continually advert to it, at our dinners, at our suppers.
For conversation about pleasant things profits the soul nothing, but
renders it more languid, while that about things painful and melancholy
cuts off all that is relaxed and dissolute in it, and converts it, and
braces it when unnerved. He who converses of theaters and actors does
not benefit
But dost thou fear the
offensiveness of such words? Hast thou then, if thou art silent,
extinguished hell? or if thou speakest of it, hast thou kindled it?
Whether thou speakest of it or not, the fire boils forth. Let it be
continually spoken of, that thou mayest never fall into it. It is not
possible that a soul anxious about hell should readily sin. For hear
the most excellent advice, “Remember,” it says, “thy
latter end” (
Let us not remember the kingdom
so much as hell. For fear has more power than the promise. And I know
that many would despise ten thousand blessings, if they were rid of the
punishment, inasmuch as it is even now sufficient for me to escape
vengeance, and not to be punished. No one of those who have hell before
their eyes will fall into hell. No one of those who despise hell will
escape hell. For as among us those who fear the judgment-seats will not
be apprehended by them, but those who despise them are chiefly those
who fall under them, so it is also in this case. If the Ninevites had
not feared destruction, they would have been overthrown, but because
they feared, they were not overthrown. If in the time of Noah they had
feared the deluge, they would not have been drowned. And if the
Sodomites had feared they would not have been consumed by fire. It is a
great evil to despise a threat. He who despises threatening will soon
experience its reality in the execution of it. Nothing is so profitable
as to converse concerning hell. It renders our souls purer than any
silver. For hear the prophet saying, “Thy judgments are always
before me.” (From
For such indeed are all things that profit. For medicines too, and food, at first annoy the sick, and then do him good. And if we cannot bear the severity of words, it is manifest that we shall not be able to bear affliction in very deed. If no one endures a discourse concerning hell, it is evident, that if persecution came on, no one would ever stand firm against fire, against sword. Let us exercise our ears not to be over soft and tender: for from this we shall come to endure even the things themselves. If we be habituated to hear of dreadful things, we shall be habituated also to endure dreadful things. But if we be so relaxed as not to endure even words, when shall we stand against things? Do you see how the blessed Paul despises all things here, and dangers one after another, as not even temptations? Wherefore? Because he had been in the practice of despising hell, for the sake of what was God’s will. He thought even the experience of hell to be nothing for the sake of the love of Christ; while we do not even endure a discourse concerning it for our own advantage. Now therefore having heard a little, go your ways; but I beseech you if there is any love in you, constantly to revert to discourses concerning these things. They can do you no harm, even if they should not benefit, but assuredly they will benefit you too. For according to our discourses, the soul is qualified. For evil communications, he says, “corrupt good manners.” Therefore also good communications improve it; therefore also fearful discourses make it sober. For the soul is a sort of wax. For if you apply cold discourses, you harden and make it callous; but if fiery ones, you melt it; and having melted it, you form it to what you will, and engrave the royal image upon it. Let us therefore stop up our ears to discourses that are vain. It is no little evil; for from it arise all evils.
If our mind had been practiced
to apply to divine discourses, it would not apply to others; and not
applying to others, neither would it betake itself to evil actions. For
words are the road to works. First we think, then we speak, then we
act. Many men, even when before sober, have often from disgraceful
words gone on to disgraceful actions. For our soul is neither good nor
evil by nature, but becomes both the one and the other from choice. As
therefore the sail carries the ship wherever the wind may blow, or
rather as the rudder moves the ship, if the wind be favorable, so also
thought will sail without danger, if good words from a favorable
quarter waft it. But if the contrary, often they will even overwhelm
the reason. For what winds are to ships, that discourses are to souls.
Wherever you will, you may move and turn it. For this reason one
exhorting says, “Let thy whole discourse be in the law of the
Most High.” (
By these discourses let us regulate as well ourselves as our wives too, our servants, our children, our friends, and, if possible, our enemies. For with these discourses we are able to cut off the greater part of our sins, and it is better to dwell upon things grievous than upon things agreeable, and it is manifest from hence. For, tell me, if you should go into a house where a marriage is celebrated, for a season you are delighted at the spectacle, but afterwards having gone away, you pine with grief that you have not so much. But if you enter the house of mourners, even though they are very rich, when you go away you will be rather refreshed. For there you have not conceived envy, but comfort and consolation in your poverty. You have seen by facts, that riches are no good, poverty no evil, but they are things indifferent. So also now, if you talk about luxury, you the more vex your soul, that is not able perhaps to be luxurious. But if you are speaking against luxury, and introduce discourse concerning hell, the thing will cheer you, and beget much pleasure. For when you consider that luxury will not be able to defend us at all against that fire, you will not seek after it; but if you reflect that it is wont to kindle it even more, you will not only not seek, but will turn from it and reject it.
Let us not avoid discourses concerning hell, that we may avoid hell. Let us not banish the remembrance of punishment, that we may escape punishment. If the rich man had reflected upon that fire, he would not have sinned; but because he never was mindful of it, therefore he fell into it. Tell me, O man, being about to stand before the Judgment-seat of Christ, dost thou speak of all things rather than of that? And when you have a matter before a judge, often only relating to words, neither day nor night, at no time or season dost thou talk of anything else, but always of that business, and when thou art about to give an account of thy whole life, and to submit to a trial, canst thou not bear even with others reminding thee of that Judgment? For this reason therefore all things are ruined and undone, because when we are about to stand before a human tribunal concerning matters of this life, we move everything, we solicit all men, we are constantly anxious about it, we do everything for the sake of it: but when we are about, after no long time, to come before the Judgment-seat of Christ, we do nothing either by ourselves, or by others; we do not entreat the Judge. And yet He grants to us a long season of forbearance, and does not snatch us away in the midst of our sins, but permits us to put them off, and that Goodness and Lovingkindness leaves nothing undone of all that belongs to Himself. But all is of no avail; on this account the punishment will be the heavier. But God forbid it should be so! Wherefore, I beseech you, let us even if but now become watchful. Let us keep hell before our eyes. Let us consider that inexorable Account, that, thinking of those things, we may both avoid vice, and choose virtue, and may be able to obtain the blessings promised to those who love Him, by the grace and lovingkindness, &c.
“Who shall suffer punishment, even eternal destruction from the face of the Lord, and from the glory of His might, when He shall come to be glorified in His Saints, and to be marveled at in all them that believed.”
There are many men, who form good hopes not by abstaining from their
sins, but by thinking that hell is not so terrible as it is said to be,
but milder than what is threatened, and temporary, not eternal; and
about this they philosophize much. But I could show from many reasons,
and conclude from the very expressions concerning hell, that it is not
only not milder, but much more terrible than is threatened. But I do
not now intend to discourse concerning these things. For the fear even
from bare words is sufficient, though we do not fully unfold their
meaning. But that it is not temporary, hear Paul now saying, concerning
those who know not God, and who do not believe in the Gospel, that
“they shall suffer punishment, even eternal destruction.”
How then is that temporary which is everlasting? “From the face
of the Lord,” he says. What is this? He here wishes to say
“And from the glory of His might,” he says, “when He shall come to be glorified in His Saints, and to be marveled at in all them that believed.”
Is God glorified? Yea, he says, in all the Saints. How? For when they that puff so greatly see those who were scourged by them, who were despised, who were derided, even those now near to Him, it is His glory, or rather it is their glory, both theirs and His; His indeed, because He did not forsake them; theirs, because they were thought worthy of so great honor. For as it is His riches, that there are faithful men, so also it is His glory that there are those who are to enjoy His blessings. It is the glory of Him that is good, to have those to whom He may impart His beneficence. “And to be marveled at,” he says, “in all them that believed,” that is, “through them that believed.” See here again, “in” is used for “through.” For through them He is shown to be admirable, when He brings to so much splendor those who were pitiable and wretched, and who had suffered unnumbered ills, and had believed. His power is shown then; because although they seem to be deserted here, yet nevertheless they there enjoy great glory; then especially is shown all the glory and the power of God. How?
“Because our testimony unto you was believed in that day.”
That is, when those are brought
into public view, who have suffered unnumbered ills, deigned to make
them apostatize from the faith, and yet have not yielded, but have
believed, God is glorified. Then is shown the glory of these men also.
“Judge none blessed,” it says, “before his
death.” (
“That He may count
you,” he says, “worthy of calling”; for they were not
called. Therefore he has added, “and fulfill every desire of
goodness.” Since he also who was clothed in filthy garments, was
called, but did not abide in his calling, but for this reason was the
more rejected. “Of the calling,” namely that to the
bride-chamber. Since the five virgins also were called.
“Arise” it says, “the bridegroom cometh.”
(From Downes explains this, “that which will persuade, i.e.
satisfy God.” The word is usually put for
“determination.”
He spoke there of glory, he speaks of it also here. He said, that they are glorified, so that they might even boast. He said, what was much more, that they also glorify God. He said, that they will receive that glory. But here too he means; For the Master being glorified, the servants also are glorified. For those who glorify their Master, are much more glorified themselves, both by that very thing, and apart from it. For tribulation for the sake of Christ is glory, and that thing he everywhere calls glory. And by how much the more we suffer anything dishonorable, so much the more illustrious we become. Then again showing that this also itself is of God, he says, “according to the grace of our God and the Lord Jesus Christ”; that is, this grace He Himself has given us, that He may be glorified in us, and that He may glorify us in Him. How is He glorified in us? Because we prefer nothing before Him. How are we glorified in Him? Because we have received power from Him, so that we do not at all yield to the evils that are brought upon us. For when temptation happens, at the same time God is glorified, and we too. For they glorify Him, because He has so nerved us; they admire us, because we have rendered ourselves worthy. And all these things are done by the grace of God.
When the Resurrection will be, he has not said, but that it will not be now, he has said. “And our gathering together unto Him.” This also is no little matter. See how the exhortation also is again accompanied with commendation and encouragement, in that He and all the Saints will certainly appear with us. Here he is discoursing concerning the resurrection and our gathering together. For these things will happen at the same time. He raises up their minds. “That ye be not quickly shaken,” he says, “nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is now present.”
Here he seems to me to intimate
that certain persons went about having forged an Epistle, as if from
Paul, and showing this, said that the Day of the Lord is at hand, that
thence they might lead many into error. Therefore that they might not
be deceived, Paul gives security by the things he writes, and says,
“be not troubled, either by spirit or by word”: and this is
the meaning of what he says: Though any one having the spirit of
prophecy should say this, believe it not. For when I was with you I
told you these things, so that you ought not to change your persuasion
from the things which you were taught. Or thus, “by
spirit”: so he calls the false prophet, speaking what they spoke
by an unclean spirit. For these men, willing the more to be believed,
not only endeavored to deceive by persuasive words, (for this he shows,
saying, “or by word,”) but they also showed a forged
letter, as from Paul, declaring the same thing. Wherefore pointing out
this also, he has added, “or by letter as from us.” Having
therefore secured them on every side, he thus sets forth his own
doctrine, and says: [The paragraph that here ends is wanting in a group of documents
which for this epistle is very generally correct. The contents of this
paragraph give no decisive indication as to
genuineness.—J.A.B.]
Here he discourses concerning
the Antichrist, and reveals great mysteries. What is “the falling
away?” [The
Greek word translated “falling away” is that which we
borrow as apostasy.—J.A.B.]
Seest thou that it is necessary
continually to say the same things, and to enlarge upon them in the
same words? For behold, they heard him saying these things when
present, and again they had need to be reminded of them. For as when
they had heard concerning afflictions, “For verily,” he
says, “when we were with you, we told you beforehand that we are
to suffer affliction” (
For as in the case of husbandmen, the seeds are indeed cast into the earth once for all, yet do not constantly remain, but require much preparation withal, and if they do not break up the earth, and cover over the seeds sown, they sow for the birds that gather grain; so we also, unless by constant remembrance we cover over what has been sown, have but cast it all into the air. For both the devil carries it away, and our sloth destroys it, and the sun dries it up, and the rain washes it away, and the thorns choke it: so that it is not sufficient after once sowing it to depart, but there is need of much assiduity, driving off the birds, rooting up the thorns, filling up the stony ground with much earth, checking, and fencing off, and taking away everything injurious. But in the case of the earth all depends upon the husbandman, for it is a lifeless subject, and prepared only to be passive. But in the spiritual soil it is quite otherwise. All is not the teachers’ part, but half at least, if not more, that of the disciples. It is our part indeed to cast the seed, but yours to do the things spoken for your recollection, by your works to show the fruits, to pull up the thorns by the roots.
For wealth truly is a thorn,
bearing no fruit, both uncomely to the sight, and unpleasant for
Let us see how it grows up, that
we may root it out. It grows in places that are precipitous, stony and
dry, where there is no moisture. When therefore anyone is rough and
precipitous, that is unmerciful, the thorn grows in him. But when the
sons of husbandmen wish to root them up, they do it not with iron. How
then? Having set fire to it, they in that way extract all the bad
quality of the land. For since it is not enough to cut away the upper
part, whilst the root remains below, nor even to extirpate the root,
(for it remains in the earth from its bad quality, and, as when some
pestilence has assailed the body, there are still left the remains of
it,) the fire from above, drawing up all that moisture of the thorns, So
Virgil:— “Sive illis omne
per ignem Excoquitur vitium atque
exudat inutilis humor.”—Georg. i. 87, 88.
On what account then do I say these things? Because it behoves you to purge off all affection for riches. With us also there is a fire that draws this bad quality from the soul; I mean that of the Spirit. This if we let work on them, we shall be able not only to dry up the thorns, but also the humor from them, since if they be deeply fixed, all is rendered vain. For mark, has a rich man entered here, or also a rich woman? She does not regard how she shall hear the oracles of God, but how she shall make a show, how she shall sit with pomp, how with much glory, how she shall surpass all other women in the costliness of her garments, and render herself more dignified both by her dress, and look, and gait. And all her care and concern is, Did such a woman see me? did she admire me? Is my beauty handsomely set off? so that her garments may not rot, nor be rent; and about this is all her care. In like manner also the rich man enters, meaning to exhibit himself to the poor man, and to strike him with awe by the garments which are about him, and by the number of his slaves, who also stand round, driving off the crowd. But he from his great pride does not condescend even to do this but considers it a work so unworthy of a gentleman, that although excessively puffed up, he cannot bear to do it, but commits it to his slaves. For to do this requires truly servile and impudent manners. Then when he is seated, the cares of his house immediately intrude themselves, distracting him on every side. The pride that possesses his soul overflows. He thinks that he does a favor both to us, and to the people, and perhaps even to God, because he has entered into the house of God. But he who is thus inflamed, how shall he ever be cured?
Tell me then, if any one should go to the shop of a physician, and not ask a favor of the physician, but think that he was doing him a favor, and declining to request a medicine for his wound, should concern himself about his garments; would he go away having received any benefit? I think not indeed. But, with your leave, I will tell you the cause of all these things. They think when they enter in here, that they enter into our presence, they think that what they hear they hear from us. They do not lay to heart, they do not consider, that they are entering into the presence of God, that it is He who addresses them. For when the Reader standing up says, “Thus saith the Lord,” and the Deacon stands and imposes silence on all, he does not say this as doing honor to the Reader, but to Him who speaks to all through him. If they knew that it was God who through His prophet speaks these things, they would cast away all their pride. For if when rulers are addressing them, they do not allow their minds to wander, much less would they, when God is speaking. We are ministers, beloved. We speak not our own things, but the things of God, letters coming from heaven are every day read.
Tell me then, I beseech you, if
now, when we are all present some one entered, having a golden girdle,
and drawing himself up, and with an air of consequence said that he was
sent by the king that is on the earth, and that he brought letters to
the whole city concerning matters of importance; would you not then be
all turned towards him? Would you not, without any command from a
deacon, observe a profound silence? Truly I think so. For I have often
heard letters from kings read here. Then if any one comes from a king,
you all attend; and does a Prophet come from God, and speak from
heaven, and
What do I come in for, you say, if I do not hear some one discoursing? This is the ruin and destruction of all. For what need of a person to discourse? This necessity arises from our sloth. Wherefore any necessity for a homily? All things are clear and open that are in the divine Scriptures; the necessary things are all plain. But because ye are hearers for pleasure’s sake, for that reason also you seek these things. For tell me, with what pomp of words did Paul speak? and yet he converted the world. Or with what the unlettered Peter? But I know not, you say, the things that are contained in the Scriptures. Why? For are they spoken in Hebrew? Are they in Latin, or in foreign tongues? Are they not in Greek? But they are expressed obscurely, you say: What is it that is obscure? Tell me. Are there not histories? For (of course) you know the plain parts, in that you enquire about the obscure. There are numberless histories in the Scriptures. Tell me one of these. But you cannot. These things are an excuse, and mere words. Every day, you say, one hears the same things. Tell me, then, do you not hear the same things in the theaters? Do you not see the same things in the race-course? Are not all things the same? Is it not always the same sun that rises? Is it not the same food that we use? I should like to ask you, since you say that you every day hear the same things; tell me, from what Prophet was the passage that was read? from what Apostle, or what Epistle? But you cannot tell me—you seem to hear strange things. When therefore you wish to be slothful, you say that they are the same things. But when you are questioned, you are in the case of one who never heard them. If they are the same, you ought to know them. But you are ignorant of them.
This state of things is worthy
of lamentation—of lamentation and complaint: for the coiner
coineth but in vain. ὅτι εἰς
κενὸν
ἀργυροκόπος
ἀργυροκοπεῖ. [Perhaps, rather, “the hammerer (of silver)
hammereth upon nothing.”—J.A.B.]
“And now ye know that which restraineth, to the end that he may be revealed in his own season. For the mystery of lawlessness doth already work: only there is one that restraineth now, until he be taken out of the way. And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of His mouth, and bring to nought by the manifestation of His coming: even he whose coming is according to the working of Satan.”
One may
naturally enquire, what is that which withholdeth, and after that would
know, why Paul expresses it so obscurely. What then is it that
withholdeth, that is, hindereth him from being revealed? Some indeed
say, the grace of the Spirit, but others the Roman empire, to whom I
most of all accede. Wherefore? Because if he meant to say the Spirit,
he would not have spoken obscurely, but plainly, that even now the
grace of the Spirit, that is the gifts, withhold him. And otherwise he
ought now to have come, if he was about to come when the gifts ceased;
for they have long since ceased. But because he said this of the Roman
empire, he naturally glanced at it, and speaks covertly and darkly. For
he did not wish to bring upon himself superfluous enmities, and useless
dangers. For if he had said that after a little while
“For the mystery of lawlessness doth already work.” He speaks here of Nero, as if he were the type of Antichrist. For he too wished to be thought a god. And he has well said, “the mystery”; that is, it worketh not openly, as the other, nor without shame. For if there was found a man before that time, he means, who was not much behind Antichrist in wickedness, what wonder, if there shall now be one? But he did not also wish to point him out plainly: and this not from cowardice, but instructing us not to bring upon ourselves unnecessary enmities, when there is nothing to call for it. So indeed he also says here. “Only there is one that restraineth now, until he be taken out of the way,” that is, when the Roman empire is taken out of the way, then he shall come. And naturally. For as long as the fear of this empire lasts, no one will willingly exalt himself, but when that is dissolved, he will attack the anarchy, and endeavor to seize upon the government both of man and of God. For as the kingdoms before this were destroyed, for example, that of the Medes by the Babylonians, that of the Babylonians by the Persians, that of the Persians by the Macedonians, that of the Macedonians by the Romans: so will this also be by the Antichrist, and he by Christ, and it will no longer withhold. And these things Daniel delivered to us with great clearness.
“And then,” he says, “shall be revealed the lawless one.” And what after this? The consolation is at hand. “Whom the Lord Jesus shall slay with the breath of His mouth, and bring to nought by the manifestation of His coming, even he whose coming is according to the working of Satan.”
For as fire merely coming on even before its arrival makes torpid and consumes the little animals that are afar off; so also Christ, by His commandment only, and Coming. It is enough for Him to be present, and all these things are destroyed. He will put a stop to the deceit, by only appearing. Then who is this, whose coming is after the working of Satan, “With all display all power,” but nothing true, but for deceit. “And lying wonder,” he says, that is, false, or leading to falsehood.
Why then, you say, did God
permit this to be? and what dispensation is this? And what is the
advantage of his coming, if it takes place for the ruin of our race?
Fear not, beloved, but hear Him saying, “In them that are
perishing,” he hath strength, who, even if he had not come, would
not have believed. What then is the advantage? That these very men who
are perishing will be put to silence. How? Because both if he had come,
and if he had not come, they would not have believed in Christ; He
comes therefore to convict them. For that they may not have occasion to
say, that since Christ said that He was God,—although He nowhere
said this openly,—but since those who came after proclaimed it,
we have not believed. Because we have heard that there is One God from
whom are all things, therefore we have not believed. This their pretext
then Antichrist will take away. For when he comes, and comes commanding
nothing good, but all things unlawful, and is yet believed from false
signs alone, he will stop their mouths. For if thou believest not in
Christ, much more oughtest thou not to believe in Antichrist. For the
former said that He was sent from the Father, but the latter the
contrary. For this reason Christ said, “I am come in My
Father’s name, and ye receive Me not: if another shall come in
his own name. him ye will receive.” (
“That they might be
judged.” He does not say, that they might be punished; for even
before this they were about to be punished; but “that they might
be condemned,” that is, at the dreadful Seat of Judgment, in
order that they might be without excuse. “Who believed not the
truth, but had pleasure in unrighteousness.” He calls Christ,
“the Love of the Truth.” “For because,” says
he, “they received not the love of the truth.” For He was
both, and came for the sake of both, both as loving men, and on behalf
of things that were true. Compare
“But had pleasure,”
he says, “in unrighteous
But fear not. “In those
that perish” he will have his strength. He
seems only to refer to the words of
How unto salvation? By
sanctifying you through the Spirit. For these are the things that are
the efficient causes τὰ
συνεκτικὰ; lit. “the things that keep
together.”
This too is no little thing, if Christ considers our salvation His glory. For it is the glory of the Friend of man that they that are saved should be many. Great then is our Lord, if the Holy Spirit so desires our salvation. Why did he not say faith first? Because even after sanctification we have yet need of much faith, that we may not be shaken. Seest thou how He shows that nothing is of themselves, but all of God?
Hence it is manifest, that they did not deliver all things by Epistle, but many things also unwritten, and in like manner both the one and the other are worthy of credit. Therefore let us think the tradition of the Church also worthy of credit. It is a tradition, seek no farther. Here he shows that there were many who were shaken.
Again a prayer after an admonition. For this is truly to benefit. “Which loved us,” he says, “and gave us eternal comfort and good hope through grace.” Where now are those who lessen the Son, because He is named in the grace of the Laver after the Father? For, lo, here it is the contrary. “Which loved us,” he says, “and gave us eternal comfort.” Of what sort then is this? Even the hope of things future. Seest thou how by the method of prayer he stirs up their mind, giving them the unspeakable care of God for pledges and signs. “Comfort your heart,” he says, “in every good work and word,” that is, through every good work and word. For this is the comfort of Christians, to do something good and pleasing to God. See how he brings down their spirit. “Which gave us comfort,” he says, “and good hope through grace.” At the same time he makes them also full of good hopes with respect to future things. For if He has given so many things by grace, much more things future. I indeed, he says, have spoken, but the whole is of God. “Stablish”; confirm you, that you be not shaken, nor turned aside. For this is both His work and ours, so that it is in the way both of doctrines, and of actions. For this is comfort, to be stablished. For when any one is not turned aside, he bears all things, whatever may happen to him, with much longsuffering; whereas if his mind be shaken, he will no longer perform any good or noble action, but like one whose hands are paralyzed, so also his soul is shaken, when it is not fully persuaded that it is advancing to some good end.
He indeed had prayed for them, that they might be stablished; and now he asks of them, entreating them to pray for him, not that he may not incur danger, for to this he was appointed, but that “the word of the Lord may run and be glorified, even as also it is with you.” And the request is accompanied with commendation. “Even as also it is with you.”
This is the manner of one
showing also his dangers as to which especially he besought
Therefore we also say the same
things. Let no one condemn us of arrogance, nor from an excessive
humility deprive us of so great an assistance. For neither do we speak
from the same motive from which Paul spoke. For he indeed said these
things from a wish to comfort his disciples; but we to reap some great
and good fruit. And we are very confident, if ye all be willing with
one mind to stretch forth your hands to God in behalf of our
littleness, that you will succeed in all things. Thus let us make war
with our enemies with prayers and supplications. For if thus the
ancients made war with men in arms, much more ought we so to make war
with men without arms. So Hezekiah triumphed over the Assyrian king, so
Moses over Amalek, so Samuel over the men of Ascalon, so Israel [Field reads “Joshua,” after one MS., but the
correction is too obvious.—J.A.B.]
But there, you say, the rulers
entreated for the people, but you request the people to entreat for the
ruler. I also know it. For those under rule at that time were wretched
and mean persons. Wherefore they were saved by the claims and the
virtue of their commander alone; but now, when the grace of God has
prevailed, and we shall find among those who are ruled many or rather
the greater part excelling their ruler in a great degree; do not
deprive us of this succor, raise up our hands that they may not be
faint, open our mouth for us, that it may not be closed. Entreat
God—for this cause entreat Him. It is in our behalf indeed that
it is done, but it is wholly for your sakes. For we are appointed for
your advantage, and for your interests we are concerned. Entreat every
one of you, both privately and publicly. Mark Paul saying, “That
for the gift bestowed upon us by means of many, thanks may be given by
many persons on our behalf” (
For violent is the enemy we
have. For each of you indeed anxiously thinks of his own interests, but
we the concerns of all together. We stand in the part of the battle
that is pressed on. The devil is more violently armed against us. For
in wars too, he that is on the opposite side endeavors before all
others to overthrow the general. For this reason all his
fellow-combatants hasten there. For this reason there is much tumult,
every one endeavoring to rescue him; they surround him with their
shields, wishing to preserve his person. Hear what all the people say
to David. (I say not this, as comparing myself to David, I am not so
mad, but because I wish to show the affection of the people for their
ruler.) “Thou shalt go no more out with us to battle,” they
say, “that thou quench not the lamp of Israel.”
(
Do you observe Paul constantly
seeking these prayers? Do you hear that thus Peter was delivered from
prison, when fervent prayer was made for him? (
Why do I say these things?
Because if we who are so far removed from the greatness of the work,
offer supplications and prayers for you, much more is it just that you
should do it. For that one should entreat for many, is exceedingly
bold, and requires much confidence: but that many having met together
should offer supplication for one, is nothing burdensome. For every one
does this not trusting to his own virtue, but to the multitude, and to
their unanimity, to which God everywhere has much respect. For He says,
“where two or three are gathered together in My Name, there am I
in the midst of them.” (
“Where two or
three,” it is said, “are gathered together.” Why
didst thou say, “Two”? For if there be one in Thy Name, why
art Thou not there? Because I wish all to be together, and not to be
separated. Let us therefore close up together; let us bind one another
together in love, let no one separate us. If any one accuses, or is
offended, let him not retain it in his mind, whether against his
neighbor, or against us. This favor I ask of you, to come to us, and
bring the accusation, and receive our defense. “Reprove
him,” it says, “lest haply he hath not said it. Reprove
him, lest haply he hath not done it” ( [Something must be supplied, most probably “to accuse
without reason,” as suggested by the
foregoing.—J.A.B.]
And may God still multiply you
and bless you, the little with the great! For although the care becomes
greater from the increase of numbers, we do not cease praying that this
our care may be increased, and that this number may be added to, and be
many times as great and without limit. For fathers, although often
harassed by the number of their children, nevertheless do not wish to
lose any one. All things are equal between us and you, even the very
chief of our blessings. I do not partake of the holy Table with greater
abundance, and you with less, but both equally participate of the same.
And if I take it first, it is no great privilege, since even among
children, the elder first extends his hand to the feast, but
nevertheless no advantage is gained thereby. But with us all things are
equal. The saving life that sustains our souls is given with equal
honor to both. I do not indeed partake of one Lamb προβάτου, sheep in general, but he seems to have the Passover in
mind.
Where then is my advantage? In cares, in labors, in anxieties, in grieving for you. But nothing is sweeter than this grief, since even a mother grieving for her child is delighted with her grief, she thinks carefully of those whom she has brought forth, she is delighted at her cares. And yet care in itself is bitter, but when it is for children, at least it has in it much pleasure. Many of you have I begotten, but after this are my pangs. For in the case of mothers in the flesh the pangs are first, and then the birth. But here the pangs last till the latest breath, lest there should be anywhere some abortion even after the birth. And I indeed have a further longing; for although perchance another has begotten you, yet I nevertheless am harassed with cares. For we do not of ourselves beget you, but it is all of the grace of God. But if we both through the Spirit beget, he will not err who calls those begotten by me, his children, and those begotten by him, mine. All these things then consider, and stretch forth your hand, that you may be our boast and we yours, in the day of our Lord Jesus Christ, which God grant that we may all see with confidence, through Jesus Christ our Lord, with whom, &c.
“ But the Lord is faithful, who shall stablish you, and guard you from the evil one. And we have confidence in the Lord touching you that ye both do and will do the things which we command you. And the Lord direct your hearts into the love of God, and into the patience of Christ.”
Neither ought we, having committed everything to the prayers of the Saints, to be idle ourselves, and run into wickedness, and to lay hold of nothing; nor again when working good to despise that succor. For great indeed are the things which prayer for us can effect, but it is when we ourselves also work. For this reason Paul also, praying for them, and again giving them assurance from the promise, says, “But the Lord is faithful, who shall stablish you, and guard you from the evil one.” For if He has chosen you to salvation, He does not deceive you, nor suffer you utterly to perish. But that he may not by these means lead them to sloth, and lest they thinking the whole to be of God should themselves sleep, see how he also demands coöperation from them, saying, “And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.” “The Lord” indeed, he says, “is faithful,” and having promised to save will certainly save; but as He promised. And how did He promise? If we be willing, and hear Him; not simply (hearing), nor like stocks and stones, being inactive.
And he has well introduced the words, “We have confidence in the Lord,” that is, we trust to His lovingkindness. Again he brings them down, making everything depend thereupon. For if he had said, We have confidence in you, the commendation indeed was great, but it would not have taught them to make all things dependent upon God. And if he had said, We have confidence in the Lord, that He will preserve you, and had not added “as touching you,” and, “that ye do and will do the things which we command you,” he would have made them more slothful, by casting everything upon the power of God. For it becomes us indeed to cast everything upon Him, yet working also ourselves, embarked in the labors and the conflicts. And he shows that even if our virtue alone were sufficient to save, yet nevertheless it ought to be persevering, and to abide with us until we come to our latest breath.
“But the Lord,” he says, “direct your hearts into the love of God, and the patience of Christ.”
Again he commends them, and prays, showing his concern for them. For when he is about to enter upon reproof, he previously smooths down their minds, by saying, “I am confident that ye will hear,” and by requesting prayers from them, and by again invoking upon them infinite blessings.
“But the Lord,” he says, “direct your hearts into the love of God.” For there are many things that turn us aside from love, and there are many paths that draw us away from thence. In the first place the path of Mammon, laying, as it were, certain shameless hands upon our soul, and tenaciously holding it in its grasp, draws and drags us thence even against our will. Then vainglory and often afflictions and temptations, turn us aside. For this reason we need, as a certain wind, the assistance of God, that our sail may be impelled, as by some strong wind, to the love of God. For tell me not, “I love Him, even more than myself.” These are words. Show it to me by thy works, if thou lovest Him more than thyself. Love Him more than money, and then I shall believe that thou lovest Him even more than thyself. But thou who despisest not riches for the sake of God, how wilt thou despise thyself? But why do I say riches? Thou who despisest not covetousness, which thou oughtest to do even without the commandments of God, how wilt thou despise thyself?
“And into the patience of Christ,” he says. What is “into the patience”? That we should endure even as He endured, or that we should do those things, or that with patience also we should wait for Him, that is, that we should be prepared. For since He has promised many things, and Himself is coming to judge the quick and the dead, let us wait for Him, and let us be patient. But wherever he speaks of patience, he of course implies affliction. For this is to love God; to endure, and not to be troubled.
That is, it is not we that say
these things, but Christ, for that is the meaning of “in the name
of our Lord Jesus Christ”; equivalent to “through
Christ.” Showing the fearfulness of the message, he says, through
Christ. Christ Or “especially” (κυρίως).
And yet even if they had eaten,
it would not have been for nought. “For the laborer,” he
says, “is worthy of his hire.” (
“But in labor and travail, working night and day, that we might not burden any of you. Not because we have not the right, but to make ourselves an ensample unto you that ye should imitate us. For even when we were with you, this we commanded you, If any will not work, neither let him eat.”
See how in the former Epistle
indeed he discourses somewhat more mildly concerning these things; as
when he says, “We beseech you, brethren,—that ye would
abound more and more—and that ye study” (
This indeed he says here; but
there, in the first Epistle, he says, “that ye may walk honestly
towards them that are without.” On what account? Perhaps there
was as yet no such thing. For upon another occasion also admonishing,
he says, “It is more blessed to give than to receive.”
( See
on
“That work not at all, but are busybodies. Now them that are such we command and exhort through our Lord Jesus Christ.”
Because he had touched them severely, wishing to render his discourse more mild, he adds, “through the Lord,” again what is authoritivate and fearful.
“That with quietness,” he says, “they work, and eat their own bread.”
For why has he not said, But if they are not disorderly let them be maintained by you; but requires both, that they be quiet, and that they work? “That they may eat their own bread,” says he, not that of another.
See how immediately the fatherly heart was overcome. He was not able to carry out his reproof farther, but again pitied them. And see with what discretion! He has not said, But pardon them, until they are amended; but what? “But ye, be not weary in well doing.” Withdraw yourselves, he says, from them, and reprove them; do not, however, suffer them to perish with hunger. What then, he says, if having abundance from us, he should remain idle? In that case, he says, I have spoken of a mild remedy, that you withdraw yourselves from him, that is, do not partake with him in free conversation; show that you are angry. This is no little matter. For such is the reproof that is given to a brother, if we wish really to amend him. We are not ignorant of the methods of reproof. For tell me, if you had a brother in the flesh, would you then overlook him pining with hunger? Truly I think not; but perhaps you would even correct him.
He has not said, He that
disobeys, disobeys
By this he shows that he has assigned a heavy punishment against him, in depriving him of freedom of conversation.
For if to be a receiver even
with many others is worthy of disgrace, when they even reprove whilst
they offer it, and withdraw themselves, how great is the reproach,
quite sufficient to sting the soul. For if only giving rather tardily,
and with murmuring, they inflame the receivers—for tell me not of
impudent beggars, but of the faithful—if they were to reprove
whilst they give, what would they not do? to what punishment would it
not be equal? We do not do so, but as if we had been greatly injured,
we so insult and turn away from those who beg of us. Thou dost not
give, but why dost thou also grieve him? “Admonish them,”
he says, “as brethren,” do not insult them as enemies. He
who admonishes his brother, does it not publicly. He does not make an
open show of the insult, but he does it privately and with much
address, and grieving, as hurt, and weeping and lamenting. Let us
bestow therefore with the disposition of a brother, let us admonish
with the good will of a brother, not as if we grieved at giving, but as
if we grieved for his transgressing the commandment. Since what is the
advantage? For if, even after giving, you insult, you destroy the
pleasure of giving. But when you do not give and yet insult, what wrong
do you not do to that wretched and unfortunate man? He came to you, to
receive pity from you, but he goes away having received a deadly blow,
and weeps the more. For when by reason of his poverty he is compelled
to beg, and is insulted on account of his begging, think how great will
be the punishment of those who insult him. “He that dishonoreth
the poor,” it says, “provoketh his Maker.”
(
See how, when he mentions the
things that are to be done, he sets his mark upon them by prayer,
adding prayer and supplication, like certain marks set upon things that
are laid up. “Give you peace,” he says, “at all
times, in all ways.” For since it was likely that contentions
would arise from these things, those men becoming exasperated, and the
others not supplying such persons so readily as formerly, he with good
reason now offered this prayer for them, saying, “Give you peace
at all times.” For this is what is sought, that they may ever
have it. “In every way,” says he. What is, “in
every”? So that they may have no occasion of contention from any
quarter. For everywhere peace is a good thing, even towards those who
are without. For hear him elsewhere saying, “If it be possible,
as much as in you lieth, be at peace with all men.” (
“The Lord be with you all.”
This he says that he writes in
every Epistle, that no one may be able to counterfeit them, his
subscription being subjoined as a great token. And he calls the prayer
a salutation, showing that everything they then did was spiritual; even
when it was proper to offer salutation, the thing was attended with
advantage; and it was prayer, not merely a symbol of friendship. With
this he began, and with it he ended, guarding with strong walls what he
had said elsewhere, and laying safe foundations, he brought it also to
a safe end. “Grace be unto you and peace,” he says; and
again, “The grace of our Lord Jesus Christ be with you all.
Amen.” This the Lord also promised, saying to His disciples,
“Lo, I am with you alway, even unto the end of the world.”
(
But the cause, and that from which this was then so terrible, was, because even the being with them was thought by them a great blessing. For like men who inhabit one house, and are under one father, and partake of one table, so did they then dwell in every Church. How great an evil therefore was it to fall from so great love! But now it is not even thought to be a great evil, because neither is it considered any great thing when we are united with one another. What was then in the order of punishment, this, on account of the great coldness of love, now takes place even apart from punishment, and we withdraw from one another causelessly, and from coldness. For it is the cause of all evils that there is no love. This has dissolved all ties, and has disfigured all that was venerable and splendid in the Church, in which we ought to have gloried.
Great is the confidence of the
Teacher, when from his own good actions he is entitled to reprove his
disciples. Wherefore also Paul said, “For yourselves know how ye
ought to imitate us.” (
But “the Lord,” he
says, “be with you.” This prayer also we may offer for
ourselves, if we do the things of the Lord. For hear Christ saying to
His disciples, “Go ye and make disciples of all the nations,
baptizing them into the Name of the Father, and of the Son, and of the
Holy Ghost: teaching them to observe all things whatsoever I commanded
you: and, lo, I am with you alway, even unto the end of the
world.” (
What then does He say to those
who are not teachers? Each of you, if he will, is a teacher, although
not of another, yet of himself. Teach thyself first. If thou teachest
to observe all things whatsoever He commanded, even by this means thou
wilt have many emulating thee. For as a lamp, when it is shining, is
able to light ten thousand others, but being extinguished will not give
light even to itself, nor can it lighten other lamps; so also in the
case of a pure life, if the light that is in us be shining, we shall
make both disciples and teachers numberless, being set before them as a
pattern to copy. For neither will the words proceeding from me be able
so to benefit the hearers, as your life. For let a man, tell me, be
dear to God, and shining in virtue, and having a wife; (for it is
possible for a man having a wife and children and servants and friends
to please God;) will he not be able much more than I to benefit them
all? For me they will hear once or twice in a month, or not even once,
and even though they have kept what they have heard as far as the
threshold of the Church, they presently let it drop away from them: but
seeing the life of that man constantly, they receive great advantage.
For when being insulted he insults not again, does he not almost infix
and engrave upon the soul of the insulter the reverence of his
meekness? And though he does not immediately confess the
For not in vain, nor without
reason, does Paul constantly command them to practice virtue, and to be
obedient to their master, not so much regarding the service of their
masters, as that the word of God and the doctrine be not blasphemed.
But when it is not blasphemed, it will soon also be admired. And I know
of many families, that they have greatly benefited by the virtue of
their slaves. But if a servant placed under authority can improve his
master, much more can the master his servants. Divide then with me, I
beseech you, this ministry. I address all generally, do you each
individual privately and let each charge himself with the salvation of
his neighbors. For that it becomes one to preside over those of his
household in these matters, hear where Paul sends women for
instruction; “And if they would learn anything, let them ask
their own husbands at home” (
For see how great a service the wife contributes. She keeps the house, and takes care of all things in the house, she presides over her handmaids, she clothes them with her own hands, she causes thee to be called the father of children, she delivers thee from brothels, she aids thee to live chastely, she puts a stop to the strong desire of nature. And do thou also benefit her. How? In spiritual things stretch forth thy hand. Whatever useful things thou hast heard, these, like the swallows, bearing off in thy mouth, carry away and place them in the mouth of the mother and the young ones. For how is it not absurd, in other things to think thyself worthy of the preeminence, and to occupy the place of the head, but in teaching to quit thy station. The ruler ought not to excel the ruled in honors, so much as in virtues. For this is the duty of a ruler, for the other is the part of the ruled, but this is the achievement of the ruler himself. If thou enjoyest much honor, it is nothing to thee, for thou receivedst it from others. If thou shinest in much virtue, this is all thine own.
Thou art the head of the woman, let then the head regulate the rest of the body. Dost thou not see that it is not so much above the rest of the body in situation, as in forethought, directing like a steersman the whole of it? For in the head are the eyes both of the body, and of the soul. Hence flows to them both the faculty of seeing, and the power of directing. And the rest of the body is appointed for service, but this is set to command. All the senses have thence their origin and their source. Thence are sent forth the organs of speech, the power of seeing, and of smelling, and all touch. For thence is derived the root of the nerves and of the bones. Seest thou not that it is superior in forethought more than in honor? So let us rule the women; let us surpass them, not by seeking greater honor from them, but by their being more benefited by us.
I have shown that they afford us no little benefit, but if we are willing to make them a return in spiritual things, we surpass them. For it is not possible in bodily things to offer an equivalent. For what? dost thou contribute much wealth? but it is she who preserves it, and this care of hers is an equivalent, and thus there is need of her, because many, who had great possessions, have lost all because they had not one to take care of them. But as for the children, you both communicate, and the benefit from each is equal. She indeed in these things rather has the more laborious service, always bearing the offspring, and being afflicted with the pains of childbirth; so that in spiritual things only wilt thou be able to surpass her.
Let us not therefore regard how
we shall have wealth, but how we shall present with confidence to God
the souls with which we are entrusted. For by regulating them we shall
also most highly benefit ourselves. For he who teaches another,
although he does nothing else, yet in speaking is affected with
compunction, when he sees him
archbishop of constantinople,
on the
EPISTLES OF ST. PAUL THE APOSTLE
TO
timothy, titus, and philemon.
The Oxford Translation Edited, with Additional Notes, by
rev. Philip Schaff, d.d., LL.D.
Preface.
————————————
The remark of Photius, that St. Chrysostom’s more finished works were those which he composed at Antioch, does not seem to afford a sufficient criterion for assigning a date to each set of Homilies. Tillemont appears to have been misled by it in the instance of those on the Epistles to Timothy, which he has on such grounds supposed to have been delivered at Constantinople. Montfaucon, however, alleges two reasons for placing them at Antioch.
1. That he speaks much of the
Monks, as he used to do there, owing to the neighborhood of a large
number of them, who lived in strict discipline and exemplary devotion.
2. That in speaking of Timothy’s office as Bishop, he never says
a word of being one himself. A third reason may be added, which is
perhaps more conclusive than either of these. In Hom. viii. on
The Homilies on the Epistle to Titus are fixed at Antioch by the mention of Daphne and the cave of Matrona in Hom. iii. (2). A passage in Hom. i. (4) seems to place him in a paternal relation to the people, as the plural we is constantly used by him for the singular. But the whole context seems rather to allude to another as Bishop, and he must be understood to speak as one of a body of clergy, in which in fact he held the second place.
Those on the Epistle to Philemon cannot easily be assigned to any particular date. The promise he mentions in the last Homily does not seem to afford a clue to it, but may possibly do so. The composition of these Homilies has been remarked on as negligent by Hemsterhusius, so that he takes them to have been extemporaneous effusions taken down by others. There may be some ground for this in the style, and in the paraphrastic character of the various readings, but as a commentary they are unusually closed and exact, and point out much of what regards the persuasive character of the Epistle that is not generally noticed.
For the Translation and some illustrative notes, the Editors are indebted to the Rev. James Tweed, M.A., of Corpus Christi College, Cambridge. The text of the New Paris edition has been chiefly used, as it is improved from the Benedictine. Savile’s has been compared with it in many parts, and in every difficulty, and where both failed, a better reading has been sometimes found in the ms. marked B, which is in the British Museum marked Burney 48. The differences are, however, slight, and affect the Greek more than the Translation. A Venice ms. which usually agrees with this has been collated for the Homilies on the Epistle to Philemon. An old Latin version published at Basle has been noticed in some places, where its variations appear to be derived from Greek copies.
C. M[arriot].
Oxford, 1843.
homilies of St. John Chrysostom,
archbishop of constantinople,
on the
first epistle of St. paul the apostle
to
Timothy.
————————————
Argument.
1. Timothy too καί. The reference
is not clear. It may possibly be to Titus, whom he presently names
before Timothy; but the explanations that follow would be hardly needed
in that case. i.e. his plan of meeting Jewish prejudices.
The affection of Paul for him is
a sufficient evidence of his character. For he elsewhere says of him,
“Ye know the proof of him, that as a son with a father, he hath
served with me in the Gospel.” ( Of
miracles said to be wrought by the bones of Timothy, see Hom. on Stat.
1, § 2, Ben. παρρησίαν. His freedom of speech in the court of Heaven. See Hom. i.
on Stat. § 2, and note at the end of Hom. vi. on Stat. Hom. i. on
Stat. enlarges on the character of Timothy from
2. If it should be asked why he
addresses Epistles to Titus and Timothy alone, though Silas was
approved, as also was Luke, for he writes, “Only Luke is with
me” ( Or
conspicuous φανεροῖς. Some copies omit the latter quotation. So
Sav. Ben. have been.
3. But why, you will say, does
he address an Epistle to a disciple already appointed to the office of
a Teacher? Ought he not to have been made perfect for his office,
before he was sent? Yes; but the instruction which he needed was not
that which was suited to a disciple, but that which was proper for a
Teacher. You will perceive him therefore through the whole Epistle
adapting his instructions to a Teacher. Thus at the very beginning he
does not say, “Do not attend to those who teach otherwise,”
but, “Charge them that they teach no other doctrine.”
(
“Paul, an Apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord.” [The R.V. omits κυρίουand translates: Christ Jesus our hope, τῆς ἐλπίδος ἡμῶν.]
1. Great and admirable is the dignity of an Apostle, and we
find Paul constantly setting forth the causes of it, not as if he took
the honor to himself, but as intrusted with it, and being under the
necessity of so doing. For when he speaks of himself as
“called,” and that “by the will of God,” and
again elsewhere, “a necessity is laid upon me”
( He refers to the sense of the term in Greek, which is, “One
who is sent.” See ἐπώνυμα,
viz. “Saviour” and “Hope.” Montfaucon adopts Savile’s conjecture. mss. Christ’s. The mistake would be easily made by a
transcriber who did not follow the sense entirely.
But Paul never calls himself the
Apostle of the Father, but always of Christ. Because he makes
everything common to both. The Gospel itself he calls “the Gospel
of God.”
“Unto Timothy, my own son in the faith.”
This too is encouraging. For if
he evinced such faith as to be called peculiarly Paul’s
“own” son, he might be confident also with respect to the
future. For it is the part of faith not to be cast down or disturbed,
though circumstances occur that seem contrary to the promises. But
observe he says, “my son,” and even “mine own
son,” and yet he is not of the same substance. But what? was he
of irrational kind? “Well,” says one, “he was not of
Paul, so this does not imply ’being of’ another.”
What then? was he of another substance? neither was it so, for after
saying “mine own son,” he adds, “in the faith,”
to show that he was really “his own son,” and truly from
him. There was no difference. The likeness he bore to him was in
respect to his faith, as in human births there is a likeness in respect
of substance. The son is like the father in human beings, but with
respect to God the proximity is greater. He
supposes an Arian objector to argue that St. Paul here calls one a
“son,” and his “own son,” who was not of his
substance, and so our Lord may be called the Son of God, and yet not be
of His substance. St. Chrysostom replies (1) that even so St. Paul does
not leave room to suppose a different kind of substance, as though he
had called a brute his son. The objector rejoins, that still he calls
one a son who was not of “his own” substance. He answers
(2) that even this does not follow, since he adds, “in the
faith,” and the faith of Timothy was both exactly similar to his
own, and derived from it. Thus the passage affords no countenance even
to the doctrine of “like,” as opposed to “one
substance.” See Epistle of St. Athanasius in def. of Nicene Def.
c. v. § 8, Oxf. Tr. p. 39, and Disc. 1, c. v. p. 203. γνήσιον.
Why is mercy mentioned here, and
not in the other Epistles? This is a further mark of his affection.
Upon his son he invokes greater blessings, with the anxious
apprehension of a parent. For such was his anxiety, that he gives
directions to Timothy, which he has done in no other case, to attend to
his bodily health; where he says, “Use a little wine for thy
stomach’s sake, and thine often infirmities” (
“From God our Father,” he says, “and Jesus Christ our Lord.”
Here too is consolation. For if
God is our Father, He cares for us as sons, as Christ says, “What
man is there of you, whom if his son ask bread, will he give him a
stone?” (
Observe the gentleness of the
expression, more like that of a servant than of a master. For he does
not say “I commanded,” or “bade” or even
“exhorted,” but “I besought thee.” But this
tone is not for all: only meek and virtuous disciples are to be treated
thus. The corrupt and insincere are to be dealt with in a different
manner, as Paul himself elsewhere directs, “Rebuke them with all
authority” ( He
must mean to suggest that this is a reference to former times, for he
knew the history too well to suppose that this Epistle was written
then.
By “fables” he does
not mean the law; far from it; but inventions and forgeries and
counterfeit doctrines. For, it seems, the Jews wasted their whole
discourse on these unprofitable points. They numbered up their fathers
and grandfathers, that they might have the reputation of historical
knowledge and research. “That thou mightest charge some,”
he says, “that they teach no other doctrine, neither give heed to
fables and endless genealogies.” Why does he call them
“endless”? It is because they had no end, or none of any
use, or none easy for us to apprehend. Mark how he disapproves of
questioning. For where faith exists, there is no need of question.
Where there is no room for curiosity, questions are superfluous.
Questioning is the subversion of faith. Or
“incompatible with” ἀναιρετική. The
English version is “godly edifying,” from the
reading οἰκοδομίαν. Οἰκονομίαν, as here, is the reading of mss.
nearly all Greek. [Adopted in the R.V.]
Moral.
Let us not then give heed to questions. For we were called Faithful,
that we might unhesitatingly believe what is delivered to us, and
entertain no doubt. For if the things asserted were human, we ought to
examine them; but since they are of God, they are only to be revered
and believed. If we believe not, how shall we be persuaded of the
existence of a God? For how knowest thou that there is a God, when thou
callest Him to account? The knowledge of God is best shown by believing
in Him without proofs and demonstrations. Even the Greeks know this;
for they believed their Gods telling them, saith one, even without
proof; and what?—That Or
“and wherefore,” “because,” &c. See
γόητος καὶ
μάγου. αὐτὸς ἔφα. So
Sav. mar. and ms. Colb. and afterwards,
“And his was the five years’ silence, he closed his mouth
with his finger, and compressing his lips,” &c. This
seems the only way in which the Greek can be construed. The word
vult, in the Latin, may come from another reading, but the sense
is plain. ἐκείναις. Sav. conj. ἐκείνοις, which seems necessary, unless the fault be elsewhere; he must
mean “heavenly things.” Comp.
This then let us pursue, to this
let us adhere, so shall we banish from our souls all destructive
doctrines, such, for instance, as relate to nativity Γένεσις. The same word is kept throughout the passage, though it sounds
ill in places, for the sake of fidelity. Εἰμαρμένη. Θεὸς
προνοῶν,
“a God providing.” συνέχουσα.
But why does a man who is corrupt and wicked become rich, without inheriting it from his father, while another, amidst infinite labors, remains poor? For such are the questions they raise, always arguing upon wealth and poverty, and never taking the case of vice and virtue. Now in this question talk not of that, but show me a man who has become bad, whilst he was striving to be good; or one that, without striving, has become good. For if Fate has any power, its power should be shown in the most important things; in vice and virtue, not in poverty and riches. Again you ask, why is one man sickly and another healthy? why is one honored, another disgraced? Why does every thing succeed well with this man, whilst another meets with nothing but failure and impediments? Lay aside the notion of nativity, and you will know. Believe firmly that there is a God and a Providence, and all these things will be cleared up. “But I cannot,” you say, “conceive that there is a Providence, when there is such disorder. Can I believe that the good God gives wealth to the fornicator, the corrupt and dishonest man, and not to the virtuous? How can I believe this? for there must be facts to ground belief.” Well then, do these cases proceed from a nativity that was just, or unjust? “Unjust,” you say. Who then made it? “Not God,” you say, “it was unbegotten.” But how can the unbegotten produce these things? for they are contradictions. “These things are not then in any wise the works of God.” Shall we then enquire who made the earth, the sea, the heavens, the seasons? “Nativity,” you answer. Did nativity then produce in things inanimate such order and harmony, but in us, for whom these things were made, so much disorder? As if one, in building a house, should be careful to make it magnificent, but bestow not a thought upon his household. But who preserves the succession of the seasons? Who established the regular laws of nature? Who appointed the courses of day and night? These things are superior to any such nativity. “But these,” you say, “came to be of themselves.” And yet how can such a well-ordered system spring up of itself?
“But whence,” you
say, “come the rich, the healthy, the renowned, and how are some
made rich by covetousness, some by inheritance, some by violence? and
why does God suffer the wicked to be prosperous?” We answer,
Because the retribution, according to the desert of each, does not take
place here, but is reserved for hereafter. Show me any such thing
taking place Then! “Well,” say you, “give me here,
and I do not look for hereafter.” Compare Ed. τροφῆς,
“food.” St. Chrys. undoubtedly wrote τρυφῆς.
“Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: From which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.”
Nothing is so injurious to mankind as to undervalue friendship φιλίας. He
uses a term common to the Heathen in speaking of all
mankind. Rather, perhaps, “the commandment itself,”
reading αὐτὴ for αυτη. The sense is,
“as the law conducts to love, and love supersedes the law,
so,” &c., we might also read καὶ τοῦτο
ἐκείνῳ
ἐνέχεται for κ. τ.
ἐκείνων
ἐχέται, which
does away with all difficulty.
He has well said,
“swerved,” for it requires skill, τέχνης. Montf. would insert δεῖ, “so that we
have need of the direction,” and so old Lat.
Here we see another cause of
evil, the love of power. Wherefore Christ said, “Be not ye called
Rabbi” (
“Understanding neither what they say, nor whereof they affirm.”
Here he censures them, because
they know not the end and aim of the Law, nor the period for which it
was to have authority. But if it was from ignorance, why is it called a
sin? Because it was incurred not only from their desiring to be
teachers of the law, i.e.
as being attached to it. So
Horace:— Male verum examinat
omnis, Corruptus
judex. Ill holds that judge the
balances of truth, Who takes a
bribe.—1
“Not knowing whereof they affirm.”
For it is probable that they spoke of the law, and enlarged on its purifications and other bodily rites. The Apostle then forbearing to censure these, as either nothing, or at best a shadow and figure of spiritual things, proceeds in a more engaging way to praise the law, calling the Decalogue here the law, and by means of it discarding the rest. For if even these precepts punish transgressors, and become useless to us, much more the others.
The law, he seems to say, is
good, and again, not good. What then? if one use it not lawfully, is it
not good? Nay even so it is good. But what he means is this; if any one
fulfills it in his actions; for that is to “use it
lawfully” as here intended. But when they expound it in their
words, and neglect it in their deeds, that is using it unlawfully. For
such an one uses it, but not to his own profit. And another way may be
named besides. What is it? that the law, if thou use it aright, sends
thee to Christ. For since its aim is to justify man, and it fails to
effect this, it remits us to Him who can do so. Another way again of
using the law lawfully, is when we keep it, but as a thing superfluous.
And how as a thing superfluous? As the bridle is properly used, not by
the prancing horse that champs it, but by that which wears it only for
the sake of appearance, so he uses the law lawfully, who governs
himself, though not as constrained by the letter of it. He uses the law
lawfully who is conscious that he does not need it, for he who is
already so virtuous that he fulfills it not from fear of it, but from a
principle of virtue, Oderunt peccare boni virtutis amore. ‘Tis love of
virtue makes good men hate vice.—Hor.
“But for the lawless and disobedient, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers.” Thus he does not stop at the mention of sins in general, nor of these only, but goes over the several kinds of sin, to shame men, as it were, of being under the direction of the law; and having thus particularized some, he adds a reference to those omitted, though what he had enumerated were sufficient to withdraw men. Of whom then does he say these things? Of the Jews, for they were “murderers of fathers and murderers of mothers”: they were “profane and unholy,” for these too he means when he says, “ungodly and sinners,” and being such, the law was necessarily given to them. For did they not repeatedly worship idols? did they not stone Moses? were not their hands imbrued in the blood of their kindred? Do not the prophets constantly accuse them of these things? But to those who are instructed by a heavenly philosophy, these commandments are superfluous. “For murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liers, for perjured persons, and if there be any other thing that is contrary to sound doctrine”; for all the things which he had mentioned were the passions of a corrupted soul, and contrary, therefore, to sound doctrine.
Thus the Law is still necessary
for the confirmation of the Gospel, yet to those who obey it is
unnecessary. And he calls the Gospel “glorious.” There were
some who were ashamed of its persecutions, and of the sufferings of
Christ, and so for the sake of these, as well as for others, he has
called it “the glorious Gospel,” thus showing that the
sufferings of Christ are our glory. And perhaps he glances too at the
future. For if our present state is exposed to shame and reproach, it
will not be so hereafter; and it is to things future, and not to things
present, that the Gospel belongs. Why then did the Angel say,
“Behold, I bring you good tidings of great joy, for unto you is
born a Saviour”? ( It is
literally, “The Gospel of the glory of the Blessed God.”
Comp.
Moral.
Let us then learn who these are, and let us esteem them blessed,
considering what felicities they will then enjoy, of what light and
glory they will then participate. The glory of this world is worthless
and not enduring, or if it abides, it abides but till death, and after
that is wholly extinguished. For “his glory,” it says,
“shall not descend after him.” (
Let us then pursue that glory,
than which nothing is more venerable; and leave the glory of the world,
as beyond anything worthless. “Boast not of thy clothing and
raiment.” ( al.
she, &c.
But nothing is more offensive
than the savor of sin, which made the Psalmist say, “My wounds
stink and are corrupt.” ( Sav. ἄγος, Ben. ἄλγος.
But not such are the pleasures
enjoyed by us; they are truly delightful, they do not agitate nor
inflame. They leave the soul free, and cheer and expand it. Such was
the pleasure of Paul when he said, “In this I rejoice, yea, and I
will rejoice”; and again, “Rejoice in the Lord
always.” (
“And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry [R.V.: to his service, εἰς διακονίαν]; who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant, with faith and love which is in Christ Jesus.”
The advantages arising from humility are generally acknowledged, and yet it is a thing not easily to be met with. There is affectation of humble talking enough and to spare, but humbleness of mind is nowhere to be found. This quality was so cultivated by the blessed Paul, that he is ever looking out for inducements to be humble. They who are conscious to themselves of great merits must struggle much with themselves if they would be humble. And he too was one likely to be under violent temptations, his own good conscience swelling him up like a gathering humor. Observe therefore his method in this place. “I was intrusted,” he had said, “with the glorious Gospel of God, of which they who still adhere to the law have no right to partake; for it is now opposed to the Gospel, and their difference is such, that those who are actuated by the one, are as yet unworthy to partake of the other; as we should say, that those who require punishments, and chains, have no right to be admitted into the train of philosophers.” Being filled therefore with high thoughts, and having used magnificent expressions, he at once depresses himself, and engages others also to do the like. Having said therefore that “the Gospel was committed to his trust”; lest this should seem to be said from pride, he checks himself at once, adding by way of correction, “I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry.” Thus everywhere, we see, he conceals his own merit, and ascribes everything to God, yet so far only, as not to take away free will. For the unbeliever might perhaps say, If everything is of God, and we contribute nothing of ourselves, while He turns us, as if we were mere wood and stone, from wickedness to the love of wisdom, why then did He make Paul such as he was, and not Judas? To remove this objection, mark the prudence of his expression, “Which was committed,” he says, “to my trust.” This was his own excellence and merit, but not wholly his own; for he says, “I thank Christ Jesus, who enabled me.” This is God’s part: then his own again, “Because He counted me faithful.” Surely because he would be serviceable of his own part.
Thus we see him acknowledge both
his own part and that of God, and whilst he ascribes the greater part
to the providence of God, he extenuates his own, yet so far only, as we
said before, as was consistent with free will. And what is this,
“Who enabled me”? I will tell you. He had so heavy a burden
to sustain, that he needed much aid from above. For think what it was
to be exposed to daily insults, and mockeries, and snares, and dangers,
scoffs, and reproaches, and deaths; and not to faint, or slip, or turn
backward, but though assaulted every day with darts innumerable, to
bear up manfully, and remain firm and imperturbable. This was the
effect of no human power, and yet not of Divine influence alone, but of
his own resolution also. For that Christ chose him with a foreknowledge
of what he would be, is plain from the testimony He bore to him before
the commencement of his preaching. “He is a chosen vessel unto
me, to bear my name before the Gentiles and kings.” ( One copy has, “which is usually called Laburum,”
perhaps a mistake for Labarum, but Socrates has Laborum. The first
standard known to have been so called was that of Constantine, which
bore the Christian symbol. [See Schaff, Church Hist. III.
27.]
“I thank the Lord, who
hath enabled me.” Observe how he thanks God even for that which
was his own part. For he acknowledges it as a favor from Him that he
was “a chosen vessel.” For this, O blessed Paul, was thy
own part. “For God is no respecter of persons.” He
would be a respecter of persons who, without regard to a man’s
qualities, should arbitrarily (or on external grounds, such as birth,
wealth, &c.) prefer him to others; God therefore does not do
this. εὐσεβεῖν, “to worship aright.”
“But I obtained mercy because I did it ignorantly in unbelief.”
Why then did other Jews not
obtain mercy? Because what they did, they did not ignorantly, but
willfully, well knowing what they did. For this we have the testimony
of the Evangelist. “Many of the Jews believed on Him, but because
of the Pharisees they did not confess Him. For they loved the praise of
men more than the praise of God.” ( i.e.
proved that He had done it, by a direct appeal to God. i.e. Jewish teachers.
