106. Ed. Savile. Deacon."'
[ HomiLty XXXVI.
WORKS OF ST. CHRYSOSTOM.
For the church is no barber's or perfumer's shop, nor any other merchant's warehouse in the market-place, but a place of angels, a place of archangels, a palace of God, heaven itself.
As therefore if one had parted the heaven and had brought thee in thither, though thou shouldest see thy father or thy brother, thou wouldest not venture to speak ; so neither here ought one to utter any other sound but these which are spiritual.
For, in truth, the things in this place are also a heaven. her golden ornaments, but bereft of her wealth : such an one doth the present Church resemble.
And I say not this in respect of gifts: for it were nothing marvelous if it were this only : but in respect also of life and virtue.
Thus the list of her widows, and the choir of her virgins, then gave great ornament to the churches: but now she is made desolate and void, and the tokens only remain.
There are indeed widows now, there are also virgins; but they retain not that adornment which women should have who prepare themselves for such wrestlings.
For the special distinction of the virgin is the caring for the things of God alone, and the waiting on Him without distraction: and the widow's mark too should be not so much the not engaging in a second marriage, as the other things, charity to the poor, hospitality, continuing instant in prayers, all those other things, which Paul writing to Timothy requires with great exactness.
One may see also the married women exhibiting among us great seemliness.
But this is not the only thing required, but rather that sedulous attention to the needy, through which those women of old shone out most brightly.
Not as the generality now-a-days. gold they were clothed with the fair array of almsgiving: but now, having left off this, they are decked out on every side with cords of gold woven of the chain of their sins.
And if thou believest not, look to this table, call to mind for Whose sake it is set, and why : consider Who it is that is coming forth here ; tremble with awe even before the time.
For so, when one sees the throne only of a king, in heart he rises up, expecting the king's coming forth.
And dothou accordingly thrill with awe even before that thrilling moment: raise up thyself, and before thou seest the veils drawn aside and the choir of angels marching forth, ascend thou to the very heaven.
But the uninitiated knows not these things.
Well then, it is necessary with a view to him | also to introduce other topics.
For neither towards him shall we want reasons able to stir him up thoroughly and cause him to soar.
Thou then who knowest not these things, when thou shalt hear the prophet? saying, '' Thus saith the Lord,'' quit the earth, ascend thou also unto heaven, consider who it is that by him discourses with thee.
For then instead of?
Shall I speak of another repository too emptied of its hereditary splendor?
'They all met together in old time and sang psalms in common.
This we do also now: but then among all was there one soul and one heart: but now not in one single soul can one see that unanimity, rather great is the warfare every where.
But as things are, for a buffoon who is moving laughter or for a whorish and abandoned woman, so vast an assemblage of spectators is set, listening in entire quietness to what is spoken, and this when none commands silence? ; and there is neither tumult, nor cry, nor any the least noise: but when God is speaking from heaven on subjects so awful, we behave ourselves more impudently than dogs, and even to the harlot women we pay greater respect than to God.
'¢ Peace,'? eveninow, 'to all','+ he that*presides in the Church prays for, entering as it were into his Father's house: but of this peace the name is frequent, but the reality no where.
[8.] Then the very houses were churches: but now the church itself is a house, or rather worse than any house.
For in a house one may see much good order: since both the mistress of the house is seated on her chair with all seemliness, and the maidens weave in silence, and each of the domestics hath his appointed task in hand.
But here great is the tumult, great the confusion, and our assemblies differ in Doth it make your flesh creep to be told of these things?
Nay then, much rather let it creep when ye do them.
[9.] That which Paul said of them that despised the poor and feasted alone, '' What, have ye not houses to eat and to drink in? or despise ye the Church of God, and shame them that nothing from a vintner's shop, so loud is the laughter, so great the disturbance ; as in baths, as in markets, the cry and tumult is universal.
And these things are here only: since elsewhere it 1s not permitted even to address one's neighbor in the church, not even if one have received back a long absent friend, but these things are done without, and very properly.
2 Because the Catechumens and others, as it seems, were allowed to hear the Lessons read, though not to be present at what was strictly called the Communion Service.
See Bingham, xiv. lll.
3 An allusion to the injunctions for silence used by the Deacon occasionally in the Church: see Bingham, ii. 20. 14: andthe Apost.
Constit. ii, 57. as quoted by him; ' Let the Deacon oversee the people, that none whisper, or doze, or laugh, or nod ;'' and afterwards in the time of the offering, '' Let some of the Deacons observe the people, and make silence among them." Chrys. Hom. 24. on Acts, says, '"'Prayer is going on, and here are young persons talking and jesting with one another even while on their knees.
Do thou who standest by, young or old, rebuke them, if thou seest it ; reprimand them more sharply; if he take it not well, call the Deacon."'
1 See Bingham, xiii.
8. 13. ; S. Chrys. 3 Hom. in Coloss. t. iv.
106. Ed. Savile.
HoMILy XXXVI. ]
HOMILIES ON FIRST CORINTHIANS.
22I have not?'' (1 Cor. xi. 22.)—the same allow me also to say of those who make a disturbance and hold conversations in this place.
'' What? have ye not houses to trifle in? or despise ye the Church of God, and corrupt those even who would be modest and quiet?''
<'' But it is sweet and pleasant for you to converse with your friends.''
I do not forbid this, but let it be done in the house, in the market, in the baths.
For the church is not a place of conversation, but of teaching.
But now it differs not from the market; nay, if it be not too bold a word, haply, not even from the stage; in such sort do the women who assemble here adorn themselves more wantonly than the unchaste who are to be found there.
Accordingly we see that even hither many profligates are enticed by them; and if any one is trying or intending to corrupt a woman, there is no place, I suppose, that seems to him more suitable than the church.
And if anything be to be sold or bought, the church appears more convenient than the market.
For on such subjects also there is more talk here than in the shops themselves.
Or if any wish to say or to hear any scandal, you will find that this too is to be had here more than in the forum without.
And if you wish to hear any thing of political matters, or the affairs of private families, or the camp, go not to the judgment-hall, nor sit in the apothecary's shop; for here, here I say are those who report all these things more accurately; and our assemblies are any thing rather than a church. clear, lest thou shouldest indulge indolence ; nor obscure, lest thou shouldest be in despair.
And whereas that eunuch and barbarian (Acts vill. 20.) said none of these things, but surrounded as he was with a crowd of so important affairs and on his journey, had a book in his hands and was reading: dost thou, both abounding in teachers, and having others to read to thee privately!, allege to me thine excuses and | Pretexts ?- Knowest thou not what is said ? Why
| then pray that thou mayest learn: but sure it is Breeds to be ignorant of all things.
For many things are of themselves evident and clear.
And further, even if thou be ignorant of all, even so oughtest thou to be quiet, not to put out ithem that are attentive; that God, accepting thy quietness and thy reverence, may make the obscure things also plain.
But canst thou not be silent? Well then, go out, not to become a mischief to others also.
For in truth there ought to be but one voice in the church always, even as there is but one body.
Therefore both he that reads utters his voice alone, and the Bishop himself is content to sit in silence; and he who chants chants alone; and though all utter the response, the voice is wafted as from one mouth.
And he that pronounces a homily pronounces it alone.
But when there are many conversing on many and diverse subjects, why do we disturb you for no good? since surely unless ye thought that we are but disturbing you for no good, ye would not in the midst of our speech on such high matters, discourse on things of no consequence.
[10.] Therefore not in your conduct only, but in your very estimation of things, there is great perversion.
And ye gape after superfluities, and leaving the truth pursue all sorts of shadows and dreams.
Are not all present things a shadow and dreams, and worse than a shadow ?
For both before they appear, they fly away; and before they are flown, the trouble they give is much, and more than the pleasure.
Let one acquire in this world and bury in the earth ever such abundance of wealth, yet when the night is past, naked he shall depart hence, and no wonder.
Since they too who are rich but in a dream, on rising from their couch have nothing of what they seemed to have while sleeping.
So also are the greedy of gain: or rather not so, but in a much worse condition.
For he that dreams of being rich, neither hath the money which he fancied he had, nor is any other mischief found to have accrued to him from this phantasy when he arises, but this man is both deprived of his riches, and hath also to depart, filled with the sins which arise out of them; and in his wealth having but enjoyed a phantasy, Can it be that I have touched you to the quick? I for my part think not.
For while ye continue in the same practices, how am I to know that you are touched by what hath been said? Therefore I must needs handle the same topics again.
Are these things then to be endured? Are these things to be borne? We weary and distract ourselves every day that ye may not depart without having learned something useful: and none of you go away at all the better, but rather injured the more.
Yea, and '' ye come together unto judgment,'' having no longer any cloak for your sin, and ye thrust out the more modest, disturbing them with your fooleries on every side.
But what do the multitude say? ''I do not hear what is read,"' saith one, '' nor do I know what the words are which are spoken.''
Because thou makest a tumult and confusion, because thou comest not with a reverent soul.
What sayest thou? ''I know not what things are said.''
Well then, for this very reason oughtest thou to give heed.
But if not even the obscurity stir up thy soul, much more if things were clear wouldest thou hurry them by.
Yea, this is the reason why neither all things are 1 Yravay.vwoKxorvras, perhaps, 'repeating what is read in a lower tone.'
CHRYSOSTOM.
{Homiry XXXVII.
WORKS OF ST.
In order therefore that we may be delivered both from the dreams and from the evils that are not in dreams, instead of covetuousness let us choose almsgiving, instead of rapine, mercy to mankind.
For thus we shall obtain the good things both present and to come, through the grace and mercy of our Lord Jesus Christ, with Whom, to the Father, with the Holy Ghost, be glory, power, honor, now and ever, and world without end.
Amen. the evils resulting from his wealth he sees not in fancy any more, but in the very truth of things ; and his pleasure was in dreams, but the punishment ensuing on his pleasure turns out no more adream, but is matter of actual experience.
Yea rather, even before that punishment, even here he pays the heaviest penalty, in the very collecting of his wealth wearing into himself innumerable sadnesses, anxieties, accusations, calumnies, tumults, perturbations. rOOCia at HOMILY XIV. 34.
1 Cor. teachers, and fathers, and the general assembly of the Church.
'' But if they are not even to speak,'' saith one, '' nor ask a question, to what end are they to be present?''
That they may hear what they ought; but the points which are questioned let them learn at home from their husbands.
Wherefore also he added, Ver. 35.
''And if they would learn any thing, let them ask their own husbands at home.''
Let your women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law.
Havinc abated the disturbance both from the tongues and from the prophesyings; and having made a law to prevent confusion, that they who speak with tongues should do this in turn, and that they who prophesy should be silent when another begins; he next in course proceeds to the disorder which arose from the women, cutting off their unseasonable boldness of speech: and that very opportunely.
For if to them that have the gifts it is not permitted to speak inconsiderately, nor when they will, and this, though they be moved by the Spirit; much less to those women who prate idly and to no purpose.
Therefore he represses their babbling with much authority, and taking the law along with him, thus he sews up their mouths; not simply exhorting here or giving counsel, but even laying his commands on them vehemently, by the recitation of an ancient law on that subject.
For having said, '* Let your women keep silence in the churches ;'' and, ' it is not permitted unto them to speak, but let them be in subjection ; "' he added, ''as also saith the law.''
And where doth the law say this?
'' Thy desire shall be to thy husband, and he shall rule over thee."'
(Gen. ili. 16.) Seest thou the wisdom of Paul, what kind of testimony he adduced, one that not only enjoins on them silence, but silence too with fear; and with as great fear as that wherewith a maid servant ought to keep herself quiet.
Wherefore also having himself said, '' it is not permitted unto them to speak,'' he added not,
Thus, '' not only, as it seems, are they not allowed to speak,'' saith he, ''at random, but not even to ask any question in the church."'
Now if they ought not to ask questions, much more is their speaking at pleasure contrary to law.
And what may be the cause of his setting them under so great subjection ? Because the woman is in some sort a weaker being and easily carried away and light minded.
Here you see why he set over them their husbands as teachers, for the benefit of both.
For so he both rendered the women orderly, and the husbands he made anxious, as having to deliver to their wives very exactly what they heard.
Further, because they supposed this to be an ornament to them, I mean their speaking in public ; again he brings round the discourse to the opposite point, saying, '' For it is shameful for a woman to speak in the church.''
'That is, first he made this out from the law of God, then from common reason and our received custom ; even when he was discoursing with the women about long hair, he said, '' Doth not even nature herself teach you P"' (c. xi. 14.)
And everywhere thou mayest find this to be his manner, not only from the divine Scriptures, but also from the common custom, to put them to shame.
'"but to be silent,'? but instead of ''to be silent,'' he set down what is more, towit, ''the being in subjection.'?
And if this be so in respect of husbands, much more in respect of [2.] But besides these things, he also shames them by consideration of what all agreed on,
HOMILIES ON FIRST CORINTHIANS.
HoMILy XXXVII.] and what was every where prescribed ; which topic also here he hath set down, saying, knowledge of the things which I write unto you that they are the commandments of the Lord.'
Ver. 36. ''What ? was it from you that the word of God went forth ? or came it unto you alone P"'
Ver. 38. '' But if any man is ignorant, let him be ignorant.''
And wherefore did he add this ? Intimating that he is not using violence nor contention, which is a sign of them who wish not to set up their own things, but aim at what is profitable to others.
Wherefore also in another place he saith, '' But if any man seemeth to be contentious, we have no such custom.''
(1 Cor. xi.
16.) But he doth not this everywhere, but only where the offences are not very great, and then rather as putting them to shame.
Since when he discourses of other sins, he speaks not thus.
But how ? ' Be not deceived : neither fornicators, nor effeminate, shall inherit the kingdom of God.''
(1 Cor. vi. g, 10.) And again, '' Behold, I Paul say unto you, that if ye receive circumcision, Christ will profit you nothing."'
(Gal. v.
2.) But here, since his discourse was of silence, he doth not very keenly inveigh against them, by this very thing attracting them the more.
'Then, as he is ever wont to do, unto the former subject whence he digressed to say these things, he brings back his discourse as follows :
Thus he brings in the other Churches also as holding this law, both abating the disturbance by consideration of the novelty of the thing, and by the general voice making his saying acceptable.
Wherefore also elsewhere he said, ''Who shall put you in remembrance of my ways which be in Christ, even as I teach everywhere in all the Churches.'?
(1 Cor. iv. 17.) And again, '' God is not a God of confusion, but of peace, as in all the Churches of thesaints.'
(Cc. xiv. 33.) And here, '' What ? was it from you that the word of God went forth ? or came it unto you alone ?"' i. e., '' neither first, nor alone are ye believers, but the whole world.'"'
Which also writing to the Colossians he said, '' even as it is bearing fruit and increasing in all the world,'"' (Coloss. i. 6.) speaking of the Gospel.
But he turns it also at another time to the encouragement of his hearers; as when he! saith that theirs were the first fruits, and were manifest unto all.
Thus, writing to the Thessalonians he said, '' For from you hath sounded forth the word of God,'' and, ''in every place your faith to God-ward is gone forth.''
(1 Thes. i, 8.) And again to the Romans, ''Your faith is proclaimed throughout the whole world!.''
For both are apt to shame and stir up, as well the being commended of others, as_ that they have others partakers in their judgment.
Wherefore also here he saith ; '' What ? was it from you that the word of God went forth ? or came it unto you only ?"' ye say this,' saith he ; '' we were made teachers to the rest, and it cannot be right for us to| learn of others ;'' nor, '' the faith remained in this place only, and no precedents from other quarters ought to be received.''
Seest thou by how many arguments he put them to shame ?
He introduced the law, he signified the shamefulness of the thing, he brought forward the other Churches.?
Ver. 39.
'' Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues."'
For this too is his wont, not only to work out what is before him, but also starting from that to set right whatever seems to him in any way akin to it, and again to return to the former, so as not to appear to wander from the subject.
For so when he was discoursing of their concord in their banquets, he digressed to their Communion in the Mysteries, and having thence put them to shame, he returns again to the former, saying, '' Wherefore, when ye come together to eat, wait one for another.'"' (1 Cor. xi. 33.)
'¢ Ror neither can | And here, accordingly, having discoursed of good order in their gifts, and of its being a duty neither to faint in the lesser, nor to be puffed up on account of the greater; then having made an excursion from thence to the sobriety becoming women and having established it, he returns again to his subject, saying, '' Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues.''
Seest thou how to the end he preserved the difference of these?
And how he signifies that the one is very necessary, the other not so?
Wherefore of the one he saith, '' desire earnestly','' but of the other, [3.] Next, what is strongest of all he puts last, saying, '' God ordains these things even at this time by me."'
Ver. 37. Thus:
''if any man thinketh himself to be a prophet, or spiritual, let him take £ Rom. i. 8. katayyéAAerat.
2[The sharp rebuke contained in this verse is restricted by Meyer to the regulation laid down respecting women, but it rather refers, as Chrysostom views it, to all the points touched upon in the preceding discussion.
As Principal Edwards says, '' The Corinthians acted as if they had originated the Gospel or were the only
'¢ forbid not."'
{4.] Then, as in brief summary, setting all things right, he adds the words, Christian Church; that is, as if the Gospel took its coloring from Jocal influences and were not broad as humanity itself nor destined to survive nationalities.'""