This is added, lest hearing that he obtained mercy, we should understand by it only, that being deserving of punishment, as a persecutor and blasphemer, nevertheless he was not punished. But mercy was not confined to this, that punishment was not inflicted; many other great favors are implied by it. For not only has God released us from the impending punishment, but He has made us “righteous” too, and “sons,” and “brethren,” and “heirs,” and “joint-heirs.” Therefore it is he says, that “grace was exceeding abundant.” For the gifts bestowed were beyond mercy, since they are not such as would come of mercy only, but of affection and excessive love. Having thus enlarged upon the love of God which, not content with showing mercy to a blasphemer and persecutor, conferred upon him other blessings in abundance, he has guarded against that error of the unbelievers which takes away free will, by adding, “with faith and love which is in Christ Jesus.” Thus much only, he says, did we contribute. We have believed that He is able to save us.
Moral. Let us then love God through Christ. What means “through Christ”? That it is He, and not the Law, who has enabled us to do this. Observe what blessings we owe to Christ, and what to the Law. And he says not merely that grace has abounded, but “abounded exceedingly,” in bringing at once to the adoption those who deserved infinite punishment.
And observe again that
“in” ἐν—διὰ—see Hom. i. ἐν—διὰ—see Hom. i. See
next paragraph, and Hom. on Stat. XX. and Herbert’s Poems, No.
LXVIII.
None of us would fail to relieve
a friend who was hungering, but when Christ comes to us from day to
day, and asks no great matter, but only bread, we do not even regard
him, yea though we are nauseously over full, and swollen with gluttony:
though our breath betrays the wine of yesterday, and we live in luxury,
and waste our substance on harlots and parasites and flatterers, and
even on monsters, idiots, and dwarfs; for men convert the natural
defects of such into matter for amusement. Again, friends, that are
truly such, we do not envy, nor are mortified at their success, yet we
feel this toward (the minister of) See
on Rom. Hom. This idea is beautifully illustrated by the Christuskopf of
Overbeck.
“This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting.”
The favors of God so far exceed human hope and expectation, that often they are not believed. For God has bestowed upon us such things as the mind of man never looked for, never thought of. It is for this reason that the Apostles spend much discourse in securing a belief of the gifts that are granted us of God. For as men, upon receiving some great good, ask themselves if it is not a dream, as not believing it; so it is with respect to the gifts of God. What then was it that was thought incredible? That those who were enemies, and sinners, neither justified by the law, nor by works, should immediately through faith alone be advanced to the highest favor. Upon this head accordingly Paul has discoursed at length in his Epistle to the Romans, and here again at length. “This is a faithful saying,” he says, “and worthy of all acceptation, that Christ Jesus came into the world to save sinners.”
As the Jews were chiefly
attracted by this, he persuades them not Sav. omits “not”; so the sense will be, that a due
consideration of the Law would prove that men could not be saved by
it.
This appears both from what
precedes and from what follows. Observe how he prepares us Or,
“gives proof beforehand.”
But how is it, that he here
calls himself a sinner, nay, the chief of sinners, whereas he elsewhere
asserts that he was “touching the righteousness which is in the
law blameless”? ( The
word “righteous” seems to be understood in
“righteousness,” just before.
See how he further humbles and
depreciates himself, by naming a fresh and less creditable reason. For
that he obtained mercy on account of his ignorance, does not so much
imply that he who obtained mercy was a sinner, or under deep
condemnation; but to say that he obtained mercy in order that no sinner
hereafter might despair of finding mercy, but that each might feel sure
of obtaining the like favor, this is an excess of humiliation, such
that even in calling himself the chief of sinners, “a blasphemer
and a persecutor, and one not meet to be called an Apostle,” he
had said nothing like it. This will appear by an example. Suppose a
populous city, all whose inhabitants were wicked, some more so, and
some less, but all deserving of condemnation; and let one among that
multitude be more deserving of punishment than all the rest, and guilty
of every kind of wickedness. If it were declared that the king was
willing to pardon all, it would not be so readily believed, as if they
were to see this most wicked wretch actually pardoned. There could then
be no longer any doubt. This is what Paul says, that God, willing to
give men full assurance that He pardons all their transgressions,
chose, as the object of His mercy, him who was more a sinner than any;
for when I obtained mercy, he argues, there could be no doubt of
others: as familiarly speaking we might say, “If God pardons such
an one, he will never punish anybody”; and thus he shows that he
himself, though unworthy of pardon, for the sake of others’
salvation, first obtained that pardon. Therefore, he says, since I am
saved, let no one doubt of salvation. And observe the humility of this
blessed man; he says not, “that in me he might show forth”
His “longsuffering,” but “all longsuffering”;
as if he had said, greater longsuffering He could not
“For a pattern to those
who should hereafter believe.” This is said for comfort, for
encouragement. προτροπήν, al. ἐπιστρόφην, “bringing about conversion.”
For these things, then, we
glorify not the Son only, but the Father. Here let us argue with the
heretics. Speaking of the Father, he says, “To the only
God.” Is the Son then not God? “The only immortal.” Lit. “incorruptible.” al. “out of time.” It
is necessary here to insert a negative or to read οὔκοῦν for οὐκοῦν. κτίσις.
Hales conjectures κτῆσις,
possession. But this may be doubted, as κτίζειν means “to found,” as a king founds a city. The workmen
build, but do not found. Or
“the ages.” Or “King of Ages” (αἰ& 240·νων, for which we have no word but “worlds,” taken in an
extended sense). i.e. in His Divine Nature. B.
omits “wise” throughout, and then “only”
applies to the words before, and the argument here is complete; viz.,
that there is One God. of whom all this is said, that is, the Ever
Blessed Trinity. Some good mss. favor this
reading in the text.
“To Him be honor and glory forever. Amen.”
Now honor and glory are not mere words; and since He has honored us not by words only, but by what He has done for us, so let us honor Him by works and deeds. Yet this honor touches us, while that reaches not Him, for He needs not the honor that comes from us, we do need that which is from Him.
In honoring Him, therefore, we
do honor to ourselves. He who opens his eyes to gaze on the light of
the sun, receives delight himself, as he admires the beauty of the
star, but does no favor to that luminary, nor increases its splendor,
for it continues what it was; much more is this true with respect to
God. He who admires and honors God does so to his own salvation, and
highest benefit; and how? Because he follows after virtue, and is
honored by Him. For “them that honor Me,” He says, “I
will honor.” (
Moral.
Let us then “glorify God,” and bear God ἄρωμεν. St. Chrys.
is almost the only Greek authority for the reading of the Vulgate, well
known as the Capitulum of the 9th hour, “glorificate et
portate Deum in corpore vestro.” On the passage his reading
so seems not quite decided. See Scholz, and Hom. xviii. on “God never made his work for man to
mend.”—Dryden. Stopping the passage thus, the present reading may
stand.
The real superiority πλεονεξία
seems here to be used for “superiority,”
if the reading of B. (not wicked) is correct; and this makes the
best sense. Otherwise, it must stand for
“excess.”
Come now, let us illustrate this
by an example—as of gripers, I mean the instruments so called; we
say those are well-made, which are able to take up and hold things, not
those which are only handsomely and elegantly shaped. So those are good
teeth which are fit for the service of dividing and chewing our food,
not those which are beautifully set. And applying the same reasoning to
other parts of the body, we shall call those members beautiful, which
are sound, and perform their proper functions aright. So we think any
instrument, or plant, or animal good, not because of its form or color,
but because it answers its purpose. And he is thought a good καλός.
And since the greatest and most
important benefits are equally enjoyed by all, we are under no
disadvantage. Whether we are beautiful or not, we alike behold this
universe, the sun, the
Let us then “glorify God,
and take and bear Him in our body.” ( Ben. προσενεγκεῖν, Sav. προεν.
But how is it possible to
glorify God in our spirit? Ben. “to bear God in our body.” But this seems rather
the subject that has been already discussed. See the beginning of the
Moral.
“This charge I commit unto thee, son [my child, τέκνον] Timothy, according to the prophecies which went before on thee, that thou by them mightest [mayest] war a good warfare; holding faith, and a good conscience; which some having put away have made shipwreck concerning the faith.”
The office of a Teacher and that of a Priest is of great dignity, and
to bring forward one that is worthy requires a divine election. So it
was of old, and so it is now, when we make a choice without human
passion, not looking to any temporal consideration, swayed neither by
friendship, nor enmity. For though we be not partakers of so great a
measure of the Spirit as they, yet a good purpose is sufficient to draw
unto us the election of God. For the Apostles, when they elected
Matthias, had not yet received the Holy Spirit, but having committed
the matter to prayer, they chose him into the number of the Apostles.
For they looked not to human friendships. And so now too it ought to be
with us. But we have advanced to the extreme of negligence; and even
what is clearly evident, we let pass. Now when we overlook what is
manifest, how will God reveal to us what is unseen? as it is said,
“If ye have not been faithful in that which is little, who will
commit to you that which is great and true?” ( μεθ᾽ ἧς. Or “galling”; the word “charge” is in the
sense of “injunction.”
And say; what chargest thou?
“That by them thou shouldest war a good warfare.” They
chose thee, that then for which they chose thee do thou, “war a
good warfare.” He named “a good warfare,” since there
is a bad warfare, of which he says, “As ye have yielded your
members instruments The
word used,
For he that would be a Teacher
must first teach himself. For as he who has not first been a good
soldier, will never be a general, so it is with the Teacher; wherefore
he says elsewhere, “Lest when I have preached to others, I myself
should be a cast-away.” ( [This
is the order of the R.V.]
They then who turn aside from the faith must suffer shipwreck; and this he shows by an example.
And from them he would instruct
us. You see how even from those times there have been seducing
Teachers, curious enquirers, and men holding off from the faith, and
searching out al.
“searching into divine Mysteries by.” i.e.
if God regards not our faith, which is most towards Him of all we do,
unless we perform the duties of life, much more ought we not to pride
ourselves on any such duties, while we neglect that duty to Him. See
St. Chrys. on
“Whom I delivered to
Satan, that they might be taught not to blaspheme!” Thus it is
blasphemy to search into divine things by our own reasonings. For what
have human reasonings in common with them? But how does Satan instruct
them not to blaspheme? can he instruct others, who has not yet taught
himself, but is a blasphemer still? It is not that “he should
instruct,” but that they should be instructed. It is not
he that does it, though such is the result. As elsewhere he says in the
case of the fornicator: “To deliver such an one to Satan for the
destruction of the flesh.” Not that he may save the body, but
“that the spirit may be saved.” ( See
Many such instances still occur.
For since the Priests cannot know who are sinners, and unworthy
partakers of the holy Mysteries, God often in this way delivers them to
Satan. For when diseases, and attacks, ἐπιβουλαὶ. He seems to mean those of Satan. Of affliction as a
warning against sin, see on Stat. Hom. iii. and Hom iv. See
Hom. iii. of St. Chrys. against the Jews, § 4. Ben. t. i. p.
611. παρασκευῇ, Friday [preparation day for the Jewish Sabbath,
Sabbath-eve]. πάσχα. He seems
to allude to the Greek word for “suffering,” though the
reason will hold otherwise. [πάσχα is not
from the Greek πάσχω, to
suffer, but from the Hebrew חסַפֶּ, a passing over, a sparing.]
Let us then, I beseech you, not
neglect our salvation, that our labor may not be in vain. For he who
turns from his sins, and goes and commits the same again, is
“like a dog that returneth to his vomit.” (
“I exhort therefore that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth.” [R.V.: who willeth that all men should be saved, &c.]
The Priest is the common father, as it were, of all the world; it is
proper therefore that he should care for all, even as God, Whom he
serves. ᾦἱερᾷται. This
is urged by Tertullian, Apol. i. § 30, and Address to Scapula,
§ 2. See also St. Justin, M. Apol. i. § 23. ναρκᾷν. See
on
He says, “supplications, prayers, intercessions, and giving of thanks.” For we must give thanks to God for the good that befalls others, as that He maketh the sun to shine upon the evil and the good, and sendeth His rain both upon the just and the unjust. Observe how he would unite and bind us together, not only by prayer but by thanksgiving. For he who is urged to thank God for his neighbor’s good, is also bound to love him, and be kindly disposed towards him. And if we must give thanks for our neighbor’s good, much more for what happens to ourselves, and for what is unknown, and even for things against our will, and such as appear grievous to us, since God dispenses all things for our good.
Moral.
Let every prayer of ours, then, be accompanied with thanksgiving. And
if we are commanded to pray for our neighbors, not only for the
faithful, but for the unbelieving also, consider how wrong it is to
pray against your brethren. What? Has He commanded you to pray for your
enemies, and do you pray against your brother? But your prayer is not
against him, but against yourself. For you provoke God by uttering
those impious words, “Show him the same!” “So do to
him!” “Smite him!” “Recompense him!” Far
be such words from the disciple of Christ, who should be meek and mild.
From the mouth that has been vouchsafed such holy Mysteries, let
nothing bitter proceed. See
When you ought to tremble for
your own sins, to wrestle earnestly for the pardon of them, you come to
move God against your brother—do you not fear, nor think of what
concerns yourself? do you not see what you are doing? Imitate even the
conduct of children at school. If they see their own class within
giving account of their lessons, and all beaten for their idleness, and
one by one severely examined and chastised with blows, they are
frightened to death, and if one of their companions strikes them, and
that severely, they cannot have while to be angry, nor complain to
their master; so is their soul possessed with fear. They only look to
one thing, that they may go in and come out without stripes, and their
thoughts are on that time. And when they come out, whether beaten or
not, the blows they have received from their play-fellows never enter
their minds for the delight. And you, when you stand anxiously
concerned for your own sins, how can you but shudder at making mention
of others’ faults? In
the Apostolical Constitutions, b. viii. c. 12, the Deacon says, just
before the Offertory Prayer, “No man against another! no man in
hypocrisy! Upright before the Lord with fear and trembling let us stand
to offer!” The first sentence shows that the like abuse was
apprehended.
These things I wish you not only
to hear, but to observe. For now the memory retains only the words, and
perhaps hardly those. And after we are separated, if any one who was
not present were to ask you, what had been our discourse, some could
not tell: others would know merely the subject we had spoken of, and
answer that there had been a Homily upon the subject of forgiving
injuries, and praying for our enemies, but would omit all that had been
said, as they could not remember: others remember a little, but still
somewhat. If therefore you gain nothing by what you hear, I entreat you
not even to attend at the discourse. For of what use is it? The
condemnation is greater, the punishment more severe, if after so many
exhortations, we continue in the same course. For this reason God has
given us a definite form of prayer, that we might ask for nothing
human, nothing worldly. And you that are faithful know what you ought
to pray for, how the whole Prayer is common. But one says, “It is
not commanded there to pray for unbelievers.” This you would not
say, if you understood the force, the depth, the hidden treasure of
that Gr.
“the.” ἀποκναίει. Dounæus conjectures ἀποκνεῖ. The
other is usually transitive. He
evidently hints at a higher degree of Christian feeling, in which a man
would simply wish well to his enemies, and therefore pray for
them. See on
“That we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; who willeth that all men should be saved, and come unto the knowledge of the truth.”
If in
order to put an end to public wars, and tumults, and battles, the
Priest is exhorted to offer prayers for kings and governors, much more
ought private individuals to do it. For there are three very grievous
kinds of war. The one is public, when our soldiers are attacked by
foreign armies: The second is, when even in time of peace, we are at
war with one another: The third is, when the individual is at war with
himself, which is the worst of all. For foreign war will not be able to
hurt us greatly. What, I pray, though it slaughters and cuts us off? It
injures not the soul. Neither will the second have power to harm us
against our will; for though others be at war with us, we may be
peaceable ourselves. For so says the Prophet, “For my love they
are my adversaries, but I give myself unto prayer” (
For that we may not suppose that
he speaks of that sort of life which all men live, when he says,
“that we may lead a quiet and peaceable life,” he adds,
“in all godliness and honesty,” since a quiet and peaceable
life may be led by heathens, and profligates, and voluptuous and wanton
persons may be found living such a life. That this cannot be meant, is
plain, from what he adds, “in all godliness and honesty.”
Such a life is exposed to snares, and conflicts, and the soul is daily
wounded by the tumults of its own thoughts. But what sort of life he
really means is plain from the sequel, and plain too, in that he speaks
not simply of godliness, but adds, of “all godliness.” For
in saying this he seems to insist on a godliness not only of doctrine,
but such as is supported by life, for in both surely must godliness be
required. For of what advantage is it to be godly as to doctrine, but
ungodly in life? and that it is very possible to be ungodly in life,
hear this same blessed Apostle saying elsewhere, “They profess
that they know God, but in works they deny Him.” ( σεμνότητι. This word expresses the highest kind of
“sobriety.” “Honesty,” when used for it, has
the Latin meaning. ἀκόλαστος.
What is said to be “acceptable”? The praying for all men. This God accepts, this He wills.
Imitate God! if He willeth that
all men should be saved, there is reason why one should pray for all,
if He hath willed that all should be saved, be thou willing also; and
if thou wishest it, pray for it, for wishes lead to prayers. Observe
how from every quarter He urges this upon the soul, to pray for the
Heathen, showing how great advantage springs from it; “that we
may lead a quiet and peaceable life”; and what is much more than
this, that it is pleasing to God, and thus men become like Him, in that
they will the same that He does. This is enough to shame a very brute.
Fear not therefore to pray for the Gentiles, for God Himself wills it;
but fear only to pray against any, for that He wills not. And if you
pray for the Heathens, you ought of course to pray for Heretics also,
for we are to pray for all men, and not to persecute. This of course does not imply that Heretics might not be prevented
from usurping churches, nor their persons shunned, Hom. de Incompr. ii.
fin. Ben. t. i. p. 462, nor their doctrines anathematized. Hom. de
Anathemat. fin. t. i. p. 696. On the Church’s disapproval of
putting them to death, see the case of Priscillian, in the vol. of
Fleury’s Eccl. History [Schaff, Ch. Hist. III.
143].
But if the Lord Himself wills to
give, you say, what need of my prayer? It is of great benefit both to
them and to thyself. It draws them to love, and it inclines thee to
humanity. It has the power of attracting others to the faith; (for many
men have fallen away from God, from contentiousness towards one
another;) and this i.e.
the coming to the Faith. Sav. mar. has “and this is what he now
calls salvation” (this fem.). See The
Greek word is applicable to bodily safety. μάχας.
He had before said, “to
come to the knowledge of the truth,” implying that the world is
not in the truth. Now he says, “that there is one God,”
that is, not as some say, many, and that He has sent His Son as
Mediator, thus giving proof that He will have all men to be saved. But
is not the Son God? Most truly He is; why then does he say, “One
God”? In contradistinction to the idols; not to the Son. For he
is discoursing about truth and error. Now a mediator ought to have
communion with both parties, between whom he is to mediate. For this is
the property of a mediator, to be in close communion with each of those
whose mediator he is. For he would be no longer a mediator, if he were
connected with one but separated from the other. See St. Athanasius, Ep. on Nicene Decrees, § 24, Tr. p.
41. ἔπαθεν. Not in the
sense implied in Sabellianism. He refers to an Arian argument against
the proper Divinity of the Son, which he means is less plausible than
one which this passage of St. Paul shows not to be legitimate. See St.
Ath. against Arians, Disc. 1, Ben. § 16, t. i. p. 421 a, Tr. c. v.
§ 6, p. 204.
Lit. “the Testimony.”
Was Christ then a ransom for the
Heathen? Undoubtedly Christ died even for Heathen; and you cannot bear
to pray for them. Why then, you ask, did they not believe? Because they
would not: but His part was done. His suffering was a
“Testimony,” he says; for He came, it is meant, “to
bear witness to the truth” of the Father, and was slain. He
seems to mean, “was slain for that purpose.”
Since therefore Christ suffered
for the Gentiles, and I was separated to be a “teacher of the
Gentiles,” why dost thou refuse to pray for them? He fully shows
his own credibility, by saying that he was “ordained”
( ἐνάρκων.
Montf. observes that all copies agree, and that this may be true of the
countries mentioned in the Acts of the Apostles, but not
universally.
“He gave himself a
ransom,” he saith, how then was He delivered up by the Father?
Because it was of His goodness. And what means “ransom”?
God was about to punish them, but He forbore to do it. They were about
to perish, but in their stead He gave His own Son, and sent us as
heralds to proclaim the Cross. These things are sufficient to attract
all, and to demonstrate the love of Christ. Moral. So truly, so inexpressibly great are the benefits
which God has bestowed upon us. He sacrificed Himself for His enemies,
who hated and rejected Him. What no one would do for friends, for
brethren, for children, that the Lord hath done for His servants; a
Lord not Himself such an one as His servants, but God for men; for men
not deserving. For had they been deserving, had they done His pleasure,
it would have been less wonderful; but that He died for such
ungrateful, such obstinate creatures, this it is which strikes every
mind with amazement. For what men would not do for their fellow-men,
that has God done for us! Yet after such a display of love towards us,
we hold back, ἀκκιζόμεθα.
O the tyranny of wealth! or
rather the wickedness of those who are its willing slaves! for it has
no great power of itself, but through our weakness and servility: One ms. and old Lat.
“dissoluteness.” i.e. over those who resist him. Lit. “flowers.” See on Stat. Hom. ix. 3. Lit. “flower.”
Is gold good? Yes, it is good
for almsgiving, for the relief of the poor; it is good, not for
unprofitable use, to be hoarded up or buried in the earth, to be worn
on the hands or the feet or the head. It was discovered for this end,
that with it we should loose the captives, not form it into a chain for
the image of God. Use thy gold for this, to loose him that is bound,
not to chain her that is free. Tell me, why dost thou value above all
things what is of so little worth? Is it the less a chain, because it
is of gold? does the material make any difference? Lit. “Is it the material that makes (an iron chain) a
chain?”
Beloved, let us fear, lest we be
doomed to hear those terrible words, “Bind him hand and
foot.” (
“I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting. In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works.”
“When thou prayest,” saith Christ, “thou shalt
not be as the hypocrites are; for they love to pray standing in the
synagogues and in the corners of the streets, that they may be seen of
men. Verily I say unto you, they have their reward. But thou, when thou
prayest, enter into thy closet, and when thou hast shut thy door, pray
to thy Father, which is in secret; and thy Father, which seeth in
secret, shall reward thee openly.” ( τὰ τῆς
ἀγιστείας. ὁσίους.
Moral. What? Dost thou approach God to pray, with broidered hair and ornaments of gold? Art thou come to a dance? to a marriage? to a gay procession? There such a broidery, such costly garments, had been seasonable, here not one of them is wanted. Thou art come to pray, to supplicate for pardon of thy sins, to plead for thine offenses, beseeching the Lord, and hoping to render Him propitious to thee. Why dost thou adorn thyself? This is not the dress of a suppliant. How canst thou groan? How canst thou weep? How pray with fervency, when thus attired? Shouldest thou weep, thy tears will be the ridicule of the beholders. She that weeps ought not to be wearing gold. It were but acting, and hypocrisy. For is it not acting to pour forth tears from a soul so overgrown with extravagance and ambition? Away with such hypocrisy! God is not mocked! This is the attire of actors and dancers, that live upon the stage. Nothing of this sort becomes a modest woman, who should be adorned “with shamefacedness and sobriety.”
Imitate not therefore the
courtesans. For by such a dress they allure their many lovers; and
hence many have incurred a disgraceful suspicion, and, instead of
gaining any advantage from their ornaments, have injured many He means either by jealousy or temptation.
Bear with me, I beseech you, for
it is not my aim by this plain reproof to wound or pain you, but to
remove from my flock all that is unbecoming to them. But if these
prohibitions are addressed to those who have husbands, who are rich,
and live luxuriously; much more to those who have professed virginity.
But what virgin, you say, wears gold, or broidered hair? Yet there may
be such a studied nicety in a simple dress, as that these are nothing
to it. You may study appearance in a common garment more than those who
wear gold. For when a very dark colored robe is drawn closely round the
breast with the girdle (as dancers on the stage are attired), with such
nicety that it may neither μετὰ τοῦ
μετώπου.
The reading is suspected, but it seems to mean, “so as to make
one effect with the forehead.” φάρος.
Thou hast Christ for thy
Bridegroom, O virgin, why dost thou seek to attract human lovers? He
will judge thee as an adulteress. Why dost thou not wear the ornament
that is pleasing to Him; modesty, chastity, orderliness, and sober
apparel? This is meretricious, and disgraceful. We can no longer
distinguish harlots and virgins, to such indecency have they advanced.
A virgin’s dress should not be studied, but plain, and without
labor; but now they have many artifices to make their dress
conspicuous. O woman, cease from this folly. Transfer this care to thy
soul, to the inward adorning. For the outward ornament that invests
thee, suffers not that within to become beautiful. He that is concerned
for that which is without, despises that which is within, even as he
that is unconcerned about the exterior, bestows all his care upon the
interior. Say not, “Alas! I wear a threadbare garment, mean
shoes, a worthless veil; what is there of ornament in these?” Do
not deceive thyself. It is impossible, as I said, to study appearance
more by these than by costlier dresses; especially when they are
close-fitted to the body, fashioned to an immodest show, and of shining
neatness. So B. (doubtful reading).
Ye have taken upon you a great
contest, where wrestling, not ornament is required; where the battle
awaits you, not sloth and ease. Observe the combatants and wrestlers in
the games. Do they concern themselves about their walk or their dress?
No, but scorning all these, and throwing about them a garment See
on Stat. Hom. i. 16.
“Let the women learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in [through the] child-bearing, if they continue in faith and charity and holiness with sobriety.”
Great modesty and great propriety does the blessed Paul require of
women, and that not only with respect to their dress and appearance: he
proceeds even to regulate their speech. And what says he? “Let
the woman learn in silence”; that is, let her not speak at all in
the church; which rule he has also given in his Epistle to the
Corinthians, where he says, “It is a shame for women to speak in
the church” (
“But I suffer not a woman to teach.” “I do not suffer,” he says. What place has this command here? The fittest. He was speaking of quietness, of propriety, of modesty, so having said that he wished them not to speak in the church, to cut off all occasion of conversation, he says, let them not teach, but occupy the station of learners. For thus they will show submission by their silence. For the sex is naturally somewhat talkative: and for this reason he restrains them on all sides. “For Adam,” says he, “was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression.”
If it be asked, what has this to
do with women of the present day? it shows that the male sex enjoyed
the higher honor. Man was first formed; and elsewhere he shows their
superiority. “Neither was the man created for the woman, but the
woman for the man.” (
But how was Adam not deceived?
If he was not deceived, he did not then transgress? Attend carefully.
The woman said, “The serpent beguiled me.” But the man did
not say, The woman deceived me, but, “she gave me of the tree,
and I did eat.” Now it is not the same thing to be deceived by a
fellow-creature, one of the same kind, as by an inferior and
subordinate animal. This is truly to be deceived. Compared therefore
with the woman, he is spoken of as “not deceived.” For she
was beguiled by an inferior and subject, he by an equal. Again, it is
not said of the man, that he “saw the tree was good for
food,” but of the woman, and that she “did eat, and gave it
to her hus
Some interpret his meaning thus.
As what happened to the first woman occasioned the subjection of the
whole sex, (for since Eve was formed second and made subject, he says,
let the rest of the sex be in subjection,) so because she transgressed,
the rest of the sex are also in transgression. But this is not fair
reasoning; for at the creation all was the gift of God, but in this
case, it is the consequence of the woman’s sin. But this is the
amount of what he says. As all men died through one, because that one
sinned, so the whole female race transgressed, because the woman was in
the transgression. Let her not however grieve. God hath given her no
small consolation, that of childbearing. And if it be said that this is
of nature, so is that The
sense is obscure, but he seems to mean, “the ordinary way of
salvation,” and by “consolation,” a way of obtaining
relief from the consequences of sin. See on Stat. Hom. ii. 19,
and παραμυθία
elsewhere. i.e. their children. Colb. ἑαυτοὺς,
which cannot be right.
This relates to the present subject, not to what follows, respecting the office of a Bishop. For as it was doubted, he affirms it to be a true saying, that fathers may be benefited by the virtue of their children, and mothers also, when they have brought them up well. But what if she be herself addicted to wickedness and vice? Will she then be benefited by the bringing up of children? Is it not probable that she will bring them up to be like herself? It is not therefore of any woman, but of the virtuous woman, that it is said she shall receive a great recompense for this also.
Moral.
Hear this, ye fathers and mothers, that your bringing up of children
shall not lose its reward. This also he says, as he proceeds,
“Well reported of for good works; if she have brought up
children.” (
Let us admonish them of these things. Let us employ sometimes advice, sometimes warnings, sometimes threatening. In children we have a great charge committed to us. Let us bestow great care upon them, and do everything that the Evil One may not rob us of them. But now our practice is the very reverse of this. We take all care indeed to have our farm in good order, and to commit it to a faithful manager, we look out for it an ass-driver, and muleteer, and bailiff, and a clever accomptant. But we do not look out for what is much more important, for a person to whom we may commit our son as the guardian of his morals, though this is a possession much more valuable than all others. It is for him indeed that we take such care of our estate. We take care of our possessions for our children, but of the children themselves we take no care at all. What an absurdity is this! Form the soul of thy son aright, and all the rest will be added hereafter. If that is not good, he will derive no advantage from his wealth, and if it is formed to goodness he will suffer no harm from poverty. Wouldest thou leave him rich? teach him to be good: for so he will be able to acquire wealth, or if not, he will not fare worse than they who possess it. But if he be wicked, though you leave him boundless wealth, you leave him no one to take care of it, and you render him worse than those who are reduced to extreme poverty. For poverty is better than riches for those children who are not well-disposed. For it retains them in some degree of virtue even against their will. Whereas money does not suffer those who would be sober to continue so, it leads them away, ruins them, and plunges them into infinite dangers.
Mothers, be specially careful to regulate your daughters well; for the management of them is easy. Be watchful over them, that they may be keepers at home. Above all, instruct them to be pious, modest, despisers of wealth, indifferent to ornament. In this way dispose of them in marriage. For if you form them in this way, you will save not only them, but the husband who is destined to marry them, and not the husband only, but the children, not the children only, but the grandchildren. For the root being made good, good branches will shoot forth, and still become better, and for all these you will receive a reward. Let us do all things therefore, as benefiting not only one soul, but many through that one. For they ought to go from their father’s house to marriage, as combatants from the school of exercise, furnished with all necessary knowledge, and to be as leaven able to transform the whole lump to its own virtue. And let your sons be so modest, as to be distinguished for their steadiness and sobriety, that they may receive great praise both from God and men. Let them learn to govern their appetites, to avoid extravagance, to be good economists, affectionate, and submissive to rule. For so they will be able to secure a good reward to their parents, so all things will be done to the glory of God, and to our salvation, through Christ Jesus our Lord, with whom, &c.
“If a man desire the office of a Bishop, he desireth a good work. A Bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity.”
As now
proceeding to discourse of the Episcopal office, he sets out with
showing what sort of a person a Bishop ought to be. And here he does
not do it as in the course of his exhortation to Timothy, but addresses
all, and instructs others through him. And what says he? “If a
man desire the office of a Bishop,” I do not blame him, for it is
a work of protection. If any one has this desire, so that he does not
covet the dominion and authority, but wishes to protect the Church, I
blame him not. “For he desireth a good work.” Even Moses
desired
“A Bishop then,” he
says, “must be blameless, the husband of one wife.” This he
does not lay down as a rule, as if he must not be without one, but as
prohibiting his having more than one. ἀμετρίαν. This is literal from the Greek, but the sense is difficult to make
out from the seeming tautology, unless he means that some supposed
marriage enjoined. The Greek will bear, “And some say, ‘Let
him be the husband of one wife,’ was said with a view to
this.” See below. Œcumenius says that some take it of one.
See Comp. i.e.
Timothy. πάροινον. A word often used as he here explains it; and παροινία
is used even for contumely apart from insolence.
Theodoret, Eccl. Hist. v. 17.
“Not given to wine”:
here he does not so much mean intemperate, as insolent and impudent.
“No striker”: this too does not mean a striker with the
hands. What means then “no striker”? Because there are some
who unseasonably smite the consciences of their brethren, it seems to
be said with reference to them. “Not greedy of filthy lucre, but
patient: not a brawler, not covetous; one that ruleth well his own
house, having his children in subjection with all gravity.” If
then “he who is married cares for the things of the world”
( He
seems to mean without a second marriage. See
But because the Churches were to
be exposed to attacks, i.e. and therefore to want many guardians. Doun. conj. “great.”
νέοφυτον, one newly “planted.” These
words, down to “disciple,” are not in Sav.; they are
supplied from a Colb. ms. in the last Paris
ed.
This is rightly said, as he was
certain to be reproached by them, and for the same reason perhaps he
said, “the husband of one wife,” though elsewhere he says,
“I would that all men were even as I myself!” (
Therefore so let us too live, and no enemy, no unbeliever, will be able to speak evil of us. For he whose life is virtuous, is revered even by them. For truth stops the mouths even of enemies.
But how does he “fall into
a snare”? By falling often into the same sins, as those who are
without. For if he be such a character, the evil one soon lays another
snare for him, and they soon effect his destruction. But if he should
have a good report from his enemies, much more will he have it from his
friends. For that it is not likely that he, whose life is blameless,
should be ill-reported of, we may infer from the words of Christ;
“Let your light so shine before men, that they may see your good
works, and glorify your Father which is in Heaven.” (
Moral.
Let us then so live, that the name of God be not blasphemed. Let us
not, on the one hand, look to human reputation; nor on the other,
subject ourselves to an evil report, but on both sides let us observe
moderation; as he saith, “Among whom ye shine as lights in the
world.” (
Let us then return to a sound
mind; let us watch, and show forth a heavenly conversation upon earth.
Let us say, “Our conversation is in heaven” (
What then can we do but weep?
For hardly is a small portion of the world in the way of salvation, and
they who are perishing hear it, and rejoice that they are not destined
to suffer alone, but in company with numbers. But what cause is this
for joy? That very joy will subject them to punishment. For do not
think that it is there as here, that to have companions in suffering
affords consolation. And whence is this manifest? I will make it clear.
Suppose that a man were commanded to be burnt, and that he saw his own
son burning with him, and that the smell of his scorched flesh rose to
his nostrils; would it not be of itself death to him? No doubt. And I
will tell you how it is. If those who are not suffering, yet seeing
those things are benumbed and faint with terror, much more will they be
so affected, who are themselves sufferers. Wonder not at this. Hear a
certain wise one saying, “Art thou become weak as we? art thou
become like unto us?” (
“Likewise must the Deacons be grave, not doubletongued, not given much to wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. And let these also first be proved: then let them use the office of a Deacon, being found blameless.”
Discoursing of Bishops, and having described their character, and the qualities which they ought to possess, and having passed over the order of Presbyters, he proceeds to that of Deacons. The reason of this omission was, that between Presbyters and Bishops there was no great difference. Both had undertaken the office of Teachers and Presidents in the Church, and what he has said concerning Bishops is applicable to Presbyters. For they are only superior in having the power of ordination, and seem to have no other advantage over Presbyters.
“Likewise the
Deacons.” That is, they should have the same qualities as
Bishops. And what are these same? To be blameless, sober, hospitable,
patient, not brawlers, not covetous. And that he means this when he
says “likewise,” is evident from what he says in addition,
“grave, not doubletongued”; that is, not hollow or
deceitful. For nothing so debases a man as deceit, nothing is so
pernicious in the Church as insincerity. “Not given to much wine,
not greedy of filthy lucre; holding the mystery of the faith in a pure
conscience.” Thus he explains what he means by
“blameless.” And here he requires, though in other words,
that he be “not a novice,” where he says, “Let these
also first be proved,” where the conjunction “also”
is added, as connecting this with what had been said before of Bishops,
for nothing intervenes between. And there is the same reason He
had not noticed this reason on the passage, probably because he
considered that St. Paul purposely deferred it to this
place.
E.V.: “Their wives.” The other is literal. [R.V.:
“Women.”]
Some have thought that this is said of women generally, but it is not so, for why should he introduce anything about women to interfere with his subject? He is speaking of those who hold the rank of Deaconesses.
This i.e.
the verse before.
“Ruling their children and their own houses well.”
Everywhere they are required to rule their children well, that others may not be scandalized by their misconduct.
“They that use the office
of a Deacon well, purchase to themselves a good degree,” that is,
advancement, “and much boldness in the faith of Jesus
Christ”; as if he would say, that those Or,
“in things below.” He may refer to the Deacon’s
temporal ministry.
That he may not plunge Timothy into dejection by giving him orders about such matters, he says, I write thus not as though I were not coming, but I will indeed come, still in case I should be delayed, that thou mayest not be distressed. And this he writes to him to prevent his being dejected, but to others in order to rouse them to greater earnestness. For his presence, though only promised, would have great effect. Nor let it seem strange that, though foreseeing everything through the Spirit, he was yet ignorant of this, and only says, I hope to come, but if I tarry, which implies uncertainty. For since he was led by the Spirit, and did not act from his own inclination, he was naturally uncertain about this matter.
“That thou mayest
know,” he says, “how thou oughtest to behave thyself in the
house of God, which is the Church of the living God, the pillar and
ground of the truth.” Not like that Jewish house. For it is this
that maintains the faith and the preaching of the Word. For the truth
is the pillar and the ground of the Church. i.e.
the truth in itself supports the Church, the Church through it supports
the world.
[ὄς is better attested than
θεός, and
has been adopted in the R.V.—P.S.]
Here he speaks of the
Dispensation in our behalf. Tell me not of the bells, nor of the holy
of holies, nor of the high priest. The Church is the pillar of the
world. Consider this mystery, and thou mayest be struck with awe: for
it is indeed “a great mystery,” and “a mystery of
godliness,” and that “without controversy” or
question, for it is beyond all doubt. Since in his directions to the
Priests he had required nothing like what is found in Leviticus he
refers the whole matter to Another, saying, “God was manifest in
the flesh.” The Creator was seen incarnate. “He was
justified in the Spirit.” As it is said, “Wisdom is
justified of her children,” or because He practiced no guile, as
the Prophet says, “Because he had done no violence, neither was
guile found in his mouth.” (
The discretion of the blessed Paul is observable. When he would exhort the Deacons to avoid excess in wine, he does not say, “Be not drunken,” but “not” even “given to much wine.” A proper caution; for if those who served in the Temple did not taste wine at all, much more should not these. For wine produces disorder of mind, and where it does not cause drunkenness, it destroys the energies and relaxes the firmness of the soul.
The dispensation in our behalf
he calls a “mystery,” and well may it be so called, since
it is not manifest to all, nay, it was not manifest to the Angels, for
how could it, when it was “made known by the Church”?
( The word ἐκπομπεύωμεν
seems to be used in a bad sense, as of disgracing, or
irreverently handling, the sacred doctrine. So
B. Sav. mar. and Old Lat. The printed text is, “It is a mystery
which all know, yea, rather, which all knew not before, but which is
now made manifest to all.”
Moral.
In keeping this mystery, then, let us be faithful to our trust. So
great a mystery has He intrusted to us, and we do not trust Him even
with our money, though He has bid us lay up our wealth with Him, where
none can take it away, neither can moth nor thief waste it. And He
promises to pay us a hundred-fold, yet we obey Him not. Yet here if we
intrust any with a deposit, we receive nothing back in addition, but
are thankful if that is restored which we deposited. If a thief steals
it there, He saith, set that to My account; I say not to thee, a
thief σμίλην. δίοικητὰς.
Are these things inconsiderable?
Well, consider that these are but additions, the principal sum is
stored up for the life to come. Despise riches, if thou wouldest have
riches. If thou wouldest be truly rich, become poor. For such are the
paradoxes of God. He would not have thee rich from thy own care, but
from His grace. Leave these things to Me, He says; make spiritual
things thy concern, that thou mayest know My power. Flee from that yoke
of slavery, which riches impose. As long as thou cleavest to them, thou
art poor. When thou despisest them, thou art doubly rich, in that such
things shall flow in upon thee from every side, and in that thou shalt
want none of those things, which the multitude want. For not to possess
much, but to need little, is to be rich indeed. The king, so long as he
wants aught, differs not from the poor man. For this is poverty, to
stand in need of others; and by this argument the king is poor, in so
far as he stands in need of his subjects. But he that is crucified, to
the world is not so; he wants for nothing; for his hands are sufficient
for his subsistence, as Paul said, “These hands have ministered
to my necessities, and to them that were with me.” (
Why dost thou admire these
trifles? Why long for things of no real worth? How long is one poor? See
on
Goods χρήματα. κεχρῆσθαι. σοβοῦντα.
Glorify God, Who has kept thee
free from this theatrical ostentation. For, if thou wilt, humble as thy
station is, thou mayest be higher than he who is exalted in his
chariot. And why? because, though his body is a little raised from the
earth, his soul is fixed upon it, for “My strength,” he
saith, “cleaveth to my flesh” (
“Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of demons; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.”
As those who adhere to the faith are fixed on a safe anchor, so those
who fall from the faith can nowhere rest; but after many wanderings to
and fro, they are borne at last into the very gulf of perdition. And
this he had shown before, saying, that some had “already made
shipwreck concerning the faith,” and now he says, “Now the
Spirit speaketh expressly, that in the latter times some shall depart
from the faith, giving heed to seducing spirits.” This is said of
the Manichæans, the Encratites, St.
Chrys. often speaks of the Manichees and Marcionites, but rarely of the
Encratites. They are mentioned more than once by Clem. Al., who says
(Strom. 7) that they are named from “Temperance”
(ἐγκρατεία). Origen (cont. Cel. v. 65, p. 628) says they did not
acknowledge St. Paul’s Epistles. Eusebius, iv. 28, 29, that
Tatian was the author of this heresy, and so Epiphanius, who treats of
its several points at length. Her. 26 (Montf.). Literally, “shop.”
But what is “expressly”? Plainly, clearly, and beyond doubt. Marvel not, he says, if some having departed from the faith still adhere to Judaism. There will be a time, when even those who have partaken of the faith will fall into a worse error, not only with respect to meats, but to marriages, and other such things, introducing the most pernicious notions. This refers not to the Jews, (for “the latter times,” and a “departure from the faith,” is not applicable to them;) but to the Manichees, and the founders of these sects. And he calls them very justly, “seducing spirits,” since it was by these they were actuated in speaking such things. “Speaking lies in hypocrisy.” This implies that they utter not these falsehoods through ignorance and unknowingly, but as acting a part, knowing the truth, but “having their conscience seared,” that is, being men of evil lives.
But why does he speak only of
these heretics? Christ had before said, “Offenses must need
come” (
If it be the creature of God, it
is good. For “all things,” it is said, “were very
good.” ( i.e. with the sign of the cross, σφράγισον.
What are the things here meant? The same which he had before mentioned, that “great is the mystery”; that to abstain from meats is the doctrine of devils, that they are “cleansed by the word of God and prayer.”
“Putting them in remembrance,” he says; here you observe no authority; but all is condescension: he does not say “commanding” or “enjoining,” but reminding them: that is, suggest these things as matter of advice, and so enter into discourses with them concerning the faith, “being nourished up,” he says, meaning to imply constancy in application to these things.
For as we set before us day by day this bodily nourishment, so he means, let us be continually receiving discourses concerning the faith, and ever be nourished with them. What is this, “being nourished up”? Ruminating upon them; attending ever to the same things, and practicing ever the same, for it is no common nourishment that they supply.
“But refuse profane and old wives’ fables.” By these are meant Jewish traditions, and he calls them “fables,” either because of their falsehood or their unseasonableness. For what is seasonable is useful, but what is unseasonable is not only useless but injurious. Suppose a man of adult age to be suckled by a nurse, would he not be ridiculous, because it is unseasonable? “Profane and old wives’ fables,” he calls them, partly because of their obsoleteness, and partly because they are impediments to faith. For to bring souls under fear, that are raised above these things, is an impious commandment. “Exercise thyself unto godliness.” That is, unto a pure faith and a moral life; for this is godliness. So then we need “exercise.”
γυμνασία. ἀσκήσεως. γυμνασία. ἄσκησις, the
proper word for spiritual exercise. St. Paul uses the other, because
bodily exercise for bodily purposes was familiar to all
Greeks.
So then even here, we have good hopes? For he who is conscious to himself of no evil, and who has been fruitful in good, rejoices even here: as the wicked man on the other hand is punished here as well as hereafter. He lives in perpetual fear, he can look no one in the face with confidence, he is pale, trembling, and full of anxiety. Is it not so with the fraudulent, and with thieves, who have no satisfaction even in what they possess? Is not the life of murderers and adulterers most wretched, who look upon the sun itself with suspicion? Is this to be called life? No; rather a horrid death!
This in effect is to say,
wherefore do we mortify ourselves, unless we expect future blessings?
Have we endured so many evils, submitted to so many reproaches,
suffered such insults and calumnies, and such numerous calamities in
vain? For if we did not trust in the living God, on what account did we
submit to these things? But if God is here the Saviour Or Preserver. The Editor ventures to mark this as a question, though not so
printed, or so taken in the old Translation. B. once had εὐ, which gives this
sense with or without a question.
It is then the last time. For “in the latter times,” he says, “some shall depart from the faith.” “Forbidding to marry.” And do not we forbid to marry? God forbid. We do not forbid those who wish to marry, but those who do not wish to marry, we exhort to virginity. It is one thing to forbid, and another to leave one to his own free choice. He that forbids, does it once for all, but he who recommends virginity as a higher state, does not forbid marriage, because he prefers virginity.
“Forbidding to
marry,” he says, “and commanding to abstain from meats,
which God hath created to be received with thanksgiving of them which
believe and know the truth.” It is well said, “who know the
truth.” The former things then were a type. For nothing is
unclean by nature, but it becomes so through the conscience of him that
partakes of it. And what was the object of the prohibition of so many
meats? To restrain excessive luxury. But had it been said, “eat
not for the sake of luxury,” it would not have been borne. They
were therefore shut up under the necessity of the law, that they might
abstain from the stronger principle of fear. The fish was not
forbidden, though it was manifestly more unclean than the swine. But
they might have learned how pernicious luxury was from that saying of
Moses, “Jeshurun waxed fat, and kicked.” ( This is scarcely intelligible. B. has, “for he is unclean,
who is unthankful, wicked, and profane.”
“Put them in remembrance
of these things, meditate upon Or
practice,
“But exercise thyself unto
godliness,” that is, unto a pure life, and the most virtuous
conversation. He that exerciseth himself, even when it is not the
season of contest, acts always as if he were contending, practices
abstinence, endures all toils, is always anxious, endures much labor.
“Exercise thyself,” he saith, “unto godliness; for
bodily exercise profiteth little, but godliness is profitable for all
things, having the promise of the life that now is, and of that which
is to come.” And why, says one, does he mention this bodily
exercise? To show by comparison the superiority of the other, in that
the former
Moral.
“This is a faithful saying, and worthy of all acceptation. For
therefore we both labor and suffer reproach.” Did Paul then
suffer reproach, and art thou impatient? Did Paul labor, and wouldest
thou live luxuriously? But had he lived luxuriously, he would never
have attained such great blessings. For if worldly goods, which are
uncertain and perishable, are never gained by men without labor and
pains, much less are spiritual. Well, saith one, but some inherit them.
Yet even when inherited they are not guarded and preserved without
labor, and care, and trouble, no less than those have that have gained
them. And I need not say that many who have toiled and endured
hardships have been disappointed at the very entrance of the harbor,
and an adverse wind has caused the wreck of their hopes, when they were
upon the point of possession. But with us there is nothing like this.
For it is God who promised, and that “hope maketh not
ashamed.” (
But do you not see the lucky
men, says one, who with little labor acquire the good things of life?
What good things? Money, houses, so many acres of land, trains of
servants, heaps of gold and silver? Can you call these good things, and
not hide your head for shame? A man called to the pursuit of heavenly
wisdom, and gaping after worldly things, and calling them
“goods,” which are of no value! If these things are good,
then the possessors of them must be called good. For is not he good,
who is the possessor of what is good? But when the possessors of these
things are guilty of fraud and rapine, shall we call them good? For if
wealth is a good, but is increased by grasping, the more it is
increased, the more will its possessor be considered to be good. Is the
grasping man then good? But if wealth is good, and increases by
grasping, the more a man grasps, the better he must be. Is not this
plainly a contradiction? But suppose the wealth is not gained
wrongfully. And how is this possible? So destructive a passion is
avarice, that to grow rich without injustice is impossible. This Christ
declared, saying, “Make to yourselves friends of the Mammon of
unrighteousness.” ( θεόπλουτος.
Tell me, then, whence art thou rich? From whom didst thou receive it, and from whom he who transmitted it to thee? From his father and his grandfather. But canst thou, ascending through many generations, show the acquisition just? It cannot be. The root and origin of it must have been injustice. Why? Because God in the beginning made not one man rich, and another poor. Nor did He afterwards take and show to one treasures of gold, and deny to the other the right of searching for it: but He left the earth free to all alike. Why then, if it is common, have you so many acres of land, while your neighbor has not a portion of it? It was transmitted to me by my father. And by whom to him? By his forefathers. But you must go back and find the original owner. Jacob had wealth, but it was earned as the hire of his labors.
But I will not urge this
argument too closely. Let your riches be justly gained, and without
rapine. For you are not responsible for the covetous acts of your
father. Your wealth may be derived from rapine; but you were not the
plunderer. Or granting that he did not obtain it by robbery, that his
gold was cast up somewhere out of the earth. What then? Is wealth
therefore good? By no means. At the same time it is not bad, he says,
if its possessor be not covetous; it is not bad, if it be
distributed
Mark the wise dispensation of
God. That He might put mankind to shame, He hath made certain things
common, as the sun, air, earth, and water, the heaven, the sea, the
light, the stars; whose benefits are dispensed equally to all as
brethren. We are all formed with the same eyes, the same body, the same
soul, the same structure in all respects, “Hath not a Jew the same organs, the same
dimensions?”—Shakespeare, Merchant of Venice.
But as I said, how can he, who is rich, be a good man? When he distributes his riches, he is good, so that he is good when he has ceased to have it, when he gives it to others; but whilst he keeps it himself, he is not good. How then is that a good which being retained renders men evil, being parted with makes them good? Not therefore to have wealth, but to have it not, makes one appear to be good. Wealth therefore is not a good. But if, when you can receive it, you receive it not, again you are good.
If then we are good, when having it, we distribute it to others; or when offered to us we refuse it, and if we are not good, when we receive or gain it, how can it be a good thing in itself? Call it not therefore a good. You possess it not, because you think it a good, because you are anxious to possess it. Cleanse thy mind, and rectify thy judgment, and then thou wilt be good. Learn what are really goods. What are they? Virtue and benevolence. These and not that, are truly good. According to this rule, the more charitable thou art, the more good thou wilt be considered. But if thou art rich, thou art no longer good. Let us therefore become thus good, that we may be really good, and may obtain the good things to come in Jesus Christ, with whom, &c.
“These things command and teach. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.”
In some cases it is necessary to command, in others to teach; if therefore you command in those cases where teaching is required, you will become ridiculous. Again, if you teach where you ought to command, you are exposed to the same reproach. For instance, it is not proper to teach a man not to be wicked, but to command; to forbid it with all authority. Not to profess Judaism, should be a command, but teaching is required, when you would lead men to part with their possessions, to profess virginity, or when you would discourse of faith. Therefore Paul mentions both: “Command and teach.” When a man uses amulets, or does anything of that kind, knowing it to be wrong, he requires only a command; but he who does it ignorantly, is to be taught his error. “Let no one despise thy youth.”
Observe that it becomes a priest to command and to speak authoritatively, and not always to teach. But because, from a common prejudice, youth is apt to be despised, therefore he says, “Let no man despise thy youth.” For a teacher ought not to be exposed to contempt. But if he is not to be despised, what room is there for meekness and moderation? Indeed the contempt that he fails into personally he ought to bear; for teaching is commended by longsuffering. But not so, where others are concerned; for this is not meekness, but coldness. If a man revenge insults, and ill language, and injuries offered to himself, you justly blame him. But where the salvation of others is concerned, command, and interpose with authority. This is not a case for moderation, but for authority, lest the public good suffer. He enjoins one or the other as the case may require. Let no one despise thee on account of thy youth. For as long as thy life is a counterpoise, thou wilt not be despised for thy youth, but even the more admired: therefore he proceeds to say,
“But be thou an example of the believers in word, in conversation, in charity, in faith, in purity.” In all things showing thyself an example of good works: that is, be thyself a pattern of a Christian life, as a model set before others, as a living law, as a rule and standard of good living, for such ought a teacher to be. “In word,” that he may speak with facility, “in conversation, in charity, in faith, in” true “purity, in temperance.”
“Till I come give attendance to reading, to exhortation, to doctrine.”
Even Timothy is commanded to apply to reading. Let us then be instructed not to neglect the study of the sacred writings. Again, observe, he says, “Till I come.” Mark how he consoles him, for being as it were an orphan, when separated from him, it was natural that he should require such comfort. “Till I come,” he says, give attendance to reading the divine writings, to exhortation of one another, to teaching of all.
“Neglect not the gift that is in thee, which was given thee by prophecy.”
Here he calls teaching
prophecy. He
means that it was a gift of Prophecy, which the Greek διὰ may
bear.
“With the laying on of the hands of the presbytery.” He speaks not here of Presbyters, but of Bishops. For Presbyters cannot be supposed to have ordained a Bishop.
Observe how often he gives him counsel concerning the same things, thus showing that a teacher ought above all things to be attentive to these points.
“For in so doing thou shalt both save thyself and them that hear thee.”
It is well said, “Thou
shalt save thyself.” For he that is “nourished up in the
words of sound doctrine,” first receives the benefit of it
himself. From admonishing others, he is touched with compunction
himself. For these things are not said to Timothy only, but to all. And
if such advice is addressed to him, who raised the dead, what shall be
said to us? Christ also shows the duty of teachers, when He says,
“The kingdom of heaven is like unto an householder, who bringeth
forth out of his treasure things new and old.” (
“That thy profiting may appear,” he says, “to all.”
Thus he would have him appear great and admirable in this respect also, showing that this was still necessary for him, for he wished that his “profiting should appear” not only in his life, but in the word of doctrine.
Is he now speaking of the order? I think not, but of any elderly man. What then if he should need correction? Do not rebuke him, but address him as you would a father offending.
Rebuke is in its own nature offensive, particularly when it is addressed to an old man, and when it proceeds from a young man too, there is a threefold show of forwardness. By the manner and the mildness of it, therefore, he would soften it. For it is possible to reprove without offense, if one will only make a point of this: it requires great discretion, but it may be done.
“The younger men as brethren.” Why does he recommend this too here? With a view to the high spirit natural to young men, whence it is proper to soften reproof to them also with moderation.
“The younger women as sisters”; he adds, “with all purity.” Tell me not, he means, of merely avoiding sinful intercourse with them. There should not be even a suspicion. For since intimacy with young women is always suspicious, and yet a Bishop cannot always avoid it, he shows by adding these words, that “all purity” is required in such intimacy. But does Paul give this advice to Timothy? Yes, he says, for I am speaking to the world through him. But if Timothy was thus advised, let others consider what sort of conduct is required of them, that they should give no ground for suspicion, no shadow of pretext, to those who wish to calumniate.
Why does he say nothing of
virginity, nor command us to honor virgins? Perhaps there were not yet
any professing that state, or they might have fallen from it.
“For some,” he says, “are already turned aside after
Satan.” (
Observe the discretion of Paul;
how often he urges men from human considerations. For he does not here
lay down any great and lofty motive, but one that is easy to be
understood: “to requite their parents.” How? For bringing
them up and educating them. As if he should say, Thou hast received
from them great care. They are departed. Thou canst not requite them.
For thou didst not bring them forth, nor nourish them. Requite them αὐτοῦ seems
unintelligible, read αὐτούς. B.
has ἐκείνου,
which would be, “in his (her husband’s)
grandchildren.” It is not easy to see why St. Chrys. takes this
as a direction to the widow herself, except it be from a grateful
remembrance of his own mother’s devoting herself to him as she
did. Theodoret follows him, but says more of the corresponding duty of
the children.
“For that is good and acceptable before God.” And as he had spoken of those “who are widows indeed,” he declares who is indeed a widow.
She who being a widow has not
made choice of a worldly life, is a widow indeed; she who trusts in God
as she ought, and continues instant in prayer night and day, is a widow
indeed. Not that she, who has children, is not a widow indeed. For he
commends her who brings up children as she ought. But if any one has
not children, he means, she is desolate, and her he consoles, saying,
that she is most truly a widow, who has lost not only the consolation
of a husband, but that arising from children, yet she has
But since many who have children
choose 2
mss. “renounce.”
Is he then to be numbered with
the living? Who can describe that storm that comes of luxury, that
assails his soul and body? For as a sky continually clouded admits not
the sunbeams to shine through it, so the fumes of luxury and wine
enveloping his brain, as if it were some rock, and casting over it a
thick mist, suffer not reason to exert itself, but overspread the
drunken man with profound darkness. With him who is thus affected, how
great must be the storm within, how violent the tumult. As when a flood
of water has risen, and has surmounted the entrances of the
workshops, ἐργαστηρίων, probably cellars. θάλπεται. θάπτεται, buried. It
was commonly thought that a certain effluence from the eye was required
to meet the light.
μηδὲν
εὐσεβὲς,
perhaps an euphemism for loose and profane talking.
“A heavy paunch bears not
a subtle mind.” The English proverb is, “Fat paunches make lean
pates.”
Such as these the Scripture calls
men without souls. “My Spirit (it is said) shall not always abide
in these men, because they are flesh.” (
Moral.
“She that liveth in pleasure is dead while she liveth.”
Hear this, ye women, that pass your time in revels and intemperance,
and who neglect the poor, pining and perishing with hunger, whilst you
are destroying yourself with continual luxury. Thus you are the causes
of two deaths, of those who are dying of want, and of your own, both
through ill measure. But if out of your fullness you tempered their
want, you would save two lives. Why do you thus gorge your own body
with excess, and waste that of the poor with want; why pamper this
above measure, and stint that too beyond measure? Consider what comes
of food, into what it is changed. Are you not disgusted at its being
named? Why then be eager for such accumulations? The increase of luxury
is but the multiplication of dung! For nature has her limits, and what
is beyond these is not nourishment, but injury, and the increase of
ordure. Nourish the body, but do not destroy it. Food is called
nourishment, to show that its design is not to injure the body, but to
nourish it. For this reason perhaps food passes into excrement, that we
may not be lovers of luxury. For if it were not so, if it were not
useless and injurious to the body, we should not cease from devouring
one another. If the belly received as much as it pleased, digested it,
and conveyed it to the body, we should see wars and battles
innumerable. Even now when part of our food passes into ordure, part
into blood, part into spurious and useless phlegm, we are nevertheless
so addicted to luxury, that we spend perhaps whole estates on a meal.
What should we not do, if this were not the end of luxury? The more
luxuriously we live, the more noisome are the odors with which we are
filled. The body is like a swollen bottle, running out every way. The
eructations are such as to pain the head of a bystander. From the heat
of fermentation within, vapors are sent forth, as from a furnace, if
bystanders are pained, what, think you, is the brain within continually
suffering, assailed by these fumes? to say nothing of the channels of
the heated and obstructed blood, of those reservoirs, the liver and the
spleen, and of the canals by which the fæces are discharged. The
drains in our streets we take care to keep unobstructed. We cleanse our
sewers with poles and drags, that they may not be stopped, or overflow,
but the canals of our bodies we do not keep clear, but obstruct and
choke them up, and when the filth rises to the very throne of the king,
I mean the brain, we do not regard it, treating it not like a worthy
king, but like an unclean brute. God hath purposely removed to a
distance those unclean members, that we might not receive offense from
them. But we suffer it not to be so, and spoil all by our excess. And
other evils might be mentioned. To obstruct the sewers is to breed a
pestilence; but if a stench from without is pestilential, that which is
pent up within the body, and cannot find a vent, what disorders must it
not produce both to body and soul? Some have strangely complained,
wondering why God has ordained that we should bear a load of ordure
with us. But they themselves increase the load. God designed thus to
detach us from luxury, and to persuade us not to attach ourselves to
worldly
He does not leave it to their
choice. Command them, he says, not to be luxurious, assuming it to be
confessedly an evil, as not holding it lawful or admissible for the
luxurious to partake of the Holy Mysteries. “These things
command,” he says, “that they may be blameless.” Thus
you see it is reckoned among sins. For if it were a matter of choice,
though it were left undone, we might still be blameless. Therefore in
obedience to Paul, let us command the luxurious widow not to have place
in the list of widows. Of the “list of widows” relieved by the Church, see
St. Chrys. on the Priesthood, book iii. c. 16, Ben. p. 396,
A.
“But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel.”
Many consider that their own virtue is sufficient for their salvation, and if they duly regulate their own life, that nothing further is wanting to save them. But in this they greatly err, which is proved by the example of him who buried his one talent, for he brought it back not diminished but entire, and just as it had been delivered to him. It is shown also by the blessed Paul, who says here, “If any one provide not for his own.” The provision of which he speaks is universal, and relates to the soul as well as the body, since both are to be provided for.
“If any provide not for
his own, and especially for those of his own house,” that is,
those who are nearly related to him, “he is worse than an
infidel.” And so says Isaiah, the chief of the Prophets,
“Thou shalt not overlook thy kinsmen of thy own seed.”
( Colb., “For the heathen will presently say, Well! these
Christians are affectionate indeed, to neglect their own relatives! And
he well said,” &c. Colb. omits this sentence.
He had said, “Let them
learn first to show piety at home, and to requite their parents.”
He had also said, “She that liveth in pleasure is dead whilst she
liveth.” He had said, “If she The
feminine is not marked, but implied by his comment; see p.
450.
Strange! what strictness does he
require of widows; almost as much as of the Bishop himself. For he
says, “If she have diligently followed every good work.”
This is as though he meant that, if she could not of herself perform
it, she shared and cooperated in it. When he cuts off luxury, he would
have her provident, a good economist, and at the same time continually
persevering in prayer. Such was Anna. Such strictness does he require
of widows. Greater even than of virgins, from whom he yet requires much
strictness, and eminent virtue. For when he speaks of “that which
is comely,” and “that she may attend upon the Lord without
distraction” ( The sense is clear, but the Greek admits of no grammatical
construction. Downes, as usual, alters it boldly. This translation
supposes an abrupt construction, reading ἐπιδεικνύ&
219·.