He thinks too that it is a question whether they asked the Apostle's advice as iit the Spiritual gifts, as the way in which that subject is introdticed in the first verse of the twelfth chapter as well as the words of this verse make it doubtful.
C.] Ver. 40.
''Let all things be done decently and in order."'
3 CnAouTe.
WORKS OF ST. CHRYSOSTOM.
{Homity XXXVII.
[5.] This however no man would gainsay.
But to me even he who loves, but restrains his passion, seems to live more pleasurably than he who continually enjoys his mistress. For though the proof be rather difficult, nevertheless even at that disadvantage the argument must be ventured on: the cause of the increased difficulty not being the nature of the thing, but because of the want of meet hearers for this high morality.
Thus: whether is it pleasanter, tell me, to the lover, to be despised by his beloved, or to be honored, and to look down upon her? Evidently the latter.
Whom then, tell me, will the harlot value more?
Him that is a slave to her and is already led captive at her will, or him that isabove her nets and soareth higher than her arrows? Every one must see, the latter.
And about whom will she take more thought, the fallen, or him that is not yet so?
Him that is not yet so, of course.
And which will be more an object of desire, he who is subdued, or he who is not yet taken?
He who up to this time is not yet taken.
And if ye disbelieve it, I will produce my proof from what takes place within yourselves.
As thus: of which woman would a man be more enamored; one that easily submits and gives herself up to him, or one that denies, and gives him trouble?
Evidently of this last ; since hereby the longing is more vehemently kindled.
Of course then in the woman's case also exactly the same thing willhappen. And him will they honor and admire more who looks down upon them.
But if this be true, so likewise is the other, that he enjoys greater pleasure who is more honored and beloved.
Since the general too lets alone the city that hath been once taken, but that which stands out and maintains the struggle he besets with all diligence: and the hunter, when the animal is caught, keeps it shut up in darkness as the harlot doth her lover, but pursues that which flies from him.
Again giving a blow to them who chose to behave themselves unseemly without cause, and to incur the imputation of madness; and who keep not their proper rank.
For nothing doth so build up as good order, as peace, as love; even as their contraries tend to pull down. And not only in things spiritual, but also in all others one may observe this.
'Thus whether it be in a dance, or a ship, or in a chariot, ora camp, if thou shouldest confound the order, and casting the greater out of their proper place, shouldest bring in the lesser into their rank, thou destroyest all, and thus things are turned upside down.
Neither let us then destroy our order, nor place the head below and the feet above: now this is done when we cast down right reason, and set our lusts, passions, and pleasure, over tke rational part: whence violent are the billows, and great the confusion, and intolerable the tempest, all things being wrapt in darkness.
And, if thou wilt, let us first examine the unseemliness which arises herefrom, and then the loss.
How then may this be clear to us, and thoroughly known?
Let us bring forward a man in that frame of mind; enamoured of a harlot and overcome by a dishonorable passion ; and then we shall see the mockery which this comes to.
For what can be baser than a man watching the doors before the harlots' chambers, and beaten by a whorish woman, and weepiug, and lamenting, and turning his glory into shame?
And if thou wilt also see the loss, call to mind, I pray, the expenditure of money, the extreme risks, the contests with rival lovers, the wounds, the stripes received in such affrays.
Such also are they who are holden by the lust of wealth; or rather they behave themselves more unseemly.
For whereas these are wholly occupied about one person; the covetous busy themselves about all men's substance alike, both poor and rich, and long for things that are not ; a thing which above all denotes the wildness of their passion.
For they say not, '' I would fain have the substance of such a person or of such another,'' only, but they want the very mountains to be gold, and the housesand all that they see; and they go forth into another world, and this passion they feel to a boundless degree, and at no point cease from theirlusting.
What discourse can set before us the tempest of those thoughts, the waves, the darkness?
And where the waves and tempest are so great, what pleasure can there be?
There is not any; but tumult, and anguish, and black clouds which instead of rain bring great sorrow of heart: the kind of thing which is wont to happen in the case of those who are enamoured of beauty not their own.
Wherefore they who have no passionate love at all are in more pleasure than any lovers.
But I shall be told, ''the one enjoys his desire, the other not so.''
But freedom from disgrace, and from being a slave under her tyrannical commands, the not being led and dragged about by her as a drudge, beaten, spit upon, pitched head foremost; dost thou consider this to be a small pleasure, tell me? Nay, if one would accurately examine these things, and were able to gather into one their insults, complaints, everlasting quarrels, some arising from their tempers, others from their wantonness, their enmities, and all the rest, such as they only that feel them know ;—he will find that there is no war but hath more truces than this wretched life of theirs.
What pleasure then meanest thou, tell me? The temporary and brief enjoyment of intercourse ? But this speedily doth strife overtake, and storms, and rage, and the same madness again.
Homity XXXVIL.]'
HOMILIES ON FIRST CORINTHIANS.
[6.] And these things have been said by us, as one would speak discoursing with licentious youths, who do not very patiently submit to hear our discourses of the kingdom and of hell. makes him the more brilliant.
Since if one were to see a 'soldier returning from the war, stained with gore and blood and brains, he will not loathe him nor turn from him on this account, but will even admire him the more.
So then let us do, when we see any one returning, covered with blood after the slaughter of his evil desire, let us the more admire him and become partakers of his battle and victory, and say to those who indulge this wild love, '' show us the pleasure you derive from lust; for the continent hath that which comes of his victory, but thou none from any quarter.
But if ye should mention that which is connected with the criminal act, yet the other is more manifest and _ satisfactory.
For thou hast from the enjoyment something brief and hardly apparent; but he from his conscience, hath both a greater and an enduring and a sweeter joy.
The company of a woman hath surely no such power as self-command, to preserve the soul undisturbed and give it wings."'
And now that we are bringing forward these topics also, it is not even possible to say how great is the pleasure of the continent; if one frame in one's own mind his crowns, his rewards, his converse with the angels, the proclaiming of him before the world, his boldness, those blessed and immortal hopes of his.
'¢But intercourse hath a certain pleasure: "' for this they are continually repeating:
'' while the continent continually suffers pain contending with the tyranny of nature."
Nay, but one shall find just the contrary result.
For this violence and tumult is present with the unchaste rather: there being in his body a violent tempest, and no sea in a storm so grievously vexed as he; never withstanding his passion, but ever receiving blows from it; as the possessed and they that are continually rent in the midst by evil spirits.
Whereas the temperate like a noble champion continually giving blows to it, reaps the best of pleasures, and sweeter than ten thousand of that kind; and this victory and his good conscience, and those illustrous trophies, are ornaments for him continually to deck himself withal.
Well then: the continent man, as I said, thus evidently makes his pleasure out to us: but in thy case I see the dejection arising from defeat, but the pleasure, desiring to see, I find not.
For what dost thou consider the moment of 'pleasure?
'That before the criminal action?
Nay, it is not so, for it is a time of madness and delirium and frenzy: to grind the teeth and be beside one's self is not any pleasure: and if it were pleasure, it would not produce the same effects on you which they who are in pain endure.
For they who strike with their fists and are stricken grind their teeth, and women in travail distracted with pains do the same.
So that this is no pleasure, but frenzy rather, and confusion, and tumult.
Shall we say then, the time after the action?
Nay, neither is this.
For neither could we say that a woman just delivered is in pleasure, but in release from certain pains.
But this is by no means pleasure, but weakness rather and falling away: and there is a great difference between these two.
What then is the time of pleasure, tell me ? There isnone.
But if there be any, it isso brief as not even to be apparent.
At least, having zealously sought in a great many ways to detect and apprehend it, we have not been able.
But the time of the chaste man's pleasure is not such, rather it is wider and evident to all.
Or rather, all his life is in pleasure, his conscience crowned, the waves laid, no disturbance from any quarter arising within him.
Asto the other, if after his intercourse he hath a little respite, it must be counted nothing.
For again the storm comes on, and again there are waves.
But he that commands himself doth not suffer this tumult to lay hold of him at all, nor the sea to arise, nor the wild beast to roar.
And even if he endure some violence in restraining such an impulse, yet so doth the other also, continually receiving blows and stabs, and unable to endure the sting: and it is like as if there were a wild horse furious and struggling, and one should check with the bridle, and hold him in with all skill: while another giving him the rein to escape the trouble, were dragged along by him and carried hither and thither.
If I have spoken these things more plainly than is becoming, let no man blame me.
For I desire not to make a brave show by a gravity of words, but to make my hearers grave.
Therefore also the prophets spare no such words, wishing to extirpate the licentiousness of the Jews, but do even more nakedly inveigh against them than we do now in the things we have spoken.
For so a physician wishing to remove an ulcer doth not consider how he may keep his hands clean, but how he may rid the patient of the ulcer ; and he who would raise on high the lowly, first makes himself lowly; and he who seeks to slay the conspirator stains himself with blood as well as the other, and this
Since then this man's life is more in pleasure, while the life spent in love of pleasure is in dejection and disquiets; let us flee from licentiousness, let us keep hold on continence, that we may also obtain the good things to come, through the grace and mercy, &c., &c.
DOr Ee:
HOMTEY Pipa de
TY COR. XV.
craftiness','' because he doth not straightway signify what he intends to effect, for fear of being detected, but dressing himself up in a mask of one kind, he fabricates arts of another kind: and like a crafty enemy attacking a city with walls, he secretly undermines it from below: so as thereby to be hardly guarded against and to succeed in his endeavors.
Therefore such snares on his part being continually detected, and these his crafty ambushes hunted out by this admirable and mighty man, he said,
Now I make known unto you, brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand; by which also ye are saved: in what words I preached it unto you.!
Havine finished the discourse of spiritual gifts, he passes to that which is of all most necessary, the subject of the resurrection.
For in this too they were greatly unsound.
And as in men's bodies, when the fever lays actual hold of their solid parts, I mean the nerves and the veins and the primary elements, the mischief becomes incurable unless it receive much attention; just so at that time also it was like to happen.
Since to the very elements of godliness the mischief was proceeding.
Wherefore also Paul uses great earnestness.
For not of morals was his discourse henceforth nor about one man's being a fornicator, another covetous, and another having his head covered; but about the very sum of all good things.
For touching the resurrection itself they were at variance.
Because this being all our hope, against this point did the devil make a vehement stand, and at one time he was wholly subverting it, at another his word was that it was ''past already ;'' which also Paul writing to Timothy called a gangrene, I mean, this wicked doctrine, and those that brought it in he branded, saying,
''For we are not ignorant of his devices.' (2 Cor. li. 11.) So also here he unfolds his whole guile and points out all his stratagems, and whatsoever he would fain effect, Paul puts before us, with much exactness going overall.
Yea, and therefore he put this head after the rest, both because it was extremely necessary and because it involves the whole of our condition.
And observe his consideration: how first having secured his own, he then proceeds even beyond in his discourse, and them that are without he doth abundantly reduce to silence.
Now he secures his own, not by reasonings, but by things which had already happened and which themselves had received and believed to have taken place: a thing which was most of all apt to shame them, and capable of laying hold on them.
Since if they were unwilling to believe after this, it was no longer Paul but themselves they would disbelieve : which thing was a censure on those who had once for all received it and changed their minds.
For this cause then he begins also from hence, implying that he needs no other witnesses to prove his speaking truth, but those very persons who were deceived.
'¢Of whom is Hymenceus and Philetus, who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faititorcsome. 20 Vine niet 7eor eee. CeOue time then they said thus, but at another that the body rises not again but the purification of the soul is the resurrection.
But these things that wicked demon persuaded them to say, not wishing to overturn the resurrection only, but also to show that all the things done for our sakes area fable.
For if they were persuaded that there is no resurrection of bodies, he would have gradually persuaded them that neither was
Christ raised.
And thereupon he would introduce also this in due course, that He had not come nor had done what He did.
For such is the craft of the devil.
Wherefore also Paul calls it '' cunning [2.] But that what I say may become clearer, we must needs in what follows attend to the very words.
What then are these?
''I make known unto you, brethren,'' saith he, '' the gospel which I preached unto you."'
Seest thou with what modesty he commences?
Seest thou how from the beginning he points out that he is bringing in no new nor strange thing? For he who ''maketh known"? that which was already known but afterwards had fallen into oblivion,
2 weOodetayv. Eph. iv. 14.
1 rive Adyw evnyyeALoauny UMiV.
HomiLy XXXVIII.]
HOMILIES ON FIRST CORINTHIANS.
things he saith, leaving them no room to plunge into recklessness once for all.
And when he called them ' brethren,'' even from hence he laid the foundation of no mean part of the proof of his assertions.
For by no other cause became we ' brethren,'' but by the dispensation of Christ according to the flesh.
And this is just the reason why he thus called them, at the same time soothing and courting them, and likewise reminding them of their innumerable blessings.
But what is, ''in what word I preached it unto you?''
'After what manner did'I say,"' saith he, '' that the resurrection takes place?
For that there is a resurrection I would not say that ye doubt: but ye seek perhaps to obtain a clearer knowledge of that saying.
This then will I provide for you: for indeed I am well assured that ye hold the doctrine.''
'Next, because he was directly affirming, '' wherein also ye stand;'' that he might not thereby make them more remiss, he alarms them again, saying, 'If ye hold it fast, except ye believed in vain ;'' intimating that the stroke is on the chief head, and the contest for no common things but in behalf of the whole of the faith.
And for the present he saith it with reserve, but as he goes on and waxes wariu, he throws off the veil and proceeds to cry out!, and say,
And what comes next again is demonstrative of the same.
What then is this?
'' The gospel.''
For the sum of the gospels hath its original hence, from God having become man and having been crucified and having risen again.
This gospel also Gabriel preached to the Virgin, this also the prophets to the world, this also the apostles all of them.
'¢Which I preached unto you, which also ye received, wherein also ye stand.
By which also ye are saved, in what word I preached unto vou; if ye hold it fast, except ye believed in vain."'
'¢ But if Christ hath not been raised then is our preaching vain, your faith also is vain: ye are yet in yoursins:'' but in the beginning not so: for thus it was expedient to proceed, gently and by degrees.
Seest thou how he calls themselves to be witnesses of the things spoken?
And he saith not, ''which ye heard," but, '' which ye received,'' demanding it of them as a kind of deposit, and showing that not in word only, but also by deeds and signs and wonders they received it, and that they should hold it safe.
Ver. 3. '' For I delivered unto you first of all that which I also received."'
Neither here doth he say, ''I said unto you,' nor, ''I taught you,'' but uses the same expression again, saying, ''I delivered unto you that which also I received:'' nor again here doth he say, '' I was taught,'' but, '' I received :"' establishing these two things; first, that one ought to introduce nothing from one's self; next, that by demonstration from his deeds they were fully persuaded, not by bare words: and by degrees while he is rendering his argument credible, he refers the whole to Christ, and signifies that nothing was of man in these doctrines.
Next, because he was speaking of the things long past, he referred also to the present time, saying, '' wherein also ye stand,'' taking the vantage ground of them that disavowal might be out of their power, though they wished it never so much.
And this is why at the beginning he said not, '' I teach you,'' but, 'I make - known unto you' what hath already been made manifest.''
And how saith he that they who were so tossed with waves ''stand?''
He feigns ignorance to profit them; which also he doth in the case of the Galatians, but not in like manner.
For inasmuch as he could not in that case affect ignorance, he frames his address in another way, saying, ''I have confidence toward you in the Lord, that ye will be none otherwise minded." (Gal. v. 10.) He said not,
But what is this, '' For I delivered unto you first of all? ?'' for that is his word.
''In the beginning, not now.''
And thus saying he brings the time for a witness, and that it were the greatest disgrace for those who had so long time been persuaded now to change their minds: and not this only, but also that the doctrine is necessary.
Wherefore also it was 'that ye were none otherwise minded,'' because their fault was acknowledged and evident, but he answers for the future; and yet this too was uncertain; but it was to draw them to him more effectually.
Here however he doth feign ignorance, saying, ''wherein also ye stand."'
'¢ delivered '' among ''the first,'' and from the beginning straightway.
And what didst thou so deliver ? tell me.
But this he doth not say straightway, but first, '' I received.''
And what didst thou receive?
'* That Christ died for our sins.''
He said not immediately that there is a resurrection of our bodies, yet this very thing in truth he doth establish, but afar off and by other topics saying that '' Christ died,'' and laying before a kind of strong base and Then comes the advantage ; '' by which also ye are saved, in what words I preached it unto you.'
'So then, this present exposition is for clearness and interpretation. itself ye need not,"' saith he, '' to learn, but to be reminded of it and corrected."'
For the doctrine * yunvy Aourov TH Kehady Bog.
2 éy mpwrots.
And these,
WORKS OF ST. CHRYSOSTOM.
[Homiry XXXVIII. irrefragable foundation of the doctrine concerning the resurrection.
For neither did he simply say that '' Christ died ;' although even this were sufficient to declare the resurrection, but with an addition, '' Christ died for our sins." ple,'' saith one, '' is He come! to death :"' and, the Lord delivered Him up for our sins :'' and,
'¢ He was wounded for our transgressions."'