Observe, the hospitality here
spoken of is not merely a friendly reception, but one given with zeal
and alacrity, with readiness, and going about it as if one were
receiving Christ Himself. The widows should perform these services
themselves, not commit them to their handmaids. For Christ said,
“If I your Master and Lord have washed your feet, ye ought also
to wash one another’s feet.” ( Old Lat., “Many wives that were.” “Of
whom” may also be taken collectively of the household.
This is hospitality, this is
truly to do it for God’s sake. But if you give orders with pride,
though you bid him take the first place, it is not hospitality, it is
not done for God’s sake. The stranger requires much attendance,
much encouragement, and with all this it is difficult for him not to
feel abashed; for so delicate is his position, that whilst he receives
the favor, he is ashamed. That shame we ought to remove by the most
attentive service, and to show by words and actions, that we do not
think we are conferring a favor, but receiving one, that we are
obliging less than we are obliged. So much does good will multiply the
kindness. For as he who considers himself a loser, and thinks that he
is doing a favor, destroys all the merit of it; so he who looks upon
himself as receiving a kindness, increases the reward. “For God
loveth a cheerful giver.” ( ἐκμαγειον, as if wiping a sore clean.
“If she have received
strangers, if she have washed the Saints’ feet.” But who
are these? The distressed saints, not any saints whatever. For there
may be saints, who are much waited on by every one. Do not visit these,
who are in the enjoyment of plenty, but those who are in tribulation,
who are unknown, or known to few. He who hath “done it unto the
least of these,” He saith, “hath done it unto Me.”
(
Moral.
Give not thy alms to those who preside in the Church to distribute.
Bestow it thyself, that thou mayest have the reward not of giving
merely, but of kind service. Give with thine own hands. Cast into the
furrow thyself. Here it is not required to handle the plow, to yoke the
ox, to wait the season, nor to break up the earth, or to contend with
the frost. No such trouble is required here, where thou sowest for
heaven, where there is no frost nor winter nor any such thing. Thou
sowest in souls, where no one taketh away what is sown, but it is
firmly retained with all care and diligence. Cast the seed thyself, why
deprive thyself of thy reward. There is great reward in dispensing Gr.
“being able to dispense.”
Be thou the dispenser of thine own gifts. Thine own benevolence and the fear of God appoint thee to that ministry. Thus vainglory is excluded. This refreshes the soul, this sanctifies the hands, this pulls down pride. This teaches thee philosophy, this inflames thy zeal, this makes thee to receive blessings. Thy head, as thou departest, receives all the blessings of the widows.
Be more earnest in thy prayers. Inquire diligently for holy men, men that are truly such, who, in the retirement of the desert, cannot beg, but are wholly devoted to God. Take a long journey to visit them, and give with thine own hand. For thou mayest profit much in thine own person, if thou givest. Dost thou see their tents, their lodging? dost thou see the desert? dost thou see the solitude? Often when thou hast gone to bestow money, thou givest thine whole soul. Thou art detained, and hast become his fellow-captive, and hast been alike estranged from the world.
It is of great benefit even to
see the poor. “It is better,” he saith, “to go to the
house of mourning, than to the house of feasting.” They commonly abstained from all animal food; see p.
457. Sav. mar. τῶν
αὐτοῦ. The other
reading is scarcely intelligible.
Go then to their tabernacles. To
go to the monastery of a holy man μοναστήριον. The monasteries of that date were formed by those who
gathered round some holy man. For instances, see Theodoret, Hist.
Relig. Some words added from Colb.
It is not so there. No one calls
for his servant, for each waits upon himself: neither does he require
many clothes, nor need to shake off sleep. For as soon as he opens his
eyes, he is like one who has been long awake in collectedness. τῆς νήψεως
ἕνεκεν.
But, as I said, at the crowing
of the cock their President comes, and gently touching the al.
each. He
means not self-deceits, but actual frauds, for he is now as it were on
a sally, among the enemy’s works.
And when the day is coming on,
they take rest again; for when we begin our works, they have a season
of rest. Not their principal rest, but an interval. So
Old Lat. (prob. from εἶτα
εἰς) Ed. εἰ εἰς,
“if he goes.” Colb. om εἰ. ἄριστον. See
on Stat. Hom. ix. 1, note e, and x. 1, note a. νήφουσιν. This seems to contradict what was said just before, but it need
not be taken quite strictly, as the former meal was not at table, and
extremely light.
There is no such thing to be
heard there as wailing and lamentation. Their roof is free from that
melancholy and those cries. Deaths happen there indeed, for their
bodies are not immortal, but they know not death, as death. The
departed are accompanied to the grave with hymns. This they call a
procession, προπομπήν. ἐκφοράν.
Tell me then, you will say,
whether any one could wash the Saints’ feet in the Church?
Whether such are to be found among us? Yes: undoubtedly they are such.
Let us not, however, when the life of these saints is described despise
those that are in the Churches. There are many such often among us,
though they are in secret. Nor let us despise them, because they go
from house to house, or go into the forum, or stand forth in public. προίστανται. “Stand forth in behalf of
another.” μαργαριτῶν, pearls. ἀσκοῦσιν.
Why takest thou so many
witnesses? Let not thy servant know it, nor, if possible, thy wife.
Many are the impediments of the deceitful one. Often she who never
before interfered, will impede such works, either from vainglory, or
some other motive. Even Abraham, who had an admirable wife, when he was
about to offer up his son, concealed it from her, though he knew not
what was to happen, but was fully persuaded that he must slaughter his
son. What then, would any one that was but an ordinary man have said?
Would it not be, “Who is this that perpetrates such acts?”
Would he not have accused him of cruelty and brutality? His wife was
not even allowed to see her son, to receive his last words, to witness
his dying struggles. But he led him away like a captive. That just man
though not of any such thing, inebriated as he was with zeal, πόθῳ. Love of God,
or desire to do His will. ναρκήσῃ.
“But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; having condemnation, because they have cast off their first faith. And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. I will therefore that the younger widows marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan.”
Paul having discoursed much concerning widows, and having settled the
age at which they were to be admitted, saying, “Let not a widow
be taken into the number under threescore years old,” and having
described the qualifications of a widow, “If she have brought up
children, if she have lodged strangers, if she have washed the
Saints’ feet,” proceeds now to say, “But the younger
widows refuse.” But concerning virgins, though the case of their
falling is a much more gross one, he has said nothing of this kind, and
rightly. For they had enrolled themselves on higher views, and the work
with them proceeded from a greater elevation of mind. Therefore the
receiving of strangers, and the washing of the Saints’ feet, he
has represented by “attending upon the Lord without
distraction” εὐπροσεδρον. θέλουσι.
“The younger widows
refuse, for when they have begun to wax wanton against Christ, they
will marry”; that is, when they have become scornful ἀκκίσθωσιν. He seems to mean that a professed widow, giving up her profession,
is like woman betrothed to a man, and then disliking him, and giving
her affections to another. i.e. by the profession of a devout widowhood.
Thus he commands not only men, but women also, to work. For idleness is the teacher of every sin. And not only are they exposed to this condemnation, but to other sins. If therefore it is unbecoming for a married woman “to go from house to house,” much more is it for a virgin. “And not only idle, but tattlers also and busybodies, speaking things which they ought not. I will therefore that the younger widows marry, bear children, guide the house.”
What then happens, when the care for the husband is withdrawn, and the care to please God does not constrain them? They naturally become idlers, tattlers, and busybodies. For he who does not attend to his own concerns will be meddling with those of others, even as he who minds his own business will take no account of and have no care about the affairs of another. And nothing is so unbecoming to a woman, as to busy herself in the concerns of others, and it is no less unbecoming to a man. This is a great sign of impudence and forwardness.
“I will therefore,” he says, (since they themselves wish it,) “that the younger widows marry, bear children, guide the house.”
This course is at least
preferable to the other. They ought indeed to be concerned for the
things of God, they ought to preserve their faith. But since they do
not this, it is better to avoid a worse course. God is not dishonored
by their marrying again, and they do not fall into those practices,
which have been censured. From such a widowhood, no good could arise,
but good may come out of this marriage. Hence
But why, since some have fallen away, does he not say that much care is to be taken of them, that they may not fall into the error he has mentioned? Why has he commanded them to marry? Because marriage is not forbidden, and it is a safeguard to them. Wherefore he adds, that they “give none occasion,” or handle, “to the adversary to speak reproachfully. For some are already turned aside after Satan.” Such widows as these then he would have refused, not meaning that there should be no younger widows, but that there should be no adulteresses, that none should be idle, busy-bodies, speaking things that they ought not, that no occasion should be given to the adversary. Had nothing of this kind taken place, he would not have forbidden them.
Observe how again he speaks of
those as “widows indeed,” who are left destitute, and have
no resource from any other quarter. It was better to have it so. For
thus two great objects were attained. Those Gr.
fem. referring to the widows kept by their relations, see Hom. xiii.
and xiv., or perhaps to women relieving them. See below, l. 9 of
this page. Downes, missing the sense, guesses it should be ἐκεῖνοι.
The “honor” of which
he here speaks is attention to them, and the supply of their
necessities, as is shown by his adding, “Thou shalt not muzzle
the ox that treadeth out the corn” ( Colb. omits this clause; it is perhaps too bold to guess
τὰ ἀπὸ τῶν
θυσίων,
for χρυσίων, making it, “the share of the sacrifices.”
“Especially those who
labor in the word and doctrine.” Where then are those who say
that there is no occasion for the word and doctrine? συνεδρεύ&
219·. μελετῶν. He seems to mean in preparing his discourses. Or perhaps, “heathenish.”
May we then receive an accusation against a younger man, or against any one at all without witnesses? Ought we not in all cases to come to our judgments with the greatest exactness? What then does he mean? Do not so, he means, with any, but especially in the case of an elder. For he speaks of an elder not with respect to office, but to age, since the young more easily fall into sin than their elders. And it is manifest from hence that the Church, and even the whole people of Asia, had been now intrusted to Timothy, which is the reason why he discourses with him concerning elders.
Do not, he says, hastily cut them off, but carefully enquire into all the circumstances, and when thou hast thoroughly informed thyself, then proceed against the offender with rigor, that others may take warning. For as it is wrong to condemn hastily and rashly, so not to punish manifest offenses is to open the way to others, and embolden them to offend.
“Rebuke,” he says,
to show that it is not to be done lightly, but with severity. For thus
others will be deterred. How is it then that Christ says, “Go and
tell him his fault between him and thee alone, if one sin against
thee.” (
And because many judgments are
formed upon suspicion, there ought, he says, to be witnesses, and men
to convict the offender according to the ancient law. “At the
mouth of two or three witnesses shall every matter be established.
Against an elder receive not an accusation.” (
But what if the offenses be
notorious, and yet there are no witnesses, only a strong suspicion? It
has been said above that he ought “to have a good report of them
which are without.” (
Let us therefore love God with
fear. The law indeed is not made for a righteous man; but since the
greater part are virtuous from constraint rather than from choice, the
principle of fear is of great advantage to them in eradicating their
desires. Let us therefore listen to the threatenings of hell fire, that
we may be benefited by the wholesome fear of it. For if God, intending
to cast sinners into it, had not previously threatened them with it,
many would have plunged into it. For, if with this terror
agitat The construction is too involved for such a passage; a slight
change would refer the whole clause to the Judgment, or to the
destruction of the cities of the plain. i.e. the deluge. See Hom. xx. on St. Matt. fin., where he says the end of the world
might now come at any time.
Hear what Solomon says, who knew
the present world by actual experience. “I builded me houses, I
planted me vineyards, I made me gardens, and orchards and pools of
water. I gathered me also silver and gold. I gat myself men-singers,
and women-singers, and flocks, and herds.” (
Would you again have another
ground for cheerfulness? Go to the public buildings, in which you share
equally with others. For the most magnificent private houses, after
all, are less splendid than the public edifices. There you may remain,
as long as you please. They belong to you as much as to others, since
they are common to you with others; they are common, and not private.
But those, you say, delight you not. They delight you not, partly
because you are familiar with them, and partly from your covetousness.
So the pleasantness is not in the beauty, but in the appropriating! So
the pleasure is in greediness, and in the wish to make every
man’s goods your own! How long are we to be nailed to these
things? How long are we to be fastened to the earth, and grovel, like
worms, in the dirt? God hath given us a body of earth, that we might
carry it with us up to heaven, not that we should draw our soul down
with it to earth. Earthy it is, but if we please, it may be heavenly.
See how highly God has honored us, in committing to us so excellent a
frame. I made heaven and earth, He says, and to you I give the power of
creation. Make your earth heaven. For it is in thy power. “I am
He that maketh and transformeth all things” ( i.e. the body. So St. Aug. on
Beloved, see how we are honored!
yet some are so unreasonable and so ungrateful as to say, “Why
are we endowed with free will?” But how in all the particulars
which we have mentioned could we have imitated God, if there had been
no free will? I rule Angels, He says, and so dost thou, through Him who
is the First-fruits. (
But what shall I say? It is not
in this way only that I have shown My love to thee, but by what I have
suffered. For thee I was spit upon, I was scourged. I emptied myself of
glory, I left My Father and came to thee, who dost hate Me, and turn
from Me, and art loath to hear My Name. I pursued thee, I ran after
thee, that I might overtake thee. I united and joined τρώγομαι. ἀνάκρασις.
Therefore knowing these things and remembering His abundant care for us, let us do all things which may prove us not unworthy of His great gift, which God grant that we may all obtain, through the grace and lovingkindness of Christ Jesus our Lord, with whom, &c.
“I charge thee before God and the Lord Jesus Christ and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality. Lay hands hastily on no man, neither be partaker of other men’s sins: keep thyself pure. Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities.”
Having spoken of Bishops and Deacons, of men, and women, of widows and
elders, and of all others, and having shown how great was the authority
of a Bishop, now he was speaking of judgment, he has added, “I
charge thee before God and the Lord Jesus Christ and the elect angels,
that thou observe these things without preferring one before another,
doing nothing by partiality.” Thus fearfully he charges him. For
though Timothy was his beloved son, he did not therefore stand in awe
of him. For as he was not ashamed to say of himself, “Lest by any
means when I have preached to others, I myself should be a
cast-away” (
“That thou observe these things without preferring one before another, doing nothing by partiality.” That is, that thou deal impartially and equally between those who are upon trial and are to be judged by thee, that no one may pre-occupy thy mind, or gain thee over to his side beforehand.
But who are the elect Angels? It
is because there are some not elect. As Jacob calls to witness God and
the heap ( Or “seasonable.”
“Keep thyself pure.” This he says with reference to chastity.
“Drink no longer water,
but use a little wine for thy stomach’s sake and thy often
infirmities.” If one who had practiced fasting to such an extent,
and used only water, so long that he had brought on
“infirmities” and “frequent infirmities,” is
thus commanded to be chaste, and does not refuse the admonition, much
less ought we to be offended when we receive an admonition from any
one. But why did not Paul restore strength to his stomach? Not because
he could not—for he whose garment had raised the dead
A Paris ms. adds, “in not curing
him,” and is stated to vary much in this passage, but its
readings are not given. This whole passage is treated more at length in the first Homily
on the Statues, where most of these remarks are expanded and
illustrated.
In speaking of ordination, he had said, “Be not partaker of other men’s sins.” But what, he might say, if I be ignorant of them? Why, “some men’s sins are open beforehand, going before them to judgment, and some they follow after.” Some men’s, he means, are manifest, because they, go before, whilst others’ are unknown, because they follow after.
Let them count them “worthy of all honor,” he says; for do not suppose, because thou art a believer, that thou art therefore a free man: since thy freedom is to serve the more faithfully. For if the unbeliever sees slaves conducting themselves insolently on account of their faith, he will blaspheme, as if the Doctrine produced insubordination. But when he sees them obedient, he will be more inclined to believe, and will the rather attend to our words. But God, and the Gospel we preach, will be blasphemed, if they are disobedient. But what if their own master be an unbeliever? Even in that case they ought to submit, for God’s Name’s sake.
As though he had said, If ye are thought worthy of so great a benefit, as to have your masters for your brethren, on this account ye ought more especially to submit.
“Going before to judgment.” This he had said, implying that of evil actions here some are concealed, and some are not; but there neither the good nor the bad can be concealed. And what is that going before to judgment? When one commits offenses that already condemn him, or when he is incorrigible, and when one thinks to set him right and cannot succeed. What then? What is the use of mentioning this? Because if here any escape detection, they will not hereafter. There all things are laid open; and this is the greatest consolation to those who do well.
Then because he had said,
“Do nothing by partiality,” as if under the necessity of
interpreting it, he adds, “As many servants as are under the
yoke.” But you will say, What has a Bishop to do with this? Much
surely, for it is his office to exhort and to teach these too. And here
he makes excellent regulations with respect to them. For we see him
everywhere commanding the servants rather than their masters, showing
them the ways of submission, and treating them with great regard. Or making a great point of them, i.e. of the ways of
submission. The words οἱ
τῆς
εὐεργεσίας
ἀντιλαμβανόμενοι
may mean, “such as set themselves to confer
benefits.”
Moral. But if he exhorts servants to render such implicit obedience,
consider what ought to be our disposition towards our Master, who
brought us into existence out of nothing, and who feeds and clothes us.
If in no other way then, let us render Him service at least as
our
And it is not merely so great
honor, Or, “and it is not without reason that we enjoy so great
honor”: and so Old Lat. and Ben. that in the text seems more
intelligible. The other might be explained by the sequel. See
ἀποδυσπετοῦμεν. The slaves, as he had said before, were wholly provided for by
their masters, and so suffer less in a scarcity than if they had been
independent.
Beloved, let us be ashamed, let
us fear. Let us only serve our Master, as our servants serve us. Rather
not even The
negative is added in Colb. and B. The sense requires it. στιβάδος.
Is not this philosophy? For say not they are under necessity, when thou too art under a necessity in the fear of hell. And yet dost thou not learn wisdom, nor render to God as much honor, as thou receivest from thy servants. Of thy servants each has the apartment assigned to him by thy rules, and he does not invade that of his neighbor, nor do any injury from a desire of more than he has. This forbearance the fear of their master enforces among domestics, and seldom will you see a servant robbing or injuring a fellow-servant. But among free men it is quite the reverse. We bite and devour one another. We fear not our Master: we rob and plunder our fellow-servants, we strike them in His very sight. This the servant will not do; if he strikes, it is not when his master sees him; if he reviles, it is not when his master hears him. But we dare do anything, though God sees and hears it all.
The fear of their master is ever
before their eyes, the fear of our Master never before ours. Hence the
subversion of all order, hence all is confusion and destruction. And we
never take into consideration the offenses we have committed, but if
our servants do amiss, we call them to a rigorous account for
everything, even to the least misdemeanor. I say not this to make
servants remiss, but to chide our supineness, to rouse us from our
sloth, that we may serve our God with as much zeal as servants do their
master; our Maker, as faithfully as our fellow-creatures ὁμοούσιοι.
“These things teach and exhort. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out.”
A teacher has need not only of authority, but of gentleness, and not only of
gentleness, but of authority. And all these the blessed Paul teaches,
at one time saying, “These things command and teach”
( Or “entreat.”
“If any man teach
otherwise, and consent not to wholesome words, even the words of our
Lord Jesus Christ, and to the doctrine which is according to godliness,
he is proud, knowing nothing.” Presumption therefore arises not
from knowledge, but from “knowing nothing.” For he that
knows the doctrines of godliness is also the most disposed to
moderation. He who knows sound words, is not unsound. For what
inflammation is in the body, that pride is in the soul. And as we do
not in the first case say that the inflamed part is sound, so neither
do we here consider the arrogant. It is possible then to be knowing,
and yet to know nothing. For he that knows not what he ought to know,
knows nothing. And that pride arises from knowing nothing is manifest
from hence. Christ “made Himself of no reputation”
(
“Doting νοσῶν.
διαπαρατριβαί, rec. παραδιατριβαί. παρατριβόμενα.
“Destitute of the truth, thinking that gain is godliness.” Observe what evils are produced by strifes of words. The love of gain, ignorance, and pride; for pride is engendered by ignorance.
“From such withdraw
thyself.” He does not say, engage and contend with them, but
“withdraw thyself,” turn away from them; as elsewhere he
says, “A man that is an heretic after the first and second
admonition reject.” ( This he would hardly have said at Constantinople, when he was
Bishop.
Having said, “They think
that godliness is a means of gain,” he adds: “But godliness
with contentment is great gain,” not when it possesses wealth,
but when it has it not. For that he may not despond on account of his
poverty, he encourages and revives his spirit. They think, he says,
that godliness is a means of gain, This is undoubtedly the true sense, as the article is attached to
“godliness.”
Such things, and so much ought we to eat, as will suffice to nourish us, and such things should we put on, as will cover us, and clothe our nakedness, and nothing more; and a common garment will answer this purpose. Then he urges them from the consideration of things here, saying,
“They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.”
He has justly said, “they drown men,” since they cannot be raised from that depth. “In destruction and perdition.”
Two things he mentions, and that which to them might seem the more weighty he places last, their “many sorrows.” And to learn how true this is, the only way is to sojourn with the rich, to see how many are their sorrows, how bitter their complaints.
This is a title of great
dignity. For we are all men of God, but the righteous peculiarly so,
not by right of creation only, but by that of appropriation. οἰκειώσεως.
“Flee these things, and follow after righteousness.” Both expressions are emphatic; he does not say turn from one, and approach the other, but “flee these things, pursue righteousness,” so as not to be covetous.
“Godliness,” that
is, soundness in doctrines. See
on Stat. Hom. iv. 3.
“Faith,” which is opposed to questionings.
“Love,” patience, meekness.
That is, do not put that
confidence to shame. Why dost thou labor to no profit? But what is the
“temptation and snare,” which he says, those that would be
rich fall into? It causes them to err from the faith, it involves them
in dangers, it renders them less intrepid. “Foolish
desires,” he says. And is it not a foolish desire, when men like
to keep idiots and dwarfs, not from benevolent motives, but for their
pleasure, when they have receptacles for fishes in their halls, when
they bring up wild beasts, when they give their time to dogs, and dress
up horses, and are as fond of them as of their chil
“Foolish and hurtful
lusts!” What are hurtful lusts? When men live unlawfully, when
they desire what is their neighbor’s, when they do their utmost
in προσπαλαίωσιν, lit. wrestle with. ἐμφάσεως, a form of speech implying something not directly
expressed.
Here he commends his boldness and manliness, that before all he confidently “made profession,” and he reminds him of his early instruction.
“Lay hold on eternal life.”
There is need not only of
profession, but of patience also to persevere in that profession, and
of vehement contention, and of numberless toils, that you be not
overthrown. For many are the stumbling-blocks, and impediments,
therefore the way is “strait and narrow.” ( συνεστράφθαι.
Moral. Let us then flee from this root of all evils, and we shall escape them all. “The love of money,” he says, “is the root;” thus says Paul, or rather Christ by Paul, and let us see how this is. The actual experience of the world testifies it. For what evil is not caused by wealth, or rather not by wealth, but by the wicked will of those who know not how to use it? For it is possible to use wealth in well doing, and even through means of it to inherit the kingdom. But now what was given us for the relief of the poor, to make amends for our past sins, to win a good report, and to please God, this we employ against the poor and wretched, or rather against our own souls, and to the high displeasure of God. For as for the other, a man robs him of his wealth, and reduces him to poverty, but himself to death; and him he causes to pine in penury here, but himself in that eternal punishment. Are they equal sufferers, think you?
What evils then does it not
cause! what fraudulent practices, what robberies! what miseries,
enmities, contentions, battles! Does it not stretch forth its hand even
to the dead, nay, to fathers, and brethren? Do not they who are
possessed by this passion violate the laws of nature, and the
commandments of God? in short everything? Is it not this that renders
our courts of justice necessary? Take away therefore the love of money,
and you put an end to war, to battle, to enmity, to strife and
contention. Such men ought therefore to be banished from the world, as
wolves and pests. For as opposing and violent winds, sweeping over a
calm sea, stir it up from its foundations, and mingle the sands of the
deep with the waves above, so the lovers of wealth confound and
unsettle everything. The covetous man never knows a friend: a friend,
did I say? he knows not God Himself, driven mad, as he is, by the
passion of avarice. Do ye not see the Titans going forth sword in hand?
This is a representation of madness. But the lovers of money do not
counterfeit, they are really mad, and beside themselves; and if you
could lay bare their souls, you would find them armed in this way not
with one or two swords, but with thousands, There was a heathen festival at Argos, called Cynophontis
(Athenæus, l. 3, Cas. p. 99), in which dogs met abroad were
killed; but whether this was done in the warlike dance called Titanes
(which was practiced even by persons of rank, Lucian, de Salt. §
21, p. 37 and 79) does not appear.
For whom indeed, whom I should
accuse, I know not! It is a plague that so seizes all, some more, some
less, but all in a degree. Like a fire catching a wood, that desolates
and destroys all around, this passion has laid waste the world. Kings,
magistrates, private persons, the poor, women, men, children, are all
alike affected by it. As if a gross darkness had overspread the earth,
no one is in his sober senses. Yet we hear, both in public and private,
many declamations See
Libanius, Or. 7.
What then is to be done? How
shall we extinguish this flame? For though it has risen up to heaven
itself, it is to be extinguished. We have only to be willing, and we
shall be able to master the conflagration. For as by our will it has
got head, so it may be brought under by our will. Did not our own
choice cause it, and will not the same choice avail to extinguish it?
Only let us be willing. But how shall that willingness be engendered?
If we consider the vanity and the unprofitableness of wealth, that it
cannot depart hence with us, that even here it forsakes us, and that
whilst it remains behind, it inflicts upon us wounds that depart along
with us. If we see that there are riches There, compared to which the
wealth of this world is more despicable than dung. If we consider that
it is attended with numberless dangers, with pleasure that is
temporary, pleasure mingled with sorrow. If we contemplate aright the
true riches of eternal life, we shall be able to despise worldly
wealth. If we remember that it profits nothing either to glory, or
health, or any other thing; but on the contrary drowns men in
destruction and perdition. If thou consider that here thou art rich,
and hast many under thee, but that when thou departest hence, thou wilt
go naked and solitary. If we often represent ἐπάδωμεν.
Is a pearl beautiful? yet
consider, it is but sea water, and was once cast away in the bosom of
the deep. Are gold and silver beautiful? yet they were and are but dust
and ashes. Are silken vestments beautiful? yet they are nothing but the
spinning of worms. This beauty is but in opinion, in human prejudice,
not in the nature of the things. For that which possesses beauty from
nature, need not any to point it out. If you see a coin of brass that
is but gilded over, yon admire it at first, fancying that it is gold;
but when the cheat is shown to you by one who understands it, your
wonder vanishes with the deceit. The beauty therefore was not in the
nature of the thing. Neither is it in silver; you may admire tin for
silver, as you admired brass for gold, and you need some one to inform
you what you should admire. Thus our eyes are not sufficient to discern
the difference. It is not so with flowers, which are much more
beautiful. If you see a rose, you need no one to inform you, you can of
yourself distinguish an anemone, and a violet, or a lily, and every
other flower. It is nothing therefore but prejudice. And to show, that
this destructive passion is but a prejudice; tell me, if the Emperor
were pleased to ordain that silver should be of more value than gold,
would you not transfer your love and admiration to the former? Thus we
are everywhere under the influence of covetousness and opinion. πλεονεξίας
καὶ
ὑπονοίας. The latter is literally suspicion, but in Seres, a people on the borders of China. In Tac. Ann. ii. 33, A.D.
16, we find a law at Rome against men wearing silk, vestris
Serica.
“I give thee charge in the sight of God, Who quickeneth all things, and before Christ Jesus, Who before Pontius Pilate witnessed a good confession; that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ: which in his times He shall show, Who is the blessed and only Potentate, the King of kings, and Lord of lords; Who only hath immortality, dwelling in the light which no man can approach unto; Whom no man hath seen, nor can see; to Whom be honor and power everlasting. Amen.”
Again he calls God to witness, as he had done a little before, at once
to increase his disciple’s awe, and to secure his safety, and to
show that these were not human commandments, that receiving the
commandment as from the Lord Himself, and ever bearing in mind the
Witness Edd. ἀφ᾽ οὗ, “from
whom”; but B. has ἐφ᾽ οὗ, and Old
Lat. sub quo, which is much better.
“I charge thee,” he says, “before God, Who quickeneth all things.”
Here is at once consolation in the dangers which awaited him, and a remembrance of the resurrection awakened in him.
“And before Jesus Christ, Who before Pontius Pilate witnessed a good confession.”
The exhortation again is derived
from the example of his Master, and what he means is this; as He had
done, so ought ye to do, for for this cause He “witnessed”
(
“A good
confession.” Savile’s punctuation. Ben. joins this to the preceding
clause, but so it is scarcely grammatical.
But to what “good
confession” does he allude? To that which He made when Pilate
asked, “Art thou a King?” “To this end,” He
said, “was I born.” And again, “I came, that I might
bear witness to the Truth. Behold, these have heard Me.”
(
That is, till thy end, thy departure hence, though he does not so express it, but that he may the more arouse him, says, “till His appearing.” But what is “to keep the commandment without spot”? To contract no defilement, either of doctrine or of life.
Of whom are these things said? Of the Father, or of the Son? Of the Son, undoubtedly: and it is said for the consolation of Timothy, that he may not fear nor stand in awe of the kings of the earth.
“In His times,” that is, the due and fitting times, that he may not be impatient, because it has not yet come. And whence is it manifest, that He will show it? Because He is the Potentate, the “only Potentate.” He then will show it, Who is “blessed,” nay blessedness itself; and this is said, to show that in that appearing there is nothing painful or uneasy.
But he says, “only,”
either in contradistinction to men, or because He was unoriginated, ἀνέννητον.
“Who only hath immortality.” What then? hath not the Son immortality? Is He not immortality itself? How should not He, who is of the same substance with the Father, have immortality?
“Dwelling in the light which no man can approach unto.” Is He then Himself one Light, and is there another in which He dwells? is He then circumscribed by place? Think not of it. By this expression is represented the Incomprehensibleness of the Divine Nature. Thus he speaks of God, in the best way he is able. Observe, how when the tongue would utter something great, it fails in power.
“Whom no man hath seen nor
can see.” As, indeed, no one hath seen the Son, nor can see
Him. That is, in His divine nature, considered apart from the human.
See on
μὴ
γένηται. He
either means that though not yet fully come, His Kingdom, when
come, shall be eternal, or puts γένεσθαι, “to take place,” in opposition to εἶναι,
“to be.” The former word refers to events in time, the
latter to the real constitution of things.
He has well said, “rich in this world.” For there are others rich in the future world. And this advice he gives, knowing that nothing so generally produces pride and arrogance as wealth. To abate this, therefore, he immediately adds, “Nor trust in uncertain riches”; since that was the source of pride; inasmuch as he who hopes in God, is not elated. Why dost thou place thy hopes upon what is instantly transferable? For such is wealth! and why hopest thou on that of which thou canst not be confident? But you say, how can they avoid being high-minded? By considering the instability and uncertainty of riches, and that hope in God is infinitely more valuable; God being the Author of wealth itself.
This “all things richly” is justly spoken, in reference to the changes of the year, to air, light, water, and other gifts. For how richly and ungrudgingly are all these bestowed! If thou seekest riches, seek those that are stable and enduring, and which are the fruit of good works. He shows that this is his meaning by what follows.
The first phrase refers to wealth, the second to charity. For to be willing to communicate, implies that they are sociable and kind.
There nothing is uncertain, for the foundation being firm, there is no instability, all is firm, fixed, immovable, fast, and enduring.
For the doing of good works can secure the enjoyment of eternal life.
Let it not suffer diminution. It is not thy own. Thou art intrusted with the property of another, do not lessen it.
Well did he thus call it. For where there is not faith, there is not knowledge; when anything springs from our reasonings, it is not knowledge. Or perhaps he says this, because some then assumed the name of Gnostics, as knowing more than others.
You see how again he commands
Timothy not even to meet them. “Avoiding opposition.” There
are therefore oppositions to which we ought not to vouchsafe an answer,
because they turn men from faith, and do not suffer one to be firmly
established or fixed in it. Let us not then pursue this science, but
adhere to faith, that unshaken rock. For neither floods nor winds
assailing will be able to harm us, since we stand on the rock
immovable. Thus even in this life, if we choose Him, Who is truly the
foundation, we stand, and no harm assails us. For what can hurt him who
hath chosen the riches, the honor, the glory, the pleasure of the life
to come? They are all firm, in them there is no variableness; all
things here subject to reverse, and are for ever changing. For what
wouldest thou have? glory? The Psalmist says, “His glory shall
not descend after him.” (
And that this rule is superior
to any other, will appear upon examination. For of what advantage, tell
me, is it to reign over nations of our fellow-men, and to be the slaves
of our own passions? Or what are we the worse for having no one under
our rule, if we are superior to the tyranny of the passions? That
indeed is Freedom, that is Rule, that is Royalty and Sovereignty. The
contrary is slavery, though a man be invested with countless diadems.
For when a multitude of masters sway him from within, the love of
money, the love of pleasure, and anger, and other passions, what avails
his
No master, however inhuman,
imposes such severe and inhuman commands. They say to him, in effect,
“Disgrace thy soul without end or object,—offend thy
God,—be deaf to the claims of nature; though it be thy father or
thy mother, be not ashamed to set thyself against them.” Such are
the commands of avarice. “Sacrifice to me, she says, not calves,
but men.” The prophet indeed says, “Sacrifice men, for the
calves have failed.” (
Does not avarice say all this, and is it not listened to? God on the contrary says, Be a friend to all, be gentle, beloved by all, give offense causelessly to no one. “Honor thy father and thy mother.” Win an honorable reputation. Be not a man, but an angel. Utter nothing immodest, nothing false, nor even think of it. Relieve the poor. Bring not trouble on thyself, by ravaging others. Be not bold nor insolent. God says this, but no one hearkens. Is not hell then justly threatened, and the fire, and the worm that dieth not? How long are we thus to thrust ourselves down the precipice? How long are we to walk upon thorns, and pierce ourselves with nails, and be grateful for it? We subject ourselves to cruel tyrants, and refuse the gentle Master, who imposes nothing grievous, nor barbarous, nor burdensome, nor unprofitable, but all things such as are useful, and valuable, and beneficial. Let us then arouse ourselves, and be self-collected, and gather our forces. Let us love God as we ought, that we may obtain the blessings promised to those that love Him, through the grace and mercy of our Lord Jesus Christ, with whom, to the Father, &c.
homilies of St. John Chrysostom,
archbishop of constantinople,
on the
second epistle of St. paul the apostle
to
Timothy.
————————————
Homily I.
“Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Jesus Christ, to Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord.”
What is
the reason of his writing this second Epistle to Timothy? He had said,
“I hope to come unto thee shortly” (
“Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus.”
Thus at the very commencement he
raises up his mind. Tell me not, he says, of the dangers here. These
obtain for us eternal life, where there is no peril, where grief and
mourning flee away. For He hath not made us Apostles only that we might
encounter dangers, but that we might even suffer and die. If
the reading is correct, πάσχωμεν must be emphatic, meaning “actually” suffer, for
it is harsh to render it of the good things to come.
Not merely his
“son,” but, “dearly beloved”; since it is
possible for sons not to be beloved.
These things which he before
prayed for, he again invokes upon him. And observe how, at the very
beginning, he excuses himself for not having come to him, nor seen him.
For his words, “Till I come,” and, “Hoping to come to
thee shortly,” had led Timothy to expect his coming soon. For
this he excuses himself, but he does not immediately mention the cause
of his not coming, lest he should grieve him mightily. For he was
detained in prison by the emperor. But when at the end of the Epistle
he invited him to come to him, then he informed him of it. He does not
at the outset plunge him into sorrow, but encourages the hope that he
shall see him. “Greatly desiring to see thee,” and
“Do thy diligence to come unto me shortly.” (
“‘I thank
God,’ he says, ‘that I remember thee,’ so much do I
love thee.” This is a mark of excessive love, when a man glories
in his affection from loving so much. “I thank God,” he
says, “Whom I serve”: and how? “With a pure
conscience,” for he had not violated his conscience. And here he
speaks of his blameless life, for he everywhere calls his life his
conscience. Or because I never gave up any good that I purposed, for
any human cause, not even when I was a persecutor. Wherefore he says,
“I obtained mercy, because I did it ignorantly in unbelief”
( μανίαν.
Lit. “madness.” The present tense implies that it was at the time of parting. Mr.
Greswell supposes that St. Paul had been recently apprehended in the
presence of Timothy; see his work on the Harmony of the Gospels, Vol.
2, Diss. 1, pp. 97, 98.
This is another commendation,
that Timothy came not of Gentiles, nor of unbelievers, but of a family
that served Christ from the first. (
“Which dwelt first in thy grandmother Lois, and thy mother Eunice.”
For Timothy, it says, “was
the son of a certain woman which was a Jewess, and believed.” How
a Jewess? how believing? Because she was not of the Gentiles,
“but on account of his father, who was a Greek, and of the Jews
that
“And I am persuaded that in thee also.”
From the beginning, he means, thou hast had this excellency. Thou receivedst from thy forefathers the faith unfeigned. For the praises of our ancestors, when we share in them, redound also to us. Otherwise they avail nothing, but rather condemn us; wherefore he has said, “I am persuaded that in thee also.” It is not a conjecture, he means, it is my persuasion; I am fully assured of it. If therefore from no human motive thou hast embraced it, nothing will be able to shake thy faith.
You see how greatly dispirited
and dejected he considers him to be. He almost says, “Think not
that I despise thee, but be assured that I do not condemn thee, nor
have I forgotten thee. Consider, at any rate, thy mother and thy
grandmother. It is because I know that thou hast unfeigned faith that I
put thee in remembrance.” For it requires much zeal to stir up
the gift of God. As fire requires fuel, so grace requires our alacrity,
that it may be ever fervent. “I put thee in remembrance that thou
stir up the gift of God, that is in thee by the putting on of my
hands,” that is, the grace of the Spirit, which thou hast
received, for presiding over the Church, for the working of miracles,
and for every service. For this grace it is in our power to kindle or
to extinguish; wherefore he elsewhere says, “Quench not the
Spirit.” (
That is, we did not receive the
Spirit, that we should shrink from exertion, but that we may speak with
boldness. For to many He gives a spirit of fear, as we read in the wars
of the Kings. “A spirit of fear fell upon them.”
(
“For God hath not given us
the spirit of fear, but of power, and of love, and of a sound
mind”: σωφρονισμοῦ.
Moral. Let us then not be distressed at the evils that happen to us. This
is sobriety of mind. “In the season of temptation,” he
says, “make not haste.” (
For there is no such thing in
this mortal life as being exempt from sorrow. If not to-day, yet
to-morrow; if not to-morrow, yet some later day trouble comes. For as
one cannot sail, I mean, over a long sea, and not feel disquietude, so
it is not possible to pass through this life, without experience of
sorrow, yea though you name a rich man; for in that he is rich, he hath
many occasions of inordinate desires, B. and Sav. Mar. ἀθυμιῶν, “of dejections.” Edd. ἐπιθυμιῶν. Sav. Tr. “and how great.” Or,
“pains.”
Hear therefore what philosophy
is taught by the example of Job in holy Scripture! Hear also what Paul
saith: “Weep with them that weep”; and again,
“Condescend to men of low estate.” (
But now, when any one of our
relatives dies, there are many who sit by and console us. Nay, we often
raise up even an ass that has fallen; but when the souls of our
brethren are falling, we overlook them and pass by, as if they were of
less value than an ass. And if we see any one entering into a tavern
indecently; nay, if we see him drunk, or guilty of any other unseemly
action, we do not restrain him, we rather join him in it. Whence Paul
has said: “They not only do these things, but have pleasure in
them that do them.” ( συμμορίας. See on Stat. Hom. xi. fin. See also St.
Chrysostom’s advice to Clubs, on He means in human transactions, where money advanced always
has a certain value beyond a deferred payment. Gr. “says,” but he means “with propriety,”
for παρρησίαν
ἔχων is the usual
expression for one who has real claims. B. reads ὁδὲ ὡς
παρ., “but this man, as if
he had claims.”
“Be not thou therefore ashamed of the testimony of our Lord, nor of me His prisoner: but be thou partaker of the afflictions of the Gospel according to the power of God; Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began; but is now made manifest by the appearing of our Saviour Jesus Christ.”
There is nothing worse than that man should measure and judge of divine
things by human reasonings. For thus he will fall from that rock πέτρας, the
rock of faith, but one suspects πείρας,
“that endeavor,” to be the true reading. B.
“those who gave birth to the other heresies, and introduced
pernicious doctrines.” B. “He means the death of Christ.” The word
“Testimony” might be rendered “Martyrdom,” and
such is the original idea of Martyrdom: see Euseb. Eccl. Hist. v.
2.
And he does not say, “Do not fear,” but, the more to encourage him, “be not ashamed,” as if there were no further danger, if he could overcome the shame. For shame is only then oppressive, when one is overcome by it. Be not therefore ashamed, if I, who raised the dead, who wrought miracles, who traversed the world, am now a prisoner. For I am imprisoned, not as a malefactor, but for the sake of Him who was crucified. If my Lord was not ashamed of the Cross, neither am I of chains. And with great propriety, when he exhorts him not to be ashamed, he reminds him of the Cross. If thou art not ashamed of the Cross, he means, neither be thou of chains; if our Lord and Master endured the Cross, much more should we chains. For he who is ashamed of what He endured, is ashamed of Him that was crucified. Now it is not on my own account that I bear these chains; therefore do not give way to human feelings, but bear thy part in these sufferings. “Be partaker of the afflictions of the Gospel.” He says not this, as if the Gospel could suffer injury, but to excite his disciple to suffer for it.
“According to the power of God; Who hath saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began.”
More especially because it was a
hard thing to say, “Be partakers of afflictions,” he again
consoles him. Thus Old Lat. and B. The printed copies add, “by saying,
‘Not according to our works,’ that is,” which is not
to the purpose. B. omits “but,” &c. Sav. How was he called? “With a holy
calling.” So
B. Edd. “when we needed to be saved.”
Thou seest the power, thou seest the gift bestowed not by works, but through the Gospel. These are objects of hope: for both were wrought in His Body. And how will they be wrought in ours? “By the Gospel.”
Why does he so constantly repeat this, and call himself a teacher of the Gentiles? Because he wishes to persuade them that they also ought to draw close to the Gentiles. Be not therefore dismayed at my sufferings. The sinews of death are unstrung. It is not as a malefactor that I suffer, but because I am “a teacher of the Gentiles.” At the same time he makes his discourse worthy of credit.
“I am not ashamed,”
he says. For are chains, are sufferings, a matter for shame? Be
Lit. “my deposit.” Sav. has τί σὴ
π., Ben. τί ἔστι,
B. τίς ἡ, which last is best. παρακαταθήκη.
Moral. Such ought a Teacher to be, so to regard his disciples, to think
them everything. “Now we live,” he says, “if ye stand
fast in the Lord.” And again, “What is our hope, or joy, or
crown of rejoicing? are not even ye in the presence of our Lord Jesus
Christ?” ( al. “no less than for his own kindred.” This expression shows that he was not yet Bishop. Or, “a messenger.” χειροτονηταὶ.
But thou sayest, “He ought
to be better than I.” Wherefore? “Because he is a
Priest.” And is he not superior to thee in his labors, his
dangers, his anxious conflicts and troubles? But if he is not better,
oughtest thou therefore to destroy thyself? These are the words of
arrogance. Or, “desperation,” if it be taken with the preceding
sentence. This was treason in a subject. See Gibbon, c. xl.
And then thou destroyest thyself, though thou be better. Be silent, that thou cease not to be better. If thou speak of it, thou hast done away the merit; if thou thinkest it, I do not say so; if thou dost not think it, thou hast added much. For if a notorious sinner, when he confessed, “went home justified,” he who is a sinner in a less degree, and is conscious of it, how will he not be rewarded? Examine thy own life. Thou dost not steal; but thou art rapacious, and overbearing, and guilty of many other such things. I say not this to defend theft; God forbid! deeply lament if there is any one really guilty of it, but I do not believe it. How great an evil is sacrilege, it is impossible to say. But I spare you. For I would not that our virtue should be rendered vain by accusing others. What was worse than the Publican? For it is true that he was a publican, and guilty of many offenses, yet because the Pharisee only said, “I am not as this publican,” he destroyed all his merit. I am not, thou sayest, like this sacrilegious Priest. And dost not thou make all in vain?
This I am compelled to say, and
to enlarge upon in my discourse, not so much because I am concerned for
them, but because I fear for you, lest you should render your virtue
vain by this boasting of yourselves, and condemnation of others. For
hear the exhortation of Paul, “Let every one prove his own work,
and then shall he have rejoicing in himself alone, and not in
another.” (
παραμυθία. i.e. baptized. Sav. mar. “he that is wicked,” which supposes the
objection to be somewhat differently put. σὑμβολον. This is said evidently of the act of the Priest considered
in itself, and as distinct from the accompanying grace. For St.
Chrysostom’s view of the Priest’s responsibility, see his
Treatise on the Priesthood, and his comments on Suicer collects passages on this word. It may mean “a
pledge,” but certainly has also the sense of
“symbol.” It seems to be used of the material elements
before and after consecration. ἐπ᾽
αὐτοῦ.
“Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. That good thing which was committed unto thee keep by the Holy Ghost Which dwelleth in us. This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he was in Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.”
Not by
letters alone did Paul instruct his disciple in his duty, but before by
words also which he shows, both in many other passages, as where he
says, “whether by word or our Epistle” (
“That good thing which was
committed unto thee keep,”—how?—“by the Holy
Ghost which dwelleth in us.” For it is not in the power of a
human soul, when instructed with things so great, to be sufficient for
the keeping of them. And why? Because there are many robbers, and thick
darkness, and the devil still at hand to plot against us; and we know
not what is the hour, what the occasion for him to set upon us. How
then, he means, shall we be sufficient for the keeping of them?
“By the Holy Ghost”; that is if we have the Spirit B. and Sav. mar. add “abiding.”
Then he describes his trials and
temptations, not to depress his disciple, but to elevate him, that if
he should ever fall into the same, he may not think it strange, when he
looks back and remembers what things happened to his Teacher. What then
says he? Since it was probable that Timothy might be apprehended, and
be deserted, and be relieved by no friendly attention, or influence, or
assistance, but be abandoned even by his friends and the faithful
themselves, hear what he says, “This thou knowest, that all they
which are in Asia be turned away from me.” It seems that there
were then in Rome many persons from the regions of Asia. “But no
one stood by me,” he says, no one acknowledged me, all were
alienated. And observe the philosophy of his soul. He only mentions
their conduct, he does not curse them, but he praises him that showed
kindness to him, and invokes a thousand blessings upon him, without any
curse on them. “Of whom is Phygellus and Hermogenes. The Lord
give mercy to the house of Onesiphorus, for he oft refreshed me, and
was not ashamed of my chain. But, when he was in Rome, he sought me out
diligently and found me.” Observe how he everywhere speaks of the
shame, and not of the danger, lest Timothy should be alarmed. And yet
it was a thing that was full of peril. For he gave offense to Nero by
making friends with one of his prisoners. τινὰ τῶν
ἀνακειμενῶν
αὐτῷ
οἰκειωσάμενος. “quod quendam ex
familiaribusque sibi attraxipet.”—Montf.
“The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.”
Such ought the faithful to be.
Neither fear, nor threats, nor disgrace, should deter them from
assisting one another, standing by them and succoring them as in war.
For they do not so much benefit those who are in danger, as themselves,
by the service they render to them, making themselves partakers of the
crowns due to them. For example, is any one of those who are devoted to
God visited with affliction and distress, and maintaining the conflict
with great fortitude; whilst thou art not yet brought εἱλκύσθης, “drawn.” See on Stat. Hom. i. 8. ἀλείφοντι.
For do not suppose Paul the
combatant, that irresistible and invincible one, but some one of the
many, who, if he had not received much consolation and encouragement,
would not perhaps have stood, would not have contended. So those who
are out of the contest may perchance be the cause of victory to him,
who is engaged in it, and may be partakers of the crowns reserved for
the victor. And what wonder, if he who communicates to the living is
thought worthy of the same rewards with those who contend, since it is
possible to communicate after death even with the departed, with those
who are asleep, who are already crowned, who want for nothing. For hear
Paul saying, “Partaking in the memories of the Saints.” B.
adds, “when thou buildest his monument.”
“The Lord grant unto him
that he may find mercy of the Lord in that day.” He had
compassion on me, he says, he shall therefore have the like return in
that terrible Day, when we shall have need of much mercy. “The
Lord grant him to find mercy from the Lord.” Are there two Lords
then? By no means. But “to us there is one Lord Christ Jesus, and
one God.” (
Observe too, that he says,
“The Lord grant him mercy.” For as he himself had obtained
mercy from Onesiphorus, so he wished him to obtain the same from God.
Moral. And if Onesiphorus, who exposed himself
to danger, is saved by mercy, much more are we also saved by the same.
For terrible indeed, terrible is that account, and such as needs great
love for mankind, that we may not hear that awful sentence,
“Depart from me…I never knew you, ye that work
iniquity” (
And observe how, besides
commending Onesiphorus, he specifies his kindness, “he oft
refreshed me”; like a wearied wrestler overcome by heat, he
refreshed and strengthened him in his tribulations. And in how many
things he ministered to me at Ephesus, thou knowest very well. Not only
at Ephesus, but here also he refreshed me. For such ought to be the
conduct of one on the watch and awakened to good
For lest we should slumber and
be slothful, and forget His word, He awakens our minds by deeds;
showing us, even here, courts of justice, judgment seats, and trials.
Is there then among men so great a regard for justice, and doth God,
whose ordinance even these things are, make no account of it? Is this
credible? In a house, in a market-place, there is a court of justice.
The master daily sits in judgment upon his slaves, calls them to
account for their offenses, punishes some and pardons others. In the
country, the husbandman and his wife are daily at law. In a ship, the
master is judge, and in a camp the general over his soldiers, and
everywhere one may see judicial proceedings. In trades, the master
judges the learner. In short all, publicly and privately, are judges to
one another. In nothing is the consideration of justice overlooked, and
all in every place give account of their actions. And is the
inquisition for justice here thus spread through cities, through
houses, and among individuals; and is there no regard for what is
justice there, where “the right hand of God is full of
righteousness” (
How is it then that God,
“the righteous Judge, strong and patient” (
Let each therefore, with an
upright conscience, entering into a review of what he has done, and
bringing his whole life before him, consider, whether he is not
deserving of chastisements and punishments without number? And when he
is indignant that some one, who has been guilty of many bad actions,
escapes with impunity; let him consider his own faults, and his
indignation will cease. For those crimes appear great, because they are
in great and notorious matters; but if he will enquire into his own, he
will perhaps find them more numerous. For to rob and to defraud is the
same thing, whether it be done for gold or silver; since both proceed
from the same mind. He that will steal a little would not refuse to
steal much, if it fell in his way; and that it does not, is not his own
choice, but an accidental circumstance. A poor man, who robs a poorer,
would not hesitate to rob the rich if he could. His forbearance arises
from weakness, and not from choice. Such an one, you say, is a ruler;
and takes away the property of those who are under his rule. And say,
dost not thou steal? For tell me not that he steals talents, and you as
many δέκα.
“Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. The husbandman that laboreth must be first partaker of the fruits. Consider what I say; and the Lord give thee understanding in all things.”
The young sailor at sea is inspired with great confidence, if the
Master of the ship has been preserved in a shipwreck. For he will not
consider that it is from his inexperience that he is exposed to the
storm, but from the nature of things; and this has no little effect
upon his mind. In war also the Captain, who sees his General wounded
and recovered again, is much encouraged. And thus it produces some
consolation to the faithful, that the Apostle should have been exposed
to great sufferings, and not rendered weak by the utmost of them. And
had it not been so, he would not have related his sufferings. For when
Timothy heard, that he who possessed so great powers, who had conquered
the whole world, is a prisoner, and afflicted, yet is not impatient,
nor discontented upon the desertion of his friends; he, if ever exposed
to the same sufferings himself, would not consider that it proceeded
from human weakness, nor from the circumstance of his being a disciple,
and inferior to Paul, since his teacher too suffered the like, but that
all this happened from the natural course of things. For Paul himself
did this, So
B. Sav. “these things,” but with a mark of authority for
omitting “did these things, and.” So
Edd., but B. has ἐκεῖνα for
ἐκεῖνον,
“more than the other,” and Old Lat. paraphrases it,
“more than if I had suffered nothing.”
“Thou therefore endure hardness as a good soldier of Jesus Christ.” Oh, how great a dignity is this, to be a soldier of Jesus Christ! Observe the kings on earth, how great an honor it is esteemed to serve under them. If therefore the soldier of the king ought to endure hardness, not to endure hardness is not the part of any soldier. So that it behooves thee not to complain, if thou endurest hardness, for that is the part of a soldier; but to complain, if thou dost not endure hardness.
“No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned except he strive lawfully.”
These things are said indeed to
Timothy, but through him they are addressed to every teacher and
disciple. Let no one therefore of those who hold the office of a Bishop
disdain to hear these things, but let him be ashamed not to do them.
“If any one strive for masteries,” he says, “he is
not crowned, except he strive lawfully.” What is meant by
“lawfully”? It is not enough that he enters into the lists,
that he is anointed, and even engages, unless he comply with all the
laws of the exercise, with respect to diet, to temperance and sobriety,
and all the rules of the wrestling school, unless, in short, he go
through all that is befitting for a wrestler, See Hom. iii. on Stat.
“The husbandman that laboreth must be first partaker of the fruits.”
He had first spoken from his own example as a teacher. He now speaks from those that are more common, as wrestlers and soldiers, and in their case he sets before him the rewards. First, that he may please him who hath chosen him to be a soldier; secondly, that he may be crowned; now he proposes a third example that more particularly suits himself. For the instance of the soldier and the wrestler corresponds to those who are under rule, but that of the husbandman to the Teacher. (Strive) not as a soldier or a wrestler only, but as a husbandman too. The husbandman takes care not of himself alone, but of the fruits of the earth. That is, no little reward of his labors is enjoyed by the husbandman.
Here he both shows, that to God
nothing is wanting, and that there is a reward for Teaching, which he
shows by a common instance. As the husbandman, he says, does not labor
without profit, but enjoys before others the fruits of his own toils,
so is it fit that the teacher should do: either he means this, or he is
speaking of the honor to be paid to teachers, but this is less
consistent. For why does he not say the husbandman simply, but him
“that laboreth”? not only that worketh, but that is worn
with toil? And here with reference to the delay of reward, that no one
may be impatient, he says, thou reapest the fruit already, or there is
a reward in the labor itself. When therefore he has set before him the
examples of soldiers, of wrestlers, and husbandmen, and all
figuratively, “No one,” he says, “is crowned
“Consider what I say, and the Lord give thee understanding in all things.”
It is on this account that he has spoken these things in proverb and parable. Then again to show his affectionate disposition, he ceases not to pray for him, as fearing for his own son, and he says,
On what account is this
mentioned? It is directed chiefly against the heretics, at the same
time to encourage Timothy, by showing the advantage of sufferings,
since Christ, our Master, Himself overcame death by suffering. Remember
this, he says, and thou wilt have sufficient comfort. “Remember
that Jesus Christ, of the seed of David, was raised from the
dead.” For upon that point many had already begun to subvert the
dispensation, being ashamed at the immensity of God’s love to
mankind. For of such a nature are the benefits which God has conferred
upon us, that men were ashamed to ascribe them to God, and could not
believe He had so far condescended. “According to my
Gospel.” Thus he everywhere speaks in his Epistles, saying
“according to my Gospel,” As
“Wherein I suffer
trouble,” he says, “as an evil-doer, even unto
bonds.” Again he introduces consolation and encouragement from
himself, and he prepares Lit. “oils.” B.
and Sav. mar. read this passage differently, and Old Lat. differently
from them; no one of the readings seems right, unless perhaps
this.
“But the word of God is not bound.” That is, if we were soldiers of this world, and waged an earthly warfare, the chains that confine our hands would avail. But now God has made us such that nothing can subdue us. For our hands are bound, but not our tongue, since nothing can bind the tongue but cowardice and unbelief alone; and where these are not, though you fasten chains upon us, the preaching of the Gospel is not bound. If indeed you bind a husbandman, you prevent his sowing, for he sows with his hand: but if you bind a Teacher, you hinder not the word, for it is sown with his tongue, not with his hand. Our word therefore is not subjected to bonds. For though we are bound, that is free, and runs its course. How? Because though bound, behold, we preach. This is for the encouragement of those that are free. For if we that are bound preach, much more does it behoove you that are loose to do so. You have heard that I suffer these things, as an evil-doer. Be not dejected. For it is a great wonder, that being bound I do the work of those that are free, that being bound I overcome all, that being bound I prevail over those that bound me. For it is the word of God, not ours. Human chains cannot bind the word of God. “These things I suffer on account of the elect.”
Behold another incentive. I endure these things, he says, not for myself, but for the salvation of others. It was in my power to have lived free from danger; to have suffered none of these things, if I had consulted my own interest. On what account then do I suffer these things? For the good of others, that others may obtain eternal life. What then dost thou promise thyself? He has not said, simply on account of these particular persons; but “for the elect’s sake.” If God has chosen them, it becomes us to suffer everything for their sakes. “That they also may obtain salvation.” By saying, “they also,” he means, as well as we. For God hath chosen us also; and as God suffered for our sakes, so should we suffer for their sakes. Thus it is a matter of retribution, not of favor. On the part of God it was grace, for He having received no previous benefit, hath done us good: but on our parts it is retribution, we having previously received benefits from God, suffer for these, for whom we suffer, in order “that they may obtain salvation.” What sayest thou? What salvation? Art thou who wast not the author of salvation to thyself, but wast destroying thyself, art thou the author of salvation to others? Surely not, and therefore he adds, “salvation that is in Christ Jesus”; that which is truly salvation, “with eternal glory.” Present things are afflictive, but they are but on earth. Present things are ignominious, but they are temporary. They are full of bitterness and pain; but they last only to-day and to-morrow.
Such is not the nature of the good things, they are eternal, they are in heaven. That is true glory, this is dishonor.
One
suspects the stops. Read, “and the palace itself, He walked in
splendid attire.” Αὐτοκράτωρ. Gr. “devised,” whence it seems that
“flattery,” &c. should be in the nominative.
What is greater in the common
estimation of glory than to be reputed a god? It is indeed a great
disgrace that any human being should be so mad, but for the present let
us consider the matter according to the opinion of the multitude.
Nothing then was wanting to him, that contributes to human glory, but
he was worshiped by all as a god. Now in opposition to him, let us
consider Paul. He was a Cilician, and the difference between Rome and
Cilicia, all know. He was a tent-maker, a poor man, unskilled in the
wisdom of those without, knowing only the Hebrew tongue, a language
despised by all, especially by the Italians. For they do not so much
despise the barbarian, the Greek, or any other tongue as the Syriac,
and this has affinity with the Hebrew. Nor wonder at this, for if they
despised the Greek, which is so admirable and beautiful, much more the
Hebrew. He was a man that often lived in hunger, often went to bed
without food, a man that was naked, and had not clothes to put on;
“in cold, and nakedness,” as he says of himself.
(
But let us not yet consider what
is the case now, but even at that time who was the more illustrious,
who the more glorious, he that was in chains, and dragged bound from
prison, or he that was clothed in a purple robe, and walked forth from
a palace? The prisoner certainly. For the other, who had armies at his
command, and sat arrayed in purple, was not able to do what he would.
But the prisoner, that was like a malefactor, and in mean attire, could
do everything with more authority. How? The one said, “Do not
disseminate the word of God.” The other said, “I cannot
forbear; ‘the word of God is not bound.’” Thus the
Cilician, the prisoner, the poor tent-maker, who lived in hunger,
despised the Roman, rich as he was, and emperor, and ruling over all,
who enriched so many thousands; and with all his armies he availed
nothing. Who then was illustrious? who venerable? He that in chains was
a conqueror, or he that in a purple robe was conquered? He that
standing below, smote, or he that sitting above, was smitten? He that
commanded and was despised, or he who was commanded and made no account
of the commands? He who being alone was victorious, or he who with
numerous armies was defeated? The king therefore so came off, that his
prisoner triumphed over him. Tell me then on whose side you would be?
For do not look to what comes afterwards, but to what was then their
state. Would you be on the side of Nero, or of Paul? I speak not
according to the estimate of faith, for that is manifest; but according
to the estimate of glory, and reverence, and preëminence. Any man
of right understanding would say, on the side of Paul. For if to
conquer is more illustrious than to be conquered, he is more glorious.
And this is not yet much, that he conquered, but that being in so mean
a state he
Such is the power of Christ. The chain surpassed the kingly crown, and this apparel was shown more brilliant than that. Clothed in filthy rags, as the inhabitant of a prison, he turned all eyes upon the chains that hung on him, rather than on the purple robe. He stood on earth bound down and stooping low, and all left the tyrant mounted on a golden chariot to gaze on him. And well they might. For it was customary to see a king with white horses, but it was a strange and unwonted sight to behold a prisoner conversing with a king with as much confidence as a king would converse with a pitiful and wretched slave. The surrounding multitude were all slaves of the king, yet they admired not their lord, but him who was superior to their lord. And he before whom all feared and trembled, was trampled upon by one solitary man. See then how great was the brightness of these very chains!
And what need to mention what
followed after these things? The tomb of the one is nowhere to be seen;
but the other lies in the royal city itself, in greater splendor than
any king, even there where he conquered, where he raised his trophy. If
mention is made of the one, it is with reproach, even among his
kindred, for he is said to have been profligate. But the memory of the
other is everywhere accompanied with a good report, not among B. reads παρ᾽
for γὰρ, as the sense
requires. Perhaps οἰκείων (rendered “kindred” just before) may mean
“fellow-idolaters.”
And yet I am but praising the
lion for his talons, when I ought to be speaking of his real honors.
And what are these? Those in the heavens. How will he come in a shining
vesture with the King of Heaven! How will Nero stand then, mournful and
dejected! And if what I say seems to thee incredible and ridiculous,
thou art ridiculous for deriding that which is no subject for laughter.
For if thou disbelievest the future, be convinced from what is past.
The season for being crowned is not yet come, and yet how great honor
has the combatant gained! What honor then will he not obtain, when the
Distributor of the prizes shall come! He was among foreigners, “a
stranger and a sojourner” (
On this account God made him
enjoy these honors, not because he wanted them. For if when in the body
he despised popular glory, much more will he despise it now that he is
delivered from the body. Nor only on this account has He caused him to
enjoy honor, but that those who disbelieve the future may be convinced
from the present. I say that when the Resurrection shall be, Paul will
come with the King of Heaven, and will enjoy infinite blessings. But
the unbeliever will not be convinced. Let him believe then from the
present. The tent-maker is more illustrious, more honored than the
king. No emperor of Rome ever enjoyed so great honor. The emperor is
cast out, and lies, no one knows where. The tent-maker occupies the
midst of the city, as if he were a king, and living. From these things
believe, even with respect to the future. If he enjoys so great honor
here, where he was persecuted and banished, what will he not be when he
shall come hereafter? If when he was a tent-maker, he was so
illustrious, what will he be when he shall come rivaling the beams of
the sun? If in so much meanness he overcame such magnificence, to whom,
at his coming, will he not be superior? Can we avoid the conclusion?
Who is not moved by the fact, that a tent-maker became more honorable
than the most honored of kings? If here things happen so beyond the
course of nature, much more will it be so hereafter. If thou wilt not
believe the future, O man, believe the present. If thou wilt not
believe invisible things, believe things that are seen: or rather
believe things which are seen, for so thou wilt believe things which
are invisible. But if thou wilt not, we may fitly say with the Apostle,
“We are pure from your blood” ( Such must be the meaning, though the construction seems to require
filling up. The change of tense may be rhetorical. B.
“rather we shall.”
“It is a faithful saying: for if we be dead with Him, we shall also live with Him: if we suffer, we shall also reign with Him: if we deny Him, He also will deny us: if we believe not, yet He abideth faithful: He cannot deny Himself. Of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers.”
Many of
the weaker sort of men give up the effort of faith, and do not endure
the deferring of their hope. They seek things present, and form from
these their judgment of the future. When therefore their lot here was
death, torments, and chains, and yet he says, they shall come to
eternal life, they would not have believed, but would have said,
“What sayest thou? When I live, I die; and when I die, I live?
Thou promisest nothing on earth, and dost thou give it in heaven?
Little things thou dost not bestow; and dost thou offer great
things?” That none therefore may argue thus, he places beyond
doubt the proof of these things, laying it down beforehand already, and
giving certain signs. For, “remember,” he says, “that
Jesus Christ was raised from the dead”; that is, rose again after
death. And now showing the same thing he says, “It is a faithful
saying,” that he who has attained a heavenly life, will attain
eternal life also. Whence is it “faithful”? Because, he
says, “If we be dead with Him, we shall also live with
Him.” For say, shall we partake with Him in things laborious and
painful; and shall we not in things beneficial? But not even a man
would act thus, nor, if one had chosen to suffer affliction and death
with him, would he refuse to him a share in his rest, if he had
attained it. But how are we “dead with Him”? This death he
means both of that in the Laver, and that in sufferings. For he says,
“Bearing about in the body the dying of the Lord Jesus”
(
Then on the other side he
exhorts him, not from the good, but from the evil. For if wicked men
were to partake of the same things, this would be no consolation. And
if having endured they were to reign with Him, but not having endured
were not indeed to reign with Him, but were to suffer no worse evil,
though this were terrible, yet it would not be enough to affect most
men with concern. Wherefore he speaks of something more dreadful still.
If we deny Him, He will also deny us. So then there is a retribution
not of good things only, but of the contrary. And consider what it is
probable that he will suffer, who is denied in that kingdom.
“Whosoever shall deny Me, him will I also deny.”
(
Besides, we injure ourselves;
Him we cannot injure. And to show this, he has added, “If we
believe not, He abideth faithful: He cannot deny Himself”: that
is, if we believe not that He rose again, He is not injured by it. He
is faithful and unshaken, whether we say so or not. If then He is not
at all injured by our denying Him, it is for nothing else than for our
benefit that He desires our confession. For He abideth the same,
whether we deny Him or not. He cannot deny Himself, that is, His own
Being. We may say that He is not; though such is not the fact. It is
not in His nature, it is not possible for Him not to be, that is, to go
into nonentity. ms. Aug. has ἡμεῖς
κᾂν λέγωμεν
ὅτι οὐκ
ἔστιν (εἰ καὶ
πρᾶγμα οὕτως
ἔχει οὐδὲ
γὰρ οἰδαμεν
τί τὴν
οὐσίαν
ἐστὶν) ὅμως
οὐκ ἔχει
φύσιν μὴ
εἶναι·
τουτέστιν, οὐ
δυνατὸν εἰς
τὸ μὴ εἶναι
χωρῆσαι,
which may be thus rendered by reading τὴν οὐσίαν
τί for τί τὴν
οὐσίαν.
“Though we may say that He is not, if such statement means
anything, (for we do not know what ‘being’ is,) yet He hath
it not in His nature not to be, that is, He cannot pass into
nonentity.” Or reading only τὸ
πρᾶγμα,
“if the case is really so, (in some sense,) in that we do not
know what He is in essence,” &c. But Hales was perhaps right
in finding no meaning in the words.
“Of these things put them
in remembrance, charging them before the Lord, that they strive
“That they strive not
about words to no profit;” and not merely so, but “to the
subverting of the hearers.” Not only is there no gain from it,
but much harm. “Of these things then put them in
remembrance,” and if they despise thee, God will judge them. But
why does he admonish them not to strive about words? He knows that it
is a dainty λίχνον.
Everywhere this “not being ashamed”! And why is he ever so careful to guard him against shame? Because it was natural for many to be ashamed both of Paul himself, as being a tent-maker, and of the preaching, since its teachers perished. For Christ had been crucified, himself was about to be beheaded, Peter was crucified with his head downwards, and these things they suffered from audacious and despicable men. Because such men were in power, he says, “Be not ashamed”; that is, fear not to do anything tending to godliness, though it be necessary to submit to slavery or any other suffering. For how does any one become approved? By being “a workman that needeth not to be ashamed.” As the workman is not ashamed of any work, so neither should he be ashamed who labors in the Gospel. He should submit to anything.
“Rightly dividing the word of truth.”
This he hath well said. For many distort it, and pervert it in every way, and many additions are made to it. He has not said directing it, but “rightly dividing,” that is, cut away what is spurious, with much vehemence assail it, and extirpate it. With the sword of the Spirit cut off from your preaching, as from a thong, whatever is superfluous and foreign to it.
Gr. καινοφωνίας, for κενοφωνίας.
For they will not stop there. For when anything new has been introduced, it is ever producing innovations, and the error of him who has once left the safe harbor is infinite, and never stops.
“For they will increase unto more ungodliness,” he says,
It is an evil not to be restrained, not curable by any medicine, it destroys the whole frame. He shows that novelty of doctrine is a disease, and worse than a disease. And here he implies that they are incorrigible, and that they erred not weakly but willfully.
“Of whom is Hymeneus and Philetus,”
He has well said, “They
will increase unto more ungodliness.” For it appears indeed to be
a solitary evil, but see what evils spring out of it. For if the
Resurrection is already past, not only do we suffer loss in being
deprived of that great glory, but because judgment is taken away, and
retribution also. For if the Resurrection is past, retribution also is
past. The good therefore have reaped persecutions and afflictions, and
the wicked have not been punished, nay verily, they live in great
pleasure. Old Lat. here has, “so then the just have suffered
tribulations and griefs in vain. But that is so far from being the
truth, that contrariwise even in this life the good are fed with their
own hopes, and have a foretaste of eternal felicity, persevering always
with a serene and tranquil spirit, and the wicked, persecuted by the
scourge of their own conscience, begin to suffer even here what they
are to suffer for ever.” But this seems an interpolation. See,
however, on
“And overthrow,” he says, “the faith of some.”
“Of some,” not of
all. For if there is no resurrection, faith is subverted. Our preaching
is vain, nor is Christ risen; and if He is not risen, neither was He
born, nor has He ascended into heaven. Observe how this error, while it
seems to oppose the doctrine of the Resurrection, draws after it many
other evils. What then, says one, ought we to do nothing for those who
are subverted? al. “Thus much of those who are subverted; but of those who
are not so, what says he?”
E.V. “of Christ.”
He shows that even before they
were subverted, they were not firm. For otherwise, they So Sav., but B. and one Lat., “as neither Adam.”
Another Lat. has “neither was Adam before the attack”; as
he says on
And he calls it
“sure,” and a “foundation”; so ought we to
adhere to the faith; “having this seal, The Lord knoweth them
that are His.” What is this? He has taken it from Deuteronomy;
“Let every one,” he says, “that nameth the name of the Lord depart from iniquity.”
These are the distinguishing
marks of the foundation. As Downes prefers the reading of ms. Aug.,
“Such an one, as a foundation, is firmly fixed, having this seal
stamped on him. Well said he, ‘seal.’ For as when one
writes on a stone, one writes that the characters may signify somewhat,
so he that hath these characters in himself is made manifest by works.
‘And let,’” &c., which seems better.
Moral. Let us not therefore put off from us the royal seal and token,
that we may not be of those who are not sealed, that we may not be
unsound, that we may be firmly grounded, that we may be of the
foundation, and not carried to and fro. This marks them that are of
God, that they depart from iniquity. For how can any one be of God Who
is just, if he does iniquity, if by his works he opposes Him, if he
insults Him by his misdeeds? Again we are speaking against injustice,
and again we have many that are hostile to us. For this affection, like
a tyrant, has seized upon the souls of all, and, what is worse, not by
necessity nor violence, but by persuasion and gentle insinuation, and
they are grateful for their slavery. And this is indeed the misery; for
if they were held by constraint and not by love, they would soon
depart. And whence is it, that a thing which is most bitter, appears to
be sweet? whence is it that righteousness, which is a most sweet thing,
becomes bitter? It is the fault of our senses. Thus some have thought
honey bitter, and have taken with pleasure other things that were
noxious. And the cause is not in the nature of things, but in the
perverseness of the sufferers. The judging faculty of the soul ψυχῆς. B. reads Νοσεῖ, which
Hales had conjectured. Sav. has Νόει, “consider
the judging faculty.” παρασαλευομένην. He seems to mean, “liable to slip toward one
side.”
For if any one will examine
carefully, he will perceive the great bitterness of injustice, not to
those who suffer it, but to those who practice it, and to these more
than to the others. And let us not speak of things future, but for the
present of things here. Hath it not battles, judgments, condemnation,
ill will, abuse? what is more bitter than these? Hath it not enmities,
and wars, and accusations? what is more bitter than these? Hath it not
conscience continually scourging and gnawing us? If it were possible, I
could wish to draw out from the body the soul of the unrighteous man,
and you would see it pale and trembling, ashamed, hiding its head,
anxiously fearful, and self-condemned. For should we sink down into the
very depths of wickedness, the judging faculty of the mind τοῦ νοῦ,
which he seems to distinguish here from the soul. See “In the corrupted currents of this world Offense’s gilded
hand may shove by justice, And oft ‘tis seen,
the wicked prize itself Buys out the law: but
‘tis not so above— There is no
shuffling—there the action lies In its true
nature–and we ourselves compell’d E’en in the teeth
and forehead of offense To give in
evidence.”—Hamlet,
Know you not what the
unrighteous suffer? Is there no bitterness in these things? And were
there nothing of this sort, do not all condemn him, and hate and abhor
him, and think him less rational than a beast, even those who are
themselves unrighteous? For if they condemn themselves, much more do
they condemn another, calling him rapacious, fraudulent, a pestilent
fellow. What pleasure then can he enjoy? He has only the heavier care
and anxiety to preserve his gains, and the being more anxious and
troubled. For the more wealth any one gets about him, the more painful
watchfulness does he store up for himself. Then what are the curses of
those whom he has wronged, their pleadings against him? ἐντυχίαι. παραπέτασμα.
These things await him here. And
as to what he must undergo hereafter, it is not possible to say what
punishment, what vengeance, what torments, what racks are reserved for
him There. These things we declare. “He that hath ears to hear,
let him hear.” (
“But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master’s use, and prepared unto every good work.”
Many men are still even now perplexed to account for the fact, that the wicked are suffered to remain, and are not yet destroyed. Now doubtless various reasons may be assigned for this, as, that they may be converted, or that by their punishment they may be made an example to the multitude. But Paul here mentions a similar case. For he says,
“In a great house there
are not only vessels of gold and silver, but also of wood and
earth.” Showing by this, that as in a great house it is likely
there should be a great difference of vessels, so here also, in the
whole world, for he speaks not of the Church only, but of the world at
large. For think not, I pray, that he means it of the Church; for there
he would not have any vessels of wood or of earth, but all of gold or
silver where is the body of Christ, where is that “pure virgin,
without spot, or wrinkle, or any such thing.” (
“If therefore a man purge
himself from these, he shall be a vessel unto honor, sanctified.”
Seest thou that it is not of nature, nor of the necessity of matter, to
be a vessel of gold or of earth, but of our own choice? For otherwise
the earthen could not become gold, nor could the golden descend to the
vileness of the other. But in this case there is much change, and
alteration of state. Paul was an earthen vessel, and became a golden
one. Judas was a golden vessel, and became an earthen one. The earthen
vessels, therefore, are such from uncleanness. The fornicator and the
covetous man become earthen vessels. “But how then does he say
elsewhere, ‘We have this treasure in earthen vessels,’ so
that he does not despise but honor the earthen vessel, speaking of it
as the recipient of the treasure?” There he shows the nature
itself, and not the form of the material. For he means to say that our
body is an earthen vessel. For as earthenware is nothing else but baked
clay, so is our body nothing but clay consolidated by the heat of the
soul; for that it is earthen, is evident. For as such a vessel is often
by falling broken and dashed to pieces, so our body falls and is
dissolved by death. For how do our bones differs from a potsherd, hard
and dry as they are? or our flesh from clay, being, like it, composed
of water? But, as I said, how is it that he does not speak
contemptuously of it? Because there he is discoursing of its nature,
here of our choice. “If a man,” he says, “purge
himself from these,” not merely “cleanse,” but
“cleanse out,” ἐκκαθάρῃ. B. “They are not, however, ‘prepared,’”
&c.
Not only the lust of
fornication, but every inordinate desire is a youthful lust. Let the
aged learn that they ought not to do the deeds of the youthful. If one
be given to insolence, or a lover of power, of riches, of bodily
pleasures, it is a youthful lust, and foolish. These things must
proceed from a heart not yet established, from a mind not deeply
grounded, but in a wavering state. What then does he advise in
order
“Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.”
He calls virtue in general, “righteousness”: godliness of life, “faith, meekness, charity.”
What is meant by “those that call upon the Lord out of a pure heart”? It is as if he said, Rejoice not in those who only call upon the Lord; but those who call upon Him sincerely and unfeignedly, who have nothing of deceit about them, who approach Him in peace, who are not contentious. With these associate thyself. But with others be not easy, but only as far as lies in you, be peaceable.
Do you see how he everywhere
draws him off from questions; not that he was not able to overthrow
them; for he was well able. For had he not been able he would have
said, Be diligent, that thou mayest be able to refute them; as when he
says, “Give attendance to reading, for by so doing thou shalt
both save thyself and them that hear thee.” (
Not even in questions ought he to strive, for the servant of the Lord must keep far from strife, since God is the God of peace, and what should the servant of the God of peace have to do with strife?
“But be gentle unto all men.”
How is it then he says,
“Rebuke with all authority” (
“Apt to teach”; that
is, those who are willing to be taught. For “a man that is an
heretic,” he says, “after the first and second admonition
reject.” (
For he that teaches must be especially careful to do it with meekness. For a soul that wishes to learn cannot gain any useful instruction from harshness and contention. For when it would apply, being thus thrown into perplexity, it will learn nothing. He who would gain any useful knowledge ought above all things to be well disposed towards his teacher, and if this be not previously attained, nothing that is requisite or useful can be accomplished. And no one can be well disposed towards him who is violent and overbearing. How is it then that he says, “A man that is an heretic, after the first and second admonition, reject”? He speaks there of one incorrigible, of one whom he knows to be diseased beyond the possibility of cure.
“If God peradventure will give them repentance to the acknowledging of the truth.”
What he says amounts to this.
Perhaps there will be a reformation. Perhaps! for it is uncertain. So
that we ought to withdraw only from those, of whom we can show plainly,
and concerning whom we are fully persuaded, that whatever be done, they
will not be reformed. “In meekness,” he says. In this
temper, you see, we ought to address ourselves to those who are willing
to learn, and never cease from conversing with them till we have come
to the demonstration. That is, we ought not to be provoked by their slowness of
apprehension to break off.
“Who are taken captive by
him at his will.” It is truly said, “Who are taken
captive,” ἐζωγρημένοι, “taken alive,” applied to fish enclosed in a
net. Gr. “To His will.” As αὐτοῦ and ἐκείνου must
refer to two different persons, the meaning probably is, “that
they who are taken captive by the devil may be recovered to the will of
God.” And so he takes it.
“If peradventure,” he says, “they may recover, that are taken captive, unto His will.” Now “If peradventure,” implies much longsuffering. For not to do the will of God is a snare of the devil.
For as a sparrow, though it be
not wholly enclosed, but only caught by the foot, is still under the
power of him who set the snare; so though we be not wholly subverted,
both in faith and life, but in life only, we are under the power of the
devil. For “Not every one that saith unto me, Lord, Lord, shall
enter into the kingdom of heaven”; and again, “I know you
not; depart from me, ye that work iniquity.” ( Sav. ἀλλήλων
ἔχεται.
Ben. ἔρχεται,
which would be hardly Greek even with a preposition. So he takes it on
Moral. Seest thou that a failure in alms-giving is enough to cast a man
into hell fire? For where will he avail who does not give alms? Dost
thou fast every day? So also did those virgins, but it availed them
nothing. Dost thou pray? What of that? prayer without alms-giving is
unfruitful, without that all things are unclean and unprofitable. The
better part of virtue is destroyed. “He that loveth not his
brother,” it is said, “knoweth not God.”
( He plays, as elsewhere, on the words ἔλεον
and ἔλαιον. B.,
though usually here far inferior to the printed text, seems best in
these words. Sav. has, “That is, be clean: this it is that
cleanses,” &c. σῆμα. σῶμα. B. reads μετεῖναι, for μετιέναι.
To wash the body is no great
matter. That is a Jewish purification, senseless Sav. “useless.” This was thought too luxurious for persons of devout life. See
Euseb. ii. 23, and St. Clem. Al. Pædag. iii. 9, who recommends
providing for cleanliness by other means.
It is of great use to be in the
habit of doing good actions. See how trifling and unprofitable these
washings are. But when the soul is prepossessed by a habit, it does not
depart from it, nor does it venture to draw nigh in prayer, till it has
fulfilled these ceremonies. For instance, we have brought ourselves to
a habit of washing and praying, and without washing we do not think it
right to pray. And we do not willingly pray with unwashed hands, as if
we should offend God, and violate our conscience. Now if this trifling
custom has so great power over us, and is observed every day; if we had
brought ourselves to a habit of almsgiving, and had determined so
constantly to observe it, as never to enter a house of prayer with
empty hands, the point would be gained. For great is the power of habit
both in good things and in evil, and when this carries us on, there
will be little trouble. Many are in the habit of crossing σφραγίζειν.
What labors were it worth to us
to discover such a remedy. For say, were there not the relief of
almsgiving, while we still by our numberless sins rendered ourselves
liable to Divine vengeance, should we not have lamented sadly? Should
we not have said, O that it were possible by our wealth to wash away
our sins, and we would have parted with it all! O that by our riches we
could put away the wrath of God, then we would not spare our substance?
For if we do this in sickness, and at the point of death we say,
“If it were possible to buy off death, such an one would give all
his possessions”; much more in this matter. For see how great is
the love of God for man. He has granted us power to buy off not
temporal but B. ἐξῇ for ἐξῆν.
Tell me, if you were to go to a
merchant, and he were to set before you two stones, one of little
worth, B. counterfeit. B. reads ὄψει for ὅτι. “We take the value by sight.” B.
“those other things are.”
“This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, high-minded, lovers of pleasure more than lovers of God; Having a form of godliness, but denying the power thereof; from such turn away. For of this sort are they, which creep into houses, and lead captive silly women laden with sins, led away with divers lusts and pleasures, Ever learning, and never able to come to the knowledge of the truth.”
He had
said in the former Epistle, that “the Spirit speaketh expressly,
that in the latter times some shall depart from the faith”
(
“In the last days perilous
times shall come,” he says, that is, exceeding bad times. How
shall times be perilous? B.
adds, “that is,” &c. ἅπαντα
λοιπόν,
qu.? ἅπαν τὸ
λοιπόν,
“all the rest of the body.”
“For men shall be lovers
of their own selves.” He that loves himself may be said not to
love himself, but he that loves his brother, loves himself in the
truest sense. From self-love springs covetousness. For the wretched
niggardly temper of self-love contracts that love which should be
widely extended, and diffused on every side. “Covetous.”
From covetousness springs boastfulness, from boastfulness pride, from
pride blasphemy, from blasphemy defiance and disobedience. For he who
exalts himself against men, will easily do it against God. Thus sins
are produced. Often they ascend from below. He that is pious towards
men, is still more pious towards God. He who is meek to his
fellow-servants, is more meek to his Master. He that despises his
fellow-servants, will end with despising God Himself. Moral. Let us not then despise one another, for that is an
evil training which teaches us to despise God. And indeed to despise
one another is in effect to despise God, Who commanded us to show all
regard to one another. And this may be otherwise manifested by an
example. Cain despised his brother, and so, immediately after, he
despised God. How despised Him? Mark his insolent answer to God;
“Am I my brother’s keeper?” (
He who has a fever can never be
satisfied, but with constant desire of drinking, is never filled, but
suffers a continual thirst; so he who is mad after wealth never knows
the fulfillment of his desire; whatever is bestowed upon him, he is
still unsatisfied, and will therefore never be thankful. For he will
feel no gratitude to him, who does not give him as much as he wishes,
and this no one can ever do. And as there is no limit to his wishes, he
will feel no gratitude. Thus no one is so unthankful as the covetous,
so insensible as the lover of money. He is the enemy of all the world.
He is indignant that there are men. He would have all one vast desert,
that he might have the property of all. And many wild imaginations does
he form. “O that there were an earthquake,” he says,
“in the city, that all the rest being swallowed up, I might be
left alone, to have, if possible, the possessions of all! O that a
pestilence would come and destroy everything but gold! O that there
might be a submersion, or an eruption of the sea!” Such are his
imaginations. He prays for nothing good, but for earthquakes, and
thunderbolts, for wars, and plagues, and the like. Well, tell me now,
thou wretched man, more servile than any slave, if all things were
gold, wouldest thou not be destroyed by thy gold, Al.
“be parted from thy gold.” βουλιμία, from βοῦς and λίμος.
Let us then behold their
madness, and be ashamed of ourselves. For what though we are not
inflamed with the love of gold, while we are not earnest in our prayers
to God? For in their case men despise wife, children, substance, and
their own safety, and that when they are not certain that they shall
increase their substance. For often, in the very midst of their hopes,
they lose at once their life and their labor. But we, though we know
that, if we love Him as we ought to love Him, we shall obtain our
desire, yet love Him not, but are altogether cold in our love both to
our neighbor and to God; cold in our love to God, because cold in our
love to our neighbor. For it is not, indeed it is not possible that a
man, who is a stranger to the feeling of love, should have any
generosity or manly spirit, since the foundation of all that is good is
no other than love. “On this,” it is said, “hang all
the law and the prophets.” ( Gr.
“love of money,” an evident mistake, as Downes has
noted.
I will now cite you from the
Scriptures a wonderful instance of friendship. Jonathan, the son of
Saul, loved David, and his soul was so knit to him, that David in
mourning over him says, “Thy love to me was wonderful, passing
the love of women. Thou wast wounded unto death.” (
Such then was Jonathan. Let us
now consider David. He had no opportunity of returning the recompense,
for his benefactor was taken away before the reign of David, and slain
before he whom he had served came to his kingdom. What then? As far as
it was allowed him and left in his power, let us see how that righteous
man manifested his friendship. “Very pleasant,” he says,
“hast thou been to me, Jonathan; thou wast wounded unto
death.” (
Let women listen to this (for it
is on their account especially that I refer to the departed) who enter
into a second marriage, and defile the bed of their deceased husband,
though they have loved him. Sav.
mar. “having ceased to love him.”
Wouldest thou know what a widow
is, and what a widow’s dignity, hear Paul’s account of it.
“If she have brought up children, if she have lodged strangers,
if she have washed the Saints’ feet, if she have relieved the
afflicted, if she have diligently followed every good work.”
(
For it is not possible, indeed
it is not, that a house established by almsgiving should suffer any
calamity. If it should be unfortunate for a time, in the end it will
prosper. This will be more than spear and shield to all the household.
Hear what the devil says concerning Job. “Hast not thou made an
hedge about him and about his house, and about all that he hath on
every side?” ( “The tender for another’s pain, Th’ unfeeling for
his own.”—Gray.
“This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, high-minded, lovers of pleasures more than lovers of God.”
If any
now takes offense at the existence of heretics, let him remember that
it was so from the beginning, the devil always setting up error by the
side of truth. God from the beginning promised good, the devil came too
with a promise. God planted Paradise, the devil deceived, saying,
“Ye shall be as gods.” (
“Incontinent,” with respect both to their tongue and their appetite, and everything else.
“Fierce,” hence their inhumanity and cruelty, when any one is covetous, selfish, ungrateful, licentious.
“Despisers of those that are good, traitors, heady.” “Traitors,” betrayers of friendship; “heady,” having no steadiness; “high-minded,” filled with arrogance. “Lovers of pleasures more than lovers of God.”
In the Epistle to the Romans, he
says somewhat on this wise, “Having the form of knowledge and of
the truth in the law” (
“From such turn away,” he says. But how is this, if men are to be so “in the latter times”? There were probably then such, in some degree at least, though not to the same excess. But, in truth, through him he warns all to turn away from such characters.
Do you see them employing the
artifice of that old deceiver, the weapons which the devil used against
Adam? “Entering into houses,” he says. Observe how he shows
their impudence by this expression, Gr. “by saying entering, the word implies entering
covertly.” Lit.
“heaped.”
“Ever learning, and never able to come to the knowledge of the truth.” He does not say thus to excuse, but to threaten them severely; for their understanding was callous, because they had weighed themselves down with lusts and sins.
Who are these? B.
has this punctuation.
“Men of corrupt minds,” he says, “reprobate concerning the faith.”
“They shall proceed no
further”; how then
Gr.
“followed up.”
There are two things that
disquiet a teacher, the number of heretics, and men’s wanting
fortitude to endure sufferings. And yet he has al.
“I have.”
Why has he selected these instances out of many? Because the rest was known to Timothy, and these perhaps were new events, and he does not mention the former ones, for he is not enumerating them particularly, for he is not actuated by ambition or vainglory, but he recounts them for the consolation of his disciple, not from ostentation. And here he speaks of Antioch in Pisidia, and Lystra, whence Timothy himself was. “What persecutions I endured.” There was twofold matter of consolation, that I displayed a generous zeal, and that I was not forsaken. It cannot be said, that God abandoned me, but He rendered my crown more radiant.
“What persecutions I endured: but out of them all the Lord delivered me.”
But why, he says, should I speak
only of myself? Each one that will live godly will be persecuted. Here
he calls afflictions and sorrows, “persecutions,” for it is
not possible that a man pursuing the course of virtue should not be
exposed to grief, tribulation, and temptations. For how can he escape
it who is treading in the strait and narrow way, and who has heard,
that “in the world ye shall have tribulation”?
(
Let none of these things, he says, disturb thee, if they are in prosperity, and thou in trials. Such is the nature of the case. From my own instance thou mayest learn that it is impossible for man, in his warfare with the wicked, not to be exposed to tribulation. One cannot be in combat and live luxuriously, one cannot be wrestling and feasting. Let none therefore of those who are contending seek for ease or joyous living. Again, the present state is contest, warfare, tribulation, straits, and trials, and the very scene of conflicts. The season for rest is not now, this is the time for toil and labor. No one who has just stripped and anointed himself thinks of ease. If thou thinkest of ease, why didst thou strip, or prepare to fight? “But do I not maintain the fight?” you say. What, when thou dost not conquer thy desires, nor resist the evil bias of nature?
What is this? As the prophet
David exhorted, saying, “Be not thou envious against the workers
of iniquity” (
What then, if the good be in
prosperity, and the wicked be punished? The one is likely to happen,
the other not so. For the wicked will possibly be punished, but the
good cannot always be rejoicing. No one was equal to Paul, yet he
passed all his life in afflictions, in tears and groanings night and
day. “For the space of three years,” he says, “I
ceased not to warn every one night and day with tears.”
( This corresponds to
“Knowing that from a child
thou hast known the sacred writings.” The holy Scriptures he
calls “sacred writings.” In these thou wast nurtured, so
that through them thy faith ought to be firm and unshaken. For the root
was laid deep, and nourished by length of time, B.
has ἐν for οὐ, which must be
right.
And speaking of the holy
Scriptures, he has added, “Which are able to make thee
wise,” that is, they will not suffer thee to have any foolish
feeling, such as most men have. For he who knows the Scriptures as he
ought, is not offended at anything that happens; he endures all things
manfully, referring them partly to faith, and to the incomprehensible
nature of the divine dispensation, and partly knowing reasons for them,
and finding examples in the Scriptures. Since it is a great sign of
knowledge not to be curious about everything, nor to wish to know all
things. And if you will allow me, I will explain myself by an example.
Let us suppose a river, or rather rivers (I ask no allowance, I only
speak of what rivers really are,) all are not of the same depth. Some
have a shallow bed, others one deep enough to drown one unacquainted
with it. In one part there are whirlpools, and not in another. It is
good therefore to forbear to make trial of all, Instead of “It is good,” &c., one ms. has, “so also of the questions concerning God,
some are such as to present a solution at once to the enquirer, but
others so secret and hidden as even to cause the destruction of those
who are too curiously eager to get knowledge.”
Know this, however, that God
dispenses all things, that He provides for all, that we are free
agents, that some things He works, and some things He permits; that He
wills nothing evil to be done; that all things are not done by His
will, but some by ours also; all evil things by ours alone, all good
things by our will conjointly with His influence; and that nothing is
without His knowledge. Therefore He worketh all things. i.e. even what He permits is, to us, His appointment. γράμματα, lit. letters. The γραμματισταὶ
taught reading, writing, and arithmetic. See Johannes
a Wower de Polymathia, c. vi. Græv. tom. ix. Hales suspects the
number 6000, but it may refer to computations of money, as the talent
contains 600 denarii, or 6000 asses.
“Which are able,” he says, “to make thee wise unto salvation.”
For the Scriptures suggest to us
what is to be done, and what is not to be done. For hear this blessed
one elsewhere saying, “Thou art confident that thou thyself art a
guide of the blind, a light of them which are in darkness, an
instructor of the foolish, a teacher of babes.” ( i.e. Satan’s.
And furthermore, it contributes
much to favor the pretenses of these deceivers, that a man has
accustomed himself to believe in them. For no one takes notice of their
failures, but their lucky conjectures are observed. But if these men
have any power of prognosticating, bring them to me, a believer. I say
not this, as magnifying myself, (for it is no great honor to be
superior to these things,) and indeed I am deep-laden with sins; but
with respect to these matters, I will not be humble-minded; by the
grace of God I despise them all. Bring me this pretender to magic; let
him, if he has any power of prognosticating, tell me what will happen
to me to-morrow. But he will not tell me. For I am under the power of
the King, and he has no claim to my allegiance or submission. I am far
from his holes and caverns. I war under the king. “But some one
committed theft,” you say, “and this man discovered
it.” This is not always true, certainly, but for the most part
absurdities and falsehoods. For they know nothing. If indeed they know
anything, they ought rather to speak of their own concerns, how the
numerous offerings to their idols have been stolen, how so much of
their gold has been melted. Why have they not informed their Priests?
Even for the sake of money, they have not been able to give information
when their idol-temples have been burnt, and many have perished with
them. He
may allude to the burning of Daphne, lamented by Libanius, Or. 61,
which is preserved by St. Chrysostom in his work on St. Babylas, §
18, Ben. t. 2, p. 566, where he also mentions this inability to
discover the cause.
Cease, then, from this madness,
I beseech Downes thinks it should be “events not to come,” but
the contrast is in the form of the prediction. The aorist would
justify, “the event perchance does not
happen.” Lit. “pickles.”
If it were for our good, God
would not have grudged us this foreknowledge. He who has revealed to us
things in heaven, would not have envied us. For, “All
things,” He says, “that I have heard of the Father I have
made known unto you”; and, “I call you not servants, but
friends. Ye are my friends.” ( Referring to
“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works.” [R.V.: Every Scripture inspired of God is also profitable, &c.]
Having offered much exhortation and consolation from other sources, he
adds that which is more perfect, derived from the Scriptures; and he is
reasonably full in offering consolation, because he has a great and sad
thing to say. For if Elisha, ho was with his master to his last breath,
when he saw him departing as it were in death, ἐν
τρόπῳ
τελευτῆς
ὁρῶν αὐτὸν
τελευτῶντα. An Old Lat. has “by a new and strange manner of
death.” The present Greek is difficult and suspected. Or, “every Scripture inspired,” &c.
“For doctrine.” For thence we shall know, whether we ought to learn or to be ignorant of anything. And thence we may disprove what is false, thence we may be corrected and brought to a right mind, may be comforted and consoled, and if anything is deficient, we may have it added to us.
“That the man of God may be perfect.” For this is the exhortation of the Scripture given, that the man of God may be rendered perfect by it; without this therefore he cannot be perfect. Thou hast the Scriptures, he says, in place of me. If thou wouldest learn anything, thou mayest learn it from them. And if he thus wrote to Timothy, who was filled with the Spirit, how much more to us!
“Thoroughly furnished unto all good works”; not merely taking part in them, he means, but “thoroughly furnished.”
He either means the wicked and
the just, or the departed and those that are still living; for many
will be left alive. In the former Epistle he raised his fears, saying,
“I give thee charge in the sight of God, Who quickeneth all
things” (
What means “in season, out
of season”? That is, have not any limited season: let it always
be thy season, not only in peace and security, and when sitting in the
Church. Whether thou be in danger, in prison, in chains, or going to
thy death, at that very time reprove. Withhold not rebuke, for reproof
is then most seasonable, when thy rebuke will be most successful, when
the reality is proved. “Exhort,” he says. After the manner
of physicians, having shown the wound, he gives the incision, he
applies the plaster. For if you omit either of these, the other becomes
useless. If you rebuke without convicting, you will seem to be rash,
and no one will tolerate it, but after the matter is proved, he will
submit to rebuke: before, he will be headstrong. And if you convict and
rebuke, but vehemently, and do not apply exhortation, Or,
“comfort.” The word translated “reproof.”
“With all longsuffering and doctrine.” For he that reproves is required to be longsuffering, that he may not believe hastily, and rebuke needs consolation, that it may be received as it ought. And why to “longsuffering” does he add “doctrine”? “Not as in anger, not as in hatred, not as insulting over him, not as having caught an enemy. Far be these things from thee.” But how? As loving as sympathizing with him, as more distressed than himself at his grief, as melted at his sufferings? “With all longsuffering and doctrine.” No ordinary teaching is implied.
Before they grow stiffnecked, See on Stat. Hom. xii.
“But after their own lusts,” he says, “shall they heap to themselves teachers.”
Nothing can be more expressive than these words. For by saying “they shall heap to themselves,” he shows the indiscriminate multitude of the teachers, as also by their being elected by their disciples. “They shall heap to themselves teachers,” he says, “having itching ears.” Seeking for such as speak to gratify and delight their hearers.
This he foretells, not as
willing to throw him into despair, but to prepare him to bear it
firmly, when it shall happen. As Christ also did in saying, “They
will deliver you up, and they will scourge you, and bring you before
the synagogues, for My name’s sake.” (
It was for this therefore, that he foretold these things; as Christ also toward the end predicted that there should be “false Christs and false prophets”; so he too, when he was about to depart, spoke of these things. “But watch thou in all things, endure affliction”; that is, labor, preoccupy their minds before this pestilence assails them; secure the safety of the sheep before the wolves enter in, everywhere endure hardship.
“Do the work of an evangelist, make full proof of thy ministry.” Thus it was the work of an evangelist that he should endure hardship, both in himself, and from those without; “make full proof of” that is, fulfill “thy ministry.” And behold another necessity for his enduring affliction,
i.e. as the drink-offering. [So R.V. in
margin.—P.S.]
He has not said of my sacrifice; but, what is much more, “of my being poured out.” For the whole of the sacrifice was not offered to God, but the whole of the drink-offering was.
Often, when I have taken the
Apostle into my hands, and have considered this passage, I have been at
a loss to understand why Paul here speaks so loftily: “I have
fought the good fight.” But now by the grace of God I seem to
have found it out. For what purpose then does he speak thus? He is
desirous to console the despondency of his disciple, and therefore bids
him be of good cheer, since he was going to his crown, having finished
all his work, and obtained a glorious end. Thou oughtest to rejoice, he
says, not to grieve. And why? Because, “I have fought the good
fight.” As a father whose son was sitting by him, bewailing his
orphan state, might console him, saying, Weep not, my son; we have
lived a good life, we have arrived at old age, and now we leave thee.
Our life has been irreproachable, we depart with glory, and thou mayest
be held in admiration for our actions. Our king is much indebted to us.
As if he had said, We have raised trophies, we have conquered enemies,
and this not boastfully. God forbid; but to raise up his dejected son,
and to encourage him by his praises to bear firmly what had happened,
to entertain good hopes, and not to think it a matter grievous to be
borne. For sad, sad indeed is separation; and hear Paul himself,
saying, “We being bereaved of ἀπορφανισθέντες.
I have finished “the
course.” For it behooves us both to contend and to run; to
contend, by enduring afflictions firmly, and to run, not vainly, but to
some good end. It is truly a good fight, not only delighting, but
benefiting the spectator: and the race does not end in nothing. It is
not a mere display of strength and of rivalry. It draws all up to
heaven. This race is brighter than the sun’s, yea, this which
Paul ran upon earth, than that which he runs in heaven. And how had he
“finished his course”? He traversed the whole world,
beginning from Galilee and Arabia, and advancing to the extremities of
the each, so that, as he says, “From Jerusalem and round about
unto Illyricum I have fully preached the Gospel of Christ.”
(
“I have kept the
faith,” he says. There were many things that would have robbed
him of it, not only human friendships, but menaces, and death, and
countless other perils: but he stood firm against all. How? by being
sober and watchful. This might have sufficed for the con
Here again he calls virtue in general righteousness. Thou shouldest not grieve that I shall depart, to be invested with that crown which will by Christ be placed upon my head. But if I continued here, truly thy mightest rather grieve, and fear lest I should fail and perish.
Here also he raises his mind. If “to all,” much more to Timothy. But he did not say, “and to thee,” but “to all”; meaning, if to all, much more to him.
Moral. But how, it may be asked, is one to “love the
appearing” (τὴν
ἐπιφανειαν) of Christ? By rejoicing at His coming; and he who
rejoices at His coming, will perform works worthy of His joy; he will
throw away his substance if need be, and even his life, so that he may
obtain future blessings, that he may be thought worthy to behold that
second coming in a fitting state, in confidence, in brightness and
glory. This is to “love His appearing.” He who loves His
appearing will do everything to ensure, before His general coming, a
particular coming to himself. And how, you will say, is this possible?
Hear from Christ, who says, “If a man love Me, he will keep My
words, and My Father and I will come unto him, and make Our abode with
him.” (
And it is called His
“Epiphany,” ἐπιφάνεια. ἐπάνω.
And how can we suffer for Christ, you ask? If one accuse thee falsely in any case, not on account of Christ, yet if thou bearest it patiently, if thou givest thanks, if thou prayest for him, all this thou doest for Christ. But if thou curse him, if thou utter discontent, if thou attempt to revenge it, though thou shouldest not be able, it is not for Christ’s sake; thou sufferest loss, and art deprived of thy reward on account of thy intention. For it rests with us either to profit, or to be injured, by afflictions. It depends not upon the nature of the affliction, but upon the disposition of our own minds. As, for instance, great were the sufferings of Job, yet he suffered with thankfulness; and he was justified, not because he suffered, but because in suffering he endured it thankfully. Another under the same sufferings, yet not the same, for none ever suffered like Job—but under lighter sufferings, exclaims, is impatient, curses the whole world, and complains against God. He is condemned and sentenced, not because he suffered, but because he blasphemed; and he blasphemed, not from any necessity arising from his afflictions, since if necessity arising from events were the cause, Job too must have blasphemed; but since he, who suffered more severely, did no such thing, it did not come to pass from this cause, but from the man’s weakness of purpose. We want therefore strength of soul, and nothing will then appear grievous, but if our soul is weak, we find a grievance in everything.
According to our dispositions,
all things become tolerable or intolerable. Let us strengthen our
resolution, and we shall bear all things easily. The tree whose roots
are fixed deep in the earth is not shaken by the utmost violence of the
storm, but if it be set lightly in the surface of Lit. “nail”; compare
“Do thy diligence to come shortly unto me: For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. And Tychicus have I sent to Ephesus. The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.”
It is
worth while to enquire why he calls Timothy to him, inasmuch as he was
intrusted with a Church, and a whole nation. It was not from arrogance.
For Paul was ready to come to him; for we find him saying, “But
if I tarry long, that thou mayest know how thou oughtest to behave
thyself in the house of God.” (
“For Demas hath forsaken me, having loved this present world.” He does not say, “That I may see thee before I depart this life,” which would have grieved him, but “because I am alone,” he says, “and have no one to help or support me.”
“For Demas hath forsaken me, having loved this present world, and is departed to Thessalonica”; that is, having loved his own ease and security from danger, he has chosen rather to live luxuriously at home, than to suffer hardships with me, and share my present danger. He has blamed him alone, not for the sake of blaming him, but to confirm us, that we may not be effeminate in declining toils and dangers, for this is, “having loved this present world.” At the same time he wishes to draw his disciple to him.
“Crescens to Galatia, Titus to Dalmatia.”
These he does not censure. For Titus was one of the most admirable men, so that to him he intrusted the affairs of the island, no small island, I mean, but that great one of Crete.
“Only Luke is with
me.” For he adhered to him inseparably. It was he who wrote the
Gospel, and the General καθολικὰς. He takes this to allude to the written Gospel.
“Take Mark, and bring him with thee, for he is profitable to me for the ministry.”
It is not for his own relief, but for the ministry of the Gospel that he wanted him. For though imprisoned, he did not cease to preach. So it was on the same account he sent for Timothy, not for his own, but for the Gospel’s sake, that his death might occasion no disturbance to the faithful, when many of his own disciples were present to prevent tumults, and to console those who would scarce have endurance to bear up at his death. For it is probable that the believers at Rome were men of consequence.
“And Tychicus have I sent to Ephesus. The cloak that I left at Troas with Carpus, when thou comest bring with thee, and the books, but especially the parchments.”
The word here translated
“cloak” φελόνην. Some make it an ecclesiastical vestment.
Here he again makes mention of
his trial, not wishing merely to censure and accuse the man, but to
prepare his disciple for the conflicts, that he might bear them firmly.
Though they be mean and contemptible persons, and without honor, who
cause these trials, they ought all, he says, to be borne with
fortitude. For he who suffers wrong from any great personage, receives
no little distinction from the superiority of him who does the wrong.
But he who is injured by a vile and abject person, suffers the greater
annoyance. “He did me much evil,” he says, that is, he
persecuted me in various ways. But these things will not go unpunished!
For the Lord will reward him according to his works. As he said above:
“What persecutions I endured, but out of them all the Lord
delivered me.” (
That is, he is hostile to us, and opposes us. He has not said, Revenge, punish, expel him, although by the grace given him he might have so done, but he does no such thing; nor does he arm Timothy against him, but only commands him to avoid him, leaving vengeance to God, and for the consolation of the weaker he has said that He will reward him, which is a prophecy rather than an imprecation. And that he says these things to prepare the mind of his disciple, is manifest also from what follows. But see how he mentions other of his trials.
Do you see how he spares his friends, notwithstanding it was a grievous thing they had done? For it is not the same thing to be despised by aliens, as by our own friends. Do you see his intense dejection? It cannot be said, that I was assailed by those without, but had comfort in the attention and support of my friends; for these also betrayed me. “All men,” he says, “forsook me.” And this was no light offense. For if he that in war abandons one who is exposed to danger, and shrinks from meeting the hands of his enemies, is justly smitten by his friends, as having utterly betrayed their cause, much more in the case of the Gospel. But what “first answer,” does he speak of? He had stood before Nero, and had escaped. But afterwards, because he had converted his cup-bearer, he was beheaded. And here again is encouragement for his disciple in what follows.
Though deserted by man, God doth not permit him to suffer any harm. He strengthened me, he says, that is, He gave me boldness in speaking. He suffered me not to sink.
“That by me the preaching might be fully known.”
That is, might be fulfilled. Observe his great humility. He does not say He strengthened me as deserving of His gift, but that “the preaching,” with which I was intrusted, “might be fully known.” As if any one should wear a purple robe and a diadem, and to that circumstance should owe his safety.
“And that all the Gentiles might hear.”
What is this? That the luster of the Gospel, and the care of His Providence for me, might be known to all.
“And I was delivered out of the mouth of the lion.”
See how near he had been to
death. He had fallen into the very jaws of the lion. For he calls Nero
a lion from his ferocity, and the violent and daring character of his
government. “The Lord delivered me,” he says, “and
will deliver.” But if he says, “He will deliver me,”
why does he say, “I am ready to be offered”? Attend to the
expression, “He delivered me,” he says, “from the
lion’s mouth”; and again, “He will deliver me,”
not from the lion’s mouth, but “from every evil
work.” For then He delivered me from the danger; but now that
enough has been done for the Gospel, He will yet again
“And will preserve me unto His heavenly kingdom; to Whom be glory for ever and ever. Amen.”
This then is salvation, when we
shine forth there. But what means, “He will preserve me unto His
kingdom”? He will deliver me from all blame, and preserve me
there. For this is to be preserved unto His kingdom, to die here on
account of it. For “He that hateth his life in this world shall
keep it unto life eternal.” (
“To whom be glory.” Lo, here is a doxology to the Son.
For he was then in Rome, of whom
he said “The Lord grant unto him that he may find mercy of the
Lord in that day.” (
“Salute Priscilla and
Aquila.” These are they of whom he makes continual mention, with
whom too he had lodged, and who had taken Apollos to them. He names the
woman first, as being I suppose more zealous, and more faithful, for
she had then received Apollos; or it might be done indifferently. And
it was to them no slight consolation to be thus saluted. B. πρόσρησις, as had been before conjectured.
This Trophimus and Tychicus, we know from the book of the Acts, sailed away with him from Judea, and were everywhere his companions, perhaps as being more zealous than the rest.
“Trophimus I have left at Miletum sick.” Why then didst thou not heal him, instead of leaving him? The Apostles could not do everything, or they did not dispense miraculous gifts upon all occasions, lest more should be ascribed to them than was right. The same thing is observable of those blessed and righteous men, who were before them, as in the case of Moses, whose voice was weak. Why was not this defect removed? Nay, he was often afflicted with grief and dejection, and he was not admitted into the Land of Promise.
For many things were permitted
by God, that the weakness of human nature might be manifested. And if
with these defects the insensible Jews could ask, Where is Moses who
brought us out of the land of Egypt (
“Trophimus I have left at
Miletum sick.” Miletus was near Ephesus. Did this happen then
when he sailed to Judea, or upon some other occasion? For after he had
been in Rome, he returned to Spain, but whether he came thence again
into these parts, we know not. This is, however, a strong presumption that he did. See p. 476,
note.
This Linus, some say, was
second i.e. the next. See Euseb. iii. 2, and note in Reading’s Ed.;
also Cave Hist. Lit. Linus is thought not to have survived the
persecution of Nero, and probably to have been bishop in St.
Peter’s lifetime, and supplied his place when absent.
“Do thy diligence to come before winter.” See how he urges him, yet he does not say anything to grieve him. He does not say, “Before I die,” lest he should afflict him; but, “Before winter,” that thou be not detained.
“Eubulus,” he says, “greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren.” He does not mention the rest by name. Seest thou that those were the most zealous?
There can be no better prayer
than this. Grieve not for my departure. The Lord will be with thee. And
he says, not “with thee,” but “with thy
spirit.” Thus there is a twofold assistance, the grace of the
Spirit, i.e. the original Gift, without which he had been but a carnal
person.
“Grace be with us. Amen.”
Thus he prays for himself too, that they may always be well-pleasing to Him, that they may have grace together with the spiritual gift, for where this is, nothing will be grievous. For as he who beholds the king, and is in favor with him, is sensible of no uneasiness; so though our friends forsake us, though we be overtaken by calamity, we shall feel no distress, if that grace be with us and fortify us.
Moral.
But how shall we draw down grace upon us? By doing what is pleasing to
God, and obeying Him in all things. In great houses do we not see those
domestics in favor, who do not regard their own interest, but with all
zeal and alacrity promote their masters’, and who not from the
compulsion of the master, but from their own affection and good
disposition, order all things well. When they are always before their
eyes, when they are engaged in the house, when they are not occupied in
any private concerns, nor caring for their own, but rather consider
their masters’ concerns as their own. For he who makes what is
his own his master’s, does not really give up his own to his
master, but makes his interest his own; he commands even as himself in
his affairs, See
And if he who in worldly concerns prefers his masters interests to his own, does not really neglect his own interest, but rather advance it the more; much more is this the case in spiritual matters. Despise thine own concerns, and thou wilt receive those of God. This He Himself wills. Despise each, and seize upon the kingdom of heaven. Dwell there, not here. Be formidable there, not here. If thou art formidable there thou wilt be formidable not to men, but to demons, and even to the devil himself. But if thy dependence is on worldly wealth, thou wilt be contemptible to them, and often to men too. Whatever be thy riches, thou wilt be rich in servile things. But if thou despisest these, thou wilt be radiant in the house of the King.
Such were the Apostles,
despising a servile house and worldly wealth! And see how they
commanded in the affairs of their Master. “Let one,” they
said, “be delivered from disease, another from the possession of
devils: bind this man, and loose that.” This was done by them on
earth, but it was fulfilled as in Heaven. For, “whatever ye shall
bind on earth,” said He, See
Wherefore having these examples,
I beseech you, let us not regard our possessions, that we may regard
ourselves: nay, let us despise them, that we may obtain them. If we
despise them, He will take care of them; if we take care of them, God
will despise them. Let us labor in the concerns of God, not in our own,
or rather really in our own, for His are our own. I speak not of
heaven, i.e. the material heaven. Lit. “they become righteous in ten thousand”; but the
true reading is perhaps ἐν γὰρ τοῖς
μυρίοις
γίνεται
δικαίοις, “for it is formed in ten thousand righteous men,” as
has been conjectured from an Old. Lat.
Thou seest then that good things
are multiplied on being possessed by many, but earthly goods are rather
diminished by seizing. Let us not therefore sit down content with
poverty, but let us choose riches. God is then rich, when those who
enjoy His kingdom are many. “For He is rich,” it is said,
“unto all that call upon Him.” (
If a man wishes to make an
attempt on a kingdom, does he not set death before him in a thousand
shapes? Is he not armed at all points, does he not practice the art of
war, does he not do everything with this view, and so rush on to the
attack? But we do not act thus. We wish to take the spoil while we are
sleeping, and therefore we come off with empty hands. Dost thou not see
plunderers, how they flee, how
Hast thou seized? Yet a little exertion is needed after the seizure, that what thou hast seized may not be taken from thee. If we run on, if we look to none of those things that are set before our eyes, if we consider nothing but how we may escape from those who would hinder us, we shall be able to retain with all security what we have seized. Hast thou seized on chastity? Tarry not; flee beyond the reach of the devil. If he sees that he cannot overtake thee, he will cease to pursue; as we, when we can no longer see those who have robbed us, despair of the pursuit, and do not pursue, nor call on others to stop thief, but suffer them to escape. So do thou run vigorously at the beginning, and when thou art beyond the reach of the devil, he will not afterwards attack thee, but thou wilt be in safety, securely enjoying those unspeakable blessings, which God grant that we may all obtain through Jesus Christ our Lord. To whom with the Father, and the Holy Ghost, be glory, power, honor, and worship, now and for ever, and world without end. Amen.
archbishop of constantinople,
on the
epistle of St. paul the apostle
to
Titus.
————————————
Homily I.
“Paul, a servant of God, and an Apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth which is after godliness; In hope of eternal life, which God, that cannot lie, promised before the world began; But hath in due times manifested His word through preaching, which is committed unto me according to the commandment of God our Saviour; To Titus, mine own son after the common faith; Grace, mercy, and peace, from God the Father, and the Lord Jesus Christ our Saviour.”
Titus was an approved one of the companions of Paul; otherwise, he would
not have committed to him the charge of that whole island, nor would he
have commanded him to supply what was deficient, as he says,
“That thou shouldest set in order the things that are
wanting.” ( In
the Vulgate,
Some time seems to have since
elapsed, and Paul, when he wrote this Epistle, appears to have been at
liberty. For he says nothing about his trials, but dwells continually
upon the grace of God, as being a sufficient encouragement to believers
to persevere in virtue. For to learn what they had deserved, and to
what state they had been transferred, and that by grace, and what had
been vouchsafed them, was no little encouragement. He takes aim also
against the Jews, and if he censures the whole nation, we need not
wonder, for he does the same in the case of the Galatians, saying,
“O foolish Galatians.” (
And he writes a short Epistle,
with good reason, and this is a proof of the virtue of Titus, that he
did not require many words, but a short remembrance. But this Epistle
seems to have been written before that to Timothy, for that he
You observe how he uses these expressions indifferently, sometimes calling himself the “servant of God,” and sometimes the “servant of Christ,” thus making no difference between the Father and the Son.
“According to the faith of God’s elect, and the acknowledging of the truth which is after godliness. In hope of eternal life.”
“According to the faith of
God’s elect.” It is because thou hast believed, or rather
because thou wast intrusted? I think he meant, that he was intrusted
with God’s elect, that is, not for any achievements of mine, nor
from my toils and labors, did I receive this dignity. It was wholly the
effect of His goodness who intrusted me. Yet that the grace may not
seem without reason, (for still the whole was not of Him, for why did
He not intrust it to others?) he therefore adds, “And the
acknowledging of the truth that is after godliness.” For it was
for this acknowledgment that I was intrusted, or rather it was of His
grace that this too was intrusted to me, for He was the author of this
also. Whence Christ Himself said, “Ye have not chosen Me, but I
have chosen you.” ( al.
“first we are apprehended, and afterwards we apprehend; first we
are known, and then we know.”
“And the acknowledging the truth that is after godliness.” For there is a truth in other things, that is not according to godliness; for knowledge in matters of agriculture, knowledge of the arts, is true knowledge; but this truth is after godliness. Or this, “according to faith,” means that they believed, as the other elect believed, and acknowledged the truth. This acknowledging then is from faith, and not from reasonings.
“In hope of eternal life.” He spoke of the present life, which is in the grace of God, and he also speaks of the future, and sets before us the rewards that follow the mercies which God has bestowed upon us. For He is willing to crown us because we have believed, and have been delivered from error. Observe how the introduction is full of the mercies of God, and this whole Epistle is especially of the same character, thus exciting the holy man himself, and his disciples also, to greater exertions. For nothing profits us so much as constantly to remember the mercies of God, whether public or private. And if our hearts are warmed when we receive the favors of our friends, or hear some kind word or deed of theirs, much more shall we be zealous in His service when we see into what dangers we had fallen, and that God has delivered us from them all.
“And the acknowledging of
the truth.” This he says with reference to the type. For that was
an “acknowledging” and a “godliness,” yet not
of the Truth, Thus our Lord, speaking as a Jew, said (
That is, not now upon a change
of mind, but from the beginning it was so foreordained. This he often
asserts, as when he says, “Separated unto the Gospel of
God.” (
“Which God, that cannot lie, promised.” If He “cannot lie,” what He has promised will assuredly be fulfilled. If He “cannot lie,” we ought not to doubt it, though it be after death. “Which God, that cannot lie,” he says, “promised before the world began”; by this also, “before the world began,” he shows that it is worthy of our belief. It is not because the Jews have not come in, that these things are promised. It had been so planned from the first. Hear therefore what he says,
“But hath in His own Or, “its own,” ἰδίοις, E.V.
“due.”
Wherefore then was the delay?
From His Or, “its own,” ἰδίοις, E.V.
“due.”
That is, the preaching is
committed unto me. For this included everything, the Gospel, and things
present, and things future, life, and godliness, and faith, and all
things at once. “Through preaching,” that is, openly and
with all boldness, for this is the meaning of “preaching.”
For as a herald proclaims κηρύττει, the same word as is used for preaching.
“Which is committed unto me according to the commandment of God our Saviour.”
The expressions,
“committed unto me,” and “according to the
commandment,” show the matter to be worthy of credit, so that no
one should think it discreditable, nor be hesitating about it, or
discontented. If then it is a commandment, it is not at my disposal. I
fulfill what is commanded. For of things to be done, some are in our
power, others are not. For what He commands, that is not in our power,
what He permits, is left to our choice. For instance, “Whosoever
shall say to his brother, Thou fool, shall be in danger of hell
fire.” (
“To Titus mine own γνησί& 251·. τέκνον.
What is “after the common
faith”? After he had called him his own son, and assumed the
dignity of a father, hear how it is that he lessens and lowers that
honor. He adds, “After the common faith”; that is, with
respect to the faith I have no advantage over thee; for it is common,
and both thou and I were born by it. Whence then does he call him his
son? Either only wishing to express his affection for him, or his
priority in the Gospel, or to show that Titus had been enlightened by
him. On this account he calls the faithful both children and
brethren;
Because he had called him his
son, he adds, “from God the Father,” to elevate his mind by
showing whose son he was, and by not only naming the common faith, but
by adding “our Father,” he implies that he has this honor
equally with himself. Moral. Observe also how
he offers the same prayers for the Teacher, as for the disciples and
the multitude. For indeed he needs such prayers as much, or rather more
than they, by how much he has greater enmities to encounter, and is
more exposed to the necessity of offending God. For the higher is the
dignity, the greater are the dangers of the priestly office. For one
good act in his episcopal office is sufficient to raise him to heaven
and one error to sink him to hell itself. For, to pass over all other
cases of daily occurrence, if he happens, either from friendship or any
other cause, to have advanced an unworthy person to a Bishopric, and
have committed to him the rule of a great city, see to how great a
flame he renders himself obnoxious. For not only will he have to
account for the souls that are lost, for they are lost through the
man’s irreligion, but for all that is done amiss by the other.
For he that is irreligious in a private station will be much more so
when he is raised to power. It is much indeed, if a pious man continue
such after his elevation to rule. For he is then more strongly assailed
by vainglory, and the love of wealth, and self-will, when office gives
him the power; and by offenses, insults, and reproaches, and numberless
other evils. If therefore any one be irreligious, he will become more
so when raised to office; and he who appoints such a ruler will be
answerable for all the offenses committed by him, and for the whole
people. But if it is said of him who gives offense to one soul,
“It were better for him that a millstone were hanged about his
neck, and that he were drowned in the depth of the sea”
( So
Sav. mar. Edd. “souls.”
Hence I am struck with
astonishment at those who desire so great a burden. Wretched and
unhappy man, seest thou what it is thou desirest? If thou art by
thyself, unknown and undistinguished, though thou committest ten
thousand faults, thou hast only one soul for which to give an account,
and for it alone wilt thou be answerable. But when thou art raised to
this office, consider for how many persons thou art obnoxious to
punishment. Hear what Paul says, “Obey them that have the rule
over you, and submit yourselves: for they watch for your souls as they
that must give account.” (
One who holds the Episcopal
office has required a contribution of money. He who is unwilling to
contribute not only withholds it, but that he may not seem to withhold
it from indifference, he accuses his Bishop. He is a thief, he says, a
robber, he engulfs the goods of the poor, he devours the rights of the
needy. Cease thy calumnies! How long wilt thou say these things? Wilt
thou not contribute? No one compels thee, there is no constraint. Why
dost thou revile him who counsels and advises thee? Is any one reduced
to need, and he from inability, or some other hindrance, has not lent a
hand? No allowance is made for him, the reproaches in this case are
worse than in the other. This then is government! And he cannot avenge
himself. For they are his own bowels, and as though the bowels be
swollen, and though they give pain to the head and the rest of the
body, we venture not on revenge, we cannot take a sword and pierce
them; so if one of those under our rule be of such sort, and create
trouble and disorder by these accusations, we dare not avenge
ourselves, for this would be far from the
The slave bought with money has
an appointed work, which when he has performed, he is afterwards his
own master. But the Bishop is distracted on every side and is expected
to do many things that are beyond his power. If he knows not how to
speak, there is great murmuring; and if he can speak, then he is
accused of bring vainglorious. If he cannot raise the dead, he is of no
worth, they say: such an one is pious, but this man is not. If he eats
a moderate meal, for this he is accused, he ought to be strangled, they
say. If he is seen at the bath, See above, p. 499.
But you say, “Had the
Apostles free men to serve them?” Would you then hear how the
Apostles lived? They made long journeys, and free men and honorable
women laid down their lives and souls for their relief. But hear this
blessed Apostle thus exhorting; “Hold such in reputation”
(
These are not the things we find
blamed or applauded at all. For the qualities which a Bishop is
required to possess are different, as to be blameless, sober, orderly,
hospitable, apt to teach. These the Apostle requires, and these we
ought to look for in a ruler of the Church, but nothing further. Thou
art not more strict than Paul, or rather more strict than the Spirit.
If he be a striker, or violent, or cruel, and unmerciful, accuse him.