(Is. lili.) But if thou? dost not endure the Old Testament, hear John crying out and declaring both, as well His slaughter in the body as the cause of it: thus, '' Behold,"' saith he, '"'the Lamb of God, Who taketh away the sin of the world >"'", (John 29s jmeana Paul saying, '' For Him Who knew no sin, He 'made to bee-sinefon'' our .behaligetar we might become the righteousness of God in Haim: '?) (2 Cor. vit 21, )wand@againje. oC binest redeemed us from the curse of the law, having become a curse for us:'"' (Gal. ili. 13.) and again, ''having put off from himself principalities and powers, He made a show of them openly, triumphing over them ;'' (Col. ii. 15.) and ten thousand other sayings to show what happened at His death in the body, and because of our sins.
Yea, and Christ Himself saith, ''for your sakes I sanctify Myself?" and, ''now the prince of this world hath been condemned!;'' showing that having no sin he was slain.
[3.] But first it is worth while to hear what those who are infected with the Manichzean doctrines say here, who are both enemies to the truth and war against their own salvation.
What then do these allege ? By death here, they say, Paul means nothing else than our being in sin ; and by resurrection, our being delivered from our sins.
Seest thou how nothing is weaker than error?
And how it is taken by its own wings, and needs not the warfare from without, but by itself it is pierced through?
Consider, for instance, these men, how they too have pierced themselves through by their own statements.
Since if this be death, and Christ did not take a body, as ye suppose, and yet died, He was in sin according to you.
For I indeed say that He took unto Himself a body and His death, I say, was that of the flesh ; but thou denying this, wilt be compelled to affirm the other.
But if He was in sin, how saith He, ''Which of you convinceth Me of sin ?'' and '' The prince of this world cometh, and hath nothing in me ?"' (John vill. 46; xiv.
30.) and again, '' Thus it becometh Us to fulfill all righteousness ?''
(Mat. ili. 15.) Nay, how did He at all die for sinners, if Himself were in sin?
For he who dies for sinners ought himself to be without sin.
Since if he himself also sin, how shall he die for other sinners ? But if for others' sins He died, He died being without sin: and if being without sin He died, He died—not the death of sin ; for how could He being without sin ?—but the death of the body.
Wherefore also Paul did not simply say, '' He died,'' but added, 'for our sins:'' both forcing these heretics against their will to the confession of His bodily death, and signifying also by this that before death He was without sin: for he that dies for others' sins, it followeth must himself be without sin.
[4.] Ver. 4. '*And that he was buried."
And this also confirms the former topics, for that which is buried is doubtless a body.
And here he no longer adds, '' according to the Scriptures.'"'
He had wherewithal, nevertheless he adds it not.
For what cause?
Either because the burial was evident unto all, both then and now, or because the expression, ''according to the Scriptures,'' is set down of both in common.
Wherefore then doth he add, '¢according to the Scriptures,'' in this place, 'Cand that He rose on the third day according to the Scriptures,'' and is not content with the former clause, so spoken in common ?_ Because this also was to most men obscure : wherefore here again he brings in ''the Scriptures'' by inspiration, having so conceived this thought so wise and divine.
How is it then that he doth the same in regard of His death5? Because in that case too, although the cross was evident unto all and in the sight of all He was stretched upon it; yet the cause was no longer equally so.
The fact indeed of his death all knew, but that He suffered this for the sins of the world was no longer equally known to the multitude.
Wherefore he brings in the testimony from the Scriptures.
Neither was he content with this, but added, ''according to the Scriptures :'' hereby both again making his argument credible, and intimating what kind of death he was speaking of : since it is the death of the body which the Scriptures everywhere proclaim.
For, ''they pierced My hands and My feet," (Ps. xxi. 18.) saith He, and, '' they shall look on Him Whom they; pierceds. (John) xixs i379 bZechexuero}) And many other instances, too not to name all one by one, partly in words and partly in types, one may see in them stored up, setting forth
His slaughter in the flesh and that He was slain for our sins.
For, ''for the sins of my peoThis however hath been sufficiently proved by what we have said.
But where have the Scrip1 yee. LXX, HxOn.
2 As a Manichean.
3 John xvii. 19. Vrép avTav.
4 John xvi. 11. kataxéxpitac. rec. text Kéxprrac.
5 The Benedictines insert a negative here, which contradicts the sense, and is not in Savile.
HomiLty XXXVIII.]
HOMILIES ON FIRST CORINTHIANS.
producing as witnesses of the resurrection, after the prophets, the apostles and other faithful 'men.
Whereas if he meant that other resurrection, the deliverance from sin, it were idle for him to say, He appeared to such and such an one; for this is the argument of one who is establishing the resurrection of the body, not of one obscurely teaching deliverance from sins.
Wherefore neither said he once for all, ''He appeared,'' although it were sufficient for him to do so, setting down the expression in common: but now both twice and thrice, and almost in each several case of them that had seen
Him he employs it. For '' He appeared,"' saith he, '' to Cephas, He appeared to above five hundred brethren, He appeared to me also.''
Yet surely the Gospel saith the contrary, that He was seen of Mary first. (Mark xvi. 9.) But among men He was seen of him first who did most of all long to see Him. tures said that He was buried, and on the third day shall rise again? By the type of Jonah which which also Himself alleges, saying, ''As Jonah was three days and three nights in the whale's_ belly, so shall also the Son of Man be three days and three nights in the heart of the earth.''
(Mat. xii. 40.) By the bush in the desert.
For even as that burned, yet was not consumed, (Exod. ili. 2.) so also that body died indeed, but was not holden of death continually!.
And the dragon also in Daniel shadows out this.
For as the dragon having taken the food which the prophet gave, burst asunder in the midst ;? even so Hades having swallowed down that Body, was rent asunder, the Body of itself cutting asunder its womb and rising again.
Now if thou desirest to hear also in words those things which thou hast seen in types, listen to Isaiah, saying, '' His life is taken from the earth,"' (Isa. liii. 8, ro, 11. )3 and, 'it pleaseth the Lord to cleanse Him from His wound...to show unto Him light: '"' and David before him, '' Thou wilt not leave My soul to Hades, nor wilt Thou suffer Thy Holy One to see corruption."
(Ps.
Xvi. IO.) But of what twelve apostles doth he here speak'?
For after He was received up, Matthias was taken into the number, not after the resurrection immediately.
But it is likely that He appeared even after He was received up.
At any rate, this our apostle himself after His ascension was both called, and saw Him.
Therefore neither doth he set down the time, but simply and without defining recounts the appearance.
For indeed it is probable that many took place ; wherefore also John said, '' This third time He was manifested.'"' (John xxi. 14.) Therefore Paul also sends thee on to the Scriptures, that thou mayest learn that not without cause nor at random were these things done.
For how could they, when so many prophets are describing and proclaiming them beforehand ?
And no where doth the Scripture mean the death of sin, when it makes mention of our Lord's death, but that of the body, and a burial and resurrection of the same kind.
'Then He appeared to above five hundred brethren.''
Some say that ''above5,'' is above from heaven ; that is, ''not walking upon earth, but above and overhead He appeared to them: "' adding, that it was Paul's purpose to confirm, not the resurrection only, but also the ascension.
Others say that the expression, ''above five hundred,'' means, ''more than five hundred."'
[5.] Ver. 5. '' And that He appeared to Cephas: '' he names immediately the most credible of all.
'' Then to the twelve."'
Ver. 6. ''Then he appeared to above five hundred brethren at once; of whom the greater part remain until now, but some are fallen asleep."'
'¢Of whom the greater part remain until now.''
'Thus, '' though I relate events of old,"' saith he, '' yet have I living witnesses.''
'' But some are fallen asleep.''
He said not, ''are dead,'' but, ''are fallen asleep,'' by this expression also again confirming the resurrection.
Ver. 7. ''Then he appeared to James ; then to all the Apostles."'
Ver. 8. '* And last of all, as unto one born out of due time, he appeared to me also."'
Thus, since he had mentioned the proof from the Scriptures, he adds also that by the events,
'¢ After that, He was seen of James.''
I suppose, His brother.
For the Lord is said to have Himself ordained him and made him Bishop in Jerusalem first.
'' Then to all the apostles."'
For there were also other apostles, as the seventy.
1 This sign is variously yet without contradiction interpreted by the Fathers.
St. Augustin considers it a type of the glory of God, inhabiting the Jewish people, yet not consuming the thorny _hardness of their heart. t. v. p. 25.
St. Cyril (7 Exod. t.i.p. 263.) of the Divine Nature inhabiting the Human, yet not consuming it, in the person of our Lord.
Theodoret (7x doc.) says, '' The power and mercy of God are proclaimed by the circumstance, that the bush being mere brushwood was not consumed by the unquenchable fire: I think however that other intimations are conveyed by this circumstance: as that Israel, plotted against by the Egyptians, should not be consumed, but overcome his enemies ; and that the Only-Begotten, being made incarnate and dwelling in the Virgin's
Womb, shall keep that virginity inviolate.'""
Tertull. (adv. Gnost c. 1.) alludes to it, as representing the Church in the fire of persecution.
'¢ And last of all he appeared unto me also, as unto one born out of due time.''
'This is rather an expression of modesty than any thing 4[It is generally considered that "the twelve " is simply a designation of the Apostolic college. C.]
Séravw. pone wonders that Chrysostom should mention this meaning of the word, yet it has been adopted by Peter Martyr and Seinler.
It is certainly far more natural to take it as given in the A. V., especially as it is connected with a numeral.
Had the Apostle intended to express the meaning " from above,'"' he would doubtless have used the word dvwéev.
2 Bel and the Dragon, v. 27; 7 LXX. in our vers.
" it pleased the Lord to bruise Him...He shall see...and be satisfied."'
WORKS OF ST.
CHRYSOSTOM.
{Homity XX XVIII. reason be?
That, when he comes to utter that great and lofty expression concerning himself, else.
For not because he was the least, therefore did he appear to him after the rest.
Since even if He did call him last, yet he appeared more illustrious than many which were before him, yea rather than all.
And the five hundred brethren too were not surely better than James, because He appeared to them before him.
'¢T labored more abundantly than all,'' his discourse may be rendered more acceptable, both hereby, and by its being spoken as a consequence of what went before and not as a leading topic.
'Therefore also writing to Timothy, and intending to say great things concerning himself, he first sets down his charges against himself.
For so all persons, when speaking in high terms of others, speak out freely and with boldness: but he that is compelled to praise himself, and especially when he also calls himself to witness, is disconcerted and_ blushes.
Therefore also this blessed man first declares his own misery, and then utters that lofty expression.
This then he doth, partly to abate the offensiveness of speaking about himself, and partly that he might hereby recommend to their belief what he had to say afterwards.
For he that truly states what things are discreditable to him and conceals none of them, such as that he persecuted the Church, that he laid waste the faith, doth hereby cause the things that are honorable to him also to be above suspicion.
Why did He not appear to all at the same time?
That He might first sow the seeds of faith.
For he that saw Him first and was exactly and fully assured, told it unto the residue: then their report coming first placed the hearer in expectation of this great wonder, and made way before for the faith of sight.
Therefore neither did He appear to all together, nor in the beginning to many, but to one alone first, and him the leader of the whole company and the most faithful : since indeed there was great need of a most faithful soul to be first to receive this sight.
For those who saw him after others had seen him, and heard it from them, had in their testimony what contributed in no small | degree to their own faith and tended to prepare their mind beforehand ; but he who was first counted worthy to see Him, had need, as I have said, of great faith, not to be confounded by a sight so contrary to expectation.
Therefore he appears to Peter first.
For he that first confessed Him to be Christ was justly also counted worthy first to behold His resurrection.
And not on this account alone doth He appear to him first, but also because he had denied
Him, more abundantly to comfort him and to signify that he is not despaired of, before the rest He vouchsafed him even this sight and to him first entrusted His sheep. Therefore also He appeared to the women first.
Because this sex was made inferior, therefore both in His birth and in His resurrection this first tastes of His grace.
And consider the exceeding greatness of his humility.
For having said, '' and last of all He appeared to me also,'' he was not content with this:
'' For many that are last shall be first,"' saith He, ''and the first last.'? (Matt. xx. 16.)
Therefore he added, ''as unto one born out of due time.''
Neither did he stop here, but adds also his own judgment and with a reason, saying,
Ver. g. '' For I am the least of the apostles, that am not meet to be called an apostle, because
I persecuted the Church of God."'
And he said not, of the twelve alone, but also of all the other apostles.
And all these things he spake, both as one speaking modestly and because he was really so disposed as I said, making arrangements also beforehand for what was intended to be spoken and rendering it more acceptable.
For had he come forward and said, But after Peter, He appears also to each at intervals, and at one time to fewer, at another to more, hereby making them witnesses and teachers of each other, and rendering His apostles trustworthy in all that they said.
'¢ Ye ought to believe me that Christ rose from the dead; for Isaw Him and of all I am the most worthy of credit, inasmuch as I have labored more,'' the expression might have offended the hearers: but now by first dwelling on the humiliating topics and those which involve accusation, he both took off what might be grating in such a narrative, and prepared the way for their belief in his testimony.
[6.] '* And last of all, as unto one born out of due time, he appeared to me also.'?
What mean here his expressions of humility, or wherein are they seasonable?
For if he wishes to show himself worthy of credit and to enrol himself among the witnesses of the resurrection, he is doing the contrary of what he wishes: since it were meet that he exalt himself and show that he was great, which in many places he doth, the occasion calling for it.
Well, the very reason why he here also speaks modestly is his being about to do this. Not straightway, however, but with his own peculiar good sense: in that having first spoken modestly and heaped up against himself many charges, he then magnifies the things concerning himself.
On this account therefore neither doth he simply, as Isaid, declare himself to be the lastand unworthy of the appellation of an apostle, but also states the reason, saying, '' because I persecuted the Church."'
And yet all those things were forgiven, but nevertheless he himself never for got them, desiring to signify the greatness of What may the} God's favor : wherefore also he goes on to say,
HomILy XXXVIII.]
HOMILIES ON FIRST CORINTHIANS.
[7.] Ver. ro.
'' But by the grace of God I am what I am.'' a great man.
But how he 'labored more abundantly than they,'"' he indicated above, saying, '' Have we no right to eat and to drink, as also the other Apostles?''
And again, 'to them that are without law as without law."
Thus, both where exactness was to be displayed, he overshot all: and where there was need to condescend, he displayed again the same great superiority.
Seest thou again another! excess of humility? in that the defects he imputes to himself, but of the good deeds nothing; rather he refers all to God.
Next, lest he might hereby render his hearer supine, he saith, '' And His grace which was bestowed upon me was not found vain."'
And this again with reserve: in that he said not, ''I have displayed a diligence worthy of His grace, '' but, ''it was not found vain."'
But some cite his being sent to the Gentiles and his overrunning the larger part of the world.
Whence it is evident that he enjoyed more grace.
For if he labored more, the grace was also more: but he enjoyed more grace, because
'* But I labored more abundantly than they all.''
He said not, ''I was honored,'' but, ''I labored ;'' and when he had perils and deaths to speak of, by the name of labor he again) he displayed also more diligence. abates 'his expression.
| Seest thou how by those particulars whereby he contends and strives to throw into shade the things concerning himself, he is shown to be first of all ?
Then again practicing his wonted humility, this also he speedily passes by and refers the whole to God, saying, '' Yet not I, but the grace of God which was with me.''
What can be more admirable than such a soul? who having in so many ways depressed himself and uttered but | one lofty word, not even this doth he call his own; on every side finding ways, both from the former things and from them that follow after, to contract this lofty expression, and that because it was of necessity that he came to it.
| [8.] And these things when we hear, let us also make open show of our defects, but of our excellencies let us say nothing.
Or if the opportunity force it upon us, let us speak of them with reserve.and impute the whole to God's grace: which accordingly the Apostle also doth, ever and anon putting a bad mark upon his former life, but his after-state imputing to grace, that he might signify the mercy of God from every circumstance: from His having saved him such as he was, and when saved making him again such as he is.
Let none accordingly of those who are in sin despair, let none of those in virtue be confident, but let the one be exceeding fearful and the other forward.
For neither shall any slothful man be able to abide in virtue, nor one that is diligent be weak to escape from evil.
And of both these the blessed David is an example, who after he slumbered a little, had a great downfall : and when he was pricked in his heart, again hastened up to his former height.
Since in fact both are alike evils, both despair and slothfulness ; the one quickly casting a man down from the very arch of the heavens; the other not suffering the fallen to rise again.
Wherefore with respect to the one, Paul said, But consider how he abounds in the expressions of humility.
For so, ''to me last of all He appeared,"' saith he. Wherefore neither doth he with himself mention any other, and saith,
'¢as of one born out of due time,'' and that himself is ''the least of the apostles,' and not even worthy of this appellation.
And he was not content even with these, but that he might not seem in mere words to be humble-minded, he states both reasons and proofs: of his being
''one born out of due time," his seeing Jesus! last; and of his being unworthy even of the name of an apostle, ''his persecuting the Church.''
For he that is simply humble-minded doeth not this: but he that also sets down the reasons utters all from a contrite mind. Wherefore also he elsewhere makes mention of these same things, saying, '' And I thank him that enabled me ; even Christ Jesus our Lord, for that He counted me faithful, appointing me to his service, though I was before ablasphemer, and a persecutor, and injurious.''
(1 Tim. 1. 12,13.) But wherefore did he utter at all that same lofty expression, ''I labored more abundantly than they?''
He saw that the occasion compelled him.