These things are unworthy of a Bishop. If he be luxurious, this also is
censurable. But if he takes care of his body that he may minister to
thee, if he attends to his health that he may be useful, ought he for
this to be accused? Knowest thou not that bodily infirmity no less than
infirmity of soul injures both us and the Church? Why, otherwise, does
Paul attend to this matter, in writing to Timothy, “Use a little
wine for thy stomach’s sake, and thy often infirmities”?
(
For suppose a man honored with the Bishopric, and intrusted with a public charge of the Church, and let him in other respects be virtuous, and have every quality, which a priest ought to possess, yet let him be always confined to his bed by reason of great infirmity, what service will he be able to render? Upon what mission can he go? what visitation can he undertake? whom can he rebuke or admonish? These things I say, that you may learn not causelessly to accuse him, but rather may receive him favorably; as also that if any one desire rule in the Church, seeing the shower of abuse that attends it, he may quench that desire. Great indeed is the danger of such a station, and it requires “the grace and peace of God.” Which that we may have abundantly, do you pray for us, and we for you, that practicing virtue aright we may so obtain the blessings promised, through Jesus Christ, with whom, &c.
“For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city as I had appointed thee: If any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly.”
The whole life of men in ancient times was one of action and contention; ours on the contrary is a life of indolence. They knew that they were brought into the world for this purpose, that they might labor according to the will of Him who brought them into it; but we, as if we had been placed here but to eat and drink, and lead a life of pleasure, we pay no regard to spiritual things. I speak not only of the Apostles, but of those that followed them. You see them accordingly traversing all places, and pursuing this as their only business, living altogether as in a foreign land, as those who had no city upon earth. Hear therefore what the blessed Apostle saith,
“For this cause left I thee in Crete.”
As if the whole world had been one house, they divided it among themselves, administering its affairs everywhere, each taking care of his several portion of it.
“For this cause left I thee in Crete, that thou shouldest set in order the things that are [R.V. were] wanting.”
He does not command this in an
imperious manner; “that thou shouldest set in order,” he
says. Here we see a soul free from all envy, seeking everywhere the
advantage of his disciples, not curiously solicitous, whether the good
was done by himself or by another. For where there was a case of danger
and great difficulty, he in his own person set it in order. But those
things which were rather attended with honor and praise he committed to
his disciple, as the ordination of Bishops, and such other things as
required some farther arrangement, ἐπιδιορθώσεως.
“And ordain elders in
every city,” here he is speaking of Bishops, as we have before
said, See
on Sav. mar. “were not to be distracted by.”
Why does he bring forward such
an one? To stop the mouths of those heretics, who condemned marriage,
showing that it is not an unholy thing in itself, but so far honorable,
that a married man might ascend the holy throne; and at the same
reproving the wanton, and not permitting their admission into this high
office who contracted a second marriage. For he who retains no kind
regard for her who is departed, how shall he be a good president? and
what accusation would he not incur? For you all know, that though it is
not forbidden by the laws to enter into a second marriage, yet it is a
thing liable to many ill constructions. Wishing therefore a ruler to
give no handle for reproach to those under his rule, he on this account
says, “If any be blameless,” ἀνέγκλητος.
“Having faithful children, not accused of riot, or unruly.”
We should observe what care he
bestows upon children. For he who cannot be the instructor of his own
children, how should he be the Teacher of others? If he cannot keep in
order those whom he has had with him from the beginning, whom he has
brought up, and over whom he had power both by the laws, and by nature,
how will he be able to benefit those without? For if the incompetency ναθέια.
For a ruler without, as he rules by law and compulsion, perhaps does not consult the wishes of those under his rule. But he who ought to rule men with their own consent, and who will be thankful for his rule, if he so conduct himself as to do everything of his own will, and share counsels with no one, makes his presidency tyrannical rather than popular. For he must be “blameless, as the steward of God, not self-willed, not soon angry.” For how shall he instruct others to rule that passion, who has not taught himself? For power leads on to many temptations, it makes a man more harsh and difficult to please, even him that was very mild, surrounding him with so many occasions of anger. If he have not previously practiced himself in this virtue, he will grow harsh, and will injure and destroy much that is under his rule.
“Not given to wine, πάροινον, see p. 438, note.
You see what intensity of virtue he required. “Not given to filthy lucre,” that is, showing great contempt for money. “A lover of hospitality, a lover of good men, sober, just, holy”; he means, giving away all his substance to them that need. “Temperate”; he speaks not here of one who fasts, but of one who commands his passions, his tongue, his hands, his eyes. For this is temperance, to be drawn aside by no passion.
“Holding fast the faithful word as he hath been taught.” By “faithful” is here meant “true,” or that which was delivered through faith, not requiring reasonings, or questionings.
“Holding fast,” that
is, having care of it, making it his business. What then, if he be
ignorant of the learning that is without? For this cause, he says,
“the faithful word, according to teaching.” The
Greek does not exclude the sense of teaching others.
“That he may be able both to exhort, and to convince the gainsayers.”
So that there is need not of pomp of words, but of strong minds, of skill in the Scriptures and of powerful thoughts. Do you not see that Paul put to flight the whole world, that he was more powerful than Plato and all the rest? But it was by miracles, you say. Not by miracles only, for if you peruse the Acts of the Apostles, you will find him often prevailing by his teaching previously to his miracles.
“That he may be able by sound doctrine to exhort,” that is, to retain his own people, and to overthrow the adversaries. “And to convince the gainsayers.” For if this is not done, all is lost. He who knows not how to combat the adversaries, and to “bring every thought into captivity to the obedience of Christ,” and to beat down reasonings, he who knows not what he ought to teach with regard to right doctrine, far from him be the Teacher’s throne. For the other qualities may be found in those under his rule, such as to be “blameless, to have his children in subjection, to be hospitable, just, holy.” But that which characterizes the Teacher is this, to be able to instruct in the word, to which no regard is now paid.
Seest thou how he shows that
they are such? From their not wishing to be ruled, but to rule. For he
has glanced at this. When therefore thou canst not persuade them, do
not give them charges, but stop their mouths, for the benefit of
“Who subvert whole houses, teaching things which they ought not for filthy lucre’s sake.”
For if he has undertaken the
office of a Teacher, and is not able to combat these enemies, and to
stop their mouths who are so shameless, he will become in each case the
cause of their destination who perish. And if some one has thus
advised, “Seek not to be a judge, unless thou canst take away
iniquity” ( So
B. and Sav. mar. Edd. “avarice.”
Moral. For there is nothing which is not spoiled by these passions. But as when violent winds, falling on a calm sea, turn it up from its foundation, and mingle the sand with the waves, so these passions assailing the soul turn all upside down, and dim the clearness of the mental sight, but especially does the mad desire of glory. For a contempt for money any one may easily attain, but to despise the honor that proceeds from the multitude, requires a great effort, a philosophic temper, a certain angelic soul that reaches to the very summit of heaven. For there is no passion so tyrannical, so universally prevalent, in a greater or less degree indeed, but still everywhere. How then shall we subdue it, if not wholly, yet in some little part? By looking up to heaven, by setting God before our eyes, by entertaining thoughts superior to earthly things. Imagine, when thou desirest glory, that thou hast already attained it, and mark the end, and thou wilt find it to be nothing. Consider with what loss it is attended, of how many and how great blessings it will deprive thee. For thou wilt undergo the toils and danger, yet be deprived of the fruits and rewards of them. Consider that the majority are bad, and despise their opinion. In the case of each individual, consider what the man is, and thou wilt see how ridiculous a thing is glory, that it is rather to be called shame.
And after this, lift up thy
thoughts to the theater i.e. spectators. B. and Sav. mar. add, “and condemnation.”
Dost thou enjoy honor? reject
it, knowing that it renders thee a debtor. Does no one honor thee? thou
oughtest to rejoice at it. For God will not lay One ms. “will lay.” The sense
is the same, as it refers to the contrary case. In
this spirit Coleridge prays “to be forgiven for
fame.” B.
“will gain.” Ben. “has cause to
rejoice.” B. and Sav. mar. “but.”
Knowing therefore that it is
better to want Sav. mar. “No, thou sayest.”
It is for this reason called vainglory. Dost thou see the masks worn by stage-players? how beautiful and splendid they are, fashioned to the extreme height of elegance. Canst thou show me any such real countenance? By no means. What then? didst thou ever fall in love with them? No. Wherefore? Because they are empty, imitating beauty, but not being really beautiful. Thus human glory is empty, and an imitation of glory: it is not true glory. That beauty only which is natural, which is within, is lasting: that which is put on externally often conceals deformity, conceals it from men until the evening. But when the theater breaks up, and the masks are taken off, each appears what he really is.
Let us therefore pursue truth,
and not be as if we were on the stage and acting a part. For of what
advantage is it, tell me, to be gazed at by a multitude? It is
vainglory, and nothing else. For return to thy house, and solitude, and
immediately all is gone. Thou hast gone to the market-place, thou hast
turned upon thee the eyes of all present. What hast thou gained?
Nothing. It vanished, and passed away like dissolving smoke. Do we then
love things thus unsubstantial? How unreasonable is this! what madness!
To one thing only let us look, to the never seek the praise of men; but
if it falls to us, we shall despise, deride, and reject it. We shall be
affected as those who desire gold, but receive clay. Let not any one
praise thee, for it profits nothing; and if he blame thee, it harms
thee not. But with God praise and blame are attended with real gain and
loss, whilst all is vain that proceeds from men. And herein we are made
like unto God, that He needs not glory from men. “I receive
not,” said Christ, “honor from men.” ( So
Old Lat. and as it seems two mss., but the
reading of the mss. is not fully
stated.
Let us fly then, I entreat you,
let us fly from this slavery. But how shall we be able? If we think
seriously φιλοσοφήσωμεν.
“One of themselves, even a prophet of their own, said, The Cretians are always liars, evil beasts, slow bellies. This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith; Not giving heed to Jewish fables, and commandments of men, that turn from the truth.”
There are several questions here. First, who it was that said this?
Secondly, why Paul quoted it? Thirdly, why he brings forward a
testimony that is not correct? Let us then offer a seasonable solution
of these, having premised some other things. For when Paul was
discoursing to the Athenians, in the course of his harangue he quoted
these words, “To the Unknown God”: and again, “For we
also are His offspring, as certain also of your own poets have
said.” ( The words here quoted are found in Callimachus, Hymn ad Jov. v. 8,
to whom Theodoret ascribes them. The “evil beasts,”
&c., is found in Hesiod, Theogon. v. 26, applied to shepherds.
Downes suggested that Epimenides may have borrowed from Hesiod, and
Callimachus from him.
For even a tomb, O King, of thee
They made, who never diedst, but aye shalt be.
If then this testimony is true,
observe what a difficulty! For if the poet is true who said that they
spoke falsely, in asserting that Jupiter could die, as the Apostle
says, it is a fearful thing! Attend, beloved, with much exactness. The
poet said that the Cretans were liars for saying that Jupiter was dead.
The Apostle confirmed his testimony: so, according to the Apostle,
Jupiter is immortal: for he says, “this witness is true”!
What shall we say then? Or rather how shall we solve this? The Apostle
has not said this, but simply and plainly applied this testimony to
their habit of falsehood. Else why has he not added, “For even a
tomb, O king, of thee, they made”? So that the Apostle has not
said this, but only that one had well said, “The Cretians are
always liars.” But it is not only from hence that we are
confident that Jupiter is not a God. From many other arguments we are
able to prove this, and not from the testimony of the Cretans. Besides,
he has not said, that in this they were liars. Nay and it is more
probable that they were deceived as to this point too. He seems to mean in thinking Jupiter a God.
And as to the question, why does he cite the testimonies of the Greeks? It is because we put them most to confusion when we bring our testimonies and accusations from their own writers, when we make those their accusers, who are admired among themselves. For this reason he elsewhere quotes those words, “To the Unknown God.” For the Athenians, as they did not receive all their gods from the beginning, but from time to time admitted some other, as those from the Hyperboreans, the worship of Pan, and the greater and the lesser mysteries, so these same, conjecturing that besides these there might be some other God, of whom they were ignorant, that they might be duly devout to him also, erected to him an altar, with this inscription, “To the Unknown God,” thereby almost implying, “if there might be some God unknown to them.” He therefore said to them, Him whom you have by anticipation acknowledged, I declare to you. But those words, “We also are His offspring,” are quoted from Aratus, who having previously said, “Earth’s paths are full of Jove, the sea is full”—adds, “For we too are His offspring,” in which I conceive he shows that we are sprung from God. How then does Paul wrest what is said of Jupiter to the God of the universe? He has not transferred to God what belongs to Jupiter. But what is applicable to God, and was neither justly nor properly applied to Jupiter, this he restores to God, since the name of God belongs to Him alone, and is not lawfully bestowed upon idols.
And from what writers should he
address them? From the Prophets? They would not have believed them.
Since with the Jews too he does not argue from the Gospels, but from
the Prophets. For this reason he says, “Unto the Jews I became as
a Jew, to them that are without law, as without law, to those that are
under the Law, as under the Law.” ( i.e. by Saul.
And what wonder? for He
permitted opinions erroneous, and unworthy of Himself, to prevail, as
that He was a body formerly, This word seems to refer to the time when the opinions were
allowed to prevail.
This he says, because their disposition was froward, deceitful, and dissolute. They have these numberless bad qualities; and because they are prone to lying, deceiving, gluttonous, and slothful, severe reproof is necessary. For such characters will not be managed by mildness, “therefore rebuke them.” He speaks not here of Gentiles, but of his own people. “Sharply.” Give them, he says, a stroke that cuts deep. For one method is not to be employed with all, but they are to be differently dealt with, according to their various characters and dispositions. He does not here have recourse to exhortation. For as he who treats with harshness the meek and ingenuous, may destroy them; so he who flatters one that requires severity, causes him to perish, and does not suffer him to be reclaimed.
“That they may be sound in the faith.”
This then is soundness, to
introduce nothing spurious, nor foreign. But if they who are scrupulous
about meats are not sound, but are sick and weak; for, “Them that
are weak,” he says, “receive ye, but not to doubtful
disputations” ( See on Stat. Hom. xvii.
The Jewish tenets were fables in
two ways, because they were imitations, and because the thing was past
its season, for such things become fables at last. For when a thing
ought not to be done, and being done, is injurious, it is a fable even
as it is useless. As then those i.e. heathen fables.
Thou seest that this is said to a particular purpose.
“But unto them that are defiled and unbelieving is nothing pure.”
Things then are not clean or unclean from their own nature, but from the disposition of him who partakes of them.
“But even their mind and conscience is defiled.”
The swine therefore is clean.
Why then was it forbidden as unclean? It was not unclean by nature;
for, “all things are pure.” Nothing is more unclean than a
fish, inasmuch as it even ἔλαφος.
“But unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.”
For how can there be anything
unclean among the pure? But he that has a weak soul makes everything
unclean, and if there be set abroad a scrupulous enquiry into what is
clean or unclean, he will touch nothing. For even these things are not
clean, I speak of fish, and other things, according to their notions;
(for “their mind and conscience,” he says, “is
defiled,”) but all are impure. Yet Paul says not so; he turns the
whole matter upon themselves. For nothing is unclean, he says, but
themselves, their mind and their conscience; and nothing is more
unclean than these; B. “none of these things is unclean.”
“They profess that they know God, but in works they deny Him, being abominable and disobedient, and unto every good work reprobate.”
This then is uncleanness. They
are themselves unclean. But be not thou silent on that account. Do thy
part, although they may not receive thee. Advise and counsel them,
though they may not be persuaded. Here he censures them more severely.
For they who are mad imagine that nothing stands still, yet this arises
not from the objects that are seen, but from the eyes that see. Because
they are unsteady and giddy, they think that the earth turns round with
them, which yet turns not, but stands firm. The derangement al. “the notion,” ὑπόνοια, and
so B.; it is better than ἀπόνοια.
Moral.
What then is unclean? Sin, malice, covetousness, wickedness. Sav. “fornication,” but πονηρία is repeated in the next quotation, and has most
authority. al. “of uncleannesses.” This hardly makes sense. Read ἀληθεία for ἀλληγορία. “These things are not truth, but types,” which
is his usual way of speaking. Just above, Savile’s text is
followed. See on Stat. Hom. xii., where it appears that he does not exclude
a reference to the Lord’s Day.
For bodily things are nearer to
us, from these therefore he introduced instruction. But it is not so
now. For we ought not to be confined to figures, and shadows, but to
adhere to the truth, and to uphold it: sin is the unclean thing. From
that let us flee, from that let us abstain. “If thou comest near
it, it will bite Sav. δήξεται, which reading Ben. unaccountably neglects, having δέξεται, and in Lat. suscipiet.
“That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things; That they may teach the young women to be sober, to love their husbands, to love their children, To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.”
There are some failings which age has, that youth has not. Some indeed
it has in common with youth, but in addition it has ms. Colb. “And youth indeed has
many faults, old age however has.” νηφαλίους. E.V. “sober.” [R.V.
“temperate.”—P.S.] [R.V. “soberminded.”—P.S.] σωφροσύνη.
He has well added “in patience,” for this quality more especially befits old men.
That is, that in their very dress and carriage they exhibit modesty.
“Not false accusers, not given to much wine.”
For this was particularly the vice of women and of old age. For from their natural coldness at that period of life arises the desire of wine, therefore he directs his exhortation to that point, to cut off all occasion of drunkenness, wishing them to be far removed from that vice, and to escape the ridicule that attends it. For the fumes mount more easily from beneath, and the membranes (of the brain) receive the mischief from their being impaired by age, and this especially causes intoxication. Yet wine is necessary at this age, because of its weakness, but much is not required. Nor do young women require much, though for a different reason, because it kindles the flame of lust.
“Teachers of good things.”
And yet thou forbiddest a woman
to teach; how dost thou command it here, when elsewhere thou sayest,
“I suffer not a woman to teach”? (
Observe how he binds the people together, how he subjects the younger women to the elder. For he is not speaking there of daughters, but merely in respect of age. Let each of the elder women, he means, teach any one that is younger to be sober.
“To love their husbands.”
This is the chief point of all
that is good in a household, “A man and his wife that agree
together.” (
“To love their children.” This is well added, since she who loves the root, will much more love the fruit.
“To be discreet, chaste, keepers at home, good.” All these spring from love. They become “good, and keepers at home,” from affection to their husbands.
“Obedient to their own husbands, that the word of God be not blasphemed.”
She who despises her husband, neglects also her house; but from love springs great soberness, and all contention is done away. And if he be a Heathen, he will soon be persuaded; and if he be a Christian, he will become a better man. Seest thou the condescension of Paul? He who in everything would withdraw us from worldly concerns, here bestows his consideration upon domestic affairs. For when these are well conducted, there will be room for spiritual things, but otherwise, they too will be marred. For she who keeps at home will be also sober, she that keeps at home will be also a prudent manager, she will have no inclination for luxury, unseasonable expenses, and other such things.
“That the word of God,” he says, “be not blasphemed.”
See how his first concern is for
the preaching of the word, not for worldly things; for when he writes
to Timothy, he says, “that we may lead a quiet and peaceable life
in all godliness and honesty” (
See how he everywhere recommends
the observance of decorum. For he has committed to women the greater
part in the instruction of women, having appointed the elder to teach
the younger. But the whole instruction of men he assigns to Titus
himself. For nothing is so difficult for that age as to overcome
unlawful pleasures. For neither the love of wealth, nor the
Let the elder women, he says, teach the younger, but do thou thyself exhort young men to be soberminded. And let the luster of thy life be a common school of instruction, a pattern of virtue to all, publicly exhibited, like some original model, containing in itself all beauties, affording examples whence those who are willing may easily imprint upon themselves any of its excellences.
By “him that is of the contrary part,” he means the devil, and every one who ministers to him. For when the life is illustrious, and the discourse corresponds to it, being meek and gentle, and affording no handle to the adversaries, it is of unspeakable advantage. Of great use then is the ministry of the word, not any common word, but that which is approved, and cannot be condemned, affording no pretext to those who are willing to censure it.
Dost thou see what he has previously said, “that he that is of the contrary part may be ashamed, having no evil thing to say of you.” He therefore is deserving of condemnation, who under pretense of continence separates wives from their husbands, and he who under any other pretext takes away servants from their masters. This is not “speech that cannot be condemned,” but it gives great handle to the unbelieving, and opens the mouths of all against us.
“Not answering again.”
Thus he has well said in another
place, “Doing service as to the Lord, and not to men.” For
if thou servest thy master with good will, yet the occasion of this
service proceeds from thy fear, i.e. of God. Colb. “way of life.”
When therefore it is seen that
the power of religion, imposing a restraint upon a class naturally so
self-willed, has rendered them singularly well behaved and gentle,
their masters, however unreasonable they may be, will form a high
opinion of our doctrines. For it is manifest, that having previously
infixed in their souls a fear of the Resurrection, of the Judgment, and
of all those things which we are taught by our philosophy to expect
after death, they have been able to resist wickedness, having in their
souls a settled principle to counterbalance the pleasures of sin. So
that it is not by chance or without reason, that Paul shows so much
consideration for this class of men: since the more wicked they are,
the more admirable is the power of that preaching which reforms them.
For we
“Not answering again, not purloining”; that is, to show all good will in matters intrusted to them, to be particularly faithful in their masters’ concerns, and obedient to their commands.
Moral. Do not therefore think that I enlarge upon this subject without a purpose. For the rest of my discourse will be addressed to servants. Look not to this, my good friend, that thou servest a man, but that thy service is to God, that thou adornest the Gospel. Then thou wilt undertake everything in obedience to thy master, bearing with him, though impatient, and angry without a cause. Consider that thou art not gratifying him, but fulfilling the commandment of God; then thou wilt easily submit to anything. And what I have said before, I repeat here, that when our spiritual state is right, the things of this life will follow. For a servant, so tractable and so well disposed, will not only be accepted by God, and made partaker of those glorious crowns, but his master himself, whom he serves so well, even though he be brutish and stone-hearted, inhuman and ferocious, will commend and admire him, and will honor him above all the rest, and will set him over their heads, though he be a Gentile.
And that servants are required
to be thus disposed towards a Gentile master, I will show you by an
example. Joseph, who was of a different religion from the Egyptian, was
sold to the chief cook. So
Sept.,
And what wonder if he enjoyed so much honor in the house, when we see what great regard he obtained even in a prison. You know how practiced in cruelty are the dispositions of those who have the custody of prisons. They profit by the misfortune of others, and harass those whom others support in their afflictions, making a gain of them that is truly deplorable, with a more than brutal cruelty. For they take advantage of those wretched circumstances which ought to excite their pity. And we may further observe, that they do not treat in the same manner all their prisoners; for those who are confined upon accusation only, and who are injuriously treated, they perhaps pity, but they punish with numberless inflictions those who are imprisoned for shameful and atrocious crimes. So that the keeper of the prison not only from the manner of such men might have been expected to be inhuman, but from the cause for which he was imprisoned. For who would not have been incensed against a young man, who having been raised to so great honor, was charged with requiting such favors by a base attempt upon the master’s wife. Would not the keeper, considering these things, the honor to which he had been raised, and the crime for which he was imprisoned, would he not have treated him with more than brutal cruelty? But he was raised above all these things by his hope in God. For the virtue of the soul can mollify even wild beasts. And by the same meekness which had gained his master, he captivated also the keeper of the prison. Thus Joseph was again a ruler, he ruled in the prison as he had ruled in the house. For since he was destined to reign, it was fit that he should learn to be governed, and while he was governed he became a governor, and presided in the house.
For if Paul requires this of one
who is ἑλκόμενον, literally, “dragged”; see on Stat. Hom. i.
16.
For that he did show this care
and concern we learn from the story. He saw, it is said, two eunuchs
who had been cast into prison by Pharaoh, his chief butler and chief
baker, and he said, “Wherefore look ye so sadly today?”
(
And all this has been said by me to prove, that though the virtuous man be in slavery, in captivity, in prison; though he be in the depth of the earth, nothing will be able to overcome him. This I have said to servants, that they may learn that though they have masters that are very brutes, as this Egyptian, or ferocious as the keeper of the prison, they may gain their regard, and though they be heathen as they were, or whatever they be, they may soon win them to gentleness. For nothing is more engaging than good manners, nothing more agreeable and delightful than meekness, gentleness, and obedience. A person of this character is suitable to all. Such an one is not ashamed of slavery, he does not avoid the poor, the sick, and the infirm. For virtue is superior, and prevails over everything. And if it has such power in slaves, how much more in those who are free? This then let us practice, whether bond or free, men or women. Thus we shall be loved both by God and men; and not only by virtuous men, but by the wicked; nay by them more especially, for they more especially honor and respect virtue. For as those who are under rule stand most in awe of the meek, so do the vicious most revere the virtuous, knowing from what they themselves have fallen. Since such then is the fruit of virtue, this let us pursue, and attain. If we adhere to this, nothing will be formidable, but all things easy and manageable. And though we pass through the fire and through the water, all things yield to virtue, even death itself. Let us then be zealous in the pursuit of it, that we may attain the good things to come, in Jesus Christ our Lord, with whom, &c.
“For the grace of God that bringeth salvation hath appeared unto all men, Teaching them that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.”
Having demanded from servants so great virtue, for it is great virtue to
adorn the doctrine of our God and Saviour in all things, and charged
them to give no occasion of offense to their masters, even in common
matters, he adds the just cause, why servants should be such:
“For the grace of God, that bringeth salvation, hath
appeared.” Those who have God for their Teacher, Colb. “a Divine Teacher.”
“For the grace of God,” he says, “hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present world; looking for the blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” See, how together with the rewards he places the virtue. And this is of grace, to deliver us from worldly things, and to lead us to Heaven. He speaks here of two appearings; for there are two; the first of grace, the second of retribution and justice.
“That denying ungodliness,” he says, “and worldly lusts.”
See here the foundation of all
virtue. He has not said “avoiding,” but
“denying.” Denying implies the greatest distance, the
greatest hatred and aversion. With as much resolution and zeal as they
turned from idols, with so much let them turn from vice itself, and
worldly lusts. For these too are idols, that is, worldly lusts, and
covetousness, and this he names idolatry. Whatever things are useful
for the present life are worldly lusts, Two mss. add, “Whatever things go
not with us to heaven are worldly lusts.” ἀσέβειαν.
“And should live soberly, righteously, and godly in the present world.”
Dost thou see, what I always
affirm, that it is not sobriety only to abstain from fornication, but
that we must be free from other passions. So then he who loves wealth
is not sober. For as the fornicator loves women, so the other loves
money, and even more inordinately, for he is not impelled by so strong
a passion. And he is certainly a more powerless ἀκρατὴς. Two mss. and Old Lat. add, “And
about virgins what says he? ‘I have no commandment of the
Lord.’” Which Montf. rejects with little reason.
And that you may learn from the common notions the true state of this matter, it must be set before you generally. If a man were once for all deprived of money, he would no longer be tormented with the desire of it, for nothing so much causes the desire of wealth, as the possession of it. But it is not so with respect to lust, but many who have been made eunuchs have not been freed from the flame that burned within them, for the desire resides in other organs, being seated inwardly in our nature. To what purpose then is this said? Because the covetous is more intemperate than the fornicator, inasmuch as the former gives way to a weaker passion. Indeed it proceeds less from passion than from baseness of mind. But lust is natural, so that if a man does not approach a woman, nature performs her part and operation. But there is nothing of this sort in the case of avarice.
And what is this hope? what the reward of our labors?
“Looking for the blessed hope and the appearing.”
For nothing is more blessed and more desirable than that appearing. Words are not able to represent it, the blessings thereof surpass our understanding.
“Looking for the blessed
hope and glorious appearing of our great God and Saviour.” This is the meaning, as Middleton has shown. The English Version,
“The great God and our Saviour,” is ambiguous.
Where are those who say that the Son is inferior to the Father?
“Our great God and
Saviour.” He who saved us when we were enemies. What will He not
do then when He has us approved? Edd. οὐκ
εὐδοκιμοῦντας
λαβών. The order does
not admit the sense, “Seeing He received us when not
approved,” so that this would be, “how will he not punish
us if he finds us not approved;” but B. has not the negative,
which Downes had rejected.
“The great God.”
When he says great with respect to God, he says it not comparatively
but absolutely, ἀπολύτως.
“Peculiar”: that is, selected from the rest, and having nothing in common with them.
“Zealous of good works.”
Dost thou see that our part is necessary, not merely works, but “zealous”; we should with all alacrity, with a becoming earnestness, go forward in virtue. For when we were weighed down with evils, and incurably diseased, it was of His lovingkindness that we were delivered. But what follows after this is our part as well as His.
“These things speak and
exhort.” Do you see how he charges Timothy? “Reprove,
rebuke, exhort.” But here, “Rebuke with all
authority.” For the manners of this people were more stubborn,
wherefore he orders them to be rebuked more roughly, and with all
authority. For there are some sins, which ought to be prevented by
command. We may with persuasion advise men to despise riches, to be
meek, and the like. But the adulterer, the fornicator, the defrauder,
ought to be brought to a better course by command. And those who are
addicted to augury and divination, and the like, should be corrected
“with all authority.” Observe how he would have him insist
on these things with independence, and with entire freedom. ἐξουσίας.
“Let no man despise thee.” But
What then? even when men do
evil, may we not revile them? nay, but “to be ready to every good
work, to speak evil of no man.” Hear the exhortation, “To
speak evil of no man.” Our lips should be pure from reviling. For
if our reproaches are true, it is not for us to utter them, but for the
Judge to enquire into the matter. “For why,” he says,
“dost thou judge thy brother?” ( i.e.
hereafter. See Hom. i. on ἀγῶνα.
“To be no brawlers, but gentle, showing all meekness unto all men.”
Unto Greeks and Jews, to the wicked and the evil. For when he says, “Let him that standeth take heed lest he fall,” he wakens their fears from the future; but here, on the contrary, he exhorts them from the consideration of the past, and the same in what follows;
Thus also he does in his Epistle
to the Galatians, where he says, “Even so we, when we were
children, were in bondage under the elements of the world.”
(
“For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.”
Therefore we ought to be thus to
all, to be gently disposed. For he who was formerly in such a state,
and has been delivered from it, ought not to reproach others, but to
pray, to be thankful to Him who has granted both to him and them
deliverance from such evils. Let no one boast; for all have sinned. If
then, doing well thyself, thou art inclined to revile others, consider
thy own former life, and the uncertainty of the future, and restrain
thy anger. Colb.
and Old Lat. “impulse.”
“For we,” he says, “were once deceived.”
Strange! How were we drowned βεβαπτισμένοι.
Thus we need the Spirit abundantly.
“That being justified by His grace”—again by grace and not by debt—“we may be made heirs according to the hope of eternal life.”
At the same time there is an incitement to humility, and a hope for the future. For if when we were so abandoned, as to require to be born again, to be saved by grace, to have no good in us, if then He saved us, much more will He save us in the world to come.
For nothing was worse than the
brutality of mankind before the coming of Christ. They were all
affected towards each other as if enemies and at war. Fathers slew
their own sons, and mothers were mad against their children. There was
no order settled, no natural, no written law; everything was subverted.
There were adulteries continually, and murders, and things if possible
worse than murders, and thefts; indeed we are told by one of the
heathen, that this practice was esteemed a point of virtue. And
naturally, since they worshiped a god Mercury. Lit.
“dryly,” i.e. without the bath, as in the case of
wrestling, which was practiced by all that were free. Downes may be right in taking this of Phœnix, Il. ix. 452.
What follows refers to Hippolytus, of whom Montfaucon seems to forget
that this could not be said. His
object was probably to take familiar instances; these are chiefly from
the Greek Drama.
“Hateful,” he says,
“and hating one another.” For it must necessarily happen,
when we let loose every pleasure on the soul, that there should be much
hatred. For where love is, with virtue, no man overreacheth another in
any matter. Mark also what Paul says, “Be not deceived, neither
fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers
of themselves with mankind, nor covetous, nor drunkards, nor revilers,
shall inherit the kingdom of God. And such were some of you.”
( This
is an unfair view of Plato’s Republic, against which, however, it
is a real objection that it sets aside a law of nature, though with
political, and not sensual views. Some have seen a great truth
allegorized in this, and it may be justly, but ordinary Greeks would be
more likely to take it as St. Chrysostom does, and Plato perhaps hints
that it would be so in practice, b. viii. init.
“Living in malice and envy.”
For if those who professed
philosophy among them made such laws, what shall we say of those who
were not philosophers? If such were the maxims of those who wore a long
beard, and assumed the grave cloak, τρίβωνα.
What means, “according to the hope”? That, as we have hoped, so we shall enjoy eternal life, or because ye are even already heirs.
“This is a faithful saying.”
Because he had been speaking of things future and not of the present, therefore he adds, that it is worthy of credit. These things are true, he says, and this is manifest from what has gone before. For He who has delivered us from such a state of iniquity, and from so many evils, will assuredly impart to us the good things to come, if we abide in grace. For all proceeds from the same kind concern.
Moral. Let us then give thanks to God, and not revile them; nor accuse
them, but rather let us beseech them, pray for them, counsel and advise
them, though they should insult and spurn us. For such is the nature of
those who are diseased. νοσοῦντες. μηδὲν
μέμφωμαι. al.
“wasting.” So
Ben. from Colb. Sav. “this care.”
“These things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men. But avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain. A man that is an heretic after the first and second admonition reject. Knowing that he that is such is subverted, and sinneth, being condemned of himself.”
Having spoken of the love of God to man, of His ineffable regard for us,
of what we were and what He has done for us, he has added, “These
things I will that thou affirm constantly, that they which have
believed in God might be careful to maintain good works”; that
is, Discourse of these things, and from a consideration of them exhort
to almsgiving. For what has been said will not only apply to humility,
to the not being puffed up, and not reviling others, but to every other
virtue. So also in arguing with the Corinthians, he says, “Ye
know that our Lord being rich became poor, that we through His poverty
might be rich.” ( B.,
Colb., and Old Lat. omit the part in brackets. πυκτεύεις.
σχολῆς.
“For I have determined there to winter.”
Now Nicopolis Montfaucon mentions two of this name in Thrace. Mr. Greswell takes
this to be in Epirus.
These were not of the number to
whom Churches had been intrusted, but of the number of his companions.
But Apollos was the more vehement, being “an eloquent man, and
mighty in the Scriptures.” (
That is, either those that love
Paul himself, He
means, perhaps, that “in faith” (which has not the article)
may be applied to this.
“Grace be with you all. Amen.”
How then dost thou command him
to stop the mouths of gainsayers, if he must pass them by when they are
doing everything to their own destruction? B.
makes “When they undoing everything for mischief,” part of
the answer, omitting “their own,” and adding αὐτόν in
the sense of ultro. Other copies vary. περιίστασθαι, or as B. περιίστασο. Ed. Par. proposes προσίστασθαι, “to resist,” but needlessly.
What means, “that they be careful to maintain good works”? That they wait not for those who are in want to come to them, but that they seek out those who need their assistance. Thus the considerate man shows his concern, and with great zeal will he perform this duty. For in doing good actions, it is not those who receive the kindness that are benefited, so much as those who do it that make gain and profit, for it gives them confidence towards God. But in the other case, there is no end of contention: therefore he calls the heretic incorrigible. For as to neglect those for whom there is a hope of conversion is the part of slothfulness, so to bestow pains upon those who are diseased past remedy is the extreme of folly and madness; for we render them more bold.
“And let ours,” he
says, “learn to maintain good works for necessary uses, that they
be not unfruitful.” You observe that he is more anxious for them
than for those who are to receive their kindnesses. For they might
probably have been brought on their way by many others, but I am
concerned, he says, for our own friends. For what advantage would it be
to them, if others should dig up treasures, He
probably means their own stores.
Moral. For what reason then was He maintained by women? For women, it is
said, followed Him, and ministered unto Him. ( E.V. “righteousness.”
For almsgiving is the mother of
love, of that love, which is the characteristic of Christianity, which
is greater than all miracles, by which the disciples of Christ are
manifested. It is the medicine of our sins, the cleansing of the filth
of our souls, the ladder fixed to heaven; it binds together the body of
Christ. Would you learn how excellent a thing it is? In the time of the
Apostles, men selling their possessions brought them to them, and they
were distributed. For it is said, “Distribution was made unto
every man according as he had need.” ( Edd. ὠφελείας, “utility,” which makes little sense. B. τῆς
ἀφελείας, which agrees with ἀφελότητι,
See the fruit of almsgiving, the separations and hindrances were removed, and immediately their souls were knit together. “They were all of one heart and of one soul.” So that even setting aside almsgiving, the parting with riches is attended with gain. And these things I have said, that those who have not succeeded to an inheritance from their forefathers may not be cast down, as if they had less than those who are wealthy. For if they please they have more. For they will more readily incline to almsgiving, like the widow, and they will have no occasion for enmity towards their neighbor, and they will enjoy freedom in every respect. Such an one cannot be threatened with the confiscation of his goods, and he is superior to all wrongs. As those who fly unincumbered with clothes are not easily caught, but they who are incumbered with many garments and a long train are soon overtaken, so it is with the rich man and the poor. The one, though he be taken, will easily make his escape, whilst the other, though he be not detained, is incumbered by cords of his own, by numberless cares, distresses, passions, provocations, all which overwhelm the soul, and not these alone, but many other things which riches draw after them. It is much more difficult for a rich man to be moderate and to live frugally, than for the poor, more difficult for him to be free from passion. Then he, you say, will have the greater reward.—By no means.—What, not if he overcomes greater difficulties?—But these difficulties were of his own seeking. For we are not commanded to become rich, but the reverse. But he prepares for himself so many stumbling-blocks and impediments.
Others not only divest
themselves of riches, but macerate their bodies, as travelers in the
narrow way. Instead of doing this, thou heatest more intensely the
furnace of thy passions, and gettest more about thee. Two
mss. have the middle voice. Edd. συνδιαζῶντας, “to spend their lives with”; but New Par.
from Colb. συνδυάζοντας, and so B.
Something of this kind even now
will be experienced, if we will manfully resist the trials that
encompass us. If we have hope in God, we shall be in security, and have
ample room, and those who bring us into these straits shall perish. For
it is written, “Whoso diggeth a pit shall fall therein.”
(
But behold, they were delivered
from their affliction, you say, and we are not. True, they were
delivered, and justly; since they did not enter into that furnace
expecting deliverance, but as if to die outright. For hear what they
say: “There is a God in Heaven, Who will deliver us. But if not,
be it known unto thee, O King, that we will not serve thy gods, nor
worship the golden image which thou hast set up.” ( Two mss. quote
I should like to tell you an
instructive story, which has much of profit in it. What then is it?
Once, when a persecution arose, and a severe war was raging against the
Church, two men were apprehended. The one was ready to suffer anything
whatever; the other was prepared to submit with firmness to be
beheaded, but with fear and trembling shrunk from other tortures.
Observe then the dispensation towards these men. When the judge was
seated, he ordered the one who was ready to endure anything, to be
beheaded. The other he caused to be hung up and tortured, and that not
once or twice, but from city to city. Now why was this permitted? That
he might recover through torments that quality of mind which he had
neglected, that he might shake off all cowardice, and be no longer
afraid to endure anything. Joseph too, when he was urgent to escape
from prison, was left to remain there. For hear him saying,
“Indeed I was stolen away out of the land of the Hebrews; but do
thou make mention of me to the king.” (
homilies of St. John Chrysostom,
archbishop of constantinople,
on the
epistle of St. paul the apostle
to
Philemon.
————————————
Argument.
First, it is necessary to state the argument of the Epistle, then also
the matters that are questioned respecting it. What then is the
argument? Philemon was a man of admirable and noble character. That he
was an admirable man is evident from the fact, that his whole household
was of believers, B.
and a Venice ms. read πιστῶν. Edd. πιστὴν,
which applies to the household as one. πάντων
ἕνεκεν. The
phrase occurs again in a few lines, where it is translated, “on
every account.” θαυμαστὸς
as before. B.
and Ven. here add, “And on this score forgive him everything. And
so much for the argument. Now let us proceed to the solution of the
questions. Inasmuch as some venture to say,” &c. and
presently, “For I say not only this, that it was
proper,…but add this also, that I wish.”
But because some say, that it
was superfluous that this Epistle should be annexed, since he is making
a request about a small matter in behalf of one man, let them learn who
make these objections, that they are themselves deserving of very many
censures. For it was not only proper that these small Epistles, in
behalf of things so necessary, should have been inscribed, He means in the Canon, as before by the word
“annexed.” So
B. and Ven. Edd. “where they sat and when they
walked.” Lat. “landed,” but κατήχθησαν
bears the other sense, and he means evidently,
“in what part of the house.” B. and Ven. have, “I
would not have been weary of relating.”
For if only seeing those places
where they sat or where they were imprisoned, mere lifeless spots, we
often transport our minds thither, and imagine their virtue, and are
excited by it, B.
and Ven. ἐρωτῶντας.
But it is useful for you to
learn that this Epistle was sent upon necessary matters. Observe
therefore how many things are rectified thereby. We have this one thing
first, that in all things it becomes one to be earnest. For if Paul
bestows so much concern upon a runaway, a thief, and a robber, and does
not refuse nor is ashamed to send him back with such commendations;
much more does it become us not to be negligent in such matters.
Secondly, that we ought not to abandon the race of slaves, even if they
have proceeded to extreme wickedness. For if a thief and a runaway
become so virtuous that Paul was willing to make him a companion, and
says in this Epistle, “that in thy stead he might have ministered
unto me” (
I wish it were possible to bring
into the cities those (servants) who are without. “What,”
say you, “if he also should become corrupt.” And why should
he, I beseech you? Because he has come into the city? But consider,
that being without he will be much more corrupt. For he who is corrupt
being within, will be much more so being without. For here he will be
delivered from necessary care, his master taking that care upon
himself; but there the concern about those things will draw him off
perhaps even from things more necessary, and more spiritual. On this
account the blessed Paul, when giving them the best counsel, said,
“Art thou called, being a servant? care not for it: but if even
thou mayest be made free, use it rather” ( So also he says on the place, and Theodoret too, although he calls
it a hyperbole. Εἰ
καὶ is properly “if
even,” but the καὶ may be taken with the
following word, as “also”; see Kühner, §
824, anm. 1, who quotes Eur. Andr. 1080, and Xen. Mem. i. c. 6, §
12.
Let me also say one other thing.
He teaches us not to be ashamed of our domestics, if they are virtuous.
For if Paul, the most admirable of men, speaks thus much in favor of
this one, much more should we speak favorably of ours. There being then
so many good effects—and yet we have not mentioned all—does
any one think it superfluous that this Epistle was inserted? And would
not this be extreme folly? Let us then, I beseech you, apply to the
Epistle written by the Apostle. For having gained already so many
advantages from it, we shall gain more from the text. τῆς ὑφῆς.
[Note.—The views of the Fathers on Slavery and Emancipation were very conservative, as slavery was interwoven with the whole structure of the Roman empire and could not be suddenly abolished without a radical social revolution. But the spirit of Christianity always suggested and encouraged individual emancipation and the ultimate abolition of the institution by teaching the universal love of God, the common redemption and brotherhood of men, and the sacredness of personality. Comp. Bishop Lightfoot’s Commentary on Colossians and Philemon, and Schaff’s Church History, I. 793–798; II. 347–354; III. 115–122. Möhler, in his Vermischte Schriften, II. 896 sqq., has collected the views of St. Chrysostom on slavery, and says that since the time of the Apostle Paul no one has done more valuable service to slaves than St. Chrysostom.—P.S.]
“Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellow-laborer, And to our beloved Apphia, and Archippus our fellow-soldier, and to the Church in thy house: Grace to you, and peace, from God our Father and the Lord Jesus Christ.”
These things are said to a master in behalf of a servant. Immediately at the outset, he has pulled down his spirit, and not suffered him to be ashamed, he has quenched his anger; calling himself a prisoner, he strikes him with compunction, and makes him collect himself, and makes it appear that present things are nothing. For if a chain for Christ’s sake is not a shame but a boast, much more is slavery not to be considered a reproach. And this he says, not exalting himself, but for a good purpose doing this, showing thence that he was worthy of credit; and this he does not for his own sake, but that he may more readily obtain the favor. As if he had said, “It is on your account that I am invested with this chain.” As he also has said elsewhere, there indeed showing his concern, but here his trustworthiness.
Nothing is greater than this
boast, to be called “the stigmatized στιγματίας. Literally, “branded slave.”
“The prisoner of the Lord.” For he had been bound on His account. Who would not be struck with awe, who would not be humbled when he hears of the chains of Christ? Who would not be ready to give up even his own life, much less one domestic?
“And Timothy our brother.”
He joins another also with himself, that he, being entreated by many, may the more readily yield and grant the favor.
“Unto Philemon our dearly beloved, and fellow-laborer.”
If “beloved,” then his confidence is not boldness nor forwardness, but a proof of much affection. If a “fellow-laborer,” then not only may he be instructed in such a matter, but he ought to acknowledge it as a favor. For he is gratifying himself, he is building up the same work. So that apart from any request, he says, thou hast another necessity for granting the favor. For if he is profitable to the Gospel, and thou art anxious to promote the Gospel, then oughtest thou not to be entreated, but to entreat.
It seems to me that she was his partner in life. Observe the humility of Paul; he both joins Timothy with him in his request, and asks not only the husband, but the wife also, and some one else, perhaps a friend.
“And Archippus,” he says, “our fellow-soldier.”
Not wishing to effect such
things by command, and not taking it ill, if he did not immediately
comply with his request; but he begs them to do what a stranger might
have done He
may mean a stranger to Onesimus.
“And to the Church in thy house.”
Here he has not omitted even the
slaves. For he knew that often even the words of slaves have power to
overthrow their master; and more especially when his request was in
behalf of a slave. And perhaps it was they particularly who exasperated
him. He does not suffer them therefore to fall into envy, i.e.
of Onesimus. Some suggest the plural, “they,” but there is no ms. authority for it. The last editor defends the
singular, as the expression used would please Philemon.
“Grace to you, and peace.”
By mentioning “grace,” he brings his own sins to his remembrance. Consider, he says, how great things God has pardoned in thee, how by grace thou art saved. Imitate thy Lord. And he prays for “peace” to him; and naturally: for it comes then when we imitate Him, then grace abides. Since even that servant who was unmerciful to his fellow-servants, until he demanded the hundred pence, had the grace of his master abiding on him. But when he made that demand, it was taken from him, and he was delivered to the tormentors.
Moral. Considering these things, then, let us also be merciful and
forgiving towards those who have trespassed against us. The offenses
against us here are a hundred pence, but those from us against God are
ten thousand talents. But you know that offenses are also judged by the
quality of the persons: for instance, he who has insulted a private
person has done wrong, but not so much as he who has insulted a
magistrate, and he who has offended a greater magistrate offends in a
higher degree, and he who offends an inferior one in a lower degree;
but he who insults the king offends much more. The injury indeed is the
same, but it becomes greater by the excellence of the person. And if he
who insults a king receives intolerable punishment, on account of the
superiority Edd. ἀξιοπιστίαν, literally, “worthiness of credit,” but in
later Greek “of consideration.” Sav. mar. B. and Ven.
have ὑπεροχὴν.
But now I find also that the
offenses exceed, not only in that they become great by the eminence of
the person, but by their very nature. And it is a horrible saying that
I am about to utter, and truly awful, but it is necessary to be said,
that it may even so shake our minds and strike them with terror,
showing that we fear men much more than God, and we honor men much more
than God. For consider, he that commits adultery knows that God sees
him, yet he disregards Him; but if a man see him, he restrains his
lust. Does not such a one not only honor men above God, not only insult
God, but, which is even much more dreadful, whilst he fears them,
despise Him? For if he sees them, he restrains the flame of lust, but
rather what flame? it is not a flame, but a willfulness. For if indeed
it was not lawful to have intercourse with a woman, the matter perhaps
would be a flame, but now Sav. mar. B. and Ven. “but now, with most men, what is
lawful is despised,” and, “but what is forbidden made much
of, it is all,” &c.
Do you see then that we honor men more than God? It is a sad and grievous saying, a heavy charge. But show that it is grievous; flee from the fact! But if you fear not the fact, how can I believe you when you say, We fear your words, you lay a burden on us! It is you that by the deed lay a burden on yourselves, and not our words. And if I but name the words of which you do the deeds, you are offended. And is not this absurd?
May the thing spoken by me prove false! I would rather myself in That Day bear the imputation of ill language, as having vainly and causelessly reproached you, than see you accused of such things.
But not only do you honor men more than God, but you compel others to do so likewise. Many have thus compelled their domestics and slaves. Some have drawn them into marriage against their will, and others have forced them to minister to disgraceful services, to infamous love, to acts of rapine, and fraud, and violence: so that the accusation is twofold, and neither can they obtain pardon upon the plea of necessity. For if you yourself do wrong things unwillingly, and on account of the command of the ruler, not even so is it by any means a sufficient excuse: but the offense becomes heavier, when you compel them also to fall into the same sins. For what pardon can there be any more for such an one?
These things I have said, not from a wish to condemn you, but to show in how many things we are debtors to God. For if by honoring men even equally with God, we insult God, how much more, when we honor men above Him? But if those offenses that are committed against men are shown to be much greater against God; how much more when the actual offense is greater and more grievous in its own quality.
Let any one examine himself, and
he will see
What excuse, tell me, shall we
have in things that appear difficult, Raphelius (ap. Par.) notes that he means “what presumption
is there that we would do them if we could?”
Here there is no need of bodily
strength, nor of wealth, nor possessions, nor of power, nor of
friendship, nor of any other thing; but it is sufficient only to will,
and all is accomplished. Hath some one grieved thee, and insulted thee,
and mocked thee? But consider, how often thou hast done such things to
others, and even to the Lord Himself; and forbear, and forgive him it.
Consider that thou sayest, “Forgive us our debts, as we also
forgive our debtors.” (
And that I may show that even
without these things, and without the remission, thou art a gainer by
forgiving, consider how many friends such a person has, how the praises
of such an one are everywhere sounded by men who go about saying,
“This is a good man, he is easily reconciled, he knows not to
bear malice, he is no sooner stricken than he is healed.” When
such an one falls into any misfortune, who will not pity him? when he
has offended, who will not pardon him? When he asks a favor of others,
who will not grant it to him? Who will not be willing to be the friend
and servant of so good a soul? Yea, I entreat you, let us do all things
for Him, Or,
“to this purpose,” as the Latin. But it seems to be an
unexpected turn upon the last clause. Compare the general argument of
Bp. Butler’s Sermons on the Love of God.
If we forgive our neighbors
their trespasses, ours will be forgiven to us, if we bestow alms, if we
be humble. For this also taketh away sins. For if the publican, only
for saying, “God be merciful to me a sinner” (
“I thank my God, making
mention of thee always in my prayers, Hearing of thy love and faith,
which thou hast towards the Lord Jesus, and toward all saints. That the
communication of thy faith may become effectual by the acknowledging
[in the knowledge] of every good thing which is in us, E.V. “in you.” [The R.V. reads “in
you,” ἐν ὑμῖν, and
puts “us,” ἡμῖν, in the
margin.—P.S.]
He does
not immediately at the commencement ask the favor, but having first
admired the man, and having praised him for his good actions, and
having shown no small proof of his love, that he always made mention of
him in his prayers, and having said that many are refreshed by him, and
that he is obedient and complying in all things; then he puts it last
of all, by this particularly putting him to the blush. δυσωπῶν.
“Hearing,” he says, “of thy love.”
This is wonderful, and much
greater than if being present he had seen it when he Philemon, as it is παρόντος.
I pray, he says, “that the
communication of thy faith may become effectual in the knowledge of
every good thing which is in Christ Jesus.” Dost thou see him
first giving, before he receives, and before he asks a favor himself
bestowing a much greater one of his own? “That the communication
of thy faith,” he says, “may become effectual by the
acknowledging of every good thing which is in you in Christ
Jesus”; that is, that thou mayest attain all virtue, that nothing
may be deficient. For so faith becomes effectual, when it is
accompanied with works. For “without works faith is dead.”
(
Nothing so shames us into giving, as to bring forward the kindnesses bestowed on others, and particularly when a man is more entitled to respect than they. And he has not said, “If you do it to others, much more to me”; but he has insinuated the same thing, though he has contrived to do it in another and a more gracious manner.
“I had joy,” that is, thou hast given me confidence from the things which thou hast done to others. “And consolation,” that is, we are not only gratified, but we are also comforted. For they are members of us. If then there ought to be such an agreement, that in the refreshing of any others who are in affliction, though we obtain nothing, we should be delighted on their account, as if it were one body that was benefited; much more if you shall refresh us also. And he has not said, “Because thou yieldest, and compliest,” but even more vehemently and emphatically, “because the bowels of the Saints,” as if it were for a darling child fondly loved by its parents, so that this love and affection shows that he also is exceedingly beloved by them.
Observe how cautious he is, lest
any of the things which were spoken even from exceeding love should so
strike the hearer, as that he should be hurt. For this reason before he
says, “to enjoin thee,” since it was offensive, although,
as spoken out of love, it was more proper to soothe him, yet
nevertheless from an excess of delicacy, he as it were corrects it by
saying, “Having confidence,” by which he implies that
Philemon was a great man, i.e. a
man of high Christian character, who would admit such claims as
his.
As if he had said, I know indeed
that I can effect it by commanding with much authority, from things
which have already taken place. But because I am very solicitous about
this matter, “I beseech thee.” He shows both these things
at once; that he has confidence in him, for he commands him; He
means that his words would be felt as a command, and were really not
less, but more.
“Being such an one,” he says, “as Paul the aged.” Strange! how many things are here to shame him into compliance! Paul, from the quality of his person, from his age, because he was old, and from what was more just than all, because he was also “a prisoner of Jesus Christ.”
For who would not receive with open arms a combatant who had been crowned? Who seeing him bound for Christ’s sake, would not have granted him ten thousand favors? By so many considerations having previously soothed his mind, he has not immediately introduced the name, but defers making so great a request. For you know what are the minds of masters towards slaves that have run away; and particularly when they have done this with robbery, even if they have good masters, how their anger is increased. This anger then having taken all these pains to soothe, and having first persuaded him readily to serve him in anything whatever, and having prepared his soul to all obedience, then he introduces his request, and says, “I beseech thee,” and with the addition of praises, “for my son whom I have begotten in my bonds.”
Again the chains are mentioned to shame him into compliance, and then the name. For he has not only extinguished his anger, but has caused him to be delighted. For I would not have called him my son, he says, if he were not especially profitable. What I called Timothy, that I call him also. And repeatedly showing his affection, he urges him by the very period of his new birth, “I have begotten him in my bonds,” he says, so that on this account also he was worthy to obtain much honor, because he was begotten in his very conflicts, in his trials in the cause of Christ.
“Onesimus,”
See how great is his prudence, how he confesses the man’s faults, and thereby extinguishes his anger. I know, he says, that he was unprofitable.
“But now” he will be “profitable to thee and to me.”
He has not said he will be useful to thee, lest he should contradict it, but he has introduced his own person, that his hopes may seem worthy of credit, “But now,” he says, “profitable to thee and to me.” For if he was profitable to Paul, who required so great strictness, much more would he be so to his master.
By this also he has quenched his anger, by delivering him up. For masters are then most enraged, when they are entreated for the absent, so that by this very act he mollified him the more.
And again he has not given the
bare name, but uses with it a word that might move him, which is more
affectionate than son. He has said, “son,” he has said,
“I have begotten” him, Old
Lat. adds, “in my bonds,” which the sense
requires. B.
and Ven. “so as to show that he loved him
especially.” The
last Paris edition has a note from Raphelius and Hemsterhusius which
curiously illustrates the variation of names. This οὐαιβαροχαβὴλ
is in Sept.
“Thou therefore,” he
says, “receive him, that is mine own bowels.” He shows the
greatness of his affection. He has not said, Take him back, ἀπόδεξαι. προσλαβοῦ.
Dost thou see after how much
previous preparation, he has at length brought him honorably before his
master, and observe with how much wisdom he has done this. See for how
much he makes him answerable, and how much he honors the other. Thou
hast found, he says, a way by which thou mayest through him
This particularly flatters the
person asked, when the thing being profitable in itself, it is brought
out with his concurrence. For two good effects are produced thence, the
one person gains, and the other is rendered more secure. And he has not
said, That it should not be of necessity, but “as it were of
necessity.” For I knew, he says, that not having learnt i.e. by previous explanation, μαθὼν.
He has well said,
“perhaps,” that the master may yield. For since the flight
arose from perverseness, and a corrupt mind, and not from such
intention, he has said, “perhaps.” And he has not said,
therefore he fled, but, therefore he was “separated,” Gr. ἐχωρίσθη. [R.V. “he was parted from
thee.”—P.S.] ὥραν, lit. “an hour.” οἰκονομίαν.
“No longer as a bond-servant, but more than a bond-servant, a brother beloved, especially to me.”
Thou hast lost a slave for a short time, but thou wilt find a brother for ever, not only thy brother, but mine also. Here also there is much virtue. But if he is my brother, thou also wilt not be ashamed of him. By calling him his son, he hath shown his natural affection; and by calling him his brother, his great good will for him, and his equality in honor.
Moral. These things are not written without an object, but that we masters may not despair of our servants, nor press too hard on them, but may learn to pardon the offenses of such servants, that we may not be always severe, that we may not from their servitude be ashamed to make them partakers with us in all things when they are good. For if Paul was not ashamed to call one “his son, his own bowels, his brother, his beloved,” surely we ought not to be ashamed. And why do I say Paul? The Master of Paul is not ashamed to call our servants His own brethren; and are we ashamed? See how He honors us; He calls our servants His own brethren, friends, and fellow-heirs. See to what He has descended! What therefore having done, shall we have accomplished our whole duty? We shall never in any wise do it; but to whatever degree of humility we have come, the greater part of it is still left behind. For consider, whatever thou doest, thou doest to a fellow-servant, but thy Master hath done it to thy servants. Hear and shudder! Never be elated at thy humility!
Perhaps you laugh at the
expression, as if humility could puff up. But be not surprised at it,
it puffs up, when it is not genuine. How, and in what manner? When it
is practiced to gain the favor of men, and not of God, that we may be
praised, and be high-minded. For this also is diabolical. For as many
are vainglorious on account of their not being vainglorious, “Proud of his periods leveled against
pride.”—Anon.
Many are elated on account of
their humility; but let not us be so affected. Hast thou done any act
of humility? be not proud of it, otherwise all the merit of it is lost.
Such was the Pharisee, he was puffed up because he gave his tythes to
the poor, and he lost all the merit of B.
“didst thou not remember,” and presently, “did I not
remember.” The construction in either case is so elliptical as to
be difficult.
This is the part of
well-disposed servants, not only in His mercies, but in His
corrections, and in punishments wholly to submit to Him. For how is it
not absurd, B.
and Ven. add, “for us to be well disposed while we are favored,
but discontented when we are chastised; tell me now.” Such
seems the principle in
But as I said before, and on
which account I have said all that I have said, let us be humble-minded
as we ought, let us be moderate as we ought. Let it not be to us an
occasion of being puffed up. Art thou humble, and humbler than all men?
Be not high-minded on that account, neither reproach others, lest thou
lose thy boast. For this very cause thou art humble, that thou mayest
be delivered from the madness of pride; if therefore through thy
humility thou fallest into that madness, it were better for thee not to
be humble. For hear Paul saying, “Sin worketh death in me by that
which is good, that sin by the commandment might become exceeding
sinful.” (
But let not us be so affected,
as if He owed us thanks, that He may owe us the more, but as if we were
discharging a debt. For the matter truly is a debt, and all that we do
is of debt. For if when we purchase slaves with our money, we wish them
to live altogether for us, and whatever they have to have it for
ourselves, how The
sense naturally leads to this transition to the singular, which is not
uncommon in St. Chrysostom.
For this also is the glory of a
Master, to have grateful slaves. And this is the glory of a Master,
that He should thus love His slaves. And this is the glory of a Master,
to claim for His own what is theirs. And this is the glory of a Master,
not to be ashamed to confess them before all. Let us therefore be
stricken with awe at this so great love of Christ. Let us be inflamed
with this love-potion. Though a man be low and mean, yet if we hear
that he loves us, we are above all things warmed with love towards him,
and honor him exceedingly. And do we then love? and when our Master
loveth us so much, we are not excited? Let us not, I beseech you, let
us not be so indifferent with regard to the salvation of our souls, but
let us love Him according to our power, and let us spend all upon His
love, our life, our riches, our glory, everything, with delight, with
joy, with alacrity, not as rendering anything to Him, but to ourselves.
For such is the law of those who love. They think that they are
receiving favors, when they are suffering wrong for the sake of their
beloved. Therefore let us be so affected towards our Lord, that we B.
and Ven. add, “May both obtain His help here,
and.”
“If thou count me therefore a partner, receive him as myself. If he hath wronged thee at all, or oweth thee aught, put that to mine account; I Paul write it with mine own hand, I will repay it: that I say not to thee how thou owest unto me even thine own self besides.”
No procedure is so apt to gain a hearing, παραινεῖν. ἐπὶ
τοῖς
αὐτοῖς, perhaps
“for the same prize.”
“If he hath wronged thee
at all.” See where and when he has introduced the mention of the
injury; last, after having said so many things in his behalf. For since
the loss of money is particularly apt to annoy men, that he might not
accuse him of this, (for it was most likely that it was spent,) then he
brings in this, and says, “If he hath wronged thee.” He
does not say, If he has stolen anything; but what? “If
“Put that to mine account,” he says, that is, reckon the debt to me, “I will repay it.” Then also with that spiritual pleasantry,
“I Paul write [ἔγραψα, the
epistolary aorist.—P.S.] Colb. “what entreaty he makes.” The Editor has ventured to insert μὴ from Raphelius’
conjecture. Old Lat. omits the former negative. If the common text
(“too much confidence”) is right, “security”
means confidence in Philemon, but that is indifferent Greek.
What is, “Yea, brother”? Receive him, he says. For this we must understand though unexpressed. For dismissing all pleasantry, he again pursues his former considerations, that is, serious ones. And yet even these are serious. For the things that proceed from Saints are of themselves serious, even when they are pleasantry.
“Yea, brother, let me have
joy of thee in the Lord, refresh my heart in Christ.” So the best mss. and most Fathers
for ἐνκυρί& 251·. Hemsterhusius quoted in New Par. defends the Vulgate Ego te
fruar in Domino for the former clause, giving it a general sense;
Beza has hunc fructum. [A.V. “my bowels in the
Lord”; R.V. “my heart in
Christ.”—P.S.]
That is, thou grantest the favor to the Lord, not to me. “My heart,” that is, toward thyself.
What stone would not these things have softened? What wild beast would not these things have rendered mild, and prepared to receive him heartily? After having borne witness to him by so many great testimonies of his goodness, he is not ashamed again to excuse himself. He says, Not barely requesting it, nor as commanding it, nor arbitrarily, but “having confidence in thy obedience I wrote unto thee.” What he had said at the beginning, “having confidence,” that he also says here in the sealing up of his letter.
“Knowing that thou wilt also do more than I say.”
At the same time in saying this he excited him. For he would have been ashamed, though for nothing else, if having such credit with him as this, that he would do more than he said,—he should not do so much.
This also was the part of one who was exceedingly confident—or rather this too was in behalf of Onesimus, that not being indifferent, but knowing that he upon his return would know the things relating to him, they might lay aside all remembrance of the wrong, and might the rather grant the favor. For great was the influence and the honor of Paul residing among them, of Paul in his age, of Paul after imprisonment. Again, it is a proof of their love that he says that they pray; and to attribute to them so much as that they pray for “him.” For although I be now in danger, yet nevertheless you will see me if ye pray for it.
He was sent by the Colossians, so that from this it appears that Philemon was also at Colossæ. And he calls him his “fellow-prisoner,” showing that he also was in much tribulation, so that if not on his own account, yet on account of the other, it was right that he should be heard. For he that is in tribulation, and overlooks himself, and is concerned for others, deserves to be heard.
And he puts him to shame from another consideration, if his countryman is a fellow-prisoner with Paul and suffers affliction with him, and he himself does not grant him a favor in behalf of his own servant. And he has added, “my fellow-prisoner in Christ Jesus,” instead of on account of Christ.
Why then does he put Luke last?
And yet he elsewhere says, “Only Luke is with me”
(
Moral. He hath closed his Epistle with a prayer. And indeed prayer is a
great good, salutary, and preservative of our souls. But it is great
when we do things worthy of it, and do not render ourselves unworthy.
And thou too, therefore, when thou goest to the priest, and he shall
say to thee, “The Lord will have mercy on thee, my son,” do
not confide in the word only, but add also works. Do acts worthy of
mercy, God will bless thee, my son, if indeed thou doest things worthy
of blessing. He will bless thee, if thou showest mercy to thy neighbor.
For the things which we wish to obtain from God, of those we ought
first to impart to our neighbors. But if we deprive our neighbors of
them, how can we wish to obtain them? “Blessed,” He says,
“are the merciful: for they shall obtain mercy.”
(
An excellent thing is mercy! Why
then hast thou not done it to another? Dost thou wish to be pardoned,
when thou offendest? why then dost thou not thyself pardon him who has
offended thee? But thou comest to God, asking of Him the kingdom of
heaven, and thou thyself dost not give money when it is begged of thee.
For this cause we do not obtain mercy, because we do not show mercy.
But why? you say. Is not this also a part of mercy, to show mercy to
the unmerciful? Nay! The negative is understood in “for.”
“What then? shall we sin
because we are not under the law? God forbid.” (
How then? you say: what is the lovingkindness of God, if He is not about to save the bad? For oftentimes I hear many talking in this way, that He is the Friend of man, and will by all means save all. That we may not therefore vainly deceive ourselves, (for I remember that I made a promise of this kind to you,) come let us to-day move this argument. I lately discoursed with you about Hell, and I deferred my argument upon the lovingkindness of God. It is proper therefore to-day to resume it. That there will, then, be a hell, we have, as I think, sufficiently proved, bringing forward the deluge, and former evils, and arguing that it is not possible that He who performed these things should leave the men of the present age unpunished. For if thus He chastised those who sinned before the Law, He will not let those go unpunished who after grace have committed greater wickedness. It has been questioned therefore how is He good? how merciful to man, if at least He punishes? and we have deferred the argument, that we might not overwhelm your ears with a multitude of words.
Come, to-day let us discharge the debt, and show how good is God, even in punishing. For this discourse would be suitable for us in opposition to the heretics. Let us therefore pay earnest heed to it. God, standing in no need of anything from us, yet created us. For that He stood in need of us, is manifest from His having made us after a long time. For He might have made us long ago, if He had needed us. For if He Himself was, even without us, and we were made in later times, He made us, not needing us.
He made the Heaven, the earth,
the sea, all things that exist, for our sake. Tell me, are not these
marks of goodness? And many things one might mention. But to cut short
the matter, “He maketh the sun to rise on the evil and the good,
and sendeth rain on the just and on the unjust.” (
For, say, if He did not call us
to account, would human life then have endured? Should we not then have
fallen into the state of beasts? For if when there is this fear
impending over us, and the giving account, and judgments, we have gone
beyond fishes in devouring one another, we have thrown wolves and lions
into the shade in ravaging one another’s possessions; if He did
not call us to account, and we were persuaded of this, with how great
tumult and confusion would life be filled? What would be the fabled
labyrinth after this, compared with the perplexities of the world?
Would you not see numberless indecencies and disorders? For who then
would have respected his father any more? Or who would have spared his
mother? Who would have left unattempted any pleasure, any wickedness?
And that the matter is so, I will endeavor to show you from one house
only. How? You who raise these questions and who have servants; if I
could make it manifest to these, that if they should destroy the family
of their masters, δεσποτείαν.
And do you wish that I should speak
of another instance of God’s goodness? It is not only this, but
that He does not suffer the good to become bad. For if they were
destined to meet with the same things, they would all be bad. But now
this also does not a little console the good. For hear the Prophet,
saying, “The righteous shall rejoice when he seeth the vengeance
upon the ungodly, he shall wash his hands in the blood of the
sinner.” ( So
Sav. al. “of.”
Abraham, justified by faith, 25; his household a pattern of harmony and good government, 148; his hospitality and contempt of riches, 156.
Absalom, 122.
Achan, his sin brought calamities upon all, 79.
Adam, the parent stock of mankind, 143.
Adultery, an instance of the willfulness of sin, 57.
Agar, interpretation of, 34 (note) .
Allegory, what, 34.
Almsgiving, duty of, 45; the danger of omitting the duty, 69; enforced, 172.
Altar, Christian, 64.
Amattari, the family of, mentioned
Ambition of those who wished to introduce circumcision, 42.
Angels, men become in the Gospel, 6; Priests called, 8-28; St. Paul received as, 32; their life a pattern for Christians, 55; cannot confer spiritual gifts, 60; are taught the mystery of the Gospel by the Church, 80; their knowledge limited, 80; orders of them alluded to, 81; as implied in the word "family," 82 (and note) ; surround Elisha and encamp unseen as guardians of God's saints, 95; keep unity, 99; are a pattern of love and unity to us, 100; are present at the Christian mysteries, 120; represented as girded like soldiers, 165.
Anger, to be directed against the devil and against ourselves, 58, 163; forbidden against our brethren, 118; its cure, 118; it is giving place to the devil, ib.; of momentary anger, 128.
Anomœans, 28 (note) .
Apostles, &c.,
Apostolic vocation, prerogative of, 2.
Argument, not the way to attain spiritual wisdom, 60.
Arius, the heretic, 164.
Armor, of the Christian, 167.
Atonement, 4, 22, 23, 27; the marvelousness of it and its effects, 53.
Babylas, St., buried in his fetters, 96.
Baptism, not the Law, makes us sons, 4; a crucifixion with Christ, 22; regenerating with the Word, 35; a confession of faith before and after it, 53 (and note) ; no second Baptism, 57, 73; raises Christians to sit together with Christ, 67; washes away sin, 69; the beginning of righteousness, 114; the danger of sin after it, 171.
Bitterness, taints the whole character, 122; is powerless, 122; must be entirely eradicated, 125.
Boasting in self ultimately leads to humility, 44.
Body, not sinful, but the instrument of sin, 39; not necessarily evil, 41; nor opposed to the spirit, 41; not evil in substance, 42.
Body, not sinful in itself, but sins, when left to itself, 73; should be in subjection to the soul, 74; the compactness and sympathy of its members a type of those of the Church, 106, 117; its limits forbid covetousness, 58; and excess, 138; the Church is Christ's body, 62; receives life from Him as the body from the head, 106; as such must not be torn by schism, ib.
Body and blood of Christ, partaken in the Eucharist, 63.
Bonds, their great power, 85 et seqq.; a type of bondage by sin, 88; see Prison.
Carnal, what acts are so called, 73.
Cathari, a name indirectly assumed by the Novatians, 119 (and note) .
Catholics, accused of being through ambition contentious against heretics, 7.
Charity, can only be exercised in this life, 46; to be extended to all, ib.
Children, the Three Holy Children, 92, 93.
Children, admonished, 153; their duty obedience, 153; need not be made monks, but must be brought up as Christians, 154; to be taught self-discipline and trained for immortality, 154; require this training more for courts than for monastic life, 155; they who train them are forming statues to Christ, 156.
Chosen, how Christians are chosen, 55; are made manifest by sealing, 56.
Christ, His sufferings voluntary, 4; the cause both of our hidden and of our visible life, 22; was sacrificed for all men, 23; yet loved each enough to die for him alone, ib.; awful mysteriousness of His death, 23; took on Him the curse of the Cross, 27; in the baptized, 29, 30; Christians fulfill the Law one with and for another, 43; our Mediator and Judge, 51; above all principality and power, 61; our Head, 62, 105; made man's nature His garment, 62; His deep humiliation and high exaltation, 62; specially present in the Eucharist, 65; how He broke down the middle wall, 71; and abolished the enmity, 72; became a Jew by circumcision, 73; a Gentile by being a curse, ib.; united both Jews and Gentiles and slew the enmity by His Cross, 73; the chief corner-stone, 75; brought us to Himself, 75; dwells in the faithful, 81; His glory in the Church, 82; the exemplar of love to enemies, 84; and of forgiveness of injuries, 129; led captivity captive, 104; is the Head of the Church, and the Saviour of the Body, 144; the Bridegroom of the Church, 144; His love to the Church a pattern for husbands, 142-145.
Christians, in all conditions called saints and faithful, 49; their blessings spiritual, 50; how chosen in Christ, 51; in order to be unblamable, 51; ought to be like Angels, 55, 62, 100; how sealed by the Spirit, 56, 120; their privilege in having Christ for their head, 62; are members of His body, 62; partakers of His body in the Eucharist, 63; are made to sit in heavenly places, 67; are created unto good works, 68; may not live in the flesh, but in heaven, 74; are given what elder saints toiled after, 75; are collectively and severally the temple of God, 75; are bound as one body by mutual ties, 102; all equal in Christ, 102; alike in grace, differ in gifts, 103; how light in the Lord, 133; cannot serve God and mammon, 135; must walk circumspectly and not give offense, 137; must put on the whole armor of God, 160; their conflict with the devil, 161; must stand well and be braced up for the fight, 163; how they are to keep the Passover, 165; their warfare ceases in the land of promise, 166; are here in a pilgrimage or campaign, 166.
Chrysostom, St., did not preach to please, 79; calls to public humiliation, 102; offers to resign his dignity for the sake of unity, 108; his times, manifold vices of, 78, 79 (and note) ; neglect of Communion, 64; degeneracy of teachers, 78; Church offices salable, ib.; the Church in conflagration through pride, 100; treatment of slaves, 123.
Church, name of, implies unity, 4; divided into a thousand parties, 8; represented by Sarah, 34; its exaltation as the body of Christ, 62; is Christ's fullness, 62; shall continue till He comes, 76, 82; is one body in Him, 99; binds all together by mutual good offices, ib.; is like a house built of men's souls, 100, 101; set on fire by pride, ib.; ought not to seek the support of bad men, 107; is the spouse of Christ, 144; her condition when He took her, ib.
Circumcision, brings us under the Law, 37; observed by St. Paul, not preached, 38.
Clamor, forbidden, 123; is the vehicle of anger, a special fault of women, ib.
Commandments, the Ten, the order of them, 153.
Communicants, unworthy, 79; careless and formal, 108; must refrain from reviling, and why, 120.
Communion, Church, not to be expanded to take in bad men, 107.
Concession, and command, difference between, 15; condescension of the Apostles to the Judaists, 1-15.
Corner-stone. See Christ.
Corruption, various meanings of the word, 171.
Courtezans, 151.
Covenants, old and new proceeded both from the Father and the Son, 6.
Covetousness is idolatry in Christians, 133-34; leads to the death of the soul, 134.
Cross, destroys the need of the Law, 3; removes the curse, 27; the boast of Christians, 46; raises them above the old Dispensation as well as above the world, 46.
Curiosity, generally misdirected and misplaced, 141.
Damsels, devoted to monastic life, 115-16.
David, a guileless character, 123.
Deacon, his office in dismissing the congregation, 64 (and note) .
Death, of the soul, what it is, 134; the second death, 172.
Devil, why called the prince of this world, 66; why of the power of the air, ib.; takes advantage of men's quarrels, 119; and of their covetousness, 162; his wiles, 159; his forces, 160; maybe overcome, 160; but is not to be wrestled with so much as trampled on, 162; his fiery darts are doubts, 169; and evil desires and sharp sorrows, 169; to be slain by keeping the commandments, 169.
Dispensation of grace, 76.
Drunkenness, excludes from Heaven, 69; its temporal ill effects, 138.
Earnest, the meaning of the word explained, 56; see Spirit.
Economy, of the Apostles about the Law, 15; to be beneficial to the objects of it, must be concealed from them, 16; of St. Paul in circumcising Timothy, 16.
Education in Scripture remedies that in the Classics, 154; consists in nurture, see Children.
Eli, 154.
Elisha, 95.
Ephesus, the metropolis of [Proconsular] Asia, 49; the abode of St. John and of Timothy, and a great resort of philosophers, ib.; its inhabitants advanced in knowledge, 49.
Epiphany, the great festival of the Greek Church in remembrance of our Lord's Baptism and Birth, 63 (note) ; a season for Communicating, ib.
Equality of ranks, inconsistent with peace, 147; Christian equality, 102; civil slavery not inconsistent with it, 142; mutual service, 158.
Eucharist, called the flesh of Christ, 41; Christ's body and blood partaken in it, 63; the preparation for it, 63; profanation of it, 64; neglect of it, ib.; formalism of Communicating only at the seasons, danger of unworthy Communicating, 63; inconsistency of coming to Service and not Communicating, 64; unfitness not the fault of nature but of indolence, 65; Christ specially present in the Eucharist, 65; allusions to the Eucharistic Service, 120-21; see Sacrifice.
Evidences, of the Gospel, 9.
Evil, not necessarily connected with this life, 5; not in our bodily substance but our will, 42.
Faith, vitiated by a slight adulteration, 7; to be defended in slight matters, 8; slight perversion of, invalidates the ministerial authority, 8; anterior to the Law, 26-27; justifies without the Law, 26; but not without love, 37; ever sees Christ, 24; gains miraculous and spiritual powers, 25; as no force if the Law be added, 25; makes us sons of God, 30; always joined with love by St. Paul, 60; will not save without works, 67; a shield to protect ready believers, 169.
Faithful, the, bear about the form of Christ, 30; the body of Christ, 41.
Falsehood, an instance of willful sin, 58.
Fasting, a means of intercession, 101.
Father and Son, one in will, 4; one in act, 6; reveal each other, 11, 146.
Fathers, their duties in the nurture of their children, 154.
Faults, to be mildly corrected, 43.
Fetters and bonds, gloried in by St. Paul, 84, &c.
Fireworshipers, 110.
Flesh, means not the body, but the depraved will, 41.
Forgiveness, motives for it, 128-29.
Foundation, καταβολή, a beautiful allusion contained in the word, 51; Christ the foundation, 75.
"Fullness of the times" was Christ's coming, 54.
"Fullness of Christ" is the Church, 62.
"Fullness of God" explained, 82.
Galatians, nature of their error, 2; feared to forsake the Law, 6; justly called "foolish," 23; sons of Abraham as Isaac was, 34; misled by party spirit, 40.
"Gather together into one," the meaning of the expression, 54.
Gentile customs, 8.
Gentiles, raised above the privileges of the Jews, 71; their calling a mystery, 80; the vanity of their worship as directed to the creatures, 110; it flattered men's evil passions, 111.
God, loves us for His own Name's sake, 56; a just apprehension of Him forbids us to doubt or rationalize, 60; the knowledge of Him derived from His Spirit, ib.; His goodness not to be presumed upon, 69; kind to the unthankful, 139; no respecter of persons, 159.
Good-pleasure, the meaning of the word, 52.
Government, in its origin paternal, 82; must be centered in one, 146; exemplified in a household, 159.
Gospels, one in substance, though fourfold in form, 7; easily perverted, 7.
Gospel, no afterthought, 51, 55; may be in itself an offense, in the manner of preaching it should not be, 137.
Grace, sets us free, makes us new, heirs and sons, 30; the great change it produces in Christians, 52; arrays the soul in spiritual beauty, 53.
Guilelessness, 123.
Habit, one sinful one may ruin us, 68; evil ones must be cured by cultivating their opposites, 125-26.
Hagar, 149.
Hannah, an example to mothers, 154; of watchfulness and prayer, 170; her reverence and contrition, 170.
Harlots, their treatment of their lovers, 83.
Heretics, denied the Co-equality of the Father and the Son, 4; considered this life essentially evil, 5.
Herod, judgment upon, 90.
Holiness in teachers more influential than miracles, 77.
Holy children, as examples of triumph over affliction, 93.
Hospitality, to he shown to the poor, 151.
Household, the mistress's duty in the conduct of, 124; when well ordered sheds a fragrance around, 143; is a little city and its head a prince, 159.
Husbands, to love their wives as Christ loved the Church, 144-45; the husband the head of the family, 146; the importance of him to the household, 148; character of a good one, 149; must show all forbearance, 150; and wean his wife from the world, ib.
Hymn, the Angelic Hymn, "Holy, Holy, Holy," sung in the Eucharistic service, 64 (and note) , 121, 165.
Idolatry of Christians is covetousness, 134; its origin, 135.
Ignorance, to profess it more wise than to profess knowledge, 141.
Incarnation, effects of, 30.
Inheritance, by lot, according to a purpose, 55.
Israelites, how they kept the Passover, 164; how they fell, 165; their history is a mystery or type, ib.
Jailer at Philippi, conversion of, 87.
James the Less, not the Lord's brother, though so called, 13.
Jeremiah in prison, 94.
Jericho, 166.
Jerusalem, earthly and heavenly, 166.
Jesting, forbidden to Christians, 130; the character of one given to it, 131; enormous when extended to Scripture, 131-32.
Jesus, the Son of Nave, the type of Jesus the Son of God, 166.
Jews, the hindrance to their conversion, 4; their blessings earthly, 50; how of old chosen by God, 51; their privileges how stated by St. Paul, 71; how Jews and Gentiles are made one, 71.
Job, an example of protracted suffering, 172.
John Baptist in prison, 94.
Joseph in prison, 94.
Judaizers opposed St. Paul, 2; their ambition, 42; in St. Chrysostom's day, 8, 21; heresy of, 11.
Judgments, temporal, a call to repentance, 79.
Julian, St., a recluse, his character, 156.
Laver, of Baptism. See Baptism.
Law the, not evil, but weak and dangerous, 20; death to, different meanings of, 22; causes faith not to avail, 25; curse of removed by the Cross, 27; partially restrains sin, 28; provided for self-knowledge and self-restraint, 29; once led to, now leads from Christ, 29; sometimes means Genesis, often the Old Testament, 33; obedience to part of, subjects to the whole, 36; abolished to make room for a higher rule of life, 39, 42; fulfilled by the various gifts of the faithful, 43; the ceremonies of, abolished in Christ, 72.
Lent-season, 63.
Light, detects darkness by its own shining, 133, 136.
Lot, inheritance by lot implies that we are not chosen by merit, 55 (and note) .
Love, God's love the cause of our being chosen, 52; how to understand its extent, 82; its effects and obligations upon man, 98; always combined with faith, 60, 171; towards enemies enforced, 82, 127-129; its fruit unity and mutual confidence, 97-98; is the condition of our receiving the Spirit, 105; love between husband and wife, 149.
Lowliness, the ground of all graces, 96.
Man, the wonderful exaltation of his nature in Christ, 61; his littleness and greatness, 62; a fourfold consideration of him, 114.
Manichees, considered the world essentially evil, 5 (note) ; and the body, 39; paid divine honors to the heavenly bodies, 5.
Manichees, 139 (and note) .
Marcionites, allowed one Gospel only, 7, 139 (and note) .
Marks of the Cross, 47.
Marriage, &c., some heretics forbade it, 147; rules for, 151.
Masters, their duties, 158.
Mildness in correcting enjoined, 43.
Minister, in what sense not applied to the Son, 54 (and note) .
Ministers of the Gospel to be obeyed though wicked, 8; unless they vitiate the faith, 8; maintained by their disciples, 44; mutual benefits of this, 45; contrast in the case of Heathen teachers, 45 (note) .
Monks, 165 (note) ; their self-denial, 248.
Moses, an example of love to enemies, 83.
Murder, an instance of voluntary sin, 57.
Mystery, "of His will," 53; the calling of the Gentiles so called, 77; of the Gospel made known to angels by the Church, 80; the union of Christ and the Church so called, 146.
Natural, what acts are so called, 73.
Nature, does not force man to sin, 57.
Necessity, not to be pleaded in excuse for sin, 57.
Nineveh, its repentance an example to us, 101-2.
Novatians, denied repentance to the lapsed, 25 (note) .
Oaths, not necessary to beget confidence, 62.
Obedience, slight breach of, punishable, 7.
Passover, its historical and mystical meaning, 165; how kept by Israelites, how to be kept by Christians, 165.
Paul, St., followed Christ's example in his mode of preaching, 1; his divine calling and commission, 2; suddenness of his conversion a proof of its being divine, 10; sincerity of his motives, 10; his opposition to Christianity on religious motives, ib.; called on account of his capacity, 10; reason of his first journey from Antioch to Jerusalem, 11; reason of his second journey, 14; his fervency and humility, 12; equal in dignity to St. Peter, 12; his humility shown in his visit to St. Peter, 12; his doctrine approved by the Apostles, 17; his tenderness and skill, 31-2; observed, but did not preach, circumcision, 38; usual arrangement of his Epistles, 39; why he wrote that to the Galatians with his own hand, 46; a proof of God's love and power, 52; had a foretaste of heavenly blessings, 56; his sympathy and affectionateness, 59; his gentleness, 65; bound for the Gentiles' sake, 76; saved by grace, 76; had special revelation of the calling of the Gentiles, 77; his zeal, endurance, and wisdom, 77; attributed all to grace, ib.; an example to teachers, ib.; his great humility, 79; his earnest supplication, 81; example of love to enemies, 84; glories in bonds, 85; but not before Agrippa, and why, 95; his skill as a spiritual physician, 118; his simplicity and condescension in admonishing children, 153; overcame Satan, 161; the intensity of his love to Christ, 161; asks his brethren's prayers, 168.
Paul of Samosata, heretic, 104 (note) , 164.
Peter, St., boldness of his character, 18; did not really dissemble at Antioch, ib.; reasons why he appeared to do so, 19; instructed not to spurn the Gentiles, 77; his deliverance from prison by the Angel, 86, 89-90.
Poverty the lot of the Christian, 46.
Prayer, the Lord's Prayer, how it should affect us, 120-21; prayer unceasing required in Christians, and watchfulness, 169; exemplified in the Canaanitish woman, the importunate widow, ib.; and in Hannah, 170.
Presence, real, of Christ in the Eucharist, 63-64.
Priests, may be understood under the term "Angels," 8, 28.
Prison, the blessedness of it for Christ's sake, 85 et seqq.; instanced in St. Paul, St. Peter, Three Holy Children, 93; Jeremiah, Joseph, St. John the Baptist, 94.
Privileges, Jewish and Christian compared, 51; present privileges but an earnest, 56; how enhanced in being bestowed through Christ, 52; the consideration of them very awful, 62.
Providence, instanced in mercies upon some, and judgments upon others, 90; implied in the circumstances of men, 139; in the order of nature, 140; proved by analogy, 140; yet wholly mysterious, 140-41.
Psalms, the expression of Christian cheerfulness, 138.
Punishment, degrees of it in hell, 69.
Rationalizing, its absurdity and shallowness, 139-40.
"Redeeming the time" explained, 137.
Redemption, absolute redemption will be in the next world, 56.
Regeneration, another needed by Galatians, 32; effected by the Divine Words in baptism, 35.
Repentance, possible after lapsing, 25.
Reproof, is charitable, and to be given at any hazard, 136.
Resurrection of Christ, effected by His own power, 3.
Resurrection, more miraculous to persuade souls than raise the dead, 61, 65.
Reviling, shameful in Christians, 163.
Riches. See Covetousness.
Righteousness, Jewish and Christian compared, 114; is in respect of God, or man, 114; is a garment, 115.
Rites of the law, connected with each other, 37.
Sabbath, strictness of under the Law, 7; Judaic observance of excludes from grace, 21.
Sacrifice, the Christian, 63-64; preparation for it, 63; see Eucharist.
Saints, a common name for Christians in all conditions, 50; what a saint ought to be, 131.
Salvation, is entirely of free grace, yet not exclusive of our virtue, 52.
Samuel, the child of a good mother, 154.
Sarah, 148.
Satan, seduces gradually and secretly, 7.
Schism, cuts off from the Spirit, 105; implies want of love and of holiness, 106; especially provokes God's anger--like the sin of those who mangled Christ's Body, ib.; inexpiable by martyrdom, 106 (and note) , 108.
Schismatics, to be avoided, 106.
Scripture, supreme authority of, 8; sense of, not the words must be considered, 11; profane use of, 131; understatements of, 132.
Seal, of the Spirit. See Spirit.
Self-indulgence, in Christian teachers impairs their power of converting and keeping in the fold, 77.
Servants, to be taken care of, 148, 159; as brethren, 157; their duties to serve with good will, 157-58; taken to the theater, but not to church, 159.
Sin, is evil, not the world, 5; not to be excused by nature or necessity, 57; its voluntariness instanced by various cases, with reference to the Commandments, murder, adultery, theft, perjury, assault, rapine, 57 et seqq.; would not be punished if of necessity, ib.; the ground of discord, 97; blinds the understanding, 112-13; is self-destructive, 113; is in omission as well as commission, 126; is the only real evil, 140; the source of corruption both of body and soul, 171; should be put away by acts of mercy, 172.
Slaves, how to be treated, 123-24.
Slavery, how mitigated by the Gospel, 142; is but a name, 157; loses its meaning when it is made volluntary, 158; its origin, it is the punishment of the sin of rebellion against parents, 159.
Solitaries, Christians induced to be so by evil times, 78.
Son and Spirit, oneness of Their power, 2; sons of God we become through baptism, 4; by the Word, 35; in putting on Christ, 29-30; in receiving the Spirit, 30; out of the course of nature, as Isaac, 33.
Soul, its relation to the Flesh and Spirit, 42; should govern the body, yet requires the guidance of the Spirit, 73; the death of, 134.
Spirit, Holy, imparts righteousness, 37; gift of not by Law, but faith, not by circumcision, but grace, 47; Christians sealed by Him, 56, 120; the earnest of our inheritance, 56, 166; alone reveals mysteries, 60; and the true knowledge of God, ib.; the calling of the Gentiles, 80; alone can strengthen against trial, 81; His indwelling necessary to teach the love of God, 82; binds the faithful in one body, 96; His gifts manifold, 104; yet have all one office to build up each and all in one faith, 105; communicates life from the Head to the whole Church, as natural life is conveyed through the body, 105-06; how grieved, especially by sins of the tongue, 120; by bitterness, 121; His grace typified by the pillar of fire, 165; the sword of the Spirit, 169.
Submission, mutual, is mutual service, 142.
Suicide worse, and punished worse by God than murder, 5.
Sunworship, 110.
Synagogue, the, represented by Agar, 34.
Teachers, degeneracy of, their powerlessness to convert and guide, 77-78.
Teachers of error, to be cut off, their followers to be spared, 38.
Thanksgiving, universally a duty in Christians, 138-39.
Theft, an instance of voluntary sin, 58.
Times, how called evil, 137.
Tithes, the danger of omitting them, 69.
Tongue, its proper use, 119, 131; and discipline, 121.
Trisagion, the Hymn so called. See Hymn.
Types, in the Old Testament, explained, 166.
Unity of the Spirit, binds all together, 97; its perfectness, ib.; promotes virtue, 97; kept by love, 98; binds in one body the faithful of all ages, 99; meant by St. Paul's expression, "a perfect man," 105; unity is the condition of our receiving life from the Spirit, 106; is founded on the Divine Unity, 146.
Unpopularity the lot of Christians, 46.
Uzzah, 7.
Valentinus, heretic, 164.
Vanity, not in the works of God but those of man, 109.
Vice, against nature, 58.
Vigils, of the Church, 170 (and note) .
Virtue, universal, required in Christians, 68, 125; promotes unity, 97; must be active, 126; and positive, 127.
Wall, "middle wall of partition," explained, 72.
Water with the Word regenerates, 35.
Wealth, ill-gotten has no security, 58; desires of it bounded by man's physical frame, ib.
Will, in the Almighty precedent and consequent illustrated, 52.
Will, evil, the cause of evil, 5.
Will, unity of, between Father and Son, 4.
Wisdom, not curious but submissive, 141.
Wives, to submit themselves to their husbands in the Lord, 143; in what their excellence consists, 145; not to be chosen for beauty, ib.; nor for riches, 145, 151; to reverence their husbands, 146; not to be treated as slaves, 147; marry for richer for poorer, 149; to be formed by the husband and weaned from the world, 149-50; and treated with love and honor, 152. See Women.
Women, their self-denial and endurance, 115-16; a pattern to men, 116; their faults common to men, their excellencies their own, 116; warned against clamor, 123; especially in the treatment of their slaves, 124; leniency of laws towards them, 124.
Works, good, the fruit of the Spirit, 42.
World, not essentially evil, 5.
Wrath, "children of," explained, 66 (and note) .
Aaron, why he was not smitten with leprosy as Miriam, 274.
Abel, suffered through love, 342; shall meet Christ, 356.
Abraham, example of good use of riches, 240; his offering Isaac a type of our Lord's death, 283; bid sacrifice Isaac, that he might be rewarded, 331; an example to bereaved parents, 336; prayed for Sodom, 342; preferred God to all things, 350; heard even his wife for God's sake, 350; blessed in his family for this, 350; not heard for Sodom, 358; his reward greater for his not knowing the future, 361; had children, but was not covetous, 369; his hospitality, ib.; wronged by Lot, ib.
Accusation, false, met by explanation, true by acknowledgment and amendment, 392.
Achaia, churches of, 381.
Achan, sacrilege of, punished, 359.
Actions, tradition by, 344, 394.
Acts, of mercy to be done against the last day, 202; noble acts not performed without daring, 226; evil actions spring from thoughts, 247.
Adam, first of mankind, 271; difference between him and a Christian, 287.
Adjuration, by Christ, once feared, now despised, 372; a woman rewarded for regarding, 373.
Admonition, indirect, most effective, 348; relieved by praise, ib.; disliked, 366; should be gentle, 367; followed up with prayer, 371; of an offending brother, private, 395.
Admonitions, should be coupled with commendations, 219.
Adrian, sufferings of Jews from, 358.
Adultery, has worse effects than fornication, 248; is uncleanness, 342; forbidden to men as well as to women, 345; a work of darkness, 362; most insulting if open, 370.
Affliction, of self, now a virtue, at Day of Judgment an unprofitable reflection, 245; a benefit, 253; no one free from it even in this world's contests, 253; from it ease springs, 255; admits spiritual joy, 325 (see Trial) ; the lot of Christians, 335; less felt when we have great blessings, 350; grace and comfort in, 380; unity a help in, 380-81; shakes the weak, confirms the strong, 380; comfort in, 382; a temptation against love of God, 393.
Ahithophel, example of flattery, 205.
Alexander the coppersmith, 391.
Alexander, called the Macedonian, 328; his conquests prophesied of, ib.
Alms, adorn the soul, root out covetousness, raise soul toward heaven, bring blessings, assist the dead, 197; a help to catechumens, ib.; measured by the purpose of the giver, 251-52; are a sweet savor to God, ib.; should be given in proportion to the property a person has, 294; are a more beautiful clothing than golden ornaments, 307; surpassed by thanksgiving and losses, 337; giving, relieves one's losses, 338; stores for, 338; oil of our lamp, 371; are for those who cannot support themselves, 394.
Almsgiving, to ministers a gain to the giver, 187; the right disposition of giving, 187; removes sins of the giver, ib.; should be to the poorer before the richer, ib.; not to a saint in abundance, ib.; should be without nice curiosity, 188; its good effects on man's nature, 248; does more good to the giver than the receiver, 249; shown to be the best thing by time present and future, 263.
Amalek, conquered by Moses' prayer, 391.
Ambassadors, honor due to, 330.
Amulets, used in sickness, 336; applied by old women, 298; a device of Satan's, ib.; the use of them condemned by the better sort of heathens, ib.
Ananias, sin and punishment of, 359.
Anarchy, Antichrist's opportunity, 389.
Anchor, hope of Resurrection, 377.
Angels, Colossians' notion about them refuted, 270; created by the Son, 271; all things done by them are of Christ, ib.; aforetime enemies to man, were reconciled to him by Christ, 272; could not persuade men to reconciliation, for they could not bind Satan, 275; not needed since men are "knit" to Christ, 276; notion about them answered again by Christ's being in Christians, 280; Colossians' notion about them arose from some false teacher, out of his vainglory, 288; it caused them to let go their hold of Christ, and so be lost, 289; attend on children, 351; work of in the Resurrection, 355-56; host of, described as surrounding Christ, 382.
Anointing, metaphorically, for encouraging, 378.
Antichrist, might seem a sign of Christ's coming, 362; is not an exact one, ib.; will come first, and so far a sign, 378; Christ left no room for his deceit, 378; he that shall come in his own name, ib.; called the Apostasy, 386; will not setup idolatry, ib.; will be worshiped in God's temple, i.e., in Churches, ib.; miracles of, ib.; is not Satan, 386; what withheld, the Roman Empire, 388-89; Nero a type of, 389; Christ's mere appearing shall destroy, ib.; permitted for silencing of unbelievers, ib.
Antioch, monks near, 394 (note 2) .
Apollinarius, of Laodicea, 206; his followers denied that our Lord took a soul, 214.
Apostasy. See Antichrist.
Apostles, The, examples how we should meet pride arising from our wisdom, 205; a type, and their life-giving laws, 240; taught and then left those they had taught to teach in their place, 301; their ignorance no hindrance to the spread of the Preaching, 307; rejoiced in suffering, 325; chosen as unworldly, 329; at first curious about the time of Consummation, 360; not so afterwards, ib.; not informed, ib.; St. Peter chief of, ib.
Appearing, not said of the Father, but of the Son, 207.
Archippus, probably held some office in the Church at Colossæ 257, 314; a person to whom St. Paul would have the Colossians entirely subject, 315.
Archangel, 355-56.
Arians, like Greeks in making a greater and a lesser God, 207.
Aristarchus, was brought up from Jerusalem fellow-prisoner with St. Paul, 310.
Arius of Alexandria, 206; how his heresy falls before St. Paul's text, 207.
Ark, one hundred years building, 357; resting-place of, ib.
Armor, spiritual, 363.
Army, the Church like an, 367.
Article, the, often not placed, and yet the word God means The Father, 209.
Artisans, oppress their poorer fellows, 370.
Arts, knowledge of, should not make men proud, 217; to be used in God's service in serving one another, not to withdraw men from spiritual things, 233.
Ascalon, country beyond, 357; men of, conquered by Samuel's prayer, 391.
Assyrians, king of, conquered by Hezekiah's prayer, 391.
Atoms, notion of, 353.
Avarice, souls sacrificed to, 346; wickedness of, 368; vain excuses for, answered, 368-69; its bad effects, 210; consists in loving money at all, 211; hinders from seeing Christ's face, ib.; is a root of evils, ib.; hinders from being Christ's servant, ib.
Audacity, examples of, 205; is shown in causeless rage, 206.
Baptism, called a seal, 197; men freed from sin by, and have the Holy Ghost given them, 237; men are delivered, as it were, from a fever and wholly diseased state by it, ib.; it gives remission of sin, grace, and wealth, 238; prodigal son an example for those that have sinned after baptism, ib.; is through the cross, 242; the way prepared for it by the things done of old in water, 283; is a circumcision of spirit, 285; not burial only, but resurrection, ib.; a death unto sin, 286; prefigured in Red Sea, 290; its destroying and new-making effects no cause for marvel from what goes on in nature, 290; called sleep by heretics, 352; too often deferred, 361; St. Greg. Naz. on this practice, 361 (note 3) ; priest has one with people, 392.
Beasts, wild, do not hurt unless straitened, 368; man inferior to in bodily qualities, 379.
Beauty, no cause for being proud, 217.
Bee, lesson from, in that it dies in stinging, 368; commended in Scripture, ib.
Beggars, adjure by Christ in vain, 373; succeed by praising ladies' beauty, ib.; driven to low jesting and juggling, ib.; and to loose music, ib.; thankful under great privations, ib.; at churches, ib.; cruel treatment of, 395.
Begging, a shameful thing, 348; misery of, 368.
Beginning, used for first impulse, or for grounding, 378.
Belief, of things in heaven increased from what takes place on earth, 283.
Believers, sins of, punished, 359.
Belly, the many ways men make it their god, 243; moderation a boundary to it, as the sand to the sea, ib.
Benjamin, tribe of, that in which the priest's portion was, 231.
Beræa, persecution at, 328.
Bishops, sometimes called presbyters and deacons, 184; have authority from Christ by succession, 274; come from God, ib.; are ambassadors from God, 274-75.
Bishop (see Chrysostom, Priest, Ruler) , responsibility of, 372.
Blasphemers, hated by God, taken up by the devil and the demons, 209.
Blood, resisting unto, 385.
Body, the, may be made spiritual, and at length shine in heaven like Christ's body, 243; shall be made immortal by the power of Christ, 244.
Body (see Resurrection) , formation of, a mystery, 353-54; unity of, requires care of all parts, 381; place of head in, 397.
Bonds, a furtherance to the Gospel, 182, 189; a confirmation of the Gospel, 186; give confidence to others, 190; cause preaching both from envy and for good-will, ib.; the great service they are to St. Paul and to his work, 306; a contrast between his and those the women bound their hair with, 307; St. Paul's, a support under all kinds of tribulations, 315; and in temptations to luxury, 315-16.
Books, Christian and heathen, 379.
Bowels, of Christ, force of the expression, 188.
Breastplate, of faith and love, 363.
Brethren, used as a mark of honor, 230; murdered by refusing sustenance, 359; disorderly, to be punished, not starved, 393-94; nor utterly cut off, 395.
Bride, with what ornaments she should be adorned, 320.
Brutes, superior to man, 217.
Bulimy, ravenous disease called, 379.
Busybodies, never satisfied, 379.
Cain, envied for want of love, 342; his sin punished, 359; his sin equaled, ib.; had no written law, ib.
Calling, Christian, requires good life, 345; many fall from, 385; God's will in our, 363, 385.
Canticles, mystical interpretation of, 352.
Care, undue, takes away the native force of the soul, 229.
Catechumens, do not benefit by remembrance in the Mysteries, only by alms, 197.
Catasta, 336 (note 2) .
Ceiling, gilded, common in houses of the rich, 232.
Cæsar's household, obedient to St. Paul's preaching, 253.
Chapels of martyrs, 373; some built by Constantine, ib. (note 1) ; poor at doors of, ib.; alms at (reference in note 1) .
Chariot, 206.
Charmer, unpitied if bitten, 365.
Charms (see Amulets) , offered in sickness, 336-37; to be rejected for fear of God, ib.
Chastity, specially called holiness, 342; blessing of keeping till marriage, 346; sometimes found in heathens, 347; first practice of, keeping the eyes, 378; foundation of, fasting, ib.
Cheerfulness, right in all events, 223.
Children, of nobles, wear golden ornaments round the neck, as those of high birth, 182; put it off when men, 183; require to be indulged, 277; loss of, not a new suffering, and a gain to them, 299; may be wept for, but without blasphemous words, ib.; at Constantinople had learnt songs and dances of Satan; should be instructed in psalms and hymns, 301; should never be left to intermix freely with servants or friends even, ib.; the many virtuous lessons they may be instructed in from the Psalms, 302.
Children, term used by St. Paul when he would correct or show fondness for, 229; loss of, too great grief for, 349; what children happy, 351; good, meet their fathers, 356; eaten by women, 358; curiosity of, 360; made an excuse for avarice, 368; God may take away if made an excuse, 369; patriarchs had, but were not covetous, ib.; why given, ib.; should be taught to fear judgment, 383; to be regulated, 384; cares for, sweet to a mother, 392.
Children, the three, refreshed in the furnace, 325; ventured without knowing they should escape, 361.
Christ, how glorified in St. Paul's life or death, 194; exhorts disciples by examples of himself, the Father, and prophets, 206; called the great God by St. Paul, 207; His not seizing to Himself equality proves Him not lesser than the Father, 208; His divinity not matter of robbery, but His right, natural to Him, 213; His emptying Himself His own act, ib.; if a mere creature, did not humble Himself in washing disciples' feet, 214; in what ways like and unlike other men, ib.; underwent no change or degeneracy in becoming a servant, ib.; proved to have taken a soul against the Apollinarians, 214-15; was not servile in becoming willingly obedient to His Father, but greatly honored Him, 215; His humiliation corresponding to His height, ib.; His death greater humiliation than His being a servant, ib.; the most ignominious death of all, ib.; humbled as man, ib.; exalted as man, ib.; His glory, honor, or dishonor is the Father's too, 216; His obedience, His exaltation, ib.; can be known only by faith, 235; fellowship in His sufferings and death through faith, 236; comes Himself to take His friends to heaven, 244; the grief it will be to be rejected from His kingdom at the judgment, 245; men are saints because of their faith in Him, 258; His names symbols of His benefits to man, ib.; He cometh to us through the poor, 260; present at the table of the poor, 261; the greatness of His work in redemption, 267; First of the Church, as the Adam of men, 271-72; still suffers in His members, 276; does many things for them now, ib.; reasons why He came at this time, not in old time, 277-79; in Him is hid all wisdom, 281; "fullness of Godhead" in Him means that God dwelleth in Him, 285; blotted out the bond that was against man by His death, 286; and then tore it in two, ib.; conquered Satan on the cross, ib.; His death public, His Resurrection private, ib.; so beautiful it is not possible to tell, 295; is put on by clothing the soul with virtues, 308; present at marriages, 319; with His angels, 320; glorified in suffering, 325; waiting for, 328; His resurrection a ground of hope, 328, 363; known by the Jews, though slain by them, 333; foretold affliction to lighten it, 335; suffered for us while enemies, ib.; he that can give to, rich, 338; death of, proves incarnation real, 352; is in the faithful, 353; our Pilot, 355; words of, recorded only by St. Paul, ib.; voice of, raises the dead, ib.; honor of meeting, 356; checked curiosity about the end, 360-61; comes as a thief, and why, 361; comes suddenly, though preceded by Antichrist and Elias, 362; command of, to obey rulers, though bad men, 366; comes to table in the poor, 374; proclaimed at hand to induce disappointment, 377; spoke particularly of consummation to provide against deceivers, 378; coming of, to be like lightning, ib.; taught humility by washing disciples' feet, 379; suffering for, glorious, 385; coming of, will be with gathering of saints, 385-86; followers of Antichrist would in no case have believed, 389; did not openly call Himself God, ib.; excuses for not believing, taken away through Antichrist, 389; came in the Father's name, ib.; called the Love of the Truth, ib.; friend of man, 390; glory of, to save men, ib.; is present where men pray together, 392; to be waited for, 393; forbade idleness, 394.
Christians, of old, sharers of St. Paul's sufferings, 200; if they glorify Christ, and live not rightly, insult Him, and worse than heathen, 216; enemies to the cross, who seek ease and luxury, 242; called faithful because of mysteries intrusted to them never intrusted to others, 258; a call to have a portion of the Saints in Light, 266; translated into it by Christ, ib.; yet prefer ease and luxury in this world, 267; contrasts between state of, at baptism and Adam's state in Paradise, 287; can only be kept in state of purity by a virtuous life, 287-88; are risen with Christ therefore their life is not this life, nor will it appear till He appears, 289; compare to a corpse, 290; have all one royal form, viz., that of Christ, 297; should make the sign of the cross, and not use amulets, 298; should not always be learning, but should be able after a time to teach others also, 301; wisdom with which they should treat those that are not Christians, 309; in having put on Christ, are clothed with ornament enough, 307.
Christian, so may you die, a form of adjuration, 372; first all friends, 331; appointed to trials, 335; present, have borne nothing, ib.; are not ready for war, ib.; in peace should provide for war, 336; are Christ's in death or life, 363; first, as one family, hence withdrawal much feared, 395-96.
Christ-mongers, some call, 348.
Christs, false, provided against, 378.
Chrysostom, St., admires St. Paul more for his grief at sinners than for his many trials, 254-55; is not afraid to warn people of their sins because he may be left with a small congregation, 293; the mind with which he had spoken of the defects of his people, ib.; his hearty joy at the mention of St. Paul's bonds, 306; straitened for an example of friendship, 331; his argument about fornication, 342; apostrophizes Joseph, 343; urges to immediate forgiveness, ib.; talks like a matchmaker, 346; must speak of unclean things for remedy, ib.; calls his charge his own body, ib.; in fear of punishment because of his office, 359; promises to prove that hell is not against God's mercy, 359-60; grieves for scorners, 365; complained of for discipline, 366; prayed for the people, though unworthy to do so, 371; asks their prayers on account of his responsibility, 372; and on account of Satan's assaults, 391; feels for the people as a father, 391; asks to hear any complaint, 392; wishes his charge multiplied, though heavy, ib.; spiritual children of, ib.; pangs for, ib.; preached as bishop once or twice a month, 396; asks help in teaching, 397.
Church, the, the bride of Christ and of His flesh, 319; the real palace, 373; poor around doors of, ib.; lessons from this, 374; rich are vain and showy in, 387; reverence in, 388; called in God, for distinction from other assemblies, 324; of Constantinople, unworthy to be so called, ib.; offenders removed from, 336; order of, like that of an army, 367; they that war on, say they know God, 378; whole, claims our love, 381; tradition of, 390; each once like one family, 396; glory of, lost for want of love, ib.
Churches, Antichrist shall be seated in, 386.
Circumcision, might be performed to the breaking of the Sabbath, 230; nothing but "concision" when the law was no more, 230; what true circumcision is, ib.; only a type, 231; how it differed from baptism, 285.
Coiner, coineth but in vain, 388.
Colony, Philippi so called, 181.
Colossæ, a city of Phrygia 256.
Colossians, Epistle to the, written while St. Paul was in bonds, and after that to the Romans, 257; later than that to the Philippians, ib.; their fruitfulness after they had received grace, 259; are brought unto God by ministers of Christ, not by angels, ib.; praised for their way of life, 265; blamed for their doctrines, ib.; must be brought unto God by His Son, no more by angels, 264; their love for St. Paul, 280; saw him constantly in the spirit, ib.; their steadfastness in faith, 281; warned against their notion about angels by being bid walk in Christ, 284; warned against some false philosophizer that would gradually undermine them, ib.
Commands, different at the end of some Epistles, 303.
Commandments, perfection goes beyond, 344.
Commendation, needs qualifying, 385; carefully guarded, 393.
Concision. See Circumcision, 230.
Conscience, a terror to those that live in crime, 248; constantly tells men they sin, but they refuse to know it, 269.
Constantine, built chapels to martyrs, 373 (note 1) .
Constantinople, St. Gregory Nazianzen at, 361 (note 3) ; Constantine built chapels to martyrs in, 373 (note 1) .
Consummation, curiosity about time of, 360; curiosity checked, ib.; time of, best not known, 361; death is to each one, 360; now going on, 360-61; Christ spoke particularly of, to exclude deceivers, 378; Thessalonians perplexed about, ib.
Contention, nature of man fond of, 217; does away with peace, 248.
Contentious, the, require arguments from reason as well as Scripture, 212.
Contentment, in all states not easy, and requires discipline and trial, 250.
Contrite spirit, God loves, 278.
Conversation, about hell, useful, 382-83; of other men's matters, dangerous, 383.
Corinth, fornicator of, quenched the spirit, 370; cured by withdrawing from him, 396.
Corinthians, were not poor, 332; Timothy sent to, 335; reasoned with, because indocile, 353.
Cornelius, example for a soldier, 241; prayer of, 326.
Correction, by means of hard sayings, 211-12.
Covenant, the nature of a, 287.
Covetousness, its bad effects, 248; more cruel than robbery, 369-70; to be checked, 370.
Courage, not haughtiness, 205 (see Pride) ; examples of true courage, 205; is shown in the absence of self-love, 206; has scope through uncertainty, 361.
Craticula, 336 (note) .
Cross, the, must be borne by Christians, 242; its power, ib.; Christians exhorted to sign themselves with it, 298.
Cupping-glass, draws out disease, 387.
Curiosity, must not be indulged, 277, 279; natural to man, 360; indulgence promotes, ib.; especially about the consummation, ib.; belongs to an imperfect state, ib.; reasons against, ib.; excuse for, to answer heathens, ib.
Daniel, his humility shows us how we should meet the pride that comes from wisdom, 204 (see Apostles and Joseph) ; thought a god, 327; could not have saved Jews, ib.
Darkness, works of, 362; vice a, 363; is over the earth, 370.
Daughters, of men, 357; Lot would have given up, for the sake of God's servants, 358.
David, example of humility, 205 (see Humility) ; an example how to behave in a kingdom, 241; Samuel sent to anoint, 339; care of people for, 391.
Day, sons of, 362; to be such our own part, ib.; of the Lord comes as a thief, 326, 360; of judgment, circumstances of, 355; darkness to some, light to others, 362; comes as travail on a woman, but partially foreknown, 362; as a thief to men in darkness, ib.; last, will show who have believed, 385; falsely proclaimed at hand, 386.
Deacon, bids silence for lessons, 387.
Dead, of all ages, raised, 356; raised and gathered before caught up, ib.; all await the end, 361; by nature and in sin compared, 363-64; one who wrongs us is in sin, 368; therefore we need no revenge, ib.; burial of, 379.
Death, no shame to a Christian, 194; only a coming to life to the Christian, 196; in itself indifferent, ib.; several causes of the fear of, 198; that by the Cross most ignominious, 215; of the just matter of joy, 223; that of desperately bad, cause of more joy, ib.; if really death, sad, 349; horror of being led to, 356; eternal more terrible, ib.; consummation to each one, 360; time of, best unknown, 361; fear of, restrains many, ib.; vice a, 363; going to, by a broad road unenviable, 364; thought of, humbling, ib.
Deceit, a good kind of, 284.
Deeds, teach, not words only, 240; make the teacher to be reverenced and obeyed by disciple, ib.; "of the old man" means that of the bad moral choice, 294-95.
Deep, how to traverse safely, 355.
"Defense, of the Gospel," the expression explained, 190.
Delay, folly of, 325; makes forgiving harder, 343; of Judgment is for our repentance, 384.
Deluge, disbelieved till it came, 356; of Hell, 357.
Demons, statues in houses so called, 232; praised in song at heathen feasts, 262; beset way from earth to heaven, 371.
Desire, the end for which it is implanted in the mind, 233; to be limited except in heavenly things, 370.
Despair, none to, though late, 325-26; makes any one bold, 361; men should not be driven to, 395.
Despondency, relieved by example, 349.
Difficulties, met by difficulties, 353-54; of others turned to our good, 378.
Disciples, Christ washed feet of, 379; in schools are also teachers, 397.
Discipline, Church, thought odious, 366.
Discourses, of Hell, profitable, 359; thought unpleasant, 382; qualify the soul; 383-84; are to it as wind to ships, 383; to be applied to all, 384; preferred by many to lessons, 388; yet not heeded by them, 388; less effective than life, 396.
Dishonor, for Christ's sake glorious, 385.
Disease, produced by carelessness, 364; sin a, ib.; to be expected, 367.
Disorderly, who are, 367, 394; not to starve to death, 394.
Dispensation, may have two meanings, 277.
Disputing, what it means, 220.
Dives. See Rich man.
Divinity, not spoken of as unequal in Scripture, 207.
Diviners, not consulting, makes loss a gain, 337; may learn something of Satan, ib.; going to them pleases him, ib.
Doctrines, not to be forsaken for human respects, 381.
Docetæ, 352 (note 2) .
Dogs, the poor are, of God's palace, 374.
Draught, of wind puts out lamp, 370.
Dress, should not make men proud, 217.
Drunkenness, any vice a, 362; causes sleep, 364.
Duties, should be done not from nature only, but from higher motive of pleasing God, 304.
Ear, formation of, 354; sin may enter by, 370.
Ears, how to use them in God's service, 233.
Earth, imperfectly known to men, 354; shall give up the dead, 356; things of, quench grace, 370; way from, to heaven beset by demons, 371.
Ease, in this world is not the way to heaven, 255; in this world is not the life of Christians, 289.
Edification, mutual, 366.
Education, soul the chief object in, 346.
Egypt, bad character of, 358.
Egyptians, drowned, 358; irascible and unforgiving, 380.
Elation, more disease to the soul than dropsy to the body, 217.
Elect, the, worth suffering for, 325; to be gathered by Angels, 355; honored by meeting Christ, 356; Antichrist might well-nigh deceive, 386.
Eli, and his sons, punished, 359; sin of, not unimitated, ib.
Elias, example of courage, 205; type of the Resurrection, 283; to come before Christ, 362, 378, 390; example of poverty, 240.
Empire, Roman, 388.
Endurance, Christian, convinces adversaries, 200.
Enemies, spiritual, enumerated, 336; to be talked to concerning Hell, 384.
Enemy, an, should be treated as a real friend, 249; softened by kindness, 343; good of not having, 395.
Enmities, ruler must incur, 366; of great, not feared by first Christians, 381.
Enmity, had its origin from the earth, 275.
Enoch, type of the resurrection, 283.
Envy, the causes of it, 191; to indulge it makes us friends of Satan's, to resist it makes us sharers in our brother's pleasure, 312; he that resists it, makes his own soul brighter than his whose grace he envies, and gains three crowns, 313; makes to fight against God and His Church, and puts a man in punishment, 313; likened to a savage beast, ib.; of Cain from want of love, 342; bred at marriage feasts, 384.
Epaphras, See Epaphroditus.
Epaphroditus, sent by clergy of Philippi to St. Paul, 184; sent to the Philippians by St. Paul, 223; St. Paul's fellow-soldier, 224; "Messenger" or "Teacher" to the Philippians, 225; his sickness and recovery, ib.; risked his life in going to visit St. Paul, ib.; the service of all the Philippians fulfilled through him, 226; the bearer of the Epistle to the Philippians, 249; bearer of alms to St. Paul, 252; brought St. Paul the account of the Colossians, 258; commended by St. Paul, 314; a Colossian, ib.; St. Paul's great praise of him, 315.
Ephesians, Epistle to, written while St. Paul was in bonds, 257.
Ephesus, Elders of, 355.
Epistle to Hebrews, called one of St. Paul's writings, 184; second to Thessalonians, occasion of, 377; one forged as from St. Paul, 377, 386; token of a true, 377; prefaced with prayer for God's favor, 380; not all things given in, 390.
Erythræan sea, 358.
Eternity, of future punishment, 384.
Eve, clothed herself with the garment of sin, and became unseemly, 307.
Evil, not to be rendered for evil, 367; much less for good, ib.; all to be abstained from, 371.
Evil-speaking, true or false, against superiors brings harm to the speaker, 228; love allows not, 381.
Eusebius, of Constantine's building chapels, 373 (note 1) .
Example, must be from a stronger case, 208.
Examples, of different kinds, in Holy Scripture that each Christian may follow as he is able, 240.
Excuses, vain and inconsistent, 388.
Execution, horror of going to, 356-57.
Executioner, abhorred, 347.
Eyes, the right way of employing them in God's service, 233; formation of, 354; an inlet of danger, 370, 378; must care for whole body, 381.
Ezekiel, his prayer rejected, 327; not on his own account, ib.; his sufferings, ib.; his way of speaking, 371.
Faith, alone comprehends mysteries, 236; is perfected by doing works like Christ's works, ib.; coupled with conduct everywhere by St. Paul, 264; causes solidity when it shuts out reasonings, 282; instances of the need of it in things above human conception, 282-83; implies willingness to suffer, 324proved by it, ib.; strong, of Thessalonians, 328; what could be lacking in, 341; in Mysteries, 354; needed everywhere, ib.; sails of, 355; a breastplate, 363; how strengthened, 363, 380; weakness in, 367; design of some to subvert, 377; weak, shaken by affliction, strong confirmed, 381; work of, is patience, 385; not given to all, 391.
Faithful, are God's riches, 385.
Fans, used in Holy Eucharist, 205 (note 1) .
Fasting, foundation of chastity, 378; and prayer, not work of hands, 394.
Fate, a cruel doctrine, 269; believed only by those that defined Pleasure the "end" and did not love Virtue, ib.
Father, name of The, enough to show His priority, 213; we stand before, when judged by Christ, 342; Christ came in the name of, 389.
Father, St. Chrysostom feels as a, 391; is to many in the spirit, 392; even to those baptized by others, ib.; all Christians at first as under one, 396.
Fathers, duty of, to their children, 304; reward children for virtue as pleasing them, 332; should keep sons in chastity, 346; good children meet, 356; neglect education of sons, 359; have to annoy their sons, 366; but can do so unresisted, ib.; relation of, to sons, why appointed, 369; even as such have claims on children, 372; would not lose their children, though burdened, 392.
Fathers, old, wait for us, 356.
Fault, to be spoken of to the persons concerned, 392.
Favorers, 312.
Favor, of God. See Grace, 380.
Fear of God is better than all things, 197; not so powerful as shame to bring us to right tone, 201; a means of softening the mind, 212; needful for setting a high example, 219; in achieving temporal, much more spiritual matters, ib.; produced by remembrance of God's presence everywhere, ib.; should not cast down because God works with man, 220; of man often more persuasive than fear of hell, 226.
Fear, 382; if early learned, not soon effaced, 383-84; we should hear with, in church, 388.
Feast, differences between a Christian and a heathen, 262; best to invite poor to, 374.
Feet, how to use them in God's service, 233.
"Fellowship in the Gospel," what St. Paul means by it, 185.
Fig tree, what it grows from, 353.
Fire, appointed for avaricious 211; see river of, 365; thought of, good, 382; makes riddance of thorns, 387; kills small insects far off, 389.
Fiery furnace, type of the Resurrection, 283.
Firstborn, of every creature, its meaning, 270; another meaning, 271; from the dead, 352.
Flattery, not humility, is shown by courting for the things of this life, 206.
Fleetness, should not make men proud, 217.
Flesh, the, hath been honored by God, was dishonored by the false teachers of the Colossians, 289; of Christ, deniers of, 352.
Folly, not so bad as haughtiness, 217; all sin so called; contrast between it and wisdom, 300.
Forbearance, of God, 384.
Forgive, not to, cause of greater harm to oneself, 202; we should, like Joseph, 343; while the heart is warm, ib.; to, a means of pardon, ib.
Forgiveness, our own, increased by warning others of like sins, 268-69; of what character it should be, 295; and is nothing without love, ib.
Form, in a simple being, implies one substance, 209; does not mean "work" of a servant, but real humanity, 214.
Fornication, its bad effects on man's nature, 248; opposed to love, 342; to be shunned for sanctification, 344; those who commit, are like filthy swine, ib.; worst in the married, 345; all, forbidden, ib.; the young to be kept from, 345; early, makes bad husbands, 346; twenty-three thousand slain for it, 358; law against, then new to them, ib.; quenches the Spirit, 370; never satisfies, 379; how corrected, 396.
Free will (see Will) , 220, 362.
Friend, a faithful, how good, 330; times and places loved for, 331; loves to be indebted, ib.; and to have his friend so, ib.; Christ is the, of man, 390.
Friendship, of many, brings hurt, 189; many kinds of friendship, 259; it is a cold kind that comes of giving great feasts, 263; become rare, 330; examples of, in first Christians, ib.; rewarded by God, 332.
Fullness, means Godhead, 272.
Funeral, sight of, humbling, 379.
Gain, loss made a, 337; not to be sought from loss of others, 370; Heavenly, to be desired without limit, ib.
Gains, dishonest, how to be rid of, 369; example of Zaccheus, ib.; little, great covetousness shown in seeking, 370.
Galatians, return to observance of the law, 198; quench the Spirit, 370.
Garment, God gives a glorious, 350; Joseph's, rather showed him innocent, 380; wedding, he that had not, cast out, 385.
Garments, stores of, no real gain to the possessors, 232.
Gaza, country beyond, 357.
General, specially attacked in war, 391; all succor him, ib.
Generation, of Christ, greater mystery than his Resurrection, 236; can be comprehended only by faith, not reason, ib. (see Resurrection) ; spiritual, type of the Son's eternal generation, 283.
Gentiles, once were "dogs," but the Jews had now taken their place, 230.
Gifts, God's, to be used in His praise, 233; not what withheld Antichrist, 381; for they had long ceased, ib.
Glory, not to be obtained, except by fleeing from it, 217; of God to impart good, 385; of suffering for Christ, ib.; great, of glorifying God, ib.
Glorying, of St. Paul in his converts, 381.