For had he not said this, had he only depreciated himself, how could he with boldness call himself to witness, and number himself with the rest, and say, ''Let him that thinketh he standeth take heed lest' he "fallit7?)*( 1 Cor.'x."2 2!) "but. "unto the other, ''To-day if ye will hear His voice, harden not your hearts:
(Heb iv.7.) and again, '* Lift up the hands that hang down and the palsied knees.'' (Heb. xii. 12.) And him too that had committed fornication but repented, he therefore quickly refreshes, ''that such an one might not be swallowed up with his overmuch sorrow ?'" (2 Cor. il. 7.)
Why then in regard of other griefs art thou cast down, O man?
Since if for sins, where only grief is beneficial, excess works much mischief, much more for all other things.
For wherefore grievest thou?
That thou hast lost money?
Nay, think of those that are not even Ver. 11. '' Whether then it be I or they, so we preach."'
For the witness ought to be trustworthy, and 1 érépav conj. Savile. érépas Bened.
WORKS OF ST. CHRYSOSTOM.
[Homity XXXVIII.
him in the same condition with thyself.
And after him look also on him that is poorer than thyself, consider how many have gone to bed hungry, and have lost their patrimony, and live in a dungeon, and pray for death every day.
For neither doth poverty breed sadness, nor wealth pleasure, but both the one and the other our own thoughts are wont to produce in us.
And consider, beginning from beneath: the scavenger grieves and is vexed that he cannot be rid of this his business so wretched and esteemed so disgraceful: but if thou rid him of this, and cause him, with security, to have plenty of the necessaries of life, he will grieve again that he hath not more than he wants: and if thou grant him more, he will wish to double them again, and will therefore vex himself no less than before: and if thou grant him twofold or threefold, he will be out of heart again because he hath no part in the state: and if you provide him with this also, he will count himself wretched because he is not one of the highest officers of state.
And when he hath obtained this honor, he will mourn that he is not a ruler; and when he shall be ruler, that it is not of a, whole nation; and when of a whole nation, that it is not of many nations ; and when of many nations, that it is not of all.
When he becomes a deputy, he will vex himself again that he is not a king; and if a king, that he is not so alone; and if alone, that he is not also of barbarous nations ; and if of barbarous filled with bread, and thou shalt very speedily obtain consolation.
And in each of the things that are grievous to thee mourn not the things that have happened, but for the disasters that have not happened give thanks.
Hadst thou money and didst thou loseit?
Weep not for the loss, but give thanks for the time when thou didst enjoy it.
Say like Job, ''Have we received good at the hand of the Lord, and shall we: not, receivesevil's 2.0
Gobwil..10. ie gyeAnd together with that use this argument also; that even if thou didst lose thy money, yet thy body thou hast still sound and hast not with thy poverty to grievethatit also is maimed. But hath thy body too endured some outrage?
Yet is not this the bottom of human calamities, but in the middle of the cask thou art as yet carried along.
For many along with poverty and maiming, both wrestle with a demon and wander in deserts: others again endure other things more grievous than these.
For may it never be our lot to suffer all that it is possible for one to bear.
These things then ever considering, bear in mind them that suffer worse, and be vexed at none of those things: but when thou sinnest, only then sigh, then weep; I forbid thee not, nay I enjoin thee rather ; though even then with moderation, remembering that there is returning, there is reconciliation.
But seest thou others in luxury and thyself in poverty: and another in goodly robes, and in preeminence ?
Look not however on these things alone, but also on the miseries that arise out of these.
And in thy poverty too, consider not the beggary alone, but the pleasure also thence arising do thou take into account.
For wealth hath indeed a cheerful mask, but its inward parts are full of gloom; and poverty the reverse.
And shouldest thou unfold each man's conscience, in the soul of the poor thou wilt see great security and freedom: but in that of the rich, confusions, disorders, tempesits.
And if thou grievest, seeing him rich, he too is vexed much more than thou when he beholds one richer than himself.
And as thou fearest him, even so doth he another, and he hath no advantage over thee in this.
But thou art vexed to see him in office, because thou art in a private station and one of the governed.
Recollect however the day of his ceasing to hold office.
And even before that day the tumults, the perils, the fatigues, the flatteries, the sleepless nights, and all the miseries. nations, that he is not of the whole world even : and if of the whole world, why not likewise of another world? And so his course of thought going on without end does not suffer him ever to be pleased.
Seest thou, how even if from being mean and poor thou shouldest make a man a king, thou dost not remove his dejection, without first correcting his turn of thought, enamored as it is of having more?
Come, let me. show thee the contrary too, that even if from a higher station thou shouldest bring down to a lower one him that hath consideration, thou wilt not cast him into dejection and grief.
And if thou wilt, let us descend the same ladder, and do thou bring down the satrap from his throne and in supposition deprive him of that dignity.
I say that he will not on this account vex himself, if he choose to bear in mind the things of which I have spoken.
For he will not reckon up the things of which he hath been deprived, but what he hath still, the glory arising from his office.
But if thou take away this also, he will réckon up them who are in private stations and have never ascended to such sway, and for consolation his riches will suffice him.
And if thou also cast him out again from this, he will look to them that have a moderate estate.
And if thou shouldest take [9.] And these things we say to those who have no mind for high morality: since if thou knowest this, there are other and greater things whereby we may comfort thee: but for the present we must use the coarser topics to argue with thee.
When therefore thou seest one that is rich, think of him that is richer than he, and thou wilt see
HomiLy XXXIX.]
HOMILIES ON FIRST CORINTHIANS.
away even moderate wealth, and shouldest allow him to partake only of necessary food, he may think upon them that have not even this, but wrestle with incessant hunger and live in prison.
And even if thou shouldest bring him into that prison-house, when he reflects on them that lie under incurable diseases and irremediable pains, he will see himself to be in much better circumstances.
And as the scavenger before mentioned not even on being made a king will reap any cheerfulness, so neither will this man ever vex himself if he become a prisoner.
It is not then wealth that is the foundation of pleasure, nor poverty of sadness, but our own judgment, and the fact, that the eyes of our mind are not pure, nor are fixed anywhere and abide, but without limit flutter abroad.
And as healthy bodies, if they be nourished with bread alone, are in good and vigorous condition: but those that are sickly, even if they enjoy a plentiful and varied diet, become so much the weaker ; so also it is wont to happen in regard of the soul.
The mean spirited, not even in a diadem and unspeakable honors can be happy: but the selfdenying, even in bonds and fetters and poverty, will enjoy a pure pleasure. and only in words do they differ from each other.
And along with this there is another soothing topic also, greater than it; the consideration of the things to come, both evil and good, the things which are really evil and really good, and the being comforted by them.
But since many, as I said, stand aloof from these doctrines, therefore were we compelled to dwell on other topics, that in course we might lead on to them the receivers of what had been said before.
Let us then, taking all these things into account, by every means frame ourselves aright, and we shall never grieve at these unexpected things.
For neither if we should see men rich in a picture, should we say they were to be envied, any more than on seeing poor men there depicted we should cali them wretched and pitiable: although those are surely more abiding than they whom we reckon wealthy.
Since one abides rich in the picture longer than in the nature itself of things.
For the one often lasts, appearing such, even to a hundred years, but the other sometimes, not having had so much as a year to live at his ease in his possessions, hath been suddenly stripped of all.
Meditating then on all these things, let us from all quarters build up cheerfulness as an outwork against our irrational sorrow, that we may both pass the present life with pleasure, and obtain the good things to come, through the grace and mercy of our Lord
Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, honor, now and forever, and world without end.
Amen.
[10.] These things then bearing in mind, let us ever look to them that are beneathus.
There is indeed, I grant, another consolation, but of a high strain in morality, and mounting above the grossness of the multitude.
Whatis this? That wealth is naught, poverty is naught, disgrace is naught, honor is naught, but for a brief time
Bey ny lle Ws NT 1 Cor.
XV IT. was equally earnest, on the one hand, that he might not seem to overlook them ; on the other, that he might not be on account of the honor paid to them held cheap by those shat were under his authority.
Therefore he also now makes himself equal again, saying, Whether then it be I or they, so we preach, and so ye believed.
HAVING exalted the Apostles and abased himself, then again having exalted himself above them that he might make out an equality : (for he did effect an equality, when he showed that he had advantages over them as well as they over him,) and having thereby proved himself worthy of credit ; neither so doth he dismiss them, but again ranks himself with them, pointing out their concord in Christ.
Nevertheless he doth it not so as that he should seem to have been tacked on to them,! but as himself also to appear in the same rank.
For so it was profitable for the Gospel.
Wherefore also he ''Whether then it be I or they, so we preach.''
'*From whomsoever,'' saith he, <¢ye choose to learn, learn ; there is no difference between us.'"'
And he said not, ''if ye will not believe me, believe them ;'' but while he makes himself worthy of credit and saith that he is of himself sufficient, he affirms the same also of them by themselves.
For the difference of persons took no effect, their authority being equal.
And in the Epistle to the Galatians mpoceppip@ar.
WORKS OF ST. CHRYSOSTOM.
{[Homiry XXXIX.
ceal it wholly, that he may correct them.
For this purpose accordingly, separating them from the multitude, he strips himself for the contest he doth this, taking them with him, not as also standing in need of them, but saying indeed that even himself was sufficient:
'' For they who were of repute imparted nothing to me:"'
(Gal. ii. 6.) nevertheless, even so I follow after agreement with them.
'' For they gave unto me,'' saith he, ''their right hands.''
(Gal. 11.
9.) For if the credit of Paul were always to depend on others and to be confirmed by testimony from others, the disciples would hence have received infinite injury.
It is not therefore to exalt himself that he doeth this, but fearing for the Gospel.
Wherefore also he here saith, making himself equal, '' Whether it be I or they, so we preach."' with them, by this both weakening and confounding them, and holding the rest in their conflicts with these firmer to the truth, nor suffering them to desert to those that were busy to destroy them: he being in fact prepared to adopt a vehement mode of speech.
Further, lest they should say, '' this indeed. is clear and evident unto all that Christ is raised, and none doubts it; this doth not however necessarily imply the other also, to wit, the resurrection of mankind : ''—for the one was both before proclaimed and came to pass, and was testified of by his appearing ; the fact, namely, of Christ's resurrection: but the other is yet in hope, i. e., our own part :—-see what he doeth ; from the other side again he makes it out: which is a proof of great power.
Thus, '' why do some say,'' saith he, ''that there is no resurrection of the dead ?'' Of course then the former also in Well did he say, '' we preach,'' indicating his great boldness of speech.
For we speak not secretly, nor! in a corner, but we utter a voice clearer than a trumpet.
And he said not, ''we preached,'' but, ''even now 'so we preach.''' 'And so ye believed.''
Here he said Not, wat tye believe, "abutyresivem believed si/ Because they were shaken in mind, therefore he ran back to the former times, and proceeds to add the witness from themselves.
LP) Dene eee its turn is subverted by this, the fact, namely, that Christ is raised.
Wherefore also he adds, saying, [2.] Ver.
12.
'*Now if Christ is preached that He hath been raised from the dead, how say some among you that there is no resurrection of the dead ? "'
Ver. 13.
'' But if there is no resurrection of the dead, neither hath Christ been raised.''
Seest thou Paul's energy, and his spirit for the combat, so invincible ? how not only from what is evident he demonstrates what is doubted, but also from what is doubted, endeavors to demonstrate to gainsayers the former evident proposition?
Not because what had already taken place required demonstration, but that he might signify this to be equally worthy of belief with that.
Seest thou how excellently he reasons, and proves the resurrection from the fact of Christ's being raised, having first established the former in many ways?
'' For both the prophets spake of it,'' saith he, ''and the Lord Himself showed it by His appearing, and we preach, and ye believed ;'' weaving thus his fourfold testimony ; the witness of the prophets, the witness of the issue of events, the witness of the apostles, the witness of the disciples ; or rather a fivefold.
For this very cause too itself implies the resurrection ; viz. his dying for others' sins.
If therefore this hath been proved, it is evident that the other also follows, viz. that the other dead likewise are raised.
And this is why, as concerning an admitted fact, he challenges and questions them, saying, '' Now if Christ hath been raised, how say some among you that there is no resurrection of the dead ?"'
[3.] '¢ And what kind of consequence is this? '' saith one.
'For if Christ be not raised, that then neither should others be raised, doth follow: but that if others be not raised, neither should Christ be raised, what reason can there be in this?''
Since then this doth not appear to be very reasonable, see how he works it out wisely, scattering his seeds beforehand from the beginning, even from. the very groundwork of the Gospel: as, that ''having died for our sins,'? He was raised; and that He is 'the first-fruits of them that slept.''
For the firstfruits—of what can He be the first-fruits, except of them that are raised?
And how can He be first-fruits, if they rise not of whom He is firstfruits?
Howthen are they not raised ?
Again, if they be not raised, wherefore was Christ raised ? Wherefore came He?
Wherefore did He take upon Him flesh, if he were not about to raise flesh again?
For He stood not in need of it Himself but for our sakes. But these things he afterwards set down as he goes on; for the present he saith, '' If the dead be not raised, neither hath Christ been raised,'' as Hereby also again abating the boldness of the gainsayers : in that he said not, '' how say, ye,' but, ''how say some among you."'
And neither doth he bring a charge against all nor declare openly the very persons whom he accuses, in order not to make them more reckless: neither on the other hand doth he con1 év mapaBiorw.
The wapaBvorov was one of the inferior courts at Athens, so called because it had cognizance only of trivial and obscure matters, and because it was situate év adavet romw Tis T6AEws, in an obscure part of the city.
Hence the phrase. Pausan. Affzc. c.
28 ; Demosth. contr. Timocr. ~. 715 Ed. Reiske. ee ee ey
HoMILy XXXIX.]
HOMILIES ON FIRST CORINTHIANS.
though that were connected with this.
For had He not intended to raise Himself, He would not have wrought that other work.
Seest thou by degrees the whole economy overthrown by those words of theirs and by their unbelief in the resurrection?
But as yet he saith nothing of the incarnation, but of the resurrection.
For not His having become incarnate, but His having died, took away death; since while He had flesh, the tyranny of death still had dominion. how '' taketh away?''
By His death.
Wherefore also he called him a Lamb, as one slain.
But if He rose not again, neither was He slain: and if He was not slain, neither was sin taken away: and if it was not taken away, ye are in it: and if ye are in it, we have preached in vain: and if we have preached in vain, ye have believed in vain that ye were reconciled.
And besides, death remains immortal, if He did not arise.
For if He too was holden of death and loosed not its pains, how released He all others, being as yet Himself holden of it?
Wherefore also he adds, Ver.
14.
''And if Christ hath not been raised, then is our preaching vain, your faith also is vain."'
Ver. 18.
'' Then they also which are fallen asleep in Christ have perished."'
Although what followed in due course would have been, '' but if Christ be not risen, ye fight against things evident, and against so many prophets, and the truth of facts ;''? nevertheless he states what is much more fearful to them: '' then is our preaching vain, your faith also is vain.'?
For he wishes to shake thoroughly their mind:
'' we have lost all,'' saith he, ''all is over, if He be not risen.''
Seest thou how great is the mystery of the ceconomy?
As thus: if after death He could not rise again, neither is sin loosed nor death taken away nor the curse removed.
Yea, and not only have we preached in vain, but ye also have believed in vain.
«¢ And why speak Iof you,'"' saith he, '' when all those also are perished, who have done all and are no longer subject to the uncertainty of the, futurer" » But. by, the; expression, ''"'in Christ; ,helmeans 'either, <4in cthesfaith;?"? or 'they who died for His sake, who endured many perils, many miseries, who walked in the narrow way.!"'
Where are those foul-mouthed Manichees who say that by the resurrection he here means the liberation from sin??
For these compact and continuous syllogisms, holding as they do also conversely, indicate nothing of what they say, but what we affirm.
It is true, '' rising again'' is spoken of one who has fallen: and this is why he keeps on explaining, and saith not only that He was raised, but adds this also, '' from the dead.''
And the Corinthians too doubted not of the forgiveness of sins, but of the resurrection of bodies.
[4.] And not hereby alone doth he show the impiety of these evil doctrines, but he further contends earnestly against them, saying,
Ver. 15. '' Yea, and we are found false witnesses of God: because we witnessed of Him that He raised up Christ; whom He raised not up, if so be that the dead are not raised.''
But if this be absurd, (for it is a charge against God and a calumny,) and He raised Him not, as ye say, not only this, but other absurdities too will follow.
But what necessity is there at all, that except mankind be not without sin, neither should Christ Himself be so? Whereas, if He were not to raise men up, it were natural tosay, '' wherefore came He and took our flesh and rose again ?"'
But on our supposition not so.
Yea, and whether men sin or do not sin, there is ever with God an impossibility of sinning, and what happens to us reaches not to Him, nor doth one case answer to the other by way of conversion, as in the matter of the resurrection of the body?.
And again he establishes it all, and takes it up again, saying, Ver. 16. '*For if the dead are not raised, neither hath Christ been raised.''
For had He not intended to do this, He would not have come into the world.
And he names not this, but the end, to wit, His resurrection ; through it drawing all things.
Ver. 17.
'* Andif Christ hath not been raised, your faith is vain."'
[4.] Ver. 19. ''If in this life only we have hoped in Christ, we are of all men most pitiable.''
What sayest thou, O Paul?
How 'in this With whatever is clear and confessed, he keeps on surrounding the resurrection of Christ, by means of the stronger point making even that which seems to be weak and doubtful, strong and clear.
1(The author fails to give the full force of this striking phrase.
It means ''those whose sleep is a sleep in Christ."' C.] 2 The Manicheans say, '' that Christ came in the last times, to deliver not bodies but souls."
St. Aug. de Heres. §. 46.
They argued against the resurrection of the body from such texts as 1 Cor. v. 5; xv. 50; see Epiph. Heres. 66. §. 86,87.
They as well as the old Gnostics, of course, took this line, holding as they did the inherent corruption of matter.
''-Ve are yet in your sins.""
For if He was not raised, neither did He die; and if He died not, neither did He take away sin: His death being the taking away of sin.
'' For behold,"' saith one, ''the Lamb of God, which taketh away the sin of the world." (John i. 29.) But 3 His argument may be thus briefly stated.
The Apostle had in the former verses made use of the resurrection of Christ and our resurrection as terms implying one another.
If (according to the Manichees) the word resurrection means only liberation from sin, the terms no longer imply one another.
For Christ by His divine nature cannot sin.
It doth not therefore follow that, if we be not raised, Christ is not risen.
WORKS OF ST. CHRYSOSTOM.
[Homity XXXIX.
Whereas if he were speaking of the resurrection from sins, and none is without sin ;—for even
Paul saith, '' I know nothing against myself, yet am I not hereby justified 2 ; ''—how shall there be any who rise again, according to youP
Seest thou that his discourse was of bodies?
And that he might make it worthy of credit, he continually brings forward Christ who rose again in the flesh. life only have we hope,"' if our bodies be not raised, the soul abiding and being immortal?
Because even if the soul abide, even if it be infinitely immortal, as indeed it is, without the flesh it shall not receive those hidden good things, as neither truly shall it be punished. For all things shall be made manifest before the judgmentseat of Christ, '' that every one may receive the things done in the body, according to that he hath done, whether it be good or bad."' (2 Cor. v. 10.) Therefore he saith, 'if in this life only we have hope in Christ, we are of all men most pitiable."'
For if the body rise not again, the soul abides uncrowned without that blessedness which is in heaven.
And if this be so, we shall enjoy nothing then at all: and if nothing then, in the present life is our recompense.
'' What then in this respect can be more wretched than we?'' saith he.
Next he also assigns a reason.
For, asI said, when one asserts but does not state the reason, his discourse is not easily received by the multitude.
What then is the reason?
Ver.
21.
'' For since by man came death, by man came also the resurrection of the dead."
But if by a man, doubtless by one having a body.
And observe his thoughtfulness, how on another ground also he makes his argument inevitable.
As thus:
''he that is defeated,'' saith he, '* must in his own person also renew the conflict, the nature which was cast down must itself also gain the victory.
For so the reproach was wiped away."'
But these things he said, as well to confirm them in the doctrine of the resurrection of the body, as to persuade them concerning that immortal life, in order that they might not suppose that all our concerns end with the present world.
For having sufficiently established what he purposed by the former arguments, and having said, ''if the dead are not raised, neither hath Christ been raised ; but if Christ were not raised, we have perished, and we are yet in our sins; '' again he also subjoins this, thoroughly demolishing their arrogance.
For so when he intends to introduce any of the necessary doctrines, he first shakes thoroughly their hardness of heart by fear: which accordingly he did here, having both above scattered those seeds, and made them anxious, as those who had fallen from all: and now again after another manner, and so as they should most severely feel it, doing this same thing and saying, '' ' we are of all men most pitiable,' if after so great conflicts and deaths and those innumerable evils, we are to fall from so great blessings, and our happiness is limited by the present life."'
For in fact all depends on the resurrection.
So that even hence it is evident that his discourse was not of a resurrection from sins, but of bodies, and of the life present and to come.
But let us see what kind of death he is speaking of.
Ver.
22.
'* For as in Adam all die, even so in Christ shall all be made alive."'
What then? tell me; did all die in Adam the death of sin??
How then was Noah righteous in his generation ? and how Abraham? and how Job? and how all the rest?
And what, I pray? shall all be made alive in Christ?
Where then are those who are led away into hell fire?
Thus, if this be said of the body, the doctrine stands: but if of righteousness and sin, it doth so no longer.
Further, lest, on hearing that the making alive is common to all, thou shouldest also suppose that sinners are saved, he adds, Ver. 23.
'' But every man in his own order."'
For do not, because thou hearest of a resurrection, imagine that all enjoy the same benefits.
Since ifin the punishment all will not suffer alike but the difference is great ; much more where there are sinners and righteous men shall the separation be yet wider.
[5.] Ver. 20.
''But now hath Christ been raised from the dead, the first-fruits of them that are asleep."'
2 ovdev €uavtw avvorda. 1 Cor. iv. 4.
3 This may seem at first sight, especially to the English reader, inconsistent with such texts as Ephes. ii. 1; Coloss. ii. 12, &c.
But it will be found that the term vexpoi used in those texts, is applied rather to each person's actual sin and its effects, than to the general result of Adam's transgression ; and that aro@avav, when applied to the latter, relates to the death of the body: as in Rom, v. 15. which is so expounded by St. Aug. de Nuft. ii, 46.
Having signified how great mischiefs are bred from not believing the resurrection, he takes up the discourse again, and says, '' But now hath
Christ been raised from the dead ; '' continually adding, '' from the dead,"' so as to stop! the mouths of the heretics.
<'' The first-fruits of them that slept.''
But if their first-fruits, then themselves also, must needs rise again.
[Whatever may be thought of the speaker's view of the former part of this verse, it is clear that he does not make the "all" of the second clause coextensive withthe" all'' of the first.
He expressly excludes sinners.
And he is right.
Menare connected with Adam by nature, but with Christ by faith and this is the work of grace.
Adam and Christ are the two heads of humanity but in a different way.
The limitation of the second "all" is further confirmed by the fact that the whole discussion here is about believers.
The Apostle says nothing in this chapter about the resurrection of unbelievers. C.]
1 lit. sew up, amdppawpat.
HomiLty XXXIX.]
HOMILIES ON FIRST CORINTHIANS.
'¢ Christ the first-fruits, then they that are Christ's;'' i. e., the faithful and the approved.
Ver. 24.
'* Then cometh the end."'
For when these shall have risen again, all things shall have an end, not as now when after Christ's resurrection things abide yet in suspense. that thou mayest learn that he is speaking of that time, '' when He shall have delivered up the kingdom to God even the Father ; when He shall have abolished all rule and all authority and power."'
Again from hence also another absurdity is produced, unless we take this also in a way becoming Deity.
For the expression ''until,'' is one of end and limitation : but in reference to God, this does not exist.
Ver.
26.
''The last enemy that shall be Wherefore he added, '' at His coming,"' | abolished is death. '"'
How the last?
After all, after the devil, after all the other things.
For so in the beginning also death came in last ; the counsel of the devil having come first, and our disobedience, and then death.
Virtually then indeed it is even now abolished : but actually, at that time.
[6.] Here, give heed to me carefully, and see that no part escape you of what I say.
For our contest is with enemies! : wherefore we first must practice the reductio ad absurdum which also Paul often doeth.
Since in this way shall we find what they say most easy of detection.
Let us ask them then first, what is the meaning of the saying, '' When he shall have delivered up the kingdom to God, even the Father ?''
For if we take this just as it stands and not in a sense becoming Deity, He will not after this retain it.
For he that hath delivered up to another, ceases any longer to retain a thing himself.
And not only will there be this absurdity, but that also the other person who receives it will be found not to be possessor of it before he hath so received it.
Therefore, according to them, neither was the Father a King before, governing our affairs : nor will it seem that the Son after these things will be a [7.] Ver. 27.
'' For He hath put all things in subjection under His feet.
But when He saith, All things are put in subjection, it is manifest that He is excepted who did subject all things unto Him."'
Ver.
28. ''And when all things have been subjected unto Him, then shall the Son also Himself be subjected unto Him that did subject all things unto Him."'
And yet before he said not that it was the Father who ''put things under Him,'' but He
Himself who ''abolishes.''
For ''when He shall have abolished,'' saith he, '' all rule and authority :'' and again, ''for He must reign until He hath put all His enemies under His feet.""
How then doth he here say, '' the Father ?"'
And not only is there this apparent perplexity, but also that he is afraid with a very unaccountable fear, and uses a correction, saying,
King.
How then, first of all, concerning the Father doth the Son Himself say, '' My Father worketh hitherto, and I work :'"' (John v. 17.) and of Him Daniel, '' That His kingdom is an everlasting kingdom, which shall not pass away ?'' (Dan. vil. 14.) Seest thou how many absurdities are produced, and repugnant to the Scriptures, when one takes the thing spoken after the manner of men ?
'¢He is excepted, who did subject all things unto Him,'' as though some would suspect, whether the Father might Himself not be subject unto the Son; than which what can be more irrational ? nevertheless, he fears this.
How then is it ? for in truth there are many questions following one upon another.
Well, give me then your earnest attention ; since in fact it is necessary for us first to speak of the scope of Paul and his mind, which one may find everywhere shining forth, and then to subjoin our solution : this being itself an ingredient in our solution.
But what '' rule,'"' then doth he here say, that Christ ''putteth down?''
That of the angels ?
Far from it.
That of the faithful ? Neither is it this.
What rule then?
That of the devils, concerning which he saith, ''Our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness.'
(Ephes. vi.
12.) For now it is not as yet '*put down"' perfectly, they working in many places, but then shall they cease.
What then is Paul's mind, and what is his custom ? He speaks in one way when he discourses of the Godhead alone, and in another when he falls into the argument of the economy.
Thus having once taken hold of our Lord's Flesh, he freely thereafter uses all the sayings that humiliate Him ; without fear as though that were able to bear all such expressions.
Let us see therefore here also, whether his discourse is of the simple Godhead, or whether in view of the incarnation he asserts of Him those things which he saith : or rather let us first point out where he did this of which I have spoken.
Where then did he this ? WritVer. 25.
'' For He must reign, till He hath put all enemies under His feet."'
1 The partisans of Marcellus of Ancyra, who about the middle of the fourth century taught that the Personal Kingdom of the Son, and indeed His Personality, will cease at the last day, He being such an emanation from the Father as shall be again absorbed into the Father, See S. Cyril, Catech. xv. 27. and others quoted by Bp.
Pearson on the Creed, Art. vi. part 2.
This error is supposed to have occasioned the insertion at Constantinople of the words, '' Of whose kingdom there shall be no end," in the Nicene Creed.
It appears that Marcellus alleged this text.
CHRYSOSTOM.
(Homiry XXXIX.
WORKS OF ST.
ing to the Philippians he saith, '' Who, being in the form of God, counted it not a prize to beon an equality with God, but emptied Himself of no reputation, 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.
Wherefore hath God highly exalted Him.'' (Phil. ii. 6—g.) authority and power, and death last.""
'' How then should death be put down,"' saith he, 'unless he first loose the bodies which he held?''
Since then he had spoken great things of the Only-Begotten, that He '' gives up the kingdom,"' i.e., that He Himself brings these things to pass, and Himself is victor inthe war, and ''putteth all things under His feet,'' he adds, to correct the unbelief of the multitude,
Seest thou how when he was discoursing of the Godhead alone, he uttered those great things, that He '' was in the form of God'' and that He ''was equal with'' Him that begat
Him, and to Him refers the whole?
But when He showed Him to thee made flesh, he lowered again the discourse.
For except thou distinguish these things, there is great variance between the things spoken.
Since, if He were 'equal with God,'' how did He highly exalt one equal with Himself?
If He were ''in the form of God," how ''gave'' He Him ''a name?'' for he that giveth, giveth to one that hath not, and he that exalteth, exalteth one that is before abased.
He will be found then to be imperfect and in need, before He hath received the '' exaltation'' and '' the Name; "' and many other absurd corollaries will hence follow.
But if thou shouldest add the incarnation, thou wilt not err in saying these things.
These things then here also consider, and with this mind receive thou the expressions.
''for He must reign till He hath put all His enemies under His feet.''
Not as putting an end to the kingdom, did he use the expression ''until,'' but to render what was said worthy of credit, and induce them to be confident.
For ''do not,'' saith he, '* because thou hast heard that He will abolish all rule, and authority and power,'' to wit, the devil, and the bands of demons, (many as there are, ) and the multitudes of unbelievers, and the tyranny of death, and all evils: do not thou fear as though His strength was exhausted.
For until He shall have done all these things, '' He must reign; '' not saying this, that after He hath brought it to pass He doth not reign ; but establishing this other, that even if it be not now, undoubtedly it will be. For His kingdom is not cut off: yea, He rules and prevails and abides until He shall have set to right all things.
And this manner of speech one might find also in the Old Testament; as when it is said,
'* But the word of the Lord abideth for ever ; "'
(Ps. cxix. 89.) and, ''Thou art the same, and Thy years shall not fail."' (Ps. cii. 27.)
Now these and such-like things the Prophet saith, when he is telling of things which a long space of time must achieve and which must by all means come to pass ; casting outthe fearfulness of the duller sort of hearers.
[3.] Now together with these we will state also other reasons why this pericope of Scripture was thus composed.
But at present it is necessary to mention this: first, that Paul's discourse was of the resurrection, a thing counted to be impossible and greatly disbelieved: next, he was writing to Corinthians among whom there were many philosophers who mocked at such things always.
For although inother things wrangling one with another, in this they all, as with one mouth, conspired, dogmatically declaring that there is no resurrection.
Contending therefore for such a subject so disbelieved and ridiculed, both on account of the prejudice which had been formed, and on account of the difficulty of the thing ; and wishing to demonstrate its possibility, he first effects this from the resurrection of Christ.
And having proved it both from the prophets, and from those who had seen, and from those who believed: when he had obtained an admitted reductio ad absurdum, he proves in what follows the resurrection of mankind also.
''For if the dead rise not,'' saith he, '' neither has Christ been raised.''
But that the expression, '' until,'' spoken of God, and ''unto,'' do not signify an end, hear what one saith:
'' From everlasting unto everlasting Thou art God:'"' (Ps. xc. 2.) and again, ''T am, Iam,"' and '' Even to your old age I am
He." (isa. -xlviir4) For this cause indeed doth he set death last, that from the victory over the rest this also might be easily admitted by the unbeliever.
For when He destroys the devil who brought in death, much more will He put an end to His work.
[9.] Since then he referred all to Him, the ''abolishing rule and authority,'' the perfecting of His kingdom, (I mean the salvation of the faithful, the peace of the world, the taking away of evils, for this is to perfect His kingdom, ) the putting an end to death; and he said not, '' the Father by Him,"' but, '* Himself shall put down, and Himself shall put under His feet,'' and he no where mentioned Him that begat Him; he was afraid afterward, lest on thisaccount among Further ; having closely urged these converse arguments in the former verses, he tries it again in another way, calling Him the ' first-fruits,"' and pointing to His '' abolishing all rule and
HOMILIES ON FIRST CORINTHIANS.
HoMILy XXXIX. ] some of the more irrational persons, either the Son might seem to be greater than the Father, or to beacertain distinct principle, unbegotten.!
And therefore, gently guarding himself, he qualifies the magnitude of his expressions, saying, '' for He put all things in subjection under His feet,'' again referring to the Father these high achievements; not as though the Son were without power.
For how could He be, of whom he testified so great things before, and referred to Him all that was said?
But it was for the reason which I mentioned, and that he might show all things to be common to Father and Son which were done in our behalf.
For that Himself alone was sufficient to '' put all things in subjection under Him,"' hear again Paul saying, impious doctrines.
For so when he is minded to pull up any thing by the roots, he is wont to do it, and abundantly more with it?.
Thus too, for example, when he spake of a believing wife and an unbelieving husband, companying with one another by the law of marriage, that the wife might not consider herself defiled by that intercourse and the embraces ofthe unbeliever, he said not, '' the wife is not unclean,'' nor,
'¢she is no wise harmed by the unbeliever,'' but, which was much more, '' the unbeliever is even 'sanctified' by her,'' not meaning to signify that the heathen was made holy through her, but by the very great strength of the expression anxious to remove her fear.
So also here, his zeal to take away that impious doctrine by a very strong utterance was the cause of his expressing himself as he did.
For as to suspect the Son of weakness is extreme impiety : (wherefore he corrects it, saying,
'' He shall put all enemies under His feet : '') so on the other hand is it more impious to consider the Father inferior to Him.
Wherefore he takes it also away with exceeding force.
And observe how he puts it.
For he said not simply, '' He is excepted which put all things under Him,"' but, ''it is manifest,'' ''for even if it be admitted,'' saith he,
(Phil. iii. 21.) '' 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.''
Then also he uses a correction, saying, '' But when He saith, all things are put in subjection, it is evident that He is excepted who did subject all things unto Him,"' testifying even thence: no small glory to the Only-Begotten.
For if He were less and much inferior, this fear would never have been entertained by him.
Neither is he content with this, but also adds another thing, as follows.
I say, lest any should doubtingly ask, '' And what if the Father hath not been 'put under Him?' this doth not at all hinder the Son from being the more mighty ; "' fearing this impious supposition, because that expression was not sufficient to point out this also, he added, going very much beyond it,
'¢ nevertheless I make it sure.?"