God, everywhere called great in the Scriptures, 207; all mankind acknowledge Him to be just, 212; His glory does not consist in man's worship, 215-16; when the Son is honored or dishonored He is, 216; everywhere present, 219; His longsuffering motive for repentance, ib.; works with man only when he has a good will to work, not to make him careless, 220; gives the desire and fulfillment of the good works, ib.; His working with man does not take away his free-will, ib.; men flee from Him by sin, 237; to know His will spiritual wisdom is needful, 264; to know His essence, continual prayers, ib.; longsuffering is said of Him, patience never, 265; His love known by seeing His Son delivered up, ib.; His gifts cannot be used unless He gives strength, ib.; does not do things on a sudden, but with consideration of man's weakness, 277; the Church in Him, 224; sinners not so, ib.; raised up Christ, 328; His trusting implies approval, 329; acts like a friend in dissembling claims, 331; promises His Son as reward for Abraham, ib.; rewards us for what is good for us, 332; well-doing his gift, 341; true virtue that in His sight, 342; is insulted by uncleanness, and avenges, 345; teaches love of brethren, 348; blasphemed through idlers, ib.; jealous of our trusting in man, 350; takes away what we prefer to him, ib.; protects the widow, ib.; and the fatherless, 351; His undeserved goodness, 350; speaks more kindly than a husband, 351; nature of, inscrutable, 354; His power ends difficulty, ib.; seen in a manner by prophets, 355; spoke to St. Paul, ib.; Resurrection His work, 356; will do what He threatens, 357; did so to old world, and to Sodom, ib.; must punish if impartial, 359; infinite goodness of, 363; mercy of, to the merciful, 365; image of, not to be insulted, 368; salvation of, His purpose, 372; admits the poor to His courts, 374; not knowing, the beginning of pride, 378; knowing, cures pride, 379; St. Paul invokes favor of, 380; favor of, to Joseph, ib.; praise due to, for our good actions, ib.; justice of, to be seen at last, 381; must punish on His own account, 382; the King most to be feared, ib.; forbears, that we may prepare, 384; does all His part to save us, ib.; punishment of those who know not, 384; coming of, in itself implies vengeance, 385; it is light to some, darkness to others, ib.; glorified in His saints, ib.; the faithful His riches, ib.; imparting good, His glory, ib.; gratification or persuasion of, ib.; speaks in Church lessons, 387; letters from, ib.; all good ascribed to, 390; care of, a pledge, ib.; we concur with, in our establishing, ib.; desires united prayers, 391; all depends on, 393; love of, how to show, ib.
Gomorrah, 358.
Good, to be returned for evil, 367; of Heaven, may be desired without limit, 370.
Goodness, of God, 384-85.
Goods, only good when men do good with them, 232; spoiling of, 349; cruelly seized, 369.
Good-will, in man, necessary to God's working, 186.
Good works, done with bad motives, not good, and get a punishment, 190; performance of them makes like to God, 206; the desire of, and fulfillment comes from God, 220.
Gospel, to share in its troubles is a blessedness, 186-87; its progress throughout the world, 259; mystery of, hidden in Christ, 279; only made manifest now to the Saints, 280; in what its great mystery consists, ib.; proved divine by persecution, 324, 329; preached for no ill purpose, ib.; a great gift, but easy to give, 330; to be preached to all nations before Christ comes, 378.
Grace, those are made partakers of it who partake of the sufferings of their ministers, 186; not given in Job's time, 222; given in baptism, quenched by sin, 238; works with God's ministers, though unworthy, 274; some quench, some improve, 370; works by unworthy ministers, 371; prayer for, in Epistles, 380; consolation from, ib.; to endure trials, 385; a pledge for the future, 390; has made many laymen better than rulers, 391.
Graciousness, towards those that oppose the truth, must not lapse into indifferentism, 309.
Grapestone, wonderful growth of, 354.
Grass, growth of barren, and mystery, 354.
Greeks. See Heathens.
Greeks, how to argue with them, about Christianity, 269; still in an imperfect state, from their own listlessness, 277; how to answer their question, "why Christ came at this time," ib.
Gregory, St. Nazianzen, sermon of, against deferring baptism, 361 (note 3) .
Gridiron, an instrument of martyrdom, 336.
Grief, to be shown for sinners living, as well as when dying, 196; but with secret, not open, sorrow, ib.; for sinners, tends to joy, and is evidence of a mind devoted to God, 255; profitable to those that grieve, as leading them to repent for their own sins, ib.
Guests, poor, are the best, 374; great and rich, are like masters, ib.
Hades, most said to be punished in, 359.
Hadrian. See Adrian.
Ham, cursed through want of love, 342.
Hand, of God, is strong, and able to support men, 209.
Hands, the right way of using them in God's service, 233.
Hand-writing, St. Paul's cause of emotion to the Colossians, 314.
Hardships, present lot of Christians, 329.
Harlot, ways of, pleasant to loose minds, 346; dishonor of being united to, 347; hired for wedding-feasts, 317; to do so like mixing vinegar with wine, 318.
Head of a family should be its teacher, 397; husband is, of wife, ib.; office of, in the body, ib.
Health, good, should not make men proud, 217.
Hearing, quick, should not make men proud, 217.
Heart, the source of good and evil, 342.
Heathens, sometimes chaste, 347; grief at deaths suitable to, 349; answers to, about Resurrection, 353; no better answer by knowing time of Consummation, 360; asked when should be Resurrection, 361; shame they should see Christians despise adjuration, 372; use of their histories, 379.
Heaven, compared to palaces, 351; orphans shine in, ib.; not to be attained with self-indulgence, 364; way to, beset by demons, 371; opened in description, 382.
Hell, appointed for avaricious, 212 (see Avarice) ; a warning to bad men, ib.; though intolerable, yet not equal to the pain of being dishonored at the judgment, 245; deluge a proof of, 357; Sodom a proof of, ib.; not known to ancients, 358; thought of, implanted in us for good, 359, 382; St. Chrysostom in fear of, 359; sons of, 362, 366; thought of, makes trouble seem nothing, 382; should be talked of, 382-83; thought of, keep from falling into it, 383; he that will not hear of, not ready for persecution, ib.; St. Paul would have borne for God's will, ib.; fear of, guides the soul, 384; rich man would have escaped had he feared, ib.; some think mild and temporary, 384; those refuted, ib.
Helmet, spiritual, preserves reason, 363.
Heretics, do great and good works, but without a reward, 191; their way of interpreting, "He thought it not robbery," 212; say Christ was humbled not as He is Man, 215; that "Name" means glory, ib.; and that God's glory consisted in that all worship Him, ib.; their notions of God false, 216; the wisdom of the Spirit leads them to undertake the fight that they may fail, 234; blot out words of Scripture when against them, ib.; entrapped by St. Paul's words on the Law, ib.
Hezekiah, heard, and why, 326; triumphed over king of Assyria by prayer, 391.
History, proves vanity of earthly things, 379.
Holiness, chastity specially called, 342; implies all virtues, ib.
Homily, unnecessary, 388.
Hope, source of all good, 194; helmet of, 363; an anchor, 377; false in the notion that Hell is temporary, 384; good, supports the soul, 390.
Holy Spirit, His words are as a two-edged sword in a phalanx, 206; given in Baptism, 237.
Holy Scriptures, apply human words to God, 252.
Honor, takes place between a greater and a lesser, 209.
Horse race, 206.
Horse, soul compared to, 384.
Hospitality, to the poor, has a reward at the Judgment, 262; of Abraham, 369; to the poor, 374.
House, a, a memorial of covetousness, 369.
Houses, how to use them in serving God, 233; fallen, of the great, an admonition, 379.
Human nature, imperfect, 192.
Humility, the greatest safety for disciples against their enemies, 182; Joseph's, 204; Christ's cause of men's working greater deeds than Himself, 205; not adulation or meanness, ib.; shown in David, ib.; examples of, ib.; is shown when one shows respect to another, for things pleasing to God, 206; taught by examples of Christ, ib.; must be an emptying one's self from free choice, 213; what true humblemindedness is, 208; always a way to be exalted, 216; the good things that spring from it, 217; arises from considering our own failings, 229.
Hunger, should be relieved, 368; to perish by no disgrace, ib.; to make others do so, a crime, ib.
Husband, duty of, to his wife, 304; bound to keep to his wife alone, as she to him, 345; not to be idolized, 350; what comes of a, ib.; should teach by example, 396 (and see Wife) ; head of the wife, 397; his obligations to her, ib.; should take spiritual food, like a swallow, to the nest, ib.
Husband and wife, make but one man, 318; what kind of one parents should seek for their daughters, 320.
Husbandman, desires to see his land when fruitful, 341; must attend to the seed sown, 386; natural, has to do with lifeless earth, ib.; not so spiritual, 387; he must root out thorns, ib.
Hymns, diviner things than psalms, 301-02; that of the Angels which the faithful know, 302; when a person is about his business, he may sing a hymn in his heart, ib.
Idleness, mischief of, 348; of Christians is an offense to heathens, ib.
If, used for because, as assuming certainty, 382.
Ignorance, often cause of sorrow, 352.
Illumination. See Baptism.
Images, set up in houses of rich, 232.
Image, the, why it is not said of an Angel, yet is of a man, 270.
Image, of God, in man, 368; of a king, not safe to insult, ib.; impressed on wax while warm, 383.
In, said of the Son as of the Father, 324; in Jesus, 353; used for through, 385, 390.
Incarnation, proved real by Christ's death, 352; unforeseen, 356. See Flesh.
Indolence, cause of men's believing in fate, 269.
Industry, benefit of, 348.
Initiated, know the order of service, 371.
Injustice, injures the doer of it most, 249.
Insult, not bearing, a weakness, 367; to a man is to Christ, 368; not returning, a lesson, 396.
Intercession. See Prayer.
Intercessions, good for all, 197.
Interpretation, mystical, 352.
Inworking, of God, requires good-will in man, 186.
Israel, conquered thirty-two kings by prayer, 391.
Jacob, prayer of, 326; an example to pastors, 332; had children, yet not covetous, 369; wronged by Laban, but never defrauded him, ib.
Jacob's ladder, type of the Cross, 283; he deceived his father, by an economy, 285.
Jailor, his business full of wickedness, 182; his sudden conversion, and that of all his family, ib.
Japheth and Shem, blessed for loving their father, 342.
Jeremiah, his prayer rejected, 327; his way of speaking, 371.
Jerusalem, temple at, not the only seat of Antichrist, 386; above, our Mother, 398.
Jason, made to give security, 324.
Jesus, called Justus, probably a Corinthian, 310; to sleep in, what, 352 (note 4) , 353.
Jews, corrupt Christianity under a show, 182; an example with what mind men should give to Priests, 226; still in an imperfect state from excess of listlessness, 277; were as children under Moses, ib.; the wilderness was a school to them, 278; Egypt as the tablet on which their letters were written, ib.; like children in wishing to return to Egypt, ib.; their doctrines those of children, ib.; were humored in their passions like children, ib.; in all respects imperfect like children, 279; prayer not heard for, 326; persecutors of Christ and His Church, 333; and that not for truth's sake, ib.; slew prophets whose books they use, ib.; enemies of all men, ib.; wrath on them, 334; their sufferings, 358.
Job, heard for his friends, 326; he could not have saved the Jews, ib.; his patience better than almsgiving, 337; wrestled with Satan, ib.; tried through his wife, 340; mourned little for his children from love to God, 350; thankful in all circumstances, 367; prayers of, for his children, 392; prayer of, for his sons, not for temporal blessings, but for pardon of sin, 197; Satan attacked his soul to make him more approved, 210; an example of suffering without murmuring, 221; the grievousness of his sickness, ib.; and his state worse than ours, because it was before the gift of grace, and the tidings of the Resurrection, 222; gave thanks in his pain, 265.
John, St., the Baptist, example of courage, 205; came in spirit and power of Elias, 389.
Jonas, type of the Resurrection, 282-83.
Jordan, plain of, like Paradise, 357; now burnt and desolate, ib.
Joseph, his example shows us how we may overcome the pride that comes from our wisdom, 204; contrast between him and the Egyptian woman, 307; how tempted by his mistress, 342-43; firm, yet moved by tears, 343; forbore revenge, ib.; an instance of the power of grace, 380; how hardly treated, ib.
Josephus, records punishment of the Jews, 358.
Joy to be shown for just, dead as well as living, 196; of the world soon over, and bringeth grief, 254; spiritual in affliction, 325; on suffering enables to render good for evil, 367.
Judæa, Churches of, persecuted, 324, 333, 341; Christians of, lost their goods, 349.
Judaizing Teachers, why called dogs, no longer children, 230.
Judas, the traitor, fell, from his love of money, 210; his hardness of heart, 211; his fall told by all the Evangelists, that we may dread it, ib.
Judgment, to be dishonored in the, worse than pain of hell, 245; the nearness of it, a consolation to the good, 244; Day of, is night and winter to sinners, day to the just, 267; Christian who disbelieves it cannot be called a Christian, 268; none disbelieve it, 269; to disbelieve it not reasonable, 269-70; commencement of, 355; not disproved by prosperity of wicked, 362; suddenness of, ib.; terrors of, to scorners, 365; deceivers proclaimed at hand to induce disappointment, 377; just, of God, 382; children to be taught about, 383; future, less talked of than earthly, 384; and less prepared for, ib.; delayed that we may repent, ib.
Justice, its good effects, 161.
Kindness, softens an enemy, 343.
King, Eternal, fear of, 382; honor of meeting, 355; reprieve from, 356; poor admitted with, to Christ's Table, 374; none Christian at first, 381; fear of, keeps from much evil, 382; letters of, read in churches, 387.
Kings, not free from affliction, 253; instances to show this, 254; their kingdom not like the kingdom of heaven, ib.; use the bees' work, 368; Israel conquered, 32; by prayer, 391.
Kingdom of God, worth bearing all for, 333, 382; of heaven, obtained through Priests, 367.
Kiss, of charity, given through others, 372.
Knowledge, brings condemnation without practice, 206; without action, leads to punishment, 265.
Labor, in vain, 340; of hands recommended, 348; spiritual, made an excuse for idleness, ib.
Laity, duty of, towards priests, 366; have liberties that priests have not, ib.; equal in chief benefits, 392.
Lamb, priest and people partake of one, 392.
Lamp, of the Spirit, not to be quenched, 370; robbers first put out, 371; bright, admits to bridechamber, 372; lighted, can light others, 396.
Land, how to use it in serving God, 233.
Laodicea, epistle from, probably written from thence to St. Paul, 314.
Laughter, arising from present things is condemned by Christ, 246; at admonition, miserable, 367.
Law, the, not is loss, but is counted loss for Christ, 235; like a bridge to the Gospel, ib.; or as a man counts silver when he found gold, ib.; it is loss by comparison, ib.; good as the chaff is to the corn, ib.; not absolutely loss, but for Christ, ib.; but a doctrine of men, now the time (of Christ) is come, 289.
Laws, father's authority upheld by, 366; fear of, hinders many bad actions, 382; hurt not those who fear them, 383.
Law-suits, men talk much of, 384; and take pains about, ib.
Laying on, of hands is through the cross, 242.
Lazarus, raising of, 356; rich man despised, 374; needed his help afterwards, ib.
Leopard, Daniel's vision of, 328.
Letter, forged as from St. Paul, 377.
Letters, from heaven, 387; of kings, read in church, ib.
Life, is of several kinds, 195; what it is not to live this present life, ib.; this present, worth living if we live in faith, 196; not life if it has no fruit ib.; good or bad as we make it, ib.; the present a good state, 225; future is better than a good state, ib.; to risk it for saints is martyrdom, 226; cannot be without pain, 254; the present, compared to a nest of mire and sticks, 267; the virtuous, a good thing, 280; the present, should be no cause of care to a Christian, 290.
Light, children of, 362.
Lightning, coming of Christ, evident as, 378.
Like-mindedness, not so great as to be of one mind, 203.
Likeness of man said of Christ, because he was not equal in everything to man, 214.
Listlessness, arises from looking at the faults of others, 229; puts Christians out of the state of grace, 276.
Littlemindedness, as bad as sloth, 367.
Longsuffering, is towards one that we can requite, 264.
Loss of money, made a gain by patience, 337; relieved by giving alms, 338.
Lot, his choice proves fertility of plain of Jordan, 357; did not save Sodom, 358; his love to God, ib.; Abraham bore wrong from, 369.
Love, spiritual, a support in great trials, 186; it was as a dew to the holy children, ib.; impossible to convey St. Paul's in words, 188; is unbounded, 189; indiscriminate, leads to weak friendships, and to receiving spurious doctrines, and makes to stumble, ib.; it should have respect to what is profitable, with understanding, ib.; maintained by believers standing in one mind, 199; to love one another the best return for spiritual benefits, 203; it is more to St. Paul than to deliver him from dangers, ib.; greater than like-mindedness, ib.; how much is meant by oneness of mind, ib.; shown for others by wrestling in spirit for them, 224; increased by troubles from without, 253; spiritual love alone steadfast, 259; and like a queen over other friendships, ib.; instanced in St. Paul and Moses, ib.; is as the bond or root, without which there can be no perfection 295; is more requisite from the governing to the governed than from the governed to the governing, 304; puts down envy, 313; labor of, 324; true, would give the soul, 330; possible, since Christ bids, 331; want of, causes heresies, ib.; love dissembles favors, ib.; perpetuates heathenism, ib.; is indescribable, as a foreign plant, ib.; needs help of presence, 334; should extend to all, 341, 348, 380; makes unblamable, 342; saints pleased God by, ib.; fire of, consumes all sin, ib.; Cain wanted, ib.; overcame St. Paul, ib.; why mentioned in passing, 348; God teaches, ib.; of God to man, 351; a breastplate, 363; how to strengthen, ib.; overcomes distance, 372; weak, shaken by affliction, strong, confirmed, 380-81; should be equally balanced, 381; danger of division in, ib.; must be for God's sake, ib.; of God, hindered by many things, 393; toward God before ourselves, implies before money too, ib.
Love of money. See Wealth.
Lowliness, corrects vainglory, 203; its power when found in two persons, 204; shown in a broken heart, ib.; of mind, 217.
Lust, to be cut off, 344; and its occasions, 345; a drunkenness, 362; insatiable, 379; cured by thought of hell-fire, ib.
Luxury, gives birth to affliction and pain, 255; not to be envied, 364; talk of, hurtful, 384.
Macedonia country of the Philippians, 181; St. Paul's cultured field, 341.
Macedonians, once as renowned as the Romans, 328; joined with others in St. Paul's crown, 334; empire of, overthrown by Romans, 328, 389.
Madness, vice worse than, 364.
Magistrates, scourge St. Paul more from impulse than wickedness, 182.
Mammon, contradicts Christ's commands, 211; hell and river of fire because of it, 212; turns from love of God, 393.
Man, is superior to brutes only through religion and virtue, 218; and in things that concern the soul, ib.; may become an angel by practice of virtue, ib.; not worthy of the grace of God, 266; greatness of his deliverance set forth, ib.; and of his own will under the power of darkness, 275; could be persuaded to return to God only by Christ, ib.; can continue in this state only by continuing to have faith and hope in Christ, 276; how he is changed by the Gospel, 276; "the old man" does not mean the substance of flesh, but the bad moral choice, 294; the new man is ever advancing to greater youthfulness, 295; man imperfect when alone, 318.
Manes, 206.
Manichees, 294 (note 5) , 352 (note 2) .
Mansions, splendid, are a loss, 232.
Marcellus, of Galatia, 206; in what way heretical, 207; how his heresy falls before St. Paul's text, ib.
Marcion, of Pontius, 206; in what way heretical, 207.
Marcionites, their heresy of our Lord being a phantom overturned, 213, 352 (note 2) .
Marriage, early recommended, 346; of chaste persons blessed ib.; object of, ib.; second, of widows, 349; feast at, occasions envy and discontent, 384.
Marriages, satanical performances at, 378; how marriage is a mystery, ib.; marriage union really a pure thing, dishonored from man's wickedness, 319; how it is a mystery of the Church, ib.; a satanic pomp in, without significancy, 320; pleasure will follow from celebration of a marriage in an orderly way, ib.; melancholy from such as then were common, ib.; the right way to keep the wedding feast, ib.
Martyrdom, is attained by lesser things more than by great, 226; not now usual, 336; may still be imitated, 337.
Masters, duty of, to servants, 305.
Medicine, bitter, useful, 360; to be sweetened, 337.
Memorial, a great house a, of covetousness, 369.
Memory of good deeds makes men remiss and haughty, 238.
Mercy, works of, must never be given up, 182; should be worn as tokens about the necks of Christians, ib.; a means to convince unbelievers, 183; must be done with caution and true faith, ib.; can only be done in this world, ib.; can open the gates of heaven, 183; ofttimes called "righteousness," 189; men soon led to it, no good in our nature so great as it, 201; in the nature even of the fiercest, ib.; peculiar to power, ib.; the world established by it, ib.; most pleasing to God, ib.; priests, kings, and prophets anointed by it, ib.; signified by oil, ib.; it is over all men alike, ib.; without it all created things would perish, ib.; cause of light to men, 202; to be merciful God's true character, and so man's, ib.; it is of it that all things are, ib.; it delivers from fire of hell, ib.; comes of love, ib.; without man's showing it, he shall have no forgiveness, ib.; must be shown to obtain mercy, 365; where none the Spirit dwells not, 371.
Metals, abuse of precious, through luxury, 292.
Ministers of Christ not clothed by miracle, 229; allowed to be in want that others may be profited, ib.; though unworthy, have God with them, 274.
Miracle, standing, of fruits of Sodom, 357.
Miracles, danger of men being honored for, 339; of Antichrist, 386, 389.
Moderation, binding on all, not priests only, 227; reasons why it should be shown to enemies and the bad, 246.
Money sent by Philippians to St. Paul at Rome, 226; to be employed in God's service, 233; must be despised for the sake of God, 393.
Monks, near Antioch, 394 (note 2) .
Mortification, as necessary as it is continually to rub the rust off a bright statue 294; of sin in members of the body necessary, 296-97.
Moses, a schoolmaster to the Jews, 277; his intercession, 327; would not have saved Jews at last, ib.; seat of, 366; conquered Amalek by prayer, 391.
Mother, delights in her cares, 392; her pangs before birth, spiritual parents' lasting, ib.; heavenly Jerusalem our, 398.
Mothers should take care of their own characters, because their daughters take pattern from them, 308-9.
Motives, temporal weigh with most men, 348.
Mourning, house of, 384.
Mouth, how to use it in God's service, 233; door of our lamp, 370; keep shut when insulted, ib.
Murmuring, an art of Satan's to take away reward of virtue, 220; occasions stains, ib.; to be avoided at all times, 223.
Mysteries, Apostles ordered a remembrance to be made of the dead in them, 197; the mystery of God is to be brought to Him by His Son, 280; priest makes partakers of, 367.
Mystery, must be confessed somewhere, 354.
Name, does not mean glory, 215.
"Name of our Lord Jesus," everything done in it prospers, 302.
Name of God, the great power of the, 303.
Nature, human, may be looked on as one continued life from the first to the present time, 277.
Necessity, notion of, from Satan, 269-70.
Nero, emperor when Epistle to Philippians was written, 186; a type of Antichrist, 389.
Night, compared to a caravan of many fountains, 192; children of, 362.
Ninevites, escaped because they feared, 383.
Noah, type of the Resurrection, 283; a just man, 326; could not have saved the Jews, ib.; his sons' conduct, 342; days of, like the last, 357; men in time of, perished from not fearing, 383.
Number, change of, in speaking, 372 (note 2) .
Obedience to others does not make us inferior to them, 215; cause of exaltation, 216; the duty of the wife to her husband, 304.
Oil, a type of God's love to man, 201; hence kings and priests anointed with it, ib.; type of mercy as being the cause of light, ib.; want of, quenches lamp, 371.
Ointment, the Saints are like, 327.
Oneness of mind, the force of it, 203.
Onesimus, sent by St. Paul to the Colossians, 310.
Oppressors, more cruel than robbers, 369; poor as bad as rich, 370.
Ornaments, gold, are a loss to the users, 232; earthly chains to bind sin on, and strip Christ off, 308; love of, incites vainglory, and is the cause of many evils, ib.
Orators, record vanity of human things, 379.
Oratories, 373.
Ornament, danger of, 338; none like gravity, 350; spiritual, 351.
Palaces, splendid, no cause for pride, 217; none like heaven, 351; way to, borne with, though narrow, 364; one who admits to, loved for it, 367; great men of the world found at, 373; churches the real, ib.
Palæstra, place in which runners in a race were trained, 239.
Palestine, travelers in, called to witness on overthrow of Sodom, 357; sufferings of the Jews in, 358.
Paradise, plain of Jordan like, 357, 369.
Passions, tempt us as pagans did martyrs, 336; insatiable in their nature, 379.
Patience, a high praise, 325; of Job, 337; toward all men, 367; puts the impudent to shame, ib.; proved in time, 381; of Christ, 393.
Patriarchs, examples how people should suffer the loss of children, 299.
Patronage, change of religion for, 381.
Paul, St., scourged at Philippi, 181, see Philippi; gives high testimony to Philippians, ib.; in bonds when wrote Epistle to Philippians, ib.; let go afterwards, ib.; wrote it in his first imprisonment, ib.; consoles Philippians about his bonds, and exhorts to unanimity and humility, 182; writes to encourage, not to rebuke, Philippians throughout, ib.; praises them for their well-doing, ib.; his great love for them, ib.; why he calls himself "servant" in writing to the Philippians, 184; reason for his writing to the clergy of Philippi, ib.; his joy at their virtues, and constant readiness to assist him, 185; to be loved by him, sign of being great, 186; imprisoned under Emperor Nero, ib.; in what sense he calls God to witness, 188; his bonds useful, 189; cause of confidence to himself, ib.; did not mind grievous things of this life, 193; rejoices though he has many enemies, ib.; his humble-mindedness and trust in God, 194; would glorify Christ by life or death, ib.; not to die at this imprisonment, ib.; how dead as this present life, 195; because he did not care for it, ib.; it would be by God's dispensation, not of man's sin, 196; though in the midst of suffering chooses to live, 198; in what way like the sun, 199; why willing to stay on earth, ib.; not a flatterer, 205; how he was humble and courageous, ib.; exhorts to humility by example of Christ, 206; by awe at presence of the Holy Spirit, ib., and note 2; one text of his lays low many heresies at once, 206; takes away fear of being debased because of humility by example of the Incarnation, 212; his discretion in admonishing, 219; his death like a drink-offering, and cause of rejoicing to the Philippians, 222-23; frees the Philippians from suspicion of his giving comfort merely by sending Timothy, 223; does all for Christ, ib.; tidings of the Philippians would give him courage, 224; did not know all things absent by revelation, ib.; his dependence on God in everything, ib.; had not neglected them because he sent so late, 225; his soul never free from sorrow, ib.; careful to teach Philippians humility, 226; had more than one cloak, and lived the life of faith, 228; provided his proper clothing, ib.; does not give exhortation without first commending, 230; his high state as a Jew in birth and way of life, 231; died to his body while alive, 236; not confident of attaining to the resurrection that leads to Christ, ib.; his life one of contest to the end, 237; taught by deeds as well as words, 240; an example of the constancy of virtue under all circumstances, 241; his care to recommend laborious persons, and the benefit of this, 244; is refreshed at the advancement of his disciples, 249; probable reason of his receiving at one time, and not at another, 250; partly excuses the negligence of the Philippians, ib.; how he put down proud thoughts from well-doing and yet did not check it, ib.; his way of encouraging liberality and keeping independence, 251-52; his grief for sinners remarkable, 255; those of his epistles most holy which were written while he was in bonds, 257; had not seen Colossians when he wrote to them, ib.; his presence everywhere a great thing, 258; everywhere couples conduct with faith, 264; first praises, then blames, 265; his striving for his disciples, 281; in all his epistles he tries to show that Christians are partakers with Christ, 290; his lowliness of mind, 306; his work prospered much more when he in bonds than out of them, ib.; reasons for his not putting everything into his epistles, 309; his behavior to Agrippa, an instance of Christian wisdom, 309; treated worse than the prophets were 310; the considerate way in which he spoke of persons, ib.; his warnings how to deal with persons he calls "without," 310-11; his wisdom instanced in his discourse to the Athenians, 311; and in treatment of Elymas, ib.; his reminding the Colossians of his bonds a great support to them in trials, 314-15; meaning of his wish to be accursed from Christ, 317; his humility in placing others with himself, 323; his thanksgivings and prayers for others, 324; asked prayers of others, 326; persecuted at Berœa, 328; at Philippi, 329; no flatterer, 329, 333; sought not honor, 329-30; like a nurse, 330; ready to endure hell, 331; worked with his own hands, 332, 394; like a father, 333; spoke to each singly, ib.; asked only that men would gain the kingdom, ib.; felt separation like an orphan, 334; satisfied his love through others, ib.; his vehement love, 334, 341, 372; hindered by Satan, 334; by the Spirit, ib.; not all things revealed to, 339; his thorn in the flesh, ib.; stayed in spite of danger, 340; his labor, ib.; his joy at good report, ib.; his sufferings, ib.; firm, yet moved by love, 342; exhorts by Christ, 344; had no false delicacy, 346; Christ spoke in, 355; heard expressly from God about Judgment, ib.; checks curiosity, 360; improved his gifts, 370; had great confidence before God, 371; sends kiss of charity, 372; subscribed with his own hand, 377-78; begins with prayer for grace, 380; humility of, ib.; gloried in the Thessalonians, 381; would have borne hell for God's will, 383; wisely hinted the fall of the Roman Empire, 388; prayer of, for Thessalonians, 390; he asks theirs, 390-92; indicates his dangers, 390-91; had right to be maintained, 394; humility of, in speaking of his own doings, 396.
Paul of Samosata, 206; in what way heretical, and how his heresies fall before St. Paul's text, 206-07; said our Lord was a mere creature, 214; his doctrine refuted, 271.
Peace, we are at peace with God, through virtue, 247; must be maintained with God and our neighbor, 248; restored between men and angels, 273; the frequent mention of it in the church, ib.; not the Bishop's, but Christ's, by means of him, 274; is an umpire in the heart between anger and charity, 296; human peace cometh of revenging, ib.; prayer for, 395.
Peacemakers, always imitate the Son of God, 248; why called the sons of God, 273.
Pearson, Bp., an argument of, 353 (note 2) .
People, should obey priests with good will, 366; many of, excel ruler, 391; equal with priests in chief blessings, 391; partake of one Baptism, one Lamb, with him, ib.
Perfecting, implies deficiency, 341.
Perfection, not in the Law, nor in Angels, but in Christ only, 280-81; goes beyond commandments, 344.
Persecuted, God's glory to reward, 385.
Persecution at an end, 182; why permitted, 324; at Berœa, 328; at Philippi, 329; endurance of, proves the Gospel, 329; men that will not hear of hell are not ready for, 383; patience under, 385.
Persecutors, will be punished, 328, 334; shall be confounded at glory of saints, 385.
Persians, king of the, wears his beard of gold, 292; empire of, 389.
Persuasion, of God, 385, and note 1.
Peter, St., had common convenience of clothing, 228; freed by prayers of others, 326, 391; refuses honor for miracles, 339; chief of Apostles, 360; not told time of consummation, 360; improve grace given, 370.
Phalanx, pushing through, 335.
Phantom, our Lord so called by the Marcionites, 214.
Pharaoh, punishment of, 358.
Pharisee, spoiled good works by pride, 378.
Pharisees, made men sons of hell, 362, 366; in Moses' seat, and to be obeyed, 366.
Philemon, Epistle to, written while St. Paul was in bonds, 257; written upon close of St. Paul's preaching, 257; probably with the Colossians at one time, ib.
Philippi, persecution at, 329; named from its founder, a colony, 181; the seller of purple converted there, ib.; keeper of the prison believed there, ib.; St. Paul and Silas scourged there, ib.; St. Paul's preaching had a remarkable commencement here, ib.; had shown great readiness for the Faith, 182.
Philippians, of a city in Macedonia, 182; sent Epaphroditus to St. Paul in prison, ib.; patterns of charity, ib.; partook of St. Paul's sufferings, 200; their virtue made St. Paul illustrious, 222; had attained to a life of love, concord, and peace, 240; had at some time been negligent in well-doing, 249; the first to think of giving to St. Paul, 251; their gifts would turn to their salvation, 252; they were poor men, handicraftsmen, ib.; Epistle to, written while St. Paul was in bonds, 257; Timothy sent to, 334.
Philosopher, true, not grieved by things of this life, 193.
Philosophers, speak of future punishment, 359; of changes of fortune, 379.
Philosophy, heathen, not true wisdom, 193-94; true, not to wish for revenge, 338.
Physicians, trusted when they have foretold symptoms, 335; defile their hands to cure, 346; must displease the sick, 366; useless, going to, unless for remedy, 387.
Photinus, in what way heretical, 206; how his heresy falls before St. Paul's text, ib.
Piety, belongs to man alone of creatures, 218.
Pilot, Christ a, 355.
Pity, 201.
Places, loved on account of friends, 321.
Plants, wonderful growth of, 352-354.
Plane-tree, golden, made by an ancient king, 291-92.
Pleasure, less in splendid feasts, than in poor ones, 261; is not the life of Christians, 289.
Plenty, inclines to evil, and requires great virtue in the use of it, 250.
Poets, speak of future punishment, 359; of great men's falls, 379.
Pomegranates, of Sodom, full of ashes, 357.
Poor, to feast them is to make God our debtor, 260; called to Christ, 292, 294; it is no good to feed them and live voluptuously one's self, ib.; sometimes oppress the poorer, 370; exemplary in thankfulness, 373; sit at Church doors, ib.; are dogs of God's palace, 374; communicate with the great, ib.; descendants of, may he great, 374; pride cured by sight of, ib.; best guests to entertain, ib.; Christ comes in, ib.; contempt of, comes of pride, 378; dishonor to, provokes God, 395.
Potiphar, unreasonable, 380.
Poverty, a happiness, 191; false reasons for fearing it, 193; good or bad, according to the disposition, ib.; is good or bad, according to a man's will, 233; the procurer of heaven, ib.; distresses most men, 349; furnace of, 373; comforted in house of mourning, 384.
Power of Christ, cause of men's working greater deeds than himself, 205; persons in power ever changing like dust, 290.
Practice, of the commands of Christ brings us His gifts, 206.
Prætorium, palace of Nero so called, 181; palace so called, 189.
Praise, when rightly given and withheld, 208; men should not live dependent on it, or do praiseworthy actions for its sake, 248.
Prayer, assists the dead, 197; a consolation at all times, 246; should be joined with thanksgiving, ib.; not acknowledged without thanksgiving, 247; frequent, makes persons listless, therefore they must join watching with it and thanksgiving, 305; a Saint's prayer, ib.; remembering others in, 324; of others useful, if we do our part, 326; made for all men, ib.; expressed from love, 341; due to pastors, 372; houses of, 373; of arrogant, not heard, ib.; of St. Paul for Thessalonians, 390; he asks theirs, ib.; St. Chrysostom asks earnestly, and more on his own account, ib.; united, powerful, 391; for people bold in St. Chrysostom, ib.; yet he makes it in private as well as in public, ib.; seals precepts, 395; for peace, ib.; in salutation, ib.
Prayer of the Faithful, Lord's Prayer so called, 306.
Preachers, of strife taught as St. Paul did, against their will, as instruments of the devil, 190.
Presbyters, sometimes called Bishops, 184; could not lay hands on a Bishop, ib.
Pride, to be corrected by thanking God for our wisdom, 204; makes men even unlike the devil, 205; haughtiness not courage, ib.; cause of Satan's fall, 216; is worse than folly, 217; the evils that come from it in a man's temper, ib.; natural good qualities and blessings should not make men proud, ib.; makes a man lower than irrational creatures, 218; shown in thinking fine houses superfluities, etc., a gain, 232; attendant on the feasts of the heathen, 262; cure of, in seeing the poor, 374; exclaimed against, ib.; comes of not knowing God, 378; beginning of sin, ib.; of Pharisee, spoiled good works, ib.; a constant misery, 379; a sign of wanting reason, ib.; of rich at Church, 387.
Priest, should be obeyed with good-will, 366; hated for reproving, ib.; authority of, sanctioned by Christ, ib.; gives up the world for his office, ib.; imparts the Holy Mysteries, 367; communicates first but equally with people, 392.
Priests, grudging to support them upbraided, 226-27.
Prize, the, the Christian runs for in heaven, 239; it is far more precious than gold or jewels, ib.; those who could gain it must follow example of runners in a race, ib.; Christ gives it in heaven, ib.
Proclamation, the, is made further known when St. Paul is bound, 306-07.
Prodigal Son, an example to those that sin after Baptism, 238.
Prophecies, about Christ and Antichrist, 389.
Prophesyings, true and false, 371.
Prophets, slain by Jews, 333; speak as from God, 355; speak irresponsibly at the time, 371; less listened to than king's messengers, 387.
Proselytes, not circumcised on the eighth day, nor of the stock of Israel, 231.
Providence, signs of, 283.
Proving all things, what, 371.
Prudentius, on St. Lawrence, 336 (note 2) .
Psalms, singing a less irksome way of gaining instruction than reading, 301; the warnings they contain for the practice of virtue, 302.
Pulpit, not opened to all, 371.
Punishment, example of, necessary to lead bad-principled to virtue, 220; all sin incurs, 344; comes of evil will, 347; temporal, for those who knew not eternal, 358; instances of, 358-59; from God not to be questioned, 358; present unequal, 359; for not obeying the Gospel, 382, 384; of others not to be rejoiced in, 382; the heavier for delay, 384; future, proved eternal, ib.; of disorderly by withdrawing from them, 394, 396.
Purity, blessedness of, 342; enjoined on Timothy, 344.
Reader, at Church speaks God's words, 387.
Reason, cannot comprehend mysteries, 236, 282; pride shows want of, 379; overwhelmed by ill discourses, 383.
Reasoning, not used to the docile, 352; on some things unwise, 354; like swimming without boat or pilot, ib.; good not to indulge in, 380; conclusive, from God's justice, 382.
Rebecca, an example for a bride, 317.
Reconciliation, the way of, through Christ, 272.
Red Sea, burial to Egyptians, generation to Israelites, 290.
Rejoicing in Christ arises from mourning for sins, 246.
Relations, domestic, intent of, 369.
Remembrance, good, what, 340.
Remission, of sins, given in baptism, 238.
Repetition, needful, 386; in Holy Scriptures complained of, 388.
Report, of actions, greatest near the spot, 328; credible from those who might envy, ib.
Reprieve, 356.
Reproof, preparation for, 380, 393.
Restitution, should exceed wrongful gains, 369.
Resurrection, the, a motive to good living, 212; no tidings of, in Job's time, 222; that of Christ, known only by faith, not reason, 236; one which leads to honor, one to punishment, 236; the glorious one to be attained by going through the like sufferings with Christ, 237; doctrine of, believed by only a few of those who live in sin, 269; men rewarded in it according to desert, ib.; prefigured in Enoch, Elias, Jonah, Noah, fiery furnace, generation of plants, and of man, 283; of Christ an encouragement, 328, 363; future, a comfort in troubles, 349; belief in, stays sorrow for deaths, ib.; sorrow in spite of believing, 352; first Resurrection ib.; objections to, 353-54; of garments supposed by some, 353; in a moment, 356; comes unawares, ib.; some said already past, and why, 377; lively picture of, 382; time of, not known, 386.
Retribution, to come, 357-360; future, just, 381; exceeds actions, both good and evil, 382.
Revenge, best found in taking none, 367.
Reward, according to proportion of righteousness, 381; more desired than revenge, 382.
Rich, not refused by Christ, 374; but warned of their danger, ib.; man, despised Lazarus, ib.; asked his help in vain afterwards, ib.; men, advised to entertain the poor, ib.; fall anyhow in war, 374; goods of, often confiscated, ib.; man would have escaped hell had he feared it, ib.; make a show in church, 387; think they do a favor in coming to church, ib.
Riches, cause of unnumbered evils, 183; bring trouble, 191; make unable to receive pleasure, 192; their value shown in instance of Dives and Lazarus, ib.; how to be rich indeed, 193; should be joined with great mercy, 201; no cause for being proud, 217; may deprive men of future consolation, 228; the conditions of, are loss accompanied with inexpressible trouble, and without gain, 231-32; men must soon leave them, 232; their ill effects, ib.; are a good, if used as a means to gain heaven, ib.; love of, shows unreadiness for trial, 335; love of, increased by gazing, 338; of ancients, in things necessary, ib.; a disgraceful memorial, 369; ill-gotten, to be restored with addition, ib.; desire of, comes of pride, 378; vanity of, proved by death, 384; of God are the faithful, 385; must be despised if we are to despise self, 393.
Righteousness, not according to Christ is a simply moral life, 189; the kind which comes from man's own diligence is not to be compared with that which is God's gift through faith, 235; reward according to, 381.
River of fire, 365.
Robber, watchfulness defeats, 362; armor needed against, 363; covetous man a, 369; first puts out lamp, 371.
Robbers, crucified with our Lord, both of them impious at one time, 215.
Robbery, a work of darkness, 362; hard dealing more cruel than, 369.
Roman, laws. See Laws. Empire, what withheld Antichrist, 388; fall of, predicted, ib.; but covertly, ib.
Rudiments, same as elements, the sun and moon, 284.
Rule, a, is destroyed by addition or subtraction, 240.
Ruler, incurs enmities, 366; obedience due to, ib.; should be gentle, 367; interest of, is the people's, 391; should excel in virtue rather than in honor, 397.
Rulers, fall of, frequent, 379; men seek favor of, 380; none Christian at first, 381; why now to be prayed for, 391; most assailed by Satan, ib.
Runners, in a race an example for Christians in their course to heaven, 239.
Sabbath, was broken for the sake of circumcision, 230; breaking of, punished, 359.
Sabellius, the Libyan, 206; what his heresy was, ib.; how his heresy falls before St. Paul's text, 207.
Sacraments, keys of heaven, 367.
Sacrifice, the, 273.
Saints, they that wait on them sharers of their crown, 185; to wait on them makes up for inability to fast, ib.; how they live not this present life, 195; to be received with honor, 225; service to them no favor, but a debt, 226; it is a free service, and brings a reward on the giver, 227; united by afflictions, 253; pray with thanksgiving for every person and thing, 305; those that attend on them share their troubles, 312; and sharers of their sufferings share their crowns, ib.; the way to share with them, ib.; prayers of, useful, 326, 393; not to the careless, ib.; to be sought, 327; spread a perfume of virtue, ib.; all things not revealed to, 339; remembrance of, warms us, 343; God glorified in, 385; shall come with Christ, 386.
Salvation, hope of, a helmet, 363; ground for such hope, 363, 372; by sanctification and belief, 390; of man, Christ's glory, ib.
Salutation, a proof of good-will, 253; in St. Paul's own writing, 377-78, 395; prayer called a, 395.
Samson, lost in marriage, not from marriage, but his own free will, 241.
Samuel, prayed in vain for Saul, 326; with effect for Israel, 326, 391; prophecy restored in, 327; knew not whom to anoint of himself, 339.
Sanctification, fornication opposed to, 344; through the Spirit, 390; faith needed after, ib.
Sapphira, sin and punishment of, 359.
Satan, allowed to ravage upon unfruitful souls, 210; likened to different wild creatures according to his disposition, ib.; great or small in power as men choose, ib.; cannot enter man's soul except God permit him, ib.; fell by pride, 216; received his death-stroke from a dead body, 286; did what he could to make Christ's death private, ib.; the deviser of charms, 298-99; hinders human purposes, 334; an enemy ever urgent, 336; his robbing Job, 337; his means of divination, ib.; robbers his servants, ib.; his crafty assaults, ib.; attacks men through others' trials, 339-40; suggester of questioning God's justice, 358; ever lying in wait, 364; foretold things future, 371; but falsely, ib.; would cut off hope of Resurrection, 377; suborned false teachers, ib.; fills children with false notions, 378; Antichrist like him in pride, ib.; by which he fell, ib.; specially attacks rulers, 391.
Saul, not saved by Samuel's prayer, 326; sinned in sparing against commandment, 359.
Schools, of learning, scholars teach in, 397.
Scorners, miserable and unreasonable, 365.
Scribes and Pharisees in Moses' seat, 366; not to be imitated, ib.
Scripture, without reason not enough to persuade the contentious, 212; shows admiration for jewels out of regard for man's weakness, 234; should be read not lightly, but with earnestness, 301; makes suffering less burdensome, ib.; better than men-teachers, 300; not to know it the cause of all defects in practice, 301; hearkening to, keeps up good thoughts, 382; chief things plain in, 388; read in known language to the people, ib.; people challenged to give account of, ib.
Seed, analogy of, 352-53; sown on a rock, 367; spiritual, needs culture, 386; devil carries away, if neglected, ib.
Self-command, makes man superior to irrational creatures, 218.
Self-denial, now a means of escaping future punishment, 245.
Self-indulgent, deny the cross, and are worthy of tears, 242; their belly their god, ib.
Seller of purple converted at Philippi, 181.
Senses, all originate in the head, 397.
Sentences, what indisputable, 382.
Servant, of Jesus Christ, a high rank, 184.
Servants, duty of, to their masters, 304-05; should serve heathen masters with the same care they would Christian, 305; to be spoken to concerning hell, 384.
Service, lessons in, 387; silence called for in, ib.
Severity, not needed where there is no guilt, 220.
Shame, is not in being bound for, but in betraying Christ, 195; implanted in our nature by God, more powerful than fear to bring us to virtue, 201; sense of, motive to improvement, 224.
Shem, loved his father, 342.
Shimei, examples of audacity, 205.
Ship, lightened in dangers, 338; Scriptures, a, 355; wind to, as discourse to soul, 383.
Sickness, recovery from, a mercy, and how, 225.
Silas, scourged at Philippi, 181.
Silvanus, St., named before Timothy, 323; implied in plural, 341.
Sin, more object of dread, if we lament for it in others, 196; many things lead to our avoiding it, 201; why called "upon earth," 294; those who walk in, are not in God, 324; frustrates prayer for us, 326; all, defiles, 342; to shun, no praise, 344; punished temporally to teach men, 358; instances of, punished, 358-59; different characters of, 359; leads to certain death, 367; pride the beginning of, 378; to be cut off by talking of hell, 384.
Sinners, dying in sin without hope, 196; must be pained here that they may escape the river of fire, 212; know they sin by their conscience, 269; think one that rebukes them austere only, 320.
Sinai, angels at Mount, 355.
Slave, female, about to be sold with her husband, 372; may teach a master virtue, 397.
Slaves, scourged, 372; adjure their masters, ib.
Sleep, comes over the virtuous without fear, 248; spiritual, danger of, 326, 363, 393; in Jesus not death, 352; our helplessness in, humbling, 379.
Sloth, to avoid it we must do the labors within our measure, 191.
Sodom, sin of, surpassed, 357; fruits of, full of ashes, ib.
Soil, spiritual, not inanimate, 386.
Soldier, rewarded for wounds, 335; always keeps to exercise and arms, ib.; an example to Christians, 336; in heaven a child may be made, 351.
Son, why it is said of man, but never of Angel, 270; The, the image of God, 270; not a creature because called Firstborn, ib.; "before all things," ib.; first in the Church, ib.; types of His eternal generation, 283; same words applied to as to the Father, 324; given for us, 363; generation of, above reasoning, 354; of God, he who knows, is not proud, 378; named before the Father, 390.
Sophronius, 206; in what way heretical, 207; how his heresy falls before St. Paul's text, ib.
Sorrow, not to be without hope, 389; excuses for, ib.; comfort in, 350; often caused by ignorance, 352; for sinners, ib.
Soul, Christian, noble in life or death, 194; brought into tune by hard sayings, 212; the truly wise is disturbed by nothing, 241; the diseased is ever changing, 242; is delighted with sweet savors, 252; that of servants, free in its service, 305; to give, hard, 330; defiled by all sin, 342; chief object in education, 346; notion of its transmigration, 353; thought to be consumed by fire, ib.; a vicious, dead and dry, 363; fear of hell should be seated on, 383-84; shaken, can make no effort, 390.
Speech, heavy, good to correct the soul, 212; rules for, in dealing with people of different estates, 311; rules for it in a teacher, ib.
Spirit, the Holy, comes through mercy, 201; man nothing but by Him, 258; gives joy in suffering, 325; lamp of, not to be quenched, 370; flame of, what strengthens, 371; gifts of, Satan would abuse, ib.; fire of, cures thorny land, 387; clergy fathers in, 392; unclean, false prophets spoke by, 386.
Spirits, wicked, 371; discernment of, ib.
Steadfastness, cannot be shaken by deceit or trial, 281.
Stores, of bread, wine, and oil, 338.
Strangers, all Abraham had at their service, 369.
Strength, should not make men proud, 217; to be employed in God's service, 233.
Subscription, to letters in sender's own writing, 378; of St. Paul, a token, 395.
Suffering, for Christ, joyous, 325; rejoicing in, enables one to render good for evil, 367; for Christ is glory, 385.
Sufferings, for Christ, are of grace, 200; their dignity, 236; make men comformable to Christ's death, ib.; are lightened by thinking of harder ones, 299; and by thanksgiving, 300; knowledge of Scripture lightens them, ib.
Sun of Righteousness, melts away all hardness, 343.
Superior, a, draws his disciple towards him, by showing concern for him, 225.
Surfeit, worse than hunger, 261.
Tabitha, raised by prayer, 326.
Table, holy, poor admitted to, with the rich, 374; equally with the emperor, ib.; an example for our entertainments, ib.
Tables, description of two sorts, 260.
Teacher, spiritual, surpasses a natural father in kindness, 203; leads on his disciple by deeds, not words only, 240; must use discretion in teaching hard things, 311; should be ready for hardship, 332; claims of, to support, 332, 394; troubles of, try disciples, 335; good, cares for his disciples, 340; obliged to incur enmities, 366; obedience to, enjoined, ib.; not every one made, ib.; patience good in, 367; head of a family should be at home, 397; so relieving the teacher of the Church, ib.
Teaching, affects us with compunction, 397-98.
Tears, excessive, spring from passion, not true affection, 197; St. Paul's better than the fountain in Paradise, 316; such tears Christ pronounces blessed, ib.; those for others' sins are better than the sight of Christ, ib.; should be used when we entreat a sinning brother, 317; overcame St. Paul, 342.
Temple, of God, in which Antichrist shall sit, 378.
Temptation, uses of term, 335 (note 2) ; may be where no wavering, 340; endangers grace, 370; God glorified in, 385; may turn from love of God, 393.
Thankfulness, right under all events, 223; for good of others, 380; present things cause for, 390.
Thanksgiving, a duty in grievous as well as pleasant things, 247; may be given even in anguish, 265; the good effects of it in evil, 298; lightens suffering, 300; for every person and thing should be joined with prayer, 305; in all things, true philosophy, 367; of many, when prayer of many is answered, 391.
Theaters, tempt to uncleanness, 347; talking of, useless and dangerous, 382.
Thessalonians, new converts, 323; praise of, implied in thanksgiving, 324; their sufferings, ib.; and joy in them, 328; called elect, 325; an example, 325, 327praised everywhere, 328; were poor, 332; proved sincere by trials, 396; joined with others in St. Paul's crown, 334; honored by his sending Timothy, ib.; praised for love of brethren, 348; had lost their goods, 349; many of the, prophesied, 371; occasion of the second Epistle to, 377; perplexed about the last times, 378; heard of in distant places, 381; St. Paul gloried in, ib.; check to proud thoughts in, 385; so commended as to learn trust in God, 393; admonished about idleness, 394.
Thorns, riches are, 386; feed sulky camels, 387.
Thought. See Reason.
Threats of God will be performed, 357.
Time, spent with unbelievers, made useful to their salvation, 310; examples given, 311.
Times, accused by St. Chrysostom, 201; loved because of friends, 321; question about deferred, 377.
Timothy, St., with St. Paul, when he wrote Epistle to Philippians, 181; shown to be a Bishop, 184; sent to the Philippians, 223; the only one like-minded with St. Paul, 224; Epistle to, written later than that to the Philippians, 238; Epistle to, written while St. Paul was in bonds, 257; probably later than that to Colossians, ib.; why named after Silvanus, 323; why sent by St. Paul, 334-35; hard to be spared, 340; brought good news, ib.; bid keep himself pure, 344.
Toil, to seek remission from, is to leave off seeking the things of Christ, 224; toil distinguished from labor, 340 (note 4) .
Tradesmen, hard on poorer tradesmen, 370.
Tradition, by actions, 344, 394; of the Church, to be received, 390.
Traffic, spiritual, carried on by giving to the good, 251.
Tragedies, ancient, please because they are formed from true incidents, 254.
Travail, time of, not exactly known, 362.
Travelling, should not make men proud, 217.
Trials, less grievous if foretold, 335; he who cannot bear is feeble-minded, 367; is "sown on a rock," ib.; thought of hell prepares for, 383; God glorified in, 385.
Tribulation for Christ is glory, 385.
Tribulations according to Christ, bring joy, 229.
Trumpet, at the Resurrection, 356.
Truth, he that resists it wounds himself, 191.
Tychicus, bearer of the Epistle to the Colossians, 258; sent by St. Paul to the Colossians, 309.
Tyrants, reduced to sit on ground, 379.
Unanimity, the greatest safety for disciples against their enemies, 182; comes of humility, ib.
Unbelief, prevalent at all times, 267; it arises from a bad conscience, 268; punishment increased by it, 269.
Unbelievers, are with the condemned at death, 197.
Uncleanness, expresses a class of sins, 294; legal, opposite of holiness, 342 (note 1) .
Understanding, how to use it in God's service, 233; the, gets dizzy at things faith does not stagger at, 282.
Unity, the work of the Holy Spirit, 200; breakers of, rend Christ's members, 273.
Universe, not made by chance, 283.
Usurpers, fear to lay aside what they have usurped, 213.
Vainglory, the evils that come of it, 203; cause of men's thinking, dress, ornaments, and fine houses, a gain, 232; leads men to use God's gifts for enjoyment merely, 234; turns from love of God, 393.
Valentinus, 206.
Vice, practice of, increases it, 220; at enmity with man's nature, 247; purged out by thought of hell, 359-60; a drunkenness, 362; life of, a dream, 363; a death, ib.; a darkness, ib.; seizes us when we think not, 364.
Vienne, martyrdoms at, 336 (note 2) .
Vineyard, God's, type not of Jerusalem only, but of the soul, 209.
Virgins, may appear at a wedding to attend on the bride, 318; should be modest at all times and states, ib.; parable of the ten, 355, 372, 385.
Virtue, advancement in it the only thing to be sought, 199; entirely a gift from God, 200; many natural affections lead to it, 201; belongs to man alone of all creatures and makes him superior to them, 218; practice of, will make a man an angel, ib.; practice of, increases it, 220; in the midst of affliction, shines like stars in the night, 222; path of, easier to poor than rich, 233; perfection of, attained by constant striving, 239; shines forth under all circumstances, 241; makes men at peace with God, 247; is friendly to man's nature, 248; required in knowing how to abound, as well as to be in want, 250; planted everywhere in the later times by God's grace, 279; called wisdom, 300; rewarded by God, as if His gain, 332; true, that in God's sight, 342; two-fold, in shunning evil and doing good, 344; promoted by uncertainty of life, 361; consistent with a married life, 396.
Vision of Christ seen by a woman, 372-73.
Voice, a fine, should not make men proud, 217; of Christ raises dead, 355; of Archangel, 355-56.
Want, inclines to evil things, 250.
War, spiritual, always our duty, 336.
Warning, should be gentle, 367.
Watchful, nothing will hurt him, 241.
Watchfulness, a security, 326, 362; in our power, 362; in vain without arms, 363; perpetual, needed, 364.
Water, wonderfully transformed, 353; extinguishes a lamp, 370.
Way, narrow, requires care, 364; and light equipment, ib.; broad, leads to death, ib.
Weak, to be supported, 367; in faith, ib.; wish to see enemies punished, 381.
Wealth, not a cause of honor, but of dishonor, 290; its bad effects seen in a luxurious king, 291-92; its evils arise from the greediness of the desires, 292; makes men mad and turns them into demons, 292; a mischievous thorn, 386-87; often lost for want of a wife, 397.
Well-doing, brings good, 249; well-doings of man are gifts of grace, 219-20.
Widows, unable to manage slaves, 349; excessive grief of, 356; comfort for, 350-51; children of, may do well, 351; widows indeed, ib.
Wife, what her duty is to her husband, 304; wife and husband make but one man, 318-19; how she should please her husband, 346; often ill-treated, 350; to be taught to fear hell, 384; will learn meekness of her husband, 397; and contempt of money, ib.; directed to learn of her husband, ib.
Will, good, increased. by doing good, 220; free, not taken away by God's working with man, ib.; it makes riches or poverty a gain to man, 233; of God must cast out every other will, 314; the chief thing for amendment, 347; can turn a wrong into a benefit, 367; ours must concur to our salvation, 393-395.
Wind, as, to a ship, so discourse to a soul, 383; help of God like a, 393.
Wisdom, is opposed to all luxury, 292; consists in a virtuous life, 300; not craftiness nor hypocrisy, 309; shown in a proper way of behaving, to persons of all estates, 311.
Withdrawal, a severe punishment, 394, 396; success of, 396.
"Without," means Greeks, 310.
Witness, God an unseen, 332.
Women, who labored with St. Paul, recommended to care, 244; some warned to amend, or not to come into the Church, 293; adorn their hair with trinkets of gold, 307; excessive mourning of, 349; one taken, another left, 356; eating their own children, 358.
Word, The, appeared as Man, not to change from being God, or to be a Phantom, but to be an example of humility, 214-15.
Words, idle, will be punished, 228; terrible enough without further explanation, 384; love must be more than, 393.
Work, of faith, what, 324, 385; of hands, how made spiritual, 348.
Works, of darkness, what, 362; good do not make prayers for us needless, 393; love of God to be shown in, ib.; tradition through, 394.
World, the, thought a God by some, 360; end of, see Consummation, etc.
Wrath, the, of God, against Jews, 334; of God, testimonies of, 358; to be forborne, 343.
Wrong, the doers of, pitiable, 368; how to revenge, 367; more cruel when with contempt, 370.
Yokefellow, brother or husband of some one at Philippi, 244.
Young men, to be kept from fornication, 346; are able to resist the temptation, 347; blamed for going to theaters, ib.
Zeal, makes up for late beginning, 325.
Zeba, example of flattery, 205.
Aaron, those that rebelled against, perished, 482.
Abraham, riches of, in what they consisted, 447; concealed his purpose about Isaac, 458.
Activity, needful in our spiritual course, 517.
Adam, in what sense not deceived, 435.
Admonition, not meant to grieve, but to correct, 414.
Age, failings of, 531.
Aged, the, not to be rebuked but advised, 450.
Alexander, persecuted St. Paul, 514.
Almsgiving, blessings of, 455; objects of, ib.; communion in, 479; failure in, enough to cast into hell, 498; must become a habit, 499; mercifully ordained, ib.; meant to detach from love of riches, 542; effects of, extend to all, ib.; the chief of virtues, ib.; the mother of love, ib.; the ladder fixed to heaven, ib.
Alms, to be dispensed by ourselves, 455; make way for prayer, 479; of no avail if from wrongful gains, 498; to avail, must be of our own, 500; a good inheritance, 504; benefit the giver more than the receiver, 541; bind together the body of Christ, 542; blessed effects of, ib.
Androgeus, story of, 538.
Angels, saw the Son, with men, through the Incarnation, 442; Timothy charged before the, 464; the elect, who, ib.
Apostleship, dignity of the, 408.
Apostles, preaching of the, assailed, not their lives, 439; power of the, 516; power of our Lord exercised through, 517 (note) ; manner of life of, 523.
Appearing, the love of the, of Christ, 512.
Apphia, 547.
Aratus, quoted by St. Paul, 528.
Archippus, 547.
Asia, Church and people of, committed to Timothy, 461; many in Rome from, 484.
Athenians, admitted new gods, 528.
Avarice, a lust, 430; inexcusable, 536.
Balaam, a prophet, though a wicked man, 482.
Barochabel, 551 (note) .
Baptism, the anointing of, 415.
Baths, considered too luxurious for very devout persons, 499 (note) .
Beauty, right use of, 421; increases trials of modesty, 422; want of, no reproach, ib.; has no advantages, ib.; imaginary, not in nature of things, 479; moral, alone real, ib.
Bishopric, of those who desire a, 522.
Bishop, character of a, 437; office of, may be desired from love to the Church, ib.; vigilant, 438; to be instant in his duties night and day, ib.; the husband of one wife, 437, 438 (note) ; must be blameless, 438; apt to teach, ib.; no smiter, ib.; not to smite the consciences of others, ib.; why the highest attainments not required of, 439; one to preside in every city, 438; to exhibit good order in his own house, 439; not to be a new convert, ib.; must be well reported of all, ib.
Bishops, must know how to manage their household, 408; superior to priests only in power of ordination, 441; set over and to be feared by all, 461; continually slandered wrongfully, 522; dangers and difficulties of, ib.; must regard their health for the Church's sake, 523.
Blasphemy, produced by ill living, 532.
Books, of St. Paul, 514.
Brutality, of mankind before Christ's coming, 538.
Bulimy, disease called, 502.
Cain, offense of, 498.
Canker, false doctrine compared to a, 493.
Children, good bringing up of, brings its own reward, 436; great responsibilities of those who have, 437; to be well trained from the first, ib.; greatest care to be taken in choice of tutors for, ib.
Children, The Three, example of, 543.
Christ, great strength required to bear the name of, 416; true disciples of, the admiration of angels, 417; apathy of men towards, 418; friends preferred before, ib.; died for the heathen, 431; His suffering a testimony, ib.; meaning of His directions about prayer (
"Christ, through," meaning of the phrase, 418.
Christians, must learn, and obey, and doubt not, 410; not freed only from punishment, but gifted with immense privileges, 418; must not pray against each other, 427; engaged in a contest, 424; bid to pray everywhere, 432; bad, hinder conversion of heathen, 440; how dead with Christ, 492; should be prepared for everything, 496.
Church, different stations in the, as in an army, 424; the, a household, 439; a pillar of truth in the world, 442; maintains the preaching of the word, 442; makes known the Incarnation, ib.; those directing the, assailed with difficulty, 475; equality in the, 547; knows no distinctions of rank, 548.
Claudia, 516.
Clergy, to be maintained, 460; not to be stinted, ib.; not to spare themselves, ib.
Cloak, of St. Paul left at Troas, 513.
Commandment, matters of, 449; not left to choice, 521.
Committed, things to us, imply that they are not our own, but to be kept with care, 424.
Communicants, unworthy, delivered by God to Satan, 425.
Communion, Holy, careless preparation for, reproved, 425; one unworthy partaking of, presumption, ib.
Condescension, of God to man's weakness, 529.
Conduct, of others, not to be judged, but our own, 482.
Conscience, a good, brings rejoicing, 446; a pure, a blameless life, 476; torments of a bad, 494; an impure, defiles all things, 530.
Contentious persons, to be avoided, 468.
Contest, those out of the, sometimes cause of the victory to those who gain it, 485.
Controversy, some unavoidable, 541.
Conversion, none without practical holiness, 440.
Corah, insurrection of, 482.
Corinthian, case of incestuous, 424.
Counsels, of perfection, 521.
Courtesans, finery of, 433.
Covetousness, admits no friendship, 469; cure of, 470; to be brought under by the will, ib.; self-love source of, 501; evils arising from, ib.
Creature, none unclean, 445.
Cretans, who said they were liars, 528; to be sharply rebuked, 529.
Cross, the greatest sign of God's love, 479; a rebuke to mistaken shame, 480; sign of the, use of, 499.
Crown, of righteousness, 512; in store for all saints, ib.
Cynophontis, festival of, at Argos, 470 (note) .
Daniel, humility of, 553.
Daphne, burning of, 508 (note) .
Daughters, to be trained religiously for marriage, 437.
David, his love for Jonathan, 503; humility of, 553.
Day of Judgment, not borne in mind, 462.
Deacons, qualities for, 441; trial of, ib.; same virtues required of, as of bishops, ib.; temporal ministry of, 442 (note) .
Deaconesses, 441; necessary and useful to the Church, ib.
Death, in a monastery, 457.
Demas, chose his own ease before danger, 513, 556.
Desires, foolish, 469; as thorns, ib.
Despisers of their brethren, despise God, 501.
Devil, his rage greater against the shepherd than the flock, 409.
Devils, abhor the unguent of the Spirit, 415; divinations of, condemned and defied, 508.
Disputes, contagious, 467, 493.
Distinctions, spiritual to be sought for, 444.
Divinations, failure in, 508; sin to have recourse to, ib.
Divine things not to be measured by human reason, 479.
Doctrine, corrupt, engendered by an evil life, 419; orthodox, useless without a corresponding life, 429; false, a growing evil, 493.
Doxology, inference of heretics from (
Dramas of the heathens filled with abominations, 538.
Dress, finery in, gives occasion of offense, 434.
Drunkenness, drowns the soul, 451.
Duties, plain neglect of, a denial of the Faith, 453.
Earnestness, taught by the Epistle to Philemon, 546.
Elders, bishops called, 524.
Eli, perished for neglecting his children, 436.
Eloquence, inferior to strength of mind, 525.
Encratites, not often mentioned by St. Chrys. 444 (note) ; mentioned by Clem. Al. etc., ib.
Envy of men passes on to Christ, 419.
Elect, sufferings endured for the, 489.
Epaphroditus, infirmity of, 515.
Epimenides, 528 (note) .
Epiphany, meaning of, 512.
Episcopate, dangers of the, 522.
Epistles, occasional, not superfluous, 545.
Ephesus, false Judaizing apostles at, 410.
Error, never stops, yet never advances, 506.
Essence, no dissimilarity in the Divine, 409.
Eucharist, Holy, always a Holy Passover, 425; the same, whether offered by common men or by Paul, &c., 483.
Evangelist, the work of an, 511.
Eve, bad teaching of, 436.
Excommunication, a proof of the Apostles' power, 425.
Exercise, bodily, spoken of by St. Paul, not fasting, 445; spiritual, ib. (note) , 446; spiritual, rewarded, 447.
Fables, what St. Paul means by, 410; Jewish traditions such, 445.
Faith, excludes questioning, 410; sets reasoning at rest, ib.; excludes not prayer for knowledge, ib.; objects of being divine to be revered not questioned, ib.; adherence to the, safeguard against false opinions, 411; earthly things depend on, ib.; exacted by heathens, ib.; produces love, 412; a safe ship, 424; without a good life unavailing, ib.; apostates from the, have no stay, ib.; an unshaken rock, 472; dead, 505; common to all, 522.
Faithful, should assist each other, 485.
Family, the, a model for all government, 535.
Fasting, cleanses in vain if we return to sin, 426; useless without alms, 498.
Fate, doctrine of, excludes responsibility, 411; arguments against doctrine of, ib.
Father, a bad, unfit to be a bishop, 524.
Fear, prevents quarrels, 427; utility of, 462; love opposed to, 477; of God, a firm foundation, 513.
Fight, the Christian, 511.
Flesh, those called, whose souls are dead, 452.
Food, spiritual, 445.
Forgiveness of injuries, 427, 428; peculiar to Christians, 427; brings gain here, 549.
Form, used in a good and in a bad sense, 505.
Free will, not taken away by grace, 418.
Friendship, benefits of, 412; of David and Jonathan, 503; among the wicked, 412.
Freedom, Christian, causes greater faithfulness in serving, 465.
Funeral, in a monastery, 457.
Gamaliel, appears free from ambition, 417.
Garlands, worn by bridegrooms, why, 437.
Garments, vanity of worldly, 414.
Gentiles, tenets of, human, and so to be examined, 410.
Gentleness, comes from thinking what we once were, 537.
Gift, given to Timothy for working miracles, etc., 477.
Glory of the world useless, 414; of the saints internal, ib.; real, described, 490; a hard taskmaster, 527.
Gluttony, disgusting effects of, 452; unnatural to the body, ib.; nausea succeeds, 453; evils of, 451.
Gnostics, the name of assumed by pretenders to great knowledge, 472.
God, blessings of, not conceived by reasoning, 410; knowledge of, presupposes faith, ib.; belief in, destroys notions of fate and nativity, 411; takes earthly gifts away, to lead men to heaven, 412; gifts of, so great as to be incredible, 419; how to be glorified, 421; to be honored by works, 422; longsuffering of, an example to ourselves, 428; goodness of, to His enemies, ib.; not to be approached in costly ornaments, 433; willeth salvation of all, therefore men must pray for all, 430; threatens in mercy, 461; to be loved not from fear of hell, but from desire of His kingdom, 462; union of man with, in Christ, 463; the best Master, but ill served, 465; acts through evil men, 482; threatens in mercy, 485; why He defers punishment, 486; His work not impaired by the instrument, 483; appeal to, full of awe, 492; charging before, 493; His doings too deep for the curious, 507; His power shown in man's weakness, 515; teaches men through that which they know, 528; our Creditor, 549; goodness of, in punishing, 556, 557.
Godliness, mystery of, 442; exercise of, 445; a means of gain, but not worldly, 468; beautiful in its own nature, 470; requires daily nourishment of good works, 486; the truth, according to, 520.
Gold, good for almsgiving, 432; to be used in loosing captives, not in enslaving the soul, ib.; bonds of, tend to the chains of hell, ib.; not to be worn by penitents, 433.
Good, best done in person, 455; real, may be seized by all, 517.
Goods, named from use, 443; inherited, not preserved without trouble, 447; worldly, destroyed in a moment, ib.; spiritual, not gained without labor and pain, 446.
Good works, perseverance in, 485.
Gospel, why called glorious, 414; gifts of, not of mercy only, but of love and affection, 418; justice and mercy meet only in the, 420; that committed to us, 481; victorious through sufferings, 489.
Government, an appointment of God, 426.
Grace, indwelling and aiding, 516; how gained, ib.
Grace and free will, 520.
Graces, Christian, true ornaments, 444.
Gratitude, God glorified in, 554.
Habit, force of, 499.
Hands, employed in almsgiving, holy, 432.
Health, to be prized above beauty, 422.
Heathen, the, to be prayed for, 430; there would be no, if Christians were as they ought to be, 440; errors of the wiser, 539.
Heathenism, testimony of heathens against, 528.
Heaven, to be won by pain and labor, 517.
Hell, misery of, not the less for numbers, 440; prepared by God because of His goodness, 557.
Herald, duty of a, 521.
Heresies, want of brotherly love, the cause, 412; arise from love of power, ib.; foretold, 444; propagated by Jews, 475.
Heretics, to be prayed for, 430; on the Church's disapproval of putting to death, ib. (note) ; measure heavenly things by human reasonings, 479; no cause of offense, 504; existed from the beginning, ib.; arguing with, useless, 540.
Hermogenes 484.
Holiness, the best converter from heathenism, 440.
Honesty of living, in what consists, 429.
Honor, dangerous, 526; to be evaded when offered, 527; to be rejected, 526.
Hope, no real, but in repentance, 441.
Hospitality, must be cheerful, 454; kind of, intended by St. Paul, 525.
Hours, canonical, of prayer, 456.
Household, duty of regulating our, 453.
Humiliation, our utmost due to Christ, 554.
Humility, true, rarely to be met with, 416; puffs up when not genuine, 552; Scripture examples of, 553.
Husband, how to win a heathen, 532.
Idleness, teacher of every sin, 459.
Immortality, admits not of degrees, 421.
Incarnation, The, called The dispensation, 442; immense mystery of, ib.; mystery of, made known by the Church, ib.; doctrine of, to be taught with discretion, ib.
Industry, practiced in monasteries, 456.
Injustice, bitterness of, to those who practice it, 494.
Insincerity, pernicious to the Church, 441.
Intemperance, horrors of, 452.
Intercession, priestly, 426; advantages of, ib.; for those without never to be relaxed, ib.
Isaac, why kept in ignorance when about to be slain, 458.
Jacob, had wealth, but it was earned, 447.
Jannes and Jambres, magicians in the time of Moses, 505.
Jews, crimes of the, 414; had no prayers for heathens, 431; their great stumbling block, the love of power, 417; allowed to pray only in one place, 432; tenets of, how fables, 529.
Job, his afflictions, occasion of great good, 504; his alms rewarded, ib.; his patience, 512.
Joseph, won the confidence of a heathen master, 534; honored in prison, ib.; a ruler, ib.
Judas, delivered to Satan, 425; a golden vessel became earthen, 496.
Judgment, day of, awfulness of, 485; to come, a cause of fear to all, 494.
Judging, faculty of, implanted in us, 495.
Jugglers, condemned, 509.
Justice, courts of, symbolical, 486; universal on earth, though incomplete, ib.
Labarum, the, 416 (note) .
Labor, worldly, vain, 447.
Law, the, lawful use of, 413; if used aright sends men to Christ, ib.; least needed by those who keep it best, ib.; necessary for the confirmation of the Gospel, 414.
Life, a corrupt, produces similar doctrine, 424; heathens admire a good, 440; known from death by its acts, 451; true, that of the soul, 452; a dream, 462; eternal, to be won only by great labor, 469; eternal, secured by good works, 572; a time of trial, 506.
Linus, when Bishop of Rome, 516 (note) .
Longsuffering of God, to lead men to repentance, 486.
Lord's Prayer, for all, 428; everything contained in, ib.
Love, to enemies, possible, 419; to man, brings love to God, 502.
Luke, St., always adhered to St. Paul, 513.
Lust, inordinate desire is, 496.
Lusts, worldly, 536.
Luxury, danger of, 446; unworthy of man, 451; weakens the soul, 453.
Magic, condemned, 440.
Man, union of, with God in Christ, 464; Scriptural definition of a, 452.
Manes, 479.
Manichees, 444 (note) .
Mansions, heavenly and earthly compared, 463.
Marcion, 479.
Marcionites, 444 (note) .
Marriage, not forbidden, 446; he that is chaste before, will be so after, and vice versa, 437; those who contracted a second, ineligible for the episcopate, 524; second objectionable, ib.; second, better to avoid, 503.
Martyrdom, original idea of, 479 (note) .
Martyrs, The sacrifice offered on the days of, 425.
Masks, worn on the stage, 527.
Masters, to forbear threatening, 465.
Matrona, cave of, 529.
Meat, abstinence from, the doctrine of devils, 445.
Meats, typical, 446; prohibited, to restrain luxury, ib.
Mediator, nature and office of a, 430; our Lord as, must have two natures, ib.
Medicine, spiritual, 495.
Men, of flesh, 452.
Mercy, all else vain without, 498; of God, men chiefly attracted by, ib.; of God, requires mercy in us, 556; implies ill desert, 417; the work of God, 498; by it men resemble God, ib.
Miracles, not wrought on all occasions, and why, 515.
Monastery, death and sickness in a, 457.
Monasteries, house of mourning, in what sense, 455; as lights to mariners, 456; calm and peace of, ib.; manner of life passed in, ib.; morning, in, ib.
Money, loved before God, 502; difficulties undergone to gain, ib.; lovers of, really mad, 469; love of, seizes all classes, 470; love of, the worse as not a natural passion, 536; love of, the root of all evils, 469; given for relief of the poor, ib.; to make amends for past sins, ib.; miseries caused by, ib.
Monks, sleep not naked, 456; psalmody of, ib.; industry, meals, and sleep of, 457; devotions of the, ib.
Mortification, for the sake of future blessings, 446.
Mothers, advice to, 437.
Mystery, of the Incarnation, 442; not to be treated irreverently, ib.
Mysteries, dignity of those who are entrusted with, 442.
Nature, chief blessings of, common to all, 448.
Nero, compared with St. Paul in the Resurrection, 491; called a lion, 514; cupbearer of, converted by St. Paul, ib.; compared with St. Paul, 490; worshiped as a God, ib.; tomb of, unknown, 491.
Nicopolis, Titus bid to come to, and why, 541; which, here meant, ib. (note) .
Nineveh, saved through fear, 462.
Novelties, to be avoided, 493.
Novices, not to be promoted to the episcopate, 439.
Obedience, follows our election, 520.
Oil, in the parable of virgins taken for almsgiving, 498; for good works generally by St. Jerome, and St. Augustin, ib. (note) .
Onesiphorus, St. Paul's prayer for, 485; his kindness to St. Paul, ib.
Onesimus, a true and not a true son, 521; a son begotten in bonds, 551; his fault overruled to good, 552; came to St. Paul at Rome, 545; was baptized there, ib.
Oppositions, certain, not to be answered, 472.
Orders, Holy, none to be admitted to, without frequent and strict examination, 464.
Ordinations, responsibilities of, 464.
Ornaments, of the body to be avoided, 422; of the soul alone to be sought for, 423; inconsistent with penitence, 433; suited to actors and dancers, not to Christians, ib.
Ostentation, in prayer, to be avoided, 432.
Paint, condemned, 422.
Parade, in religion to be avoided, 527.
Paradoxes of the Gospel, 443.
Parasceve, Holy Communion celebrated on the, 425.
Parents, may be benefited by their children's virtue, 436; to be requited, and how, 450.
Paschal Feast, 425.
Passions, the most cruel tyrants, 473; evil, worse than wild beasts, 512.
Patience, in teaching, 497; shown from the fisher, the husbandman, ib.; all may exercise for Christ's sake, 512; befits the aged, 532.
Paul, St., why he wrote to Timothy and Titus only, 407; mentions no particular age for the episcopate, ib.; instructions to Timothy, as to a Teacher, ib.; appointed by command of God, 408; sent by Father and Son, ib.; anxiety for Timothy, extended to care for his bodily health, 409; garments of, cast out devils, 415; humility of, 416; always conceals his own merit, ib.; his former life, dwelt upon as to the glory of God, 417; his opposition not from ignorance, but from zeal, ib.; ignorance of, produced by unbelief, ib.; dwells on his sinfulness to extol God's mercy, 420; righteousness of, under the law, ib.; how blameless, ib.; his life not impure, but compared with God's righteousness worthless, ib.; humility in describing his own case, 420; ordained for the Gentiles, 431; why he discourses so much of dress, 433; his trials, encouragement to others, 446; detained in prison, 480; why say so often that he was a teacher of the Gentiles, ib.; gave offense to Nero, 484; his prayer for Onesiphorus, 485; a tent maker, 490; his name celebrated all over the world, ib.; victorious over Nero, ib.; his tomb, in the royal city, its splendor, 491; his glory at the Resurrection, ib.; no emperor ever so honored as, ib.; his travels, 511; discourses of his own death, 509; his death a drink offering, 511; preached though imprisoned, 513; whole life passed in afflictions, 507; deserted by man, supported by God, 514; cause of his death, ib.; more powerful than Plato, 525; his thorn in the flesh, 515; condescension of, 532; "the stigmatized of Christ," 547.
Peace, worldly, useless, if there be war in the heart, 429; with one's self to be desired, ib.
Peacefulness, duty of, 497.
Perfection, counsels of, 521.
Perfumes, spiritual, suitable to Christians, 415.
Persecutions, afflictions, sorrows, called, 506; the godly must suffer, ib.
Persons, in the Godhead of the same substance, not distinct in nature, 485.
Peter, St., crucified with his head downwards, 493.
Philemon, argument of the Epistle to, 545; his household a Church, ib.; his character admirable, ib.; the lessons to be learned from Epistle to, 546; St. Paul's love to, how shown, 550.
Philosophy, a life of pleasure opposed to, 495.
Phygellus, 484.
Plato, Republic of, 539 (note) .
Pleasure, bodily, more difficult of restraint, 498.
Pleasures, certain, agitate, not productive of calm, 415.
Pomp, absurd and despicable, 443.
Poor, the, are our benefactors, 455; men must become, if they would be rich, 443; benefits of visiting the, 456.
Possessions, contention introduced by, 448.
Poverty, to stand in need of others is, 443.
Power, of Christ's servants insuperable, 490.
Praise, vanity of human, 526.
Prayer, cursing cannot exist with, 427; not limited to one place, 433; for heathens, heretics, 430; without alms, unfruitful, 498; always to be joined with giving of thanks, 427; against another, sinfulness of, ib.; of Jews, how distinguished from Christians, 432; monastic hours of, 456; preservative of our souls, 556; must be free from all passion, 433; from all doubting, ib.; power of, 430.
Prayers, for heathen princes, agreeable to rules of justice, 426; to be offered for all men, 427; for heathen princes, and why, 426.
Preacher, duty of a, 428.
Preaching, difficulties of, 461; good, advantageous to the Church, ib.; pompous language not necessary for, ib.
Presbyters, why St. Paul gives no directions to, 441; no great difference between, and Bishops, ib.
Presumption comes of ignorance, 467.
Pride, aroused by ignorance, 467.
Priest, commanding belongs to a, 449; the, as it were a common father of all the world, 426; his office to be honored for God's sake, 481; they that honor him, will honor God, ib.; if he teach heresy not to be obeyed, 482; a, by his office, a spiritual father, 483; intercession of, ib.; wicked, impairs not God's work, 481; an angel of the Lord, ib.; his words, not his own, but God's, 482; God worketh through evil, 483.
Priesthood, dignity of the, 423; responsibility of the, 483 (note) .
Priests, anointing of, typical of inward virtue, 415; but instruments of God, 483; Christ in His, their words His, ib.
Principles for solving difficulties of God's doings, 507.
Priscilla, her zeal, 515.
Proclamation, the Gospel a, from God, 521.
Promise of God eternal, 520.
Prophets, false, 511.
Prophecy, not of future things only, but of present, 423; used of teaching, 449.
Prosperity, real, shared fairly even now by good and bad, 411.
Psalmody, of the monks, 456.
Punishment, the saints rejoice not in, of the evil, but the Gospel requires it, 514; all who will may escape, 557.
Pure, all things pure to the, 529.
Purification, many means of, 549.
Purity, in what it consists, 433; true, cannot be defiled from without, 530; what real, consists in, 499; outward, attainable by the most wicked, ib.
Questioning, uselessness of, 467; inconsistent with faith, ib.
Ransom, meaning of, 431.
Reasoning, evil effects of, 424.
Reading, diligent, necessary for teachers, 450.
Rebuke, offensive, especially of the old, 450; careful enquiry necessary before, 461.
Regeneration, by grace, 538.
Relations, affection to, necessary, 453; cannot be neglected without denial of the faith, ib.
Religion, to be without show, or parade, 527.
Repetition, of the same subjects not annoying to those who practice them, 428.
Reproof, discretion required for, 450; to be tempered with exhortation, 510.
Republic of Plato, 539 (note) .
Resurrection, of those who said it was past, 493.
Retribution, not here, but hereafter, 411; future, accounts for prosperity of the wicked, ib.
Reward, of teachers, 488; proved by various illustrations, ib.
Rich man, a, how he can be good, 448.
Rich, those who will be, blamed, 468; the, in this world, 472; duties of the, ib.
Riches, do not please of themselves but by means of covetousness, 431; to be despised, 443; true, ib.; not our own, ib.; how to take hence with us, ib.; love of, cannot exist with desire of heavenly things, ib.; beneath the care of Christians, 447; never justly gathered, ib.
Righteous, allowed to be rich, rather than made so, by God, 412; peculiarly called men of God, 472.
Righteousness the true purifier, 499.
Robbers, tremble at judgment, 495.
Robe, to be sought by Christians, 414.
Rome, Christians at, probably men of consequence, 513.
Rulers, spotlessness required in, 438; Jewish, sinned not in ignorance, 417.
Sabbath Day, distinguished from Lord's Day, 425.
Sacrifice, The, mystery of, always the same, 425; no limit of time for the celebration of, ib.
Sacrifice of goods rewarded in this life, 443.
Saints, various as jewels, 458; many ways of becoming, ib.; conflicts of the, shared by aiding them, 484; their present honor a sign of future, 491; ever mixed with the wicked, 504; pleasantry of the, has serious meaning, 555; infirmities of the, why permitted, 515.
Satan, offending Christians delivered to, and why, 424; made subject to the Apostles, 425.
Saturn, plain of, in Cilicia, 529.
Scripture, accuracy of, 430; folly of thinking any superfluous, 546.
Scriptures, Holy, called sacred writings, 507; thorough knowledge of, prevents offense, ib.; storehouse of instruction, 510.
Seal of Christians, 494.
Secrecy, in sinning 548.
Self-command, real power, unfailing, 472.
Self-denial, grudging men exact extreme, 523.
Self-examination, 482.
Self-preference, sin of, 482.
Sensuality leads to hatred, 539.
Serians, 470 (note) .
Sermons, better not to hear, than not to derive benefit from, 428; weariness in hearers caused by unwillingness to practice what they hear, ib.
Servants, advice to, 533 sq.; may gain the regard of the worst masters, 534; should continue in service, 546.
Service, daily, 426.
Services of God and mammon contrasted, 473.
Sepulchre, the body a, when the soul is dead, 499.
Shame, sufferings no cause for, 481; causes of false, 493.
Sickness, in a monastery, 457; a time for reflection, 495.
Sin, foulness of, 415; pleasures of, unsatisfying, 416; great, in small matters, 468; small, guiltier from slight temptations, ib.; danger of one, indulged in, 498.
Sins, some to be checked with authority, 495.
Sinners, made better by prayers offered for them, 426; open and secret, 465.
Slave, a Christian life will be admired in a, 533.
Slaves, duties of, 465; the bishop's concern in, 465; obedience of, puts men to shame, 466; to be imitated by Christians towards God, ib.; brethren of Christ, 552; to be treated as such, ib.
Slavery, to passions, miserable, 473; moral disadvantages of, 533; state of, lawful and capable of good use, 546.
Sobriety, what it consists in, 536.
Soldiers, spiritual, must endure hardness, 488.
Solomon, experience of, in knowledge of the world, 462.
Son, heretical comments on the term, applied to Timothy, 409 (note) .
Sons, not all true, 521.
Sorrows, not to cause impatience or despair, 477; no exemption from, in this life, ib.; each thinks his own most severe, 478; productive of advantage, ib.
Soul, called the spirit to distinguish it from the body, 421; a healthy state of, called a sound mind, 477; neglected when sick, 540.
Spirit, the, mark of the Church, 425.
Stephen, St., prayer of, 427.
Strangers, kindness to be shown to, 455.
Strife, inconsistent in a Christian, 497.
Submission, in suffering, 553.
Suffering, needful to the righteous, 507; inequality of, no cause for offense, ib.
Superstitions, condemned, 440.
Sympathy, with those in misery, 478; lightens grief, ib.; want of, brings its own reward, 504.
Swine, flesh of, not unclean, 445.
Teachers, engaged more than the taught in the contest, 424; what is required of, ib.; not to disdain instruction, ib.; as luminaries, as leaven, as angels among men, 440; must use diligent study, 450; need both gentleness and authority, 467; responsibilities and claims of, 481; must think their disciples everything, ib.; we must not judge our, but ourselves, 483; succession of, 488; must not be impatient, 497; two things that disquiet, 506.
Teaching, when to be used, 449; called prophecy, ib.; made useless by impatience, 497.
Thanksgiving, to be made for others' good, 427; binds men to love one another, ib.
Theater, the heavenly, 526.
Timothy, submitted to be circumcised, 407; affection of St. Paul for, ib.; his youth no hindrance to his promotion, ib.; alleged miracles by the bones of, ib. (note) ; the time when placed at Ephesus, 409; manner of his appointment, 423; his strictness, abstinence, 439; commanded to read, 449; whole church and people of Asia committed to, 461; fastings of, 464; why not cured, 465; miracles of, ib.; encouraged in his duties, 475; intensity of St. Paul's love for, 476; faith of, hereditary, ib.; gift given to, 477; advice to, through him to all teachers, 488; consoled, 511; second Epistle to, a sort of Testament, full of consolation, ib.; why St. Paul begs him to come to him, 513.
Titans, 470.
Titanes, a warlike dance called, 470 (note) .
Titus, an approved companion of St. Paul, 519; his character, ib.; his jurisdiction, ib.; mentioned in the Acts, ib. (note) ; perhaps a Corinthian, ib.; required not many words, ib.; Epistle to, written before that to Timothy, ib.; character of Epistle to, 520; why left in Crete, 524; St. Paul at liberty when he wrote to, 519.
Tongue, the, to be kept pure, 427.
Transgression, real cause of uncleanness in meats, &c., 531.
Trials, prolonged to the impatient, 543.
Tribulation, should not haste to be rid of, 543.
Trophimus, why not healed by St. Paul, 515; when left at Miletus, ib.
Truth, disregarded by those ambitious of power, 413; supports the Church, 442; contrasted with Type, 520; acknowledgment of, from faith, not from reasoning, ib.
Unclean, nothing by nature, 446, 530; sin alone, 530; an evil will, ib.
Uncleanness, of meats, done away with by sign of the cross, 445; not in themselves, but in receivers, ib.; legal, typical of sin, 531; what is, 530.
Uncleanliness, no honor in, 523.
Unguents, kind of, to be sought for by Christians, 415.
Unmarried, duties of the, 454.
Unrighteous, sufferings of the, 495.
Unthankfulness, 501.
Vainglory, difficulty of overcoming, 526.
Valentinus, 479.
Vanity, of earthly things, 462.
Value, of things imaginary, 470.
Vessels, earthen, twofold meaning of, 496.
Vices, unnatural, of the heathen, 539.
Violence, hinders influence, 525.
Virgins, to be simple in their dress, 433; hoods and veils worn by, 434; reproved for over-carefulness about dress, ib.; have Christ for their Bridegroom, ib.; have entered upon a great contest, ib.; should be an example to others, 435; the foolish, failed in almsgiving, 498 (note) .
Virginity, not enjoined, 446; a higher state, ib.
Virtue, the best inheritance we can leave to our children, 437; alone can depart with men hence, 443; most men practice, from constraint, 461; prevails over everything, 535; bad men overawed by, ib.
Virtues, real goods, 448.
War, three kinds of war, 429; with one's self the worst, ib.
Warfare, good and bad, 424.
Washing, bodily, clears not from guilt, 499; of the body, no great matter, ib.
Water, worldly things as, 512.
Way, the narrow, 542.
Wealth, no power of itself, 431; folly of hoarding, 432; not a possession, a loan for use, 443; however gained, is God's, not ours, 448; not a good, ib.; trusting in, produces pride, 472.
Wicked, if rich, because they are disesteemed of God, 412; various reasons why suffered to remain, 496.
Wickedness, has its torments here as well as hereafter, 445, 446; to prevail in the last days, 500; no one to be offended because of, 506; shall increase as the end draws near, ib.
Widowhood, better not professed than to be forsaken, 459; Christian, 503; how to bear, ib.
Widows, what makes, 450; to receive honor from the priest, ib.; domestic duty of, ib.; God the stay of, if desolate, ib.; must renounce pleasure, 451; intemperate threatened, 453; "list of widows" relieved by the Church, ib. (note) ; strictness required of, 454; directions to younger, 459; marriage of, recommended to prevent evil, 460; with relations, ib.
Widows, church, age of, 454; duties of, ib.
Wine, women given to, 441; danger of, 442; those who served in the temple never tasted, ib.
Woman, taught once and ruined all, 436.
Women, to be modest in dress, 433; to be silent and modest, 435; not to speak in Church, ib.; in St. Chrysostom's time open to reproof, ib.; must not teach, but occupy station of learners, ib.; why made subject to men, ib.; salvation to, through child-bearing, 436; yet saved without children, ib.; what they may do, 516; many suffered martyrdom, ib.; not inferior in spiritual matters, ib.; forbidden to teach, 532; those who led to war, condemned, 539; duties of, 454.
Word, of God, not bound, 489; how rightly divided, 493.
Works, good, are to shine and be manifest, 440; to be concealed, 458.
World despised, heaven gained, 516.
Worth, moral, alone real, 470.
Youth, requires much restraint, 436; exposed to lust, 533.
Zeal, in good works, 537.
Zenas, the lawyer, 541.
Genesis
1:11 1:11 1:26 1:26 1:26 1:27 1:27 1:27 1:31 1:31 2:2 2:7 2:17 2:17 2:18 2:23 2:24 2:24 2:24 3:5 3:16 3:24 4 4:9 4:14 6:2 6:3 6:4 6:9 6:12 7:7 8:21 12:1 12:4 12:16 13:10 13:10-11 14:14 14:21-23 15:16 16:5 16:6 17:8 18:11 18:12 18:14 18:21 19:13 19:14 19:24 21:10 21:12 21:12 22:7-8 22:16 22:18 22:18 24:1-67 24:22 24:65 25:21 25:21 26:4 27:46 28:1 28:13 31:42 31:45 32:48 35:18 37:9-10 37:20 39:1 39:6 40:4 40:7 40:8 40:14-15 40:22 41 41:16 42:36 43:14 43:30 45:5 48:15-16 49:9 64:28
Exodus
2:11 2:14 3:8 3:14 12:11 14:15 14:20 15:16 16:3 16:3 16:18 17:4 18:18 19:6 19:13 20:13 20:14 21:21 23:15 23:20 23:22 24:3 24:7 29:9 32:1 32:19 32:32 32:32
Leviticus
8:23-24 15:13 24:20 24:20 27:30-32
Numbers
11:4-5 11:29 12 13:23 15:32 15:36 16 16:1-35 16:5 22 31:47 35:1-8
Deuteronomy
4:26 5:5 7:6 7:13 7:13 8:15 14:2 14:22 14:28 18:15 18:15 19:15 21:23 21:23 23:13 25:4 25:4 26:12 27:26 27:26 28:4 29:5 32:8 32:8-9 32:15 32:15 32:15
Joshua
Judges
1 Samuel
1:5-6 1:8 1:9 1:10 1:11 1:11 1:13 1:13 1:16 1:24 2:21 2:25 2:27 2:30 2:30 3:1 3:18 4:21 4:30 6:9 6:12 8:7 9:20 10:21 10:21 10:22 12:23 16:7 20:4 23:20 25:10 26:5-12 28:8
2 Samuel
1:25 1:25-26 1:26 4:8 5 6:6-7 12:23 12:24 13 15:3 15:6 15:26 16:1-3 16:7 16:11 17:1-4 19:26 19:31-35 21:17 24:16
1 Kings
10:10 10:18 17 17:12 17:14 18:18 18:21 18:21 18:27
2 Kings
4:27 6:8-12 6:13-17 6:16-17 6:28 9:31 9:34 20:6
Job
1 1:1 1:2 1:5 1:5 1:7 1:10 1:10-11 1:10-11 1:11 1:21 1:21 1:21 2:5 2:9 2:9 2:9 2:9 4:18 6:7 7:1 7:4 7:5 7:5 7:14 11:6 11:12 16:2 29:15 30:1 31:33-34 38:3 38:7 40:3 40:8 42:8 42:8
Psalms
1:1 1:5 1:6 1:6-7 2:6 2:9 2:11 2:11 2:11 3:6-7 3:13 4 4:2 4:15 4:26 4:26 5:18 6:2 6:2 6:2 6:5 6:5 6:6 6:8 6:8 6:24 6:32 6:37 7:11 7:11 8:1 8:4 8:4 9:4 9:18 9:19 9:21 10:1 10:5 10:17 12:2 12:3 12:5 12:9 12:9 14:1 14:1 14:4 15:3 15:4 16:2 16:2 16:2 18:1 18:15 18:22 18:24 19:4 19:5 19:10 19:62 19:71 19:120 19:125 19:164 19:165 20:6-7 20:7 22:13 23:2 23:4 23:4 24:1 24:2 25:14 26:4 27:1 28 28:3 30:3 31:1 33 33:15 33:22 34:7 34:8 36:1 36:6 36:7 37:1 37:1 37:35 38:5 38:5 38:5 38:7 39:5 39:6 39:7 39:9 40:2 41 42:1 43:2 43:7 44:4 44:4 44:15 44:22 45:3 45:10-11 45:11 46:4 47:20 48:1 48:1 48:10 48:10 49:15 49:16 49:17 49:17 49:17 50:3 50:13 51:1 51:4 51:10 51:10 51:16-17 51:17 52:8 53:5 53:5-6 58:10 62:3 62:3 62:10 62:12 63:1 64:5 68:5 68:6 68:18 68:18 69:1 69:17 69:20 69:20 73:6 73:7 73:27 73:27 74:13-14 74:17 78:30 80:12 80:12-13 81:7 81:10 84:2 84:6 86:10 88 90:2 91:2 91:5-6 94:12 98:3 103 144:5 145:9
Proverbs
3:3 3:3 3:11 3:34 4:27 5:3 5:3-4 6:34-35 10:9 12:28 14:12 14:31 15:17 18:3 18:19 20:6 20:6 24:11 25:28 26:11 26:12 26:12 26:27 28:1 28:1 30:8 31:6
Ecclesiastes
1:2 2:4-5 2:4-8 5:6 7:2 12:8 12:8
Song of Solomon
Isaiah
1:1 1:2 1:15 1:16 1:16 1:16 1:17 1:17 1:19 1:19 1:20 2:6 3:16 3:24 5:1-7 5:2 5:5 5:18-19 5:19 5:21 8:18 8:20 9:6 9:6 11:5 14:10 22:4 26:9 27:1 27:1 40:6 40:15 40:15 43:26 44:22 45:9 45:22 46:3-4 48:11 49:15 49:15 49:15 51:9 51:11 52:5 52:7 52:52 53:9 53:9 53:12 54:1 54:13 54:13 54:13 58:7 58:7 58:7 58:7 58:8 59:2 59:2 59:7 59:17 60:1 60:1 61:10 64:6 66:20
Jeremiah
1:1 2:6 2:11 4:4 4:14 4:14 7:16 7:17 9:1 10:24 10:24 13:1-9 15:1 18:1-6 20:7 21:11 27:12 31:34 31:34 32:18 38:4 38:4
Lamentations
Ezekiel
3:19 3:21 4:12 4:15 9:8 9:11 13:19 14 14:14 14:16 18:4 18:4 18:24 24:18 28:3 29:3 32:2 33:11 34:2 44:22
Daniel
2 2:4 2:30 2:30 2:46 2:47 3:1-30 3:17-18 3:17-18 3:26 3:28 3:28 3:29-30 4 4:2-3 4:27 5 5:16 10:13
Hosea
Joel
Amos
Jonah
Micah
Habakkuk
Zechariah
Malachi
Matthew
1:21 1:21 1:21 1:21 2 3:3 3:7 3:14 4:18 4:23 5:3 5:3 5:3 5:4 5:4 5:6 5:7 5:8 5:8 5:8 5:9 5:9 5:10-12 5:11 5:11 5:11-12 5:12 5:16 5:16 5:19 5:20 5:22 5:22 5:22 5:22 5:22 5:23-24 5:29 5:29 5:32 5:39 5:39 5:44 5:45 5:45 5:45 5:45 5:45 5:45 5:46 6:3 6:3 6:5 6:5 6:5-6 6:6 6:7 6:10 6:11 6:13 6:14 6:15 6:15 6:19 6:23 6:23 6:24 6:24 6:24 6:24 6:25 6:25 6:26 6:26 6:33 6:33 6:34 6:34 7:1 7:1 7:2 7:2 7:2 7:2 7:2 7:3 7:7 7:9 7:9 7:9 7:11 7:11 7:14 7:14 7:14 7:14 7:21-23 7:22-23 7:23 7:24-25 8:2 8:4 9:3-6 9:6 9:25 10:5 10:5 10:9-10 10:9-10 10:11 10:12 10:13 10:13-15 10:16 10:16 10:17 10:19 10:19 10:27 10:32-33 10:33 10:37 10:37 10:38 10:38 10:40 10:40 10:41 10:41 11:2-3 11:12 11:28 11:29 11:29 11:29 11:29 12:36 12:36 13:3 13:52 13:56 15:16 15:19 15:24 15:27 15:27 16:16 16:17 16:17 16:17 16:22 16:23 16:24 16:25 17:4 17:11 17:20 18:6 18:7 18:10 18:10 18:12 18:14 18:15 18:18 18:19 18:20 18:32 19:4 19:12 19:12 19:21 19:21 19:21 19:21 19:23 19:23-24 19:24 19:28 19:28 19:29 20:18 20:21 20:23 21:22 22:13 22:13 22:13 22:30 22:32 22:32 22:40 23:2-3 23:2-3 23:3 23:8 23:15 23:15 23:37 24:12 24:12 24:12 24:14 24:23 24:24 24:27 24:29 24:31 24:36 24:38 24:40-41 24:42 24:42 24:42-43 25 25 25:1 25:3 25:6 25:6 25:8 25:12 25:15 25:26 25:26 25:34 25:34 25:34 25:34-35 25:34-35 25:35 25:35 25:40 25:40 25:40 25:41 25:41 25:41 25:42 25:44 25:46 26:21 26:63-64 27:2 27:40 27:46 27:56 27:63 28:19 28:19 28:19 28:19-20 28:20 28:20 28:20
Mark
1:15 3:24 6:18 7:11 7:25-30 9:44 9:44 10:24 11:25 12:41 15:41
Luke
1:17 1:68 2:10 2:13 4:18 6:21 6:23 6:24 6:25 6:30 6:36 6:36 8:8 10:5 10:7 10:7 10:7 10:8 10:13 10:19 10:19 10:19 10:19 10:20 10:22 11:5-8 11:5-8 11:41 12:35 14:12 14:12 14:12-14 14:16 14:26 14:26 14:33 14:33 14:33 15:7 15:7 15:18 15:33 16:9 16:9 16:11 16:11 16:16 16:19 16:19 16:23 16:23 16:25-26 16:31 17:7-8 17:10 17:10 17:10 17:34-35 18:1-7 18:1-7 18:12 18:13 18:14 18:19 19:8 19:22 21:28 22:31-32 22:35 22:70 23:28 23:34 23:40 23:40 24:39
John
1:1 1:12-13 1:13 1:14 1:14 1:14 1:14-18 1:16 1:18 1:27 1:30 2 2:19 3:3 3:6 3:7 3:13 3:16 3:16 3:20 3:20 3:20 4:22 4:23 4:24 4:24 4:24 4:27 5:2 5:19 5:27 5:39 5:39 5:41 5:43 5:43 5:43 5:44 5:46 5:46 6:45 6:46 6:67 7:7 7:12 8:28 8:34 8:35 8:44 8:56 9:22 10:11 10:11 10:11 10:18 10:20 10:28 10:36 11:11 11:43 11:43 11:48 11:49 12:19 12:25 12:26 12:42-43 13:12 13:14 13:14 13:27 13:35 14:6 14:7 14:9 14:10 14:12 14:12 14:14 14:23 14:23 14:23 14:27 14:27 14:27 14:29 14:30 15:1 15:13-14 15:15 15:16 15:16 15:16 15:20 15:22 16:20 16:20 16:27 16:28 16:33 16:33 16:33 16:33 16:33 17:1 17:1 17:1-5 17:3 17:4 17:10 17:10 17:11 17:11 17:15 17:16 17:24 17:24 17:24 18:23 18:24 18:37 18:37 19:6 19:15 19:25 20:17 20:29 21:7
Acts
1:6 1:7 1:8 1:9 1:11 2:14 2:36 2:37 2:46 2:46-47 3 3:12 3:12 3:12 4:12 4:12-13 4:13 4:32 4:32 4:32 4:32 4:33 4:35 4:35 5:4 5:11 5:15 5:19 5:19 5:28 5:29 5:41 5:41 5:41 6:5-7 6:13 6:60 7:2 7:20 7:24 7:24 7:27 7:27 8:10 8:16 8:23 9:3-4 9:5 9:15 9:15 9:15 9:15 9:23 9:26 9:30 9:36 9:40 10:3 10:34 10:47 11:30 12:5 12:5 12:5 12:6 12:7 12:8 12:8-10 12:15 12:18-19 12:25 13:2 13:2 13:2 13:2 13:46 14:14 14:14-15 14:15 14:15 14:19 14:22 15 15:2 15:2 15:2 15:2 15:2 15:5 15:5 15:7 15:22 15:39 16 16:1 16:2 16:3 16:3 16:7 16:13 16:16 16:16-17 16:17 16:18 16:23 16:25 16:26 16:28 16:29 16:29-31 16:30 16:32-33 17 17:5 17:5 17:5-6 17:5-8 17:9 17:14 17:15 17:22 17:23 17:28 17:28 17:28 18:7 18:8 18:9-10 18:22 18:24 19:10 20:3 20:22 20:25 20:26 20:26 20:28 20:29 20:31 20:31 20:31 20:31 20:31 20:31 20:31 20:32 20:34 20:34 20:34-35 20:35 20:35 20:35 20:35 21:13 21:13 21:15 21:17-18 21:20 21:20 21:20-26 21:24-26 21:29 22:14-15 22:21 22:21 23:5 23:11 24:25 26:2-3 26:28 26:29 27:24 28:17 28:20 28:25-26 28:30 28:30
Romans
1:1 1:1 1:1 1:9 1:9 1:11-12 1:16 1:16 1:16 1:20 1:25 1:28 1:28 1:32 2:4 2:4 2:5 2:11 2:13 2:16 2:19-20 2:20 2:24 2:25 2:28-29 2:29 2:29 3:3-4 3:4 3:4 3:4 3:8 3:20 3:22 3:23 3:23 4:1-2 4:2 4:2 4:15 4:21 5:1 5:5 5:5 5:5 5:7 5:7 5:8 5:10 5:11 5:12 5:14 5:20 6:2 6:2 6:4 6:4 6:4 6:4-5 6:5-6 6:6 6:7 6:13 6:13 6:15 6:17 6:19 6:21 7 7:4 7:6 7:9 7:11 7:13 7:23 7:23 7:23 7:24 8:2 8:3 8:3 8:6 8:7 8:7 8:8-9 8:9 8:11 8:18 8:18 8:18-24 8:19 8:24 8:28 8:28-30 8:29 8:29 8:30 8:31 8:32 8:32 8:32 8:32 8:34 8:35 8:35 8:35 8:38 8:38 8:38-39 8:39 9:1 9:3 9:3 9:3 9:3 9:3 9:3 9:3 9:5 9:13 9:28 10:1-2 10:2 10:2 10:3 10:4 10:5 10:6-9 10:12 10:14 10:15 10:17 10:17 11:4 11:6 11:14 11:24 11:25 11:25 11:33 11:33 12:2 12:5 12:13 12:15 12:15-16 12:16 12:16 12:18 12:18 12:20 12:20 12:20 13:2 13:3 13:3 13:5 13:6 13:7 13:7 13:8 13:10 13:10 13:14 13:14 13:14 14:1 14:1 14:8 14:9 14:10 14:10 14:13 14:13 15:1 15:4 15:9 15:9 15:18 15:19 15:22 15:23 15:25 15:25 15:25 15:25-27 15:26 15:26-27 16:1 16:16 16:20 16:20 16:20 16:22 16:25 16:25
1 Corinthians
1:4 1:10 1:25 2:3 2:9 2:9 2:14 2:14 2:14 2:14 3:2 3:2 3:3 3:6 3:6 3:6-8 3:9 3:10 3:10 3:10-11 3:11 3:12 3:13 3:18 3:21 4:3 4:3 4:3-4 4:4 4:4 4:6 4:7 4:7 4:10 4:12 4:12-13 4:17 4:19 4:21 5:1 5:1 5:3 5:4 5:5 5:7 5:11 5:11 5:11 5:12 6:1 6:7-8 6:9 6:9-10 6:10 6:13 6:17 6:17 6:20 6:20 6:20 6:21 7:4 7:5 7:5 7:5 7:5 7:7 7:7 7:7 7:11 7:15 7:21 7:21 7:26 7:27 7:28 7:29 7:32 7:33 7:34-35 7:34-35 7:35 7:40 7:40 8:2 8:6 8:6 8:9 9:1 9:7 9:9 9:11 9:11 9:13-14 9:14 9:15 9:16 9:16 9:16 9:17 9:20 9:20 9:20 9:20-21 9:26 9:27 9:27 9:27 9:27 9:27 9:27 10:8-10 10:11 10:12 10:12 10:12 10:13 10:17 10:19 10:20-21 10:26 10:31 10:33 11:3 11:5-15 11:7 11:8 11:9 11:12 11:17-21 11:21 11:26 11:26 11:27 11:28 11:30 11:30 12:3 12:10 12:13 12:18 12:18 12:28 12:31 13:9 13:11 13:11 13:12 13:12 13:12 13:12 13:13 14:1 14:35 14:35 14:35 14:35 15 15 15:1 15:8 15:8 15:9 15:9 15:10 15:10 15:10 15:10 15:18 15:18 15:23 15:25 15:31 15:31 15:32 15:32 15:32 15:36 15:36 15:45 15:46 15:47 15:51 15:52 15:52 15:53 15:53 15:53 16:1-3 16:2 16:4 16:10 16:10-11 16:13 16:15
2 Corinthians
1:3 1:3 1:3 1:3 1:8-10 1:9 1:11 1:11 1:13 1:14 1:14 1:22 1:22 1:23 1:23 1:24 2:4 2:4 2:4 2:4 2:6 2:8 2:11 2:15-16 2:31 3:7 3:17 4:5 4:5 4:5 4:5 4:5 4:6 4:7 4:10 4:10 4:10 5:4 5:12 5:12 5:16 5:17 5:18 5:20 5:20 6:3 6:4-5 6:5-6 6:5-6 6:6 6:8 6:12 6:14 6:20 7:10 7:10 8:9 8:9 8:14 8:14 8:18 8:21 8:23 9:2 9:7 9:7 9:7 9:10 10:5 10:10 11:2 11:2 11:2 11:3 11:3 11:3 11:3 11:8 11:8 11:8-9 11:10 11:12 11:14-15 11:20 11:23 11:23 11:24-26 11:25 11:29 11:29 11:29 11:32 12:2 12:2 12:4 12:4 12:6 12:7 12:7 12:9 12:9 12:9 12:10 12:11 12:11 12:13 12:13 12:21 13:2 13:3 13:10
Galatians
1:1-3 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:6 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:8-9 1:10 1:10 1:11-12 1:12 1:13 1:13 1:13 1:14 1:15-16 1:16 1:17 1:17 1:17 1:18 1:18 1:18 1:18 1:19 1:19 1:20 1:20 1:21 1:22-23 1:24 2 2:1 2:1-2 2:2 2:3 2:4 2:4 2:5 2:5 2:6 2:6 2:7 2:7 2:8 2:9 2:9 2:9 2:10 2:10 2:11-12 2:13 2:14 2:14 2:14 2:15 2:15-21 2:16 2:17 2:17 2:17 2:18 2:19 2:19 2:19-20 2:20 2:20 2:20 2:20 2:20 2:20 2:21 2:21 2:21 3:1 3:1 3:1 3:1 3:1 3:2 3:2 3:3 3:3 3:4 3:4 3:4 3:4 3:5 3:6 3:6 3:6-7 3:7 3:8 3:9 3:10 3:10 3:10 3:10 3:10-11 3:11-12 3:12 3:13 3:13 3:14 3:15 3:16 3:16-18 3:19 3:19 3:19 3:20 3:21 3:21 3:21 3:21 3:22 3:22 3:23 3:24 3:24 3:25 3:25-26 3:27 3:27 3:27 3:28 3:28 3:28 3:28 3:28 3:28-29 3:29 4:1-3 4:4 4:4 4:4-5 4:6 4:6-7 4:8 4:8-9 4:9 4:9 4:10 4:10 4:11 4:11 4:12 4:12 4:12-20 4:13-14 4:14 4:15-16 4:17 4:18 4:18 4:19 4:19 4:19 4:19 4:20 4:20 4:20 4:20 4:20 4:21 4:22 4:23 4:24 4:24 4:25 4:25 4:25 4:26 4:26 4:26 4:27 4:27 4:28 4:29-30 4:31 5:1 5:1 5:2 5:2 5:2 5:3 5:3 5:4 5:4 5:4 5:4 5:4 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:10 5:10 5:11 5:11 5:11 5:12 5:13 5:13 5:13 5:13 5:14 5:15 5:15 5:15 5:15 5:16 5:16 5:17 5:18 5:19-21 5:20 5:22 5:24 5:24 5:25 5:26 5:26 6:1 6:2 6:2 6:2 6:2 6:3 6:3 6:4 6:4 6:4 6:4 6:5 6:6 6:7 6:9 6:9 6:9 6:9-10 6:10 6:11-12 6:12-13 6:13 6:14 6:14 6:14 6:14 6:14 6:15-16 6:17 6:17 6:17 6:17 6:17 6:17 6:18
Ephesians
1:1-2 1:3 1:3 1:3 1:4 1:4-5 1:5 1:5 1:6 1:6 1:7 1:7 1:7 1:7-8 1:8-9 1:10 1:10 1:11-14 1:12-13 1:13 1:13-14 1:14 1:14 1:14 1:14 1:15-20 1:19 1:20 1:21 1:21-22 1:23 1:23 2:1-3 2:4 2:4 2:4 2:4-10 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:7 2:8 2:8 2:9 2:10 2:10 2:10 2:11-12 2:13-15 2:14 2:15 2:16 2:16 2:17-22 2:18 3:1 3:2 3:2-13 3:3 3:4 3:5 3:5 3:5 3:5 3:6 3:6 3:7 3:8-11 3:9 3:9 3:10 3:10 3:10 3:10 3:12 3:13 3:14 3:14 3:14-15 3:16-17 3:18-19 3:19 3:20 3:20 3:20 3:21 4:1 4:1 4:1 4:1-2 4:1-3 4:1-3 4:1-6:9 4:4 4:4-7 4:4-16 4:5 4:8 4:9-10 4:11 4:11-12 4:11-12 4:13 4:14 4:15-16 4:17 4:17-19 4:19 4:20-21 4:22 4:23 4:24 4:25 4:25-27 4:26 4:28 4:28 4:29 4:29 4:29 4:30 4:31 4:31-32 4:32 4:32 5:1-2 5:2 5:2 5:3 5:4 5:4 5:5-6 5:7-8 5:8 5:8 5:8 5:9 5:9-10 5:11-13 5:11-14 5:14 5:15 5:15-16 5:15-17 5:17-18 5:18-21 5:19 5:20-21 5:22 5:22-24 5:23 5:23-24 5:25 5:26 5:26-27 5:27 5:27 5:28 5:29 5:30 5:31 5:31 5:32 5:32 5:33 6:1 6:1-3 6:4 6:4 6:5 6:5-8 6:8 6:9 6:9 6:9 6:9 6:9 6:10 6:11 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:13 6:13 6:13 6:14 6:14 6:14-17 6:17 6:18-20 6:19 6:20 6:21 6:21-22 6:22 6:23 6:24
Philippians
1:1 1:1-2 1:2 1:3 1:3-4 1:4 1:5 1:6 1:7 1:7 1:8-11 1:9 1:11 1:12 1:12-13 1:12-13 1:13-14 1:14 1:14 1:14 1:15 1:16 1:16-17 1:17 1:18 1:18 1:18 1:18-20 1:19 1:19 1:19 1:20 1:21 1:21 1:22 1:22 1:22-26 1:23 1:23-24 1:23-24 1:23-24 1:24 1:24 1:24 1:26 1:27 1:27-28 1:28 1:29 1:29 1:29 1:29 1:29 1:29 1:30 1:30 1:30 2:1-4 2:2 2:3 2:3 2:5-6 2:5-7 2:5-8 2:5-8 2:5-11 2:5-11 2:6 2:6 2:7 2:7 2:7-8 2:8-9 2:9 2:9 2:9-11 2:10 2:12 2:12-13 2:12-16 2:13 2:15 2:17 2:19 2:19-21 2:20 2:20 2:20 2:21 2:22 2:22 2:22 2:23 2:23 2:24 2:24 2:25 2:25 2:25 2:25 2:26 2:26-27 2:27 2:27 2:27 2:28 2:29 2:29-30 2:30 2:30 3:1-3 3:2 3:2 3:2-3 3:4 3:4 3:6 3:7 3:7-10 3:12 3:12 3:13 3:13-14 3:14 3:15 3:16 3:17 3:17 3:18-21 3:19 3:19 3:20 3:20 3:20 3:20 3:20 3:20 3:20 4:1 4:1 4:2-3 4:2-3 4:3 4:4 4:4-7 4:5 4:5 4:6 4:8 4:10 4:10 4:10-14 4:12 4:14 4:15 4:15 4:15-16 4:16 4:16 4:17 4:17 4:18 4:18 4:19 4:20 4:21 4:22-23
Colossians
1:1 1:1-2 1:3 1:3 1:4 1:4 1:4 1:5 1:5 1:6 1:6 1:7 1:7 1:8 1:9-10 1:11 1:12 1:12 1:13 1:13 1:13 1:15 1:15 1:15 1:15 1:15-18 1:16 1:16 1:18 1:18 1:18 1:19-20 1:20 1:21 1:21-22 1:23 1:23 1:23 1:24 1:24 1:24 1:24 1:26-28 1:29 2:1 2:1 2:2-3 2:4 2:4 2:5 2:5 2:6-7 2:8 2:8 2:8 2:9-10 2:11 2:11-12 2:12 2:13-15 2:16-19 2:19 2:20 2:20 2:21-22 2:23 3:1 3:1 3:2-4 3:3 3:3 3:3 3:3 3:5 3:5 3:5 3:5 3:5-7 3:6 3:6 3:8 3:8-9 3:9-10 3:11 3:12 3:14 3:15 3:16-17 3:17 3:18 3:18-25 3:19 3:20 3:21 3:23 3:24 3:25 3:25 4:1 4:1 4:2 4:3 4:3-4 4:4 4:5 4:5-6 4:6 4:7 4:8 4:8-9 4:9 4:9 4:9 4:9 4:10 4:10 4:11 4:11 4:12-13 4:14 4:14 4:15 4:16 4:16 4:17 4:17 4:17 4:18 4:18
1 Thessalonians
1:1-3 1:2 1:4-5 1:6 1:7 1:8 1:8-10 1:9 2:1 2:1-2 2:3 2:3-4 2:4 2:5 2:5-6 2:7-8 2:9-12 2:10 2:13 2:14 2:14 2:14 2:14-16 2:17 2:17 2:17 2:17 2:18 2:19 2:19 2:19 2:20 3:1-2 3:1-2 3:1-2 3:3 3:3 3:4 3:4 3:5-8 3:6 3:8 3:8 3:8 3:9-10 3:10 3:11-12 3:13 4:1-3 4:1-11 4:3 4:4-5 4:5 4:6 4:7 4:8 4:8 4:9-10 4:11-12 4:12 4:12 4:12 4:13 4:13 4:14 4:15 4:15 4:15 4:15-17 4:17 4:18 5:1 5:1 5:1-2 5:3 5:4 5:5 5:6-8 5:8 5:9 5:10-11 5:11 5:12-13 5:14 5:15 5:16 5:17 5:17-18 5:19 5:19-22 5:23 5:24 5:25 5:26 5:27 5:27 5:28 5:28
2 Thessalonians
1:1-2 1:3 1:4 1:5 1:6 1:6-7 1:8 1:9-10 1:11 1:12 2:1 2:1-2 2:2 2:2 2:3-4 2:4 2:5 2:6-9 2:7 2:10 2:10 2:10-12 2:13 2:14 2:15 2:15 2:16-17 3:1 3:2 3:3-5 3:6 3:7 3:7-8 3:11 3:13 3:14 3:15 3:16 3:17-18 3:17-18
1 Timothy
1:1-2 1:2 1:3 1:3 1:3 1:4 1:4 1:5-7 1:6 1:7 1:8-9 1:10 1:11 1:11 1:11 1:12-14 1:13 1:13 1:13 1:13 1:14 1:15-16 1:16 1:16 1:17 1:17 1:17 1:18-19 1:19 1:20 1:20 2:1-4 2:2 2:2 2:2-4 2:3 2:4 2:4 2:5 2:5 2:6 2:7 2:8-10 2:9 2:9-10 2:11-15 2:12 2:12 2:15 2:15 3:1 3:1 3:1-4 3:2 3:2 3:4 3:5 3:6 3:6 3:6 3:7 3:7 3:7 3:7 3:8-10 3:11 3:12 3:13 3:14 3:14-15 3:15 3:16 3:16 4 4:1-2 4:1-3 4:2 4:3 4:3 4:4 4:6 4:7 4:8 4:10 4:11 4:11-14 4:12 4:12 4:12 4:12 4:13 4:14 4:14 4:15 4:15 4:15-16 4:16 4:16 5:1 5:1 5:2 5:3 5:4 5:5 5:5 5:6 5:6 5:6 5:6 5:7 5:8 5:8 5:8 5:9-10 5:10 5:10 5:10 5:10 5:11-15 5:13 5:14 5:15 5:16 5:17 5:17-18 5:18 5:19 5:20 5:20 5:21-23 5:22 5:22 5:22 5:23 5:23 5:23 5:23 5:23 5:23 5:24 5:24 5:25 6:1 6:1 6:2 6:2-7 6:4 6:6 6:7 6:8 6:8 6:8 6:8-9 6:9 6:9 6:9 6:9 6:10 6:11 6:12 6:12 6:13 6:13-16 6:14 6:15 6:16 6:17 6:17 6:18 6:19 6:19 6:20 6:20 6:21
2 Timothy
1:1-2 1:2 1:2 1:3-4 1:4 1:4 1:4 1:5 1:6 1:7 1:8-10 1:10 1:11 1:12 1:13-18 1:15 1:18 2:1-7 2:8-9 2:9 2:10 2:10 2:11 2:11-14 2:12 2:12 2:12 2:12 2:15 2:16 2:16 2:17 2:18 2:18 2:19 2:20-21 2:22 2:23 2:24 2:25 2:25 2:25-26 2:26 3 3:1-4 3:1-7 3:5 3:6 3:7 3:8 3:8 3:9 3:10 3:11 3:11 3:12 3:12 3:13 3:14 3:15 3:16-17 3:17 4:1 4:2 4:2 4:3 4:4 4:5 4:6 4:6 4:6 4:6 4:6 4:7 4:7 4:7 4:8 4:8 4:8 4:8 4:9 4:9 4:9-13 4:10 4:10 4:11 4:11 4:13 4:13 4:14 4:15 4:15 4:16 4:16 4:16 4:16 4:16 4:17 4:17-18 4:18 4:19 4:20 4:20 4:21 4:21 4:22 4:22
Titus
1:1 1:1-4 1:2 1:3 1:4 1:4 1:4 1:5 1:5 1:5-6 1:5-6 1:6 1:6 1:7 1:7 1:8 1:9 1:10 1:11 1:12-14 1:13 1:13 1:14 1:15 1:16 1:16 1:16 1:16 2:1 2:2-5 2:3 2:4 2:6 2:7 2:7 2:7-8 2:9 2:10 2:11-14 2:13 2:14 2:14 2:15 2:15 2:15 3:1 3:3 3:3 3:4 3:4 3:5 3:6 3:8 3:8-11 3:10 3:10 3:10 3:12 3:12 3:13 3:14 3:14 3:14-15 3:15
Philemon
1:1-3 1:2 1:2 1:2 1:4-6 1:7 1:7 1:8 1:9 1:9 1:9 1:10 1:10 1:10 1:11 1:12 1:12 1:12 1:13 1:13 1:13 1:14 1:14 1:15 1:16 1:17-19 1:18 1:19 1:19 1:20 1:21 1:22 1:22 1:23 1:24 1:25 1:25
Hebrews
1:1 1:2 1:2 1:3 1:14 2:8 2:16 2:17 3:1 3:5-6 4:10 4:12 4:12 4:12 4:12 5:11 5:14 6:4 6:18 9:1 9:14 9:17 10:1 10:27 10:29 10:32-33 10:34 10:34 10:34 10:34 10:34 10:38 11:3 11:6 11:13 11:14 11:40 12:2-3 12:4 12:4 12:4 12:4 12:12 12:14 12:14 12:14 12:14 12:14 12:16 12:16 13:3 13:3 13:4 13:4 13:4 13:17 13:17 13:17 13:17 13:17 13:23
James
1 Peter
1:3 1:12 2:13 2:21 2:21 2:22 2:22 2:22 5:5 5:8 5:8 5:8
2 Peter
1 John
Revelation
1 1:4 1:9 1:11 1:16 1:20 2 3 3:12 14:1 14:4 14:13 15:6 20:9 22:16
Tobit
Wisdom of Solomon
Sirach
2:2 2:2 2:4 2:10 2:11 2:27 3:10-12 3:11 5:6 6:14 6:16 6:34 7:6 7:31 9:13 9:15 10:9 10:12-13 11:1 11:2 11:3 11:3 11:4 11:15 11:28 12:13 13:15 14:9 15:9 16:3 18:13 18:13 19:14-15 20:20 21:2 22:21-22 23:17 23:17 25:1 25:1 25:11 26:27 28:6 31:1 32:10 40:23
i v vi vii ix xiii 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 175 176 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 401 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530 531 532 533 534 535 536 537 538 539 540 541 542 543 545 546 547 548 549 550 551 552 553 554 555 556 557