And that thou mayest learn that this is the reason of the things spoken, I would ask thee this question:
Doth an additional ''subjection'' at that time befal the Son?
And how can this be other than impious and unworthy of God?
For the greatest subjection and obedience is this, that He who is God took the form of a servant.
How then will He be '' subjected ?''
Seest thou, that to take away the impious notion, he used this expression ? and this too in a suitable though reserved sense ?
For he becomes a Son and a divine Person, so He obeys; not humanly, but as one acting freely and having all authority.
Otherwise how is he co-enthroned?
How, ''as the Father raiseth up, even so He, whom He will?"' (John v.
21.) How are 'all things that the Father hath His,' and all that He hath, the Father's?
(John xvi. 15.) For these phrases indicate to us an authority exactly measured by' that of Him that begat Him.
'¢ But when all things have been subjected unto Him, then shall the Son also Himself be subjected ;'' showing His great concord with the Father, and that He is the principle of all other good things and the first Cause, who hath begotten One so great in power and in achievements.
[10.] But if he said more than the subjectmatter demanded, marvel not.
For in imitation of his Master he doeth this: since He too purposing to show His concord with Him that begat
Him, and that He hath not come without His mind, descends so far, I say not, as the proof of concord demanded, but as the weakness of the persons present required.
For He prays to His Father for no other cause but this; and stating the reason He saith, ''that they may believe that Thou hast sent Me.'"' (John xi. 42.)
In imitation therefore of Him, Paul here in his manner of speech goes beyond what was required; not that thou mightest have any suspicion of a forced servitude, far from it; but that he might the more entirely cast out those
[11.] But what is this, ''When He shall deliver up the kingdom?''
The Scripture acknowledges two kingdoms of God, the one by appropriation®, the other by creation®.
Thus, He is King over all, both Greeks and Jews and devils and His adversaries, in respect of His 2roAAN KEXPNTAL TH TEpLovoia.
3SaapadriGouat.
4amynkptBwmevny mpos.
5 oiketwotv.
6 This distinction, in these terms, is found elsewhere in St.
Chrysostom; as on 47 (48) Psalm, v.
1; 0n 1 Tim. vi. 11; as quoted by Suicer v. BactAeia. tapxn ayevvytos.
WORKS OF ST. CHRYSOSTOM.
[Homity XXXIX creation: but He is King of the faithful andj ensue, God's victory will appear, and that a willing and subject, in respect of His making| glorious one, in His being able to raise again them His own.
This is the kingdom which is| the bodies which were holden thereby.
Since said also to have a beginning.
For concerning |an enemy too is then vanquished, when a man this He saith also in the second Psalm, '' Ask| takes the spoils, not when he suffers them to of Me, and I shall give Thee the heathen for|remain in the other's possession: but unless Thine inheritance.'"?
(Ps. ii. 8.) Touching | one venture to take what is his, how can we say this also, He Himself said to His disciples, ;}that he is vanquished?
After this manner of '¢ All authority hath been given unto Me by|victory doth Christ Himself say in the Gospels
My father,'' (Matt. xxviii. 18.) referring all to|that He hath been victorious, thus speaking,
Him that begat Him, not as though of Himself |'*When he shall bind the strong man, then
He were not sufficient, but to signify that He is|shall he also spoil his goods.''
(Matt. xii. 29.) a Son, and not unbegotten.
This kingdom|Since if this were not so, it would not be at all then He doth ' deliver up," i. e., '* bring to a| a manifest victory.
For as in the death of the right end."' soul, ''he that hath died is justified from sin ;"'
'¢ What then,'' saith one, ''can be the reason | (Rom. vi. 7.) (and yet we cannot say that this why He spake nothing of the Spirit? '' Because | is a victory, for he is not the victor who adds no of Him he was not discoursing now, nor doth| more to his wickedness, but he who hath done he confound all things together.
Since also| away the former captivity of his passions;) just where he saith, '' There is one God the Father, | so in this instance also, I should not call death's and one Lord Jesus,'' undoubtedly not as allow- | being stayed from feeding on the bodies of men ing the Spirit to be inferior, is he therefore|a splendid victory, but rather that the bodies silent, but because for the time it was not|heretofore holden by him should be snatched urgent, he so expressed himself.
For he is|away from him. wont also to make mention of the Father only,| But if they should still be contentious and yet we must not therefore cast out the Son: he|should say that these things were spoken of the is wont to speak also of the Son and of the/soul's death, how is this
'' destroyed last?"
Spirit only, yet not for this are we to deny! the; since in the case of each one at his Baptism it
Father. hath been destroyed perfectly.
If however thou But what is, ''that God may be all in all?'' | speakest of the body, the expression is admisThat all things may be dependent upon Him, |sible; I mean, such a saying as that it will be that none may suppose two authorities without a | '' last destroyed." beginning, nor another kingdom separated off;!
But if any should doubt why discoursing of that nothing may exist independent of him. | the resurrection, he did not bring forward the For when the enemies shall be lying under the| bodies which rose again in the time of our feet of the Son, and He having them cast under | Lord, our answer might be the following: that His feet be at no variance with His Father, but | this could not be alleged in behalf of the resurat concord with Him in entire perfection, then| rection.
For to point out those who after rising He shall Himself <' be all inall."' died again, suited not one employed in provBut some say that he spake this to declare the | ing that death is entirely destroyed.
Yea, this removal of wickedness, as though all would) is the very reason why he said that he is << desyield thenceforth and none would resist nor do iniquity.
For when there is no sin, it is evident that ''God shall be all in all.'' troyed last,'' that thou mightest never more suspect his rising again.
For when sin is taken away, much more shall death cease: it being out of all reason when the fountain is dried up, that the stream flowing from it should still subsist; and when the root is annihilated, that the fruit should remain.
[12.] But if bodies do not rise again, how are these things true?
For the worst enemy of all, death, remains, having wrought whatever he listed.
''Nay,'' saith one, '' for they shall sin no more.''
And what of that?
For he is}. not discoursing here of the death of the soul, but of that of the body?
How then is he ''put down?''
For victory is this, the winning of those things which have been carried off and detained.
But if men's bodies are to be detained in the earth, it follows that the tyranny of death remains, these bodies for their part being holden, and there being no other body for him to be vanquished in.
But if this which | not cast down, but lament, weep, call upon God, Paul spake of, ensue, as undoubtedly it will|that He may enrol him amongst His friends:
1e0ericomey.
Vii: and the more he prospers being God's enemy, [13.] Since then in the last day the enemies of God shall be destroyed, together with death and the devil and the evil spirits, let us not be dejected at the prosperity of the enemies of God.
For the enemies of the Lord in the moment of their glory and exaltation fail; '' yea, like smoke have they failed away.''
(Ps. xxxvil.
20.) When thou seest any enemy of God wealthy, with armed attendants and many flatterers, be
HOMILIES ON FIRST CORINTHIANS.
HomMILy XXXIX.] so much the more do thou mourn for him.
For sinners we ought always to bewail, but especially when they enjoy wealth and abundance of good days; even as one should the sick, when they eat and drink to excess. him ?'' but goest about a common enemy of the blessings of the world, and a foe to the liberality of the Lord of the world, and a friend of Mammon, or rather his slave?
Nay, doth not that tongue deserve to be cut out, and the heart to be quenched, that brought forth these words ?
But there are some, who when they hear these words are of so unhappy a disposition, as to sigh bitterly thereupon, and say, '' Tears are due to me who have nothing.''
'Thou hast well said, '' who have nothing,'' not because thou [14.] Seest thou how gold doth not suffer men to be men, but wild beasts and fiends?
For what can be more pitiful than this rich man, whose daily prayer is that there may be famine, in order that he may have a little gold ?
Yea, and his passion by this timeis come round to the contrary of itself: he not even rejoicing in his abundant store of the fruits of the earth, but on this very account grieving the rather, (to such a pass is he come, ) that his possessions are infinite.
Although one who hath much ought to be joyful: but this man on that very account is dejected.
Seest thou that, as I said, the rich do not reap as much pleasure from what is present, as they endure sorrow for what hath not yet been added?
For he that had' innumerable quantities of wheat did more grieve and lament than he who suffered hunger.
And while the one, on merely having his necessary food, was crowning himself and leaping for joy and giving thanks to God; the other, who had so much, was fretting and thought he was undone.
It is not then the superfluity which causes our pleasure, but a self-controlling mind: since without this, though one obtain and have all, he will feel as one deprived of all and will mourn accordingly: inasmuch as this man too of whom we are now speaking, even if he had sold all he had for as large a sum as he wished, would again have grieved that it was not for more; and if he could have had more, he would again have sought another advance; and if he had disposed of the bushel for one pound, he would even then have been distracted for sorrow, that the half bushel could not be sold for as much.
And if the price were not set so high at first, marvel not.
Since drunkards also are not at first inflamed, but when they have loaded themselves with much wine, then they kindle the flame into greater fierceness: so these men, by how much more they have grasped, in so much the greater poverty do they find themselves, and they who gain more than others, are the very persons to be the most in want. hast not what another hath, but because thou accountest the thing such as to be called happy ; yea, for this cause art thou worthy of infinite lamentations: even as, if a person living in health should count happy him that is sick and lying on a soft couch, this latter is not near so wretched and miserable as he, because he hath no sense of his own advantages.
Just sucha result one may observe in these men's case also: nay, and hereby our whole life is confounded and disordered.
For these sayings have undone many, and betrayed them to the devil, and made them more pitiable than such as are wasted with famine.
Yea, that those who long after more, are more wretched than mendicants, as being possessed with a greater and bitterer sorrow than they, is evident from what follows.
A drought once overtook our city, and all were trembling for the last of evils, and were beseeching God to rid them of this fear.
And one might see then that which was spoken of by Moses ; (Deut. xxvill. 23.) '' the heavens become brass,''? and a death, of all deaths the most horrible, waited for every day.
But afterwards, when it seemed good to the merciful God, beyond all expectation there was wafted down from heaven a great and plentiful rain, and thenceforth all were in holiday and feasting, as having come up from the very gates of death.
But in the midst of so great blessings and the common gladness of all, one of those exceedinly wealthy people went about with a gloomy and downcast countenance, quite dead with sorrow; and when many enquired the reason, wherefore in the common joy of all men he alone is sorrowful, he could not even keep within him his savage passion, but goaded by the tyranny of the disease, declared before them all the reason.
''Why,"' saith he, '' having in my possession ten thousand measures of wheat, I have no means of disposing of them left.''
Shall we then count him happy, tell me, for these words, for which he deserved to be stoned ?
[15.] But Isay these things not only to this man, but also to each one of those who are so diseased : those, I say, who raise the price of their wares and make a traffic of the poverty of their neighbors.
For of humanity none any where makes account: but every where the covetous desire brings out many at the time of sale.
And oil and wine is sold by one quicker, by another more slowly, but neither out of regard
Him that was more cruel than any wild beast, the common enemy?
What sayest thou, man?
Art thou sad because all did not perish, that thou mightest gather gold?
Hast thou not heard what Solomon saith, (Prov. xi. 26.) '' He that withholdeth! corn, the people shall curse
1 tyntovAk@y, Theodotion. gvvéxwy LXX.
WORKS OF ST. CHRYSOSTOM.
[Hommy XXXIX. to others; rather the one seeks gain, the other | ought to be in the rank of things that are led. to avoid loss by the spoiling of his produce.| Since great indeed is the bond between the Thus, because most men not making much! soul and the body ; the Maker having contrived account of the laws of God, shut up and keep | this, lest any should induce us to abhor it as all in doors, God by other means leading them/alien.
For God indeed bade us love our ento humanity,—that were it but of necessity they | emies; but the devil hath so far prevailed as to may do something kind,—hath infused into} induce some! even to hate their own body. them the fear of greater loss, not allowing the; Since when a man saith that it is of the devil, fruits of the earth to keep any long time, in} he proves nothing else than this; which is the order that out of mere dread of the damage|extreme of dotage.
For if it be of the devil, from their spoiling, they may expose for sale to] what is this so perfect harmony, such as to the needy, even against their will, such things] render it meet in every way for the energies of as they wickedly bury at home -and keep. | the self-controlling soul?
'' Nay,"' saith one, However, after all this, some are so insatiable as | ''if it be meet, how doth the body blind it ?'' not even thereby to be corrected.
Many, for|It is not the body which blinds the soul ; far example, have gone so far as to empty whole| from it, O man; but the luxury.
But whence casks, not giving even a cup-full to the poor|do we desire the luxury?
Not from our having man, nor a piece of money to the needy, but|a body, by no means ; but from an evil choice. after it hath become vinegar, they dash it all} For the body requires feeding, not high feedupon the ground, and destroy their casks to-|ing?, the body needs nourishing, not breaking gether with the fruit.
Others again who would | up and falling apart.
You see that not to the not give a part of a single cake to the hungry, |soul only, but to the very body also which rehave thrown whole granaries into some river: | ceives the nourishment, the luxury is hostile. and because they listened not to God who bade | For it becomes weaker instead of strong, and them give to the needy, at the bidding of the |softer instead of firm, and sickly instead of moth, even unwillingly, they emptied out all| healthful, and heavier instead of light, and they had in their houses, in utter destruction and | slighter instead of compact, and illfavored inwaste ; drawing down upon their own heads to- | stead of handsome, and unsavory instead of fragether with this loss much scornand many a curse. | grant, and impure instead of clean, and full of And such is the course of their affairs here ; | pain instead of being at ease, and useless inbut the hereafter, what words shall set before | stead of useful, and old instead of young, and us?
For as these men in this world cast their | decaying instead of strong, and slow and dull moth-eaten grain, become useless, into rivers ; |
Instead of quick, and maimed instead of whole. even so the doers of such things, on this very |
Whereas if it were of the devil, it ought not account become useless, God casts into the|to receive injury from the things of the devil, river of fire.
Because as the grain by the moth/I mean, from sin. and worm, so are their souls devoured by cru- | [17.] But neither is the body, nor food, of elty and inhumanity.
And the reason of these|the devil, but luxury alone.
For by means of things is their being nailed to things present, | it that malignant fiend brings to pass his inand gaping after this life only.
Whence also! numerableevils.
'Thus did he make victims of? such men are full of infinite sadness ; for name |awhole people.
«« For the beloved waxed fat," whatever pleasure thou wilt, the fear of their | saith one, ''and grew thick, and was enlarged, end is enough to annihilate all, and such anone!and kicked."' (Deut. xxxii. 15.)
And thence '<is dead, while he is yet alive.'' (1 Tim. v. 6.) | also was the beginning of those thunderbolts on Now then that unbelievers should have these|So¢om.
And to declare this, Ezekiel said, feelings, is no marvel; but when they who have | '' But this was the iniquity of Sodom, in pride partaken of so great mysteries and learned such | and fulness of bread and refinements' they high rules of self-denial concerning things to| waxed wanton."'
(Ezek. xvi. 4.) Therefore come, delight to dwell in things present, what|also Paul said, (1 Tim. v. 6.) ''She that giveth indulgence do they deserve ? herself to pleasure 5, is dead while she liveth.''
[16.] Whence then arises their loving to| How should this be?
Because as a sepulchre dwell in present things?
From giving their | she bears about her body, bound close to innummind to luxury, and fattening their flesh, and | erable evils®.
And if the body so perish, how making their soul delicate, and rendering their | will the soul be affected ; what disorder, what burden heavy, and their darkness great, and |~+ The Manichaans, and Gnostic sects. ~SC<;7DP their veil thick.
For in luxury the better part | ? zpodis ov zpudis. is enslaved, but the worse prevails; and the Pipvi lca vin LXX, ° ° .
= former IS blinded on every side and dragged on $ pit i ada bg soul, wretched woman, that thou hast lost : the In 1ts maimed condition ; while the other draws spiritual life gone, thou for a while leadest on a life of thine own, and leads men about every where, though it DIPS Aas 11" wearing thy death upon thee.""
S. Cypr. of the
HOMILIES ON FIRST CORINTHIANS.
HoMILy XXXIX.] [18.] But if thou talkest of the pleasure of Hereby, you see, she becomes unfitted for every | luxury, thou wilt find it to go no farther than duty, and will have no power easily to speak, pea throat: since as soon as. it hath passed the or hear, or take counsel, or do anything that is needful.
But as a pilot when the storm hath got the better of his skill, is plunged into the deep, vessels and sailors and all: so also the soul together with the body is drowned in the grievous abyss of insensibility. waves, what a tempest will she be filled with ? tongue, it is flown away, leaving behind in the body much that is disgusting.
For do not I pray look on the voluptuaries at table only, but when you see them rise up, then follow them, and you will see bodies rather of wild beasts and irrational creatures than of human beings.
You will see them with headache, distended, bound up, needing a bed and a couch and plenty of rest, and like men who are tossed in a great tempest and require others to save them, and long for that condition in which they were before they were swelled even to bursting!: they carrying their bellies about with a burden like that of women with child, and can scarce step forward, and scarce see, and scarce speak, and scarce do any thing.
But if it should chance that they sleep a little, they see again strange dreams and full of all manner of fancies.
For, in fact, God hath set the stomach in our bodies as a kind of mill, giving it a proportionate power, and appointing a set measure which it ought to grind every day.
If therefore one cast in more, remaining undigested it doth injury to the whole body.
Hence diseases and weaknesses and deformities: since in truth luxury makes the beautiful woman not only sickly, but also foul to look upon.
For when she is continually sending forth unpleasant exhalations, and breathes fumes of stale wine, and is more florid than she ought to be, and spoils the symmetry that beseems a woman, and loses all her seemliness, and her body becomes flabby, her eyelids bloodshot and distended, and her bulk unduly great, and her flesh an useless load ; consider what a disgust it all produces.
What should one say of that other madness of theirs? the madness of lust, I mean, for this also hath its fountains from hence.
Yea, as horses wild after the female, so they, goaded on by the sting of their drunkenness, leap upon all, more irrational than they, and more frantic in their boundings; and committing many more unseemlinesses which but to name is unlawful.
For they know not in fact any longer what they suffer, nor what they do.
Moreover, I have heard a physician say that many have been hindered from reaching their proper height by nothing so much as luxurious living.
For the breath being obstructed by the multitude of things which are cast in and being occupied in the digestion of such things, that which ought to serve for growth is spent on this digestion of superfluities.
Why need one speak of gout, rheum dispersed every where, the other diseases hence arising, the whole abomination?
For nothing is so disgusting as a woman pampering herself with much food.
Therefore among the poorer women one may see more of beauty: the superfluities being consumed and not cleaving to them, like some superfluous clay, of no use and benefit.
For their daily exercise, and labors, and hardships, and their frugal table, and spare diet, minister unto them much soundness of body, and thence also much bloom.
But not so he that keeps from luxury: rather he sits in harbor, beholding other men's shipwrecks, and enjoys a pleasure pure and lasting, following after that iife which becomes him that is free.
Knowing therefore these things, let us flee from the evil banquets of luxury and cleave to a spare table; that being of a good habit both of soul and body, we may both practice all virtue, and attain the good things to come, through the grace and mercy of our Lord
Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, and honor, now and ever, and world without end.
Amen.
1 piv 7 Svappaynvas.
HOM EL Y «Xedos eV ar20: t COR. necessary to discourse with madmen of what they in their frenzy utter.
But that none of the more exceedingly simple folk may be led captive, one must needs submit to answer even these men.
As thus, if this was Paul's meaning wherefore did God threaten him that is not baptized ? For it is impossible that any should not be baptized henceforth, this being once devised: and besides, the fault no longer lies with the dead, but with the living.
But to whom spake he, '' Unless ye eat My flesh, and drink My blood, ye have no life in yourselves? '' (John vi. 53.) To the living, or to the dead, tell me?
And again, '' Unless a man be born again of water and of the Spirit, he cannot see the kingdom of God." (John iii. 5.) For if this be permitted, and there be no need of the mind of the receiver nor of his assent while he lives, what hinders both Greeks and Jews thus to become believers, other men after their decease doing these things in their stead ?
Else what shall they do which are baptized for the dead ? if the dead are not raised at all, why then are they baptized for the dead ?
HE takes in hand again another topic, establishing what he said at one time from what God doeth!, and at another from the very things which they practice?.
And this also is no small plea for the defence of any cause when a man brings forward the gainsayers themselves as witnessing by their own actions what he affirms.
What then is that which he means?
Or will ye that I should first mention how they who are infected with the Marcionite heresy pervert this expression?
And I know indeed that I shall excite much laughter; nevertheless, even on this account most of all I will mention it that you may the more completely avoid this disease: viz., when any Catechumen departs among them, having concealed the living man under the couch of the dead, they approach the corpse and talk with him, and ask him if he wishes to receive baptism; then when he makes no answer, he that is concealed underneath saith in his stead that of course he should wish to be baptized; and so they baptize him instead of the departed, like men jesting upon the stage'.
So great power hath the devil over the souls of careless sinners.
Then being called to account, they allege this expression, saying that even the Apostle hath said, '* They who are baptized for the dead.''
Seest thou their extreme ridiculousness?
Is it meet then to answer these things?
I trow not; unless it were But not to prolong fruitless toil in cutting asunder their petty spiders' webs', come let us unfold unto you the force of this expression.
What then is Paul speaking of ?
[2.] But first I wish to remind you who are initiated of the response,®> which on® that evening they who introduce you to the mysteries bid you make; and then I will also explain the saying of Paul: so this likewise will be clearer to you; we after all the other things adding this which Paul now saith. And I desire indeed expressly to utter it, but I dare not on account of the uninitiated ; for these add a difficulty to our exposition, compelling us either not to speak clearly or to declare unto them the ineffable mysteries.
Nevertheless, as I may be able, I will speak as through a veil'.
1 sovet.
2 mpattovat.
* Epiphanius relates the same thing of the followers of Cerinthus, another section of the Gnostics, and says it was continued in his time bya kind of tradition in Asia Minor and in Galatia.
Her, xxviii. §. 6.
{fhe author justly derides this custom and the endeavor to explain the passage as a referencetoit.
Yet nota few of the soundest expositors hold that the Apostle was referring to the practice of As thus: after the enunciation of those mystical and fearful words, and the awful rules of the doctrines which have come down from heaven, this also we add at the end when we are about to baptize, bidding them say, ''I be- ;| lieve in the resurrection of the dead,'' and upon vicarious baptism, not that he approved of it but as an argument ex concessu, See the vindication of it in Hodge (iz Zo).
To the same effect DeWette, Meyer, Stanley, Alford, Heinrici, Beet, and Principal Edwards.
On the other hand Canon Evans (/z Bible Commentary) contends strenuously for the interpretation of the Greek Fathers, Theophylact, Theodoret, etc., and heartily approves of Chrysostom's scornful repudiation of the monstrous superstition
He insists that vicarious baptism in its legitimate issues must lead to something like salvation by proxy.
'lhenhe asks, '' Now if such a superstition, even in the germ, had appeared in Corinth before the date of this epistle, would not Paul have come down upon it with all his thunder?
Would he not have devoted a whole chapter to its extinction?''
'To me there seems but one answer to these 4yuestions, If so, then the Apostle could not referred to the practice, even in the way of an argumentum ad hominem.
C.]
abe | | 4' apaxvidca Scaxdmrortes. i > pyoews.
| ° Probably Easter Eve. Vid. Bingham's Antiguzties, ii. 6. s. 7.S.
Cyril; Lect.
19, 1 '
7 guverxtagevws.
HOMILIES ON FIRST CORINTHIANS.
HomILy XL. ] this faith we are baptized.
For after we have purer than the very sun-beams, and such as it confessed this together with the rest, then at| was originally formed, nay rather much better last are we let down into the fountain of those sacred streams.
'This therefore Paul recalling to their minds said, ''if there be no resurrection, why art thou then baptized for the dead!?"' i. e., the dead bodies.
For in fact with a view to this art thou baptized, the resurrection of thy dead? body, believing that it no longer remains dead.
And thou indeed in the words makest mention of a resurrection of the dead ; but the priest, as in a kind of image, signifies to thee by very deed the things which thou hast believed and confessed in words.
When without a sign thou believest, then he gives thee the sign also; when thou hast done thine own part, then also doth God fully assure thee.
How and in what manner? By the water.
For the being baptized and immersed and then emerging, 1s a symbol of the descent into Hades and return thence.
Wherefore also Paul calls baptism a burial, saying, '* Therefore we are buried with Him by baptism into death.'' (Rom. vi. 4.)
By this he makes that also which is to come credible, I mean, the resurrection of our bodies.
For the blotting out sins is a much greater thing than the raising up of a body.
And this Christ declaring, said, '' For whether is easier to say, Thy sins are forgiven, or to say, Take up thy bed, and walk?'' (Matt. ix. 5.) '* The former is the more difficult,'' saith He, '* but since ye disbelieve it as being hidden, and make the easier instead of the more difficult the demonstration of my power, neither will I refuse to afford you this proof.''
Then saith He to the paralytic, than that.
For it is blessed with a Spirit, on every side enkindling it and making its holiness intense.
And as when thou art recasting iron or gold thou makest it pure and new once more, just so the Holy Ghost also, recasting the soul in baptism as in a furnace and consuming its sins, causes it to glisten with more purity than all purest gold.
Further, the credibility of the resurrection of our bodies he signifies to thee again from what follows: viz., that since sin brought in death, now that the root is dried up, one must not after that doubt of the destruction of the fruit.,
Therefore having first mentioned '' the forgiveness of sins,'' thou dost next confess also '' the resurrection of the dead ;'"' the one guides thee as by hand on to the other.
Yet again, because the term Resurrection is not sufficient to indicate the whole: for many after rising have again departed, as those in the Old Testament, as Lazarus, as they at the time of the crucifixion: one is bid to say, ''and the life everlasting,'' that none may any longer have a notion of death after that resurrection.
These words therefore Paul recalling to their minds, saith, '' What shall they do which are baptized for the dead?''
<* For if there be no resurrection,'' saith he, '' these words are but scenery.
If there be no resurrection, how persuade we them to believe things which we do not bestow?''
Just as if a person bidding another to deliver a document to the effect that he had received so much, should never give the sum named therein, yet after the subscription should demand of him the specified monies.
What then will remain for the subscriber to do, now that he hath made himself responsible, without having received what he admitted he had received ? This then he here saith of those
'¢ Arise, take up thy bed, and go unto thy house."'
'¢ And howis this difficult,'' saith one, '' when it is possible to kings also and rulers? For they too forgive adulterers and homicides.''
Thou art jesting, O man, who sayest these things. For to forgive sins with God only is possible.
But rulers and kings, whether it is adulterers whom who are baptized also.
'* What shall they do which are baptized,'' saith he, '' having subscribed to the resurrection of dead bodies, and not receiving it, but suffering fraud?
And what need was there at all of this confession, if the fact did not follow ?'"' * they forgive or homicides, release them indeed from the present punishment ; but their sin they do not purge out.
Though they should advance to offices them that have been forgiven, though they should invest them with the purple itself, though they should set the diadem upon their heads, yet so they would only make them kings, but could not free them from their sin.
It being God alone who doeth this; which accordingly in the Laver of Regeneration He will bring to pass.
For His grace touches the very soul, and thence plucks up the sin by the root.
Here is the reason why he that hath been forgiven by the king may be seen with his soul yet impure, but the soul of the baptized no longer so, but [3.] Ver. 30. '' Why do we also stand in jeopardy every hour ?"'
Ver. 31. ''I protest by that glorying in you which I have in Christ Jesus our Lord, I die daily."'
See again whence he endeavors to establish the doctrine, from his own suffrage: or rather not from his only, but from that also of the other apostles.
And this too is no small thing ; that the teachers whom you produce were full 1 See before, Hom. 23. §. 3.
2i.e.,the very act of immersion and emersion affirms the spiritua] death and resurrection of thine own body. cf. Rom. vi. 3—5. as quoted below, and the parallel places.
* [Chrysostom's explanation of this famous crux, though followed by Erasmus, Cor. a Lap. and Wordsworth, has not met general acceptance.
But | have never seen any that is better. C.]
WORKS OF ST. CHRYSOSTOM.
{Homity XL.
of vehement conviction and signified the same not by words only, but also by very deeds.
Therefore, you see, he doth not say simply, ''we are persuaded,'' for this alone was not sufficient to persuade them, but he also furnishes the proof by facts; as if he should say, 'in words to confess these things haply seems to you no marvel; but if we should also produce unto you the voice which deeds send forth, what can ye have to say against that?
Hear yethen, how by our perils also day by day we confess these things?''
And he said not ''I,'' but ''we,'' taking along with him all the apostles together, and thereby at once speaking modestly and adding credibility to his discourse.
What is, '' ifafter the mannerof men?''
'' As far as pertains to men I fought with beasts: for what if God snatched me out of those dangers ?!
So that Iam he who ought most to be in care about these things ; I, who endure so great dangers and have not yet received any return.
For if no time of recompense is at hand, but our reward is shut up in this present world, ours is the greater loss.
For ye have believed without jeopardy, but we are slaughtered every day."'
But all these things he said, not because he had no advantage even in the very suffering, but on account of the weakness of the many, and to establish them in the doctrine of the resurrection : not because he himself was running for hire; for it was a sufficient recompense to him to do that which was pleasing toGod.
So that when he adds, '' If inthis life only we have hoped in Christ, we are of all men most pitiable,'' it is there again for their sakes, that he might by the fear of this misery overthrow their unbelief of the resurrection.
And in condescension to their weakness, he thus speaks.
Since in truth, the great reward is to please Christ at all times: and apart from the recompense, it is a very great requital to be in jeopardy for His sake.
For what can ye have to say? that we are deceiving you when we preach these things, and that our doctrines come of vain-glory?
Nay, our perils suffer you not to pass such a sentence.
For who would choose to be in continual jeopardy to no purpose and with no effect ? Wherefore also he said, ''Why do we also stand in jeopardy every hour?''
For if one should even choose it through vain-glory, such his choice will be but for once and again, not all his life long, like ours.
For we have assigned our whole life to this purpose.
''T protest by that glorying in you which I have in Christ Jesus our Lord, I die daily: "' by glorying here, meaning their advancement.
Thus since he had intimated that his perils were many, lest he might seem to say this by way of lamentation, '' far from grieving,'' saith he, '1 even glory in suffering this for your sake.'' And doubly, he saith, he takes delight in it, both as being in jeopardy for their sakes and as beholding their proficiency.
Then doing what is usual with him, because he had uttered great things, he refers both to Christ.
[4.] '' If the dead are not raised, let us eat and drink for to-morrow we die."'
This word, be sure, is spoken in mockery : wherefore neither did he bring it forward of himself, but summoned the prophet of loftiest sound, Isaiah, who discoursing of certain insensible and reprobate persons made use of these words, '' Who slay oxen and kill sheep to eat flesh and drink wine; who say, Let us eat and drink, for to-morrow we die.
These things are revealed to the ears of the Lord of Hosts,? and this iniquity shall not be forgiven you, till ye die.''
(Is. xxii.
13, 14. LXX.) Now if then they were deprived of pardon who spake thus, much more in the time of Grace.
But how doth he 'die daily?' by his readiness and preparation for that event. And wherefore saith he these words?
Again by these also to establish the doctrine of the resurrection.
Then that he might not make his discourse too rough, he dwells not long upon his '* reduc- '¢ For who would choose,"' saith he, '¢ to undergo so many deaths, if there be no resurrection nor life after this?
Yea, if they who believe in the resurrection would scarcely put themselves in jeopardy for it except they were very noble of Bee would seem (although not certainly) from the author's mode of expression as if he supposed that the reference was to an actual conflict in the arena, but the prevailing view is that the phrase is metaphorical, partly because as a Roman citizen the Apostle could not be legally subjected to that punishment, partly because so remarkable a deliverance could hardly fail to be recorded in the book of Acts, and partly because no reference is made to anything of this kind in the long enumeration of his trials in the eleventh chapter of Second Corinthians.
The term was often used by the ancients figuratively for contests with enraged men.
Its employment by the Apostle gives us a lively picture of the perils to which he was exposed.
Ignatius (not Porrcare) as Beet says) in his Epistle to the Romans borrows this phrase, saying 'From Syria even unto Rome I am fighting with beasts, both by land and sea, night and day, being bound to ten leopards, i. e.,a band of soldiers."'
C.] 2 [This is an exact translation of the Greek which Chrysostom quotes accurately.
It is a fair specimen of the way in which the translators of the Septuagint not infrequently turn the sense of Holy Writ into nonsense.
The Hebrew of the verse as given in the Authorized Version correctly, is, '' And it was revealed in mine ears by the Lord of Hosts.'"'
And yet it is contended by not a few that the Hebrew text should be amended by the aid of the ancient versions!
C.] heart : much more would not the unbeliever (so he speaks) choose to undergo so many deaths and-so terrible.''
Thus, see by degrees how very high he mounts up.
He had said, '' we stand in jeopardy,'' he added, '' every hour,"' then, ''daily,'' then, ''I not only 'stand in jeopardy,' '' saith he, but ''Ieven 'die:'
'' he concludes accordingly by pointing out also what kind of deaths they were; thus saying, Ver,.32) > S°lf after: theumanner iofainena, fought with beasts at Ephesus, what doth it profit me ?"'
Homity XL.]
HOMILIES ON FIRST CORINTHIANS.
-_ tio ad absurdum,"' but again turns his discourse; [5.] But let us not consider these things as to exhortation, saying, spoken to them only, but as addressed now also
Ver. 33.
'* Be not deceived: evil company | to all who labor under the same disease, and live doth corrupt good manners." a corrupt life.
Since in truth not they who hold And this he said, both to rebuke them as with-| corrupt doctrines only, but they too who are out understanding, (for here he by a charitable | holden of grievous sins, are both drunken and expression, calls '' good'' that which is easily | frantic.
Wherefore also to them may it be justly deceived, ) and also, as far as he could, to make; said, '' Awake,'' and especially to those who are some allowance to them for the past with a view | weighed down by the lethargy of avarice; who to theirreturn, and to remove from them and/rob wickedly.
For there is a robbery which is transfer to others the greater part of his charges, | good, the robbery of Heaven, which injures not. and so by this way also to allure them to repent- | And although in respect of money it is impossiance.
Which he doth likewise in the Epistle to| ble for one to become rich, unless another first the Galatians, saying, '' But he that troubleth | become poor: yet in spiritual things this is not you shall bear his judgment, whosoever he be.'' | so, but wholly the reverse: it is impossible that (Gal. v. 10.) any should become rich without making Ver. 34.
''Awake up righteously! and sin|another's store plentiful.
For if thou help no not."' one, thou wilt not be able to grow wealthy.
As if he were speaking to drunkards and| Thus, whereas in temporal things imparting madmen.
For suddenly to cast every thing out | causes diminution: in spiritual things, on the of their hands, was the part of drunkards and | contrary, imparting works increase, and the not madmen, in not seeing any longer what they|imparting, this produces great poverty and saw nor believing what they had before con-} brings on extreme punishment.
And this is fessed.
But what is, ''righteously?'' with a/signified by him who buried the talent.
Yea, view to what is profitable and useful.
For it;}and he too who hath a word of wisdom, by is possible to awake up unrighteously, when a| imparting to another increases his own abunman is thoroughly roused up to the injury of}dance, by making many wise: but he that his ownsoul.
And well did he add, ''sin not,'' | buries it at home, deprives himself of his abunimplying that hence were the sins of their unbe-| dance by neglecting to win the profit of the lief.
And in many places he covertly signifies} many.
Again, he that had other gifts, by healthis, that acorrupt life isthe parent of evil doc-|ing many augmented his own gift: and was trines; as when he saith, '' The love of. money | neither himself emptied by the imparting, and is a root of all kinds of evil, which some reach- | filled many others with his own spiritual gift. ing after, have been led astray from the faith.''} And in all spiritual things this rule abides
(1 Tim. vi. 10.) Yea, and many of those who|unshaken.
'Thus also in the Kingdom, he that are conscious of wickedness and would fain not | makes many partakers with himselfof the Kingpay its penalty are by this fear damaged also in|} dom will hereby the more completely have the their faith concerning the resurrection: even as| fruits of it inreturn: but he that studies not to they who do very virtuously desire even daily to| have any partaker will himself be cast out of behold it. those many blessings.
For if the wisdom of '¢For some have no knowledge of God; I/this world of sense is not spent, though ten speak this to move you to shame."' thousand are forcibly seizing it; nor doth the See how again he transfers his accusations to | artificer by making many artificers lose his own others.
For he said not, '' Ye have no knowl-|skill; much less doth he who seizes the Kingedge,'' but, ''some have noknowledge.'' Because}dom make it less, but then will our riches be disbelieving the resurrection is the temper of one | increased when we call many to us for that purnot fully aware that the power of God is irresis- | pose. table and sufficient for all things.
Forif outof | Let us seize then the things which cannot be the things which are not He made the things] spent but increase whilst we seize them: let us that are, much more will He be able to raise | seize the things which admit of none to defraud again those which have been dissolved. us of them by false accusation, none to envy us
And because he had touched them to the|for them.
For so, if there were a place which quick and exceedingly mocked them, accusing | had a fountain of gold gushing forth with conthem of gluttony, of folly, of madness; mitigat-|tinual flood, and flowing the more as more was ing those expressions, he saith, ''I speak to|drawn from it; and there were another place move you to shame,"' that is, to set upright, to| which had a treasure buried in the earth; from bring back, to make you better, by this shame} which wouldest thou desire to be enriched? of yours.
For he feared lest if he cut too deep, | Would it not be from the first?
Plainly.
But he should cause them to start away. that this may not bea mereconception in words,
Pore woe Ge eon lide fu) suelo.
|.consider. the,saying: in} reference.to.the.air and
WORKS OF ST.
CHRYSOSTOM.
[Homiry XL. the sun.
For these are seized by all, and satisfy all.
These, however, whether men enjoy or do not enjoy them, abide the same undiminished : but what I spake of is a much greater thing ; for spiritual wisdom abides not the same distributed or not distributed: but it rather increases in the distribution. and enjoy more prompt attendance.
For God hath made men sufficient to minister unto themselves, or rather unto their neighbor also.
And if thou believe it not, hear Paulsaying, '' These hands ministered unto my necessities, and to them that were with me.'' (Acts xx. 34.)
After that he, the teacher of the world and worthy of heaven, disdained not to serve innumerable others ; dost thou think it a disgrace, unless thou carriest about whole herds of slaves, not knowing that this in truth is what most of all brings shame upon thee?
For to that end did God grant us both hands and feet, that we might not stand in need of servants.
Since not at all for need's sake was the class of slaves introduced, else even along with Adam had a slave been formed; but it is the penalty of sin and the punishment of disobedience.
But when Christ came, He put an end alsotothis.
<'' For in Christ Jesus there is neither bond nor free."
(Gal. iii. 28.) So that it is not necessary to have a slave: or if it be at all necessary, let it be about one only, or atthe most two.
What mean the swarms of servants?
For as thesellers of sheep and the slave-dealers, so do our rich men take their round, in the baths and in the forum.
But if any endure not what I have said, but still cleave to the poverty of worldly things, snatching at the things which endure diminution: even in respect of those again, let him call to mind the food of manna (Exod. xvi. 20.) and tremble at the example of that punishment.
For what happened in that instance, this same result may one now also see in the case of covetous men.
But what then happened? worms were bred from their covetousness.
'This also now happens in their case.
For the measure of the food is the same for all; we having but one stomach to fill; only thou who feedest luxuriously hast more to get rid of.
And as in that case they who in their houses gathered more than the lawful quantity, gathered not manna, but more worms and rottenness; just so both in luxury and in covetousness, the gluttonous and drunken gather not more dainties but more corruption.
[6.] Nevertheless, so much worse than they are the men of our time, in that they experienced this once for all and received correction; but these every day bringing into their own houses this worm much more grievous than that, neither perceive it nor are satiated.
For that these things do resemble those in respect of our useless labor on them: (for in regard of punishment these are much worse :) here is the proof for thee to consider.
However, I will not be too exact.
We will allow you to keepasecond servant.
Butif thou collect many, thou dost it not for humanity's sake, but in self-indulgence.
Since if it be in care for them, I bid thee occupy none of them in ministering to thyself, but when thou hast purchased them and hast taught them trades whereby to support themselves, let them go free.
But when thou scourgest, when thou puttest them in chains, it is no more a work of humanity.
Wherein, I ask, differs the rich man from the poor?
Hath he not one body toclothe? one belly to feed?
In what then hath he the advantage?
In cares, in spending himself, in disobeying God, in corrupting the flesh, in wasting the soul.
Yea, these are the things in which he hath the advantage of the poor: since if he had many stomachs to fill, perhaps he might have somewhat to say, as that his need was more and the necessity of expense greater.
But even ''now they may,'' saith one, 'reply, that they fill many bellies, those of their domestics, those of their hand-maidens."' done, not through need nor for humanity's sake, but from mere pride: whence one cannot put up with their excuse.
And I know that I am giving disgust to my hearers.
But what must I do?
For this] am set, and I shall not cease to say these things, whether any thing come of them or not.
For what means thy clearing the way before thee in the market place?
Art thou walking then among wild beasts that thou drivest away them that meet thee?
Be not afraid; none of these bite who approach thee and walk near thee.
But dost thou consider it an insult to walk along 'side of other men?
But this is What madness is this, what prodigious folly, when a horse is following close after thee, to think not of his bringing on thee any insult; but if it be aman, unless he be driven an hundred miles off, to reckon that For why hast thou many servants?
Since as in our apparel we ought to follow our need only, and in our table, so also in ourservants.
What need is there then?
Noneatall.
For, in fact, one master need only employ one servant; or rather two or three masters one servant.
But if this be grievous, consider them that have none | he disgraces thee.
And why hast thou also servants to carry fasces, employing freemen as slaves, or rather thyself living more dishonora- | bly than any slave?
For, in truth, meaner than any servant is he who bears about with him so much pride.
Therefore they shall not so much as have a
Homity XLI.]
HOMILIES ON FIRST CORINTHIANS.
sight of the real liberty, who have enslaved | bears thee up to the very heavens, that car which themselves to this grievous passion.
Nay, if| hath winged steeds!: but if falling from it, thou thou must drive and clear away, let it not be/ pass into that of arrogance, thou wilt be in no them that come nigh thee, but thine own pride} better state than the beggars who are drawn which thou drivest away; not by thy servant,|along the ground, nay even much more but by thyself: not with this scourge, but with! wretched and pitiable than they: since them that which is spiritual.
Since now thy servant|the imperfection of their bodies compels drives away them that walk by thy side, but/thus to be drawn, but thee the disease of thine thou art thyself driven from thine high place|own arrogance.
'' For every one that exalteth more disgracefully by thine own self-will than | himself,'' saith He, 'shall be abased.'' (Matt. any servant can drive thy neighbor.
But if,|xxili.12.) That we then may not be abased descending from thy horse, thou wilt drive away | but exalted, let us approach towards that exalpride by humility, thou shalt sit higher and/tation.
For thus also shall we '' find rest for our place thyself in greater honor, needing no ser- | souls'' according to the divine oracle, and shall vant to do this.
I mean, that when thou art| obtain the true and most exalted honor; the become modest and walkest on the ground, thou | which may we all obtain, through the grace and wilt be seated on the car of humility which| mercy, &c. &c.
Je Out b B Bow: el boa bs 1 Cor. XV. 35, 36.
But some one will say, How are the dead raised? and | thyself sowest is not quickened, except it die.'' with what manner of body do they come?
Thou, Which we also are wont to do in the case of aoe ace pace thou thyself sowest is not | those who gainsay things acknowledged.
Aye [2.] And wherefore did he not at cnce GENTLE and lowly as the apostle is|appeal to the power of God?
Because he is to a great degree every where, he here/discoursing with unbelievers.
For when his adopts a style rather pungent, because of | discourse is addressed to believers, he hath not the impiety of the gainsayers.
He is not| much need of reasons.
Wherefore having said however content with this, but he also employs | elsewhere, '' He shall change the body of your reasons and examples, subduing thereby even | humiliation, that it may be fashioned like to the the very contentious.
And above he saith, | body of his glory," (Phil. ili. 21.) and having «¢ Since by man came death, by man came also | indicated somewhat more than the resurrection, the resurrection of the dead ;" but here he/|he stated no analogies, but instead of any demsolves an objection brought in by the Gentiles. | onstration, brought forward the power of God,
And see how again he abates the vehemence of | going on to say, '' according to the working his censure ; in that he said not, '' but perhaps | whereby He is able to subject all things to Himye will say,'' but he set down the objector |self.''
But here he also urges reasons.
That indefinitely, in order that, although employing | is, having established it from the Scriptures, he his impetuous style with all freedom, he might | adds also in what comes after, these things over not too severely wound his hearers.
And hejand above, with an eye to them who do not states two difficulties, one touching the manner | obey the Scriptures ; and he saith, '' O foolish of the resurrection, the other, the kind of|one, that which THOU sowest:"' i. e., '' from bodies.
For of both they on their part made a/ thyself thou hast the proof of these things, by question, saying, '* How is that which hath! what thou doest every day, and doubtest thou been dissolved raised up?'"' and, ''with what} yet?
Therefore do I call thee foolish because manner of body do they come?''
But what | of the things daily done by thine own self thou means, '' with what manner of body?''
It is! art ignorant, and being thyself an artificer of a as if they had said, '' with this which hath been | resurrection, thou doubtest concerning God.'' wasted, which hath perished, or with some} Wherefore very emphatically he said, '' what other ?"'
THOU sowest?,'' thou who art mortal and perThen, to point out that the objects of their | ishing. 3 enquiry are not questionable but admitted "4 Alluding perhaps to the story of Bellerophon. points, he at once meets them more sharply, | 20% 6 ometpes.
; ; .
3 «Our apostle's inference is as firm and strong, as itis emphatsaying, 'Thou foolish one, that which thou] ical; syudte/ Tu quod seminas &c.
O fool!
That whicr
CHRYSOSTOM.
[Homity XLI.
WORKS OF ST.
regards the resurrection, but the manner of the resurrection, what is the kind of. body which shall rise again ; as whether it be of the same kind, or better and more glorious.
And he takes both from the same analogy, intimating that it will be much better.
And see how he uses expressions appropriate to the purpose he had in view : thus, 'it is not quickened,'' saith he, '' except it die.''
Leaving, you see, the terms appropriate to seed, as that ''it buds,'' and '' grows,'' and '<< is dissolved,'' he adopts those which correspond to our flesh, viz. '' it is quickened,'' and, ''except it die ;'' which do not properly belong to seeds, but to bodies.
But the heretics, considering none of these things, dart in upon us and say, 'one body falls and another body rises again.
How then is there a resurrection ? For the resurrection is of that which was fallen.
But where is that wonderful and surprising trophy over death, if one body fall and another rise again ? For he will no longer appear to have given back that which he took captive.
And how can the alleged analogy suit the things before mentioned ?''
Why, it is not one substance that is sown, and another that is raised, but the same substance improved.
Else neither will Christ have resumed the same body when He became the first-fruits of them that rise again: but according to you He threw aside the former body, although it had not sinned, and took another.
Whence then is that other?
For this body was from the Virgin, but that, whence was it?
Seest thou to what absurdity the argument hath come round ?_ For wherefore shows
He the very prints of the nails ? Was it not to prove that it is that same body which was crucified, and the same again that rose from the dead ? And what means also His type of.
Jonah ? For surely it was not one Jonah that was swallowed up and another that was cast out upon dry land.
And why did He also say, '* Destroy this temple, and in three days I will raise it up ?''
For that which was destroyed, the same clearly He raised again.
Wherefore also the Evangelist added, that '' He spake of the temple of His body." (John ii.
And he said not, '' after it is dead it lives,"' but, which is a greater thing, '' therefore it lives, because it dies.''
Seest thou, what I am always observing, that he continually gives their | argument the contrary turn ? Thus what they | made a sure sign of our not rising again, the same he makes a demonstration of our rising.
For they said, '' the body rises not again, because it is dead.'"
What then doth he, retorting their argument, say ? 'Nay, but unless it died, it could not rise again: and therefore it rises again, because it died.''
For as Christ more clearly signifies this very thing, in the words, '' Except a grain of wheat fall into the ground and die, it abideth by itself alone : but if it die, it beareth much fruit :'' (John xii.
24.) thence also Paul, drawing this example, said not, '' it doth not live,'' but, '' is not quickened ;'' again assuming the power of God and showing that not the nature of the ground, but God Himself, brings it all to pass.
And what can be the reason that he did not bring that forward, which was more akin to the subject : I mean, the seed of mankind ? (For our generation too begins from a sort of decay, even as that of the corn.) Because it was not of equal force, but the latter was a more complete instance: for he wants a case of something that perished entirely, whereas this was but a part ; wherefore he rather alleges the other.
Besides, that proceeds from a living body and falls into a living womb ; but here it is no flesh, but the earth into which the seed is cast, and into the same it is dissolved, like the IQ, 21.) What is that then which he saith, '' Thou sowest not the body that shall be?"' i. e. not the ear of corn: for it is the same, and not the same; the same, because the substance is the same; but not the same, because this is more excellent, the substance remaining the same but its beauty becoming greater, and the same body | rising up new.
Sinceif this were not so, there were no need of a resurrection, I mean if it were not to rise again improved.
For why did He at all pull down His house, except He were about to build it more glorious ? body which is dead.
Wherefore on_ this account too the example was more appropriate.
[3.] Ver. 37.
'' And he who soweth, soweth not that body that shall be}."'
For the things before spoken meet the question, ''how they are raised ;'' but this, the doubt, '' with what manner of body they come."'
But what is, '' thou sowest not that body which shall be?''
Not an entire ear of corn, nor new grain.
For here his discourse no longer This now, you see, he said to them who think that it is utter corruption?.
Next, that none again might suspect from this place that another body is spoken of, he qualifies the dark saying, and himself interprets what he had spoken, not allowing the hearer to turn his thoughts from hence in any other direction.
What need is THOU sowest &c. thus.
The force or emphasis may be gathered If God doth give a body unto that seed which thou sowest for thine own use and benefit, much more will the same God give a body unto the seed which He Himself doth sow, seeing the end why He sows it, is not thy temporal benefit or commodity, but His own immortal glory."
Dr. Jackson's Works, vol. iii. 438. See also vol. iii. 433—443.
*This seems like a different reading : but it appears afterwards that S. Chrysostom read the verse as it stands.
He quotes it therefore here in substance, not verdatim. env avtnv POopav.
The reading is perhaps corrupt.
Homi.y XLI.]
HOMILIES ON FIRST CORINTHIANS.
there then of our reasonings?
Hear himself speaking, and explaining the phrase, '' Thou sowest not the body that shall be.'' For he straightanother glory of the moon, and another glory of the stars: for one star differeth from another star in glory." way adds, '' but a bare grain, it may chance of wheat, or of some other kind;'' 1. e., it is not the body that shall be; not so clothed, for instance; not having a stalk and beard, but ''a And what means he by these expressions?
Wherefore from the resurrection of the body did he throw himself into the discourse of the stars and the sun?
He did not throw himself out, neither did he break off from his purpose; far from it: but he still keeps to it.
For whereas he had established the doctrine concerning the resurrection, he intimates in what follows that great will be then the difference of glory, though bare grain, it may chance of wheat, or of some other kind."'
Ver. 38. ''But God giveth it a body even as it pleased Him."'
'< Yes,'' saith one, '' but in that case it is the work of nature.''
Of what nature, tell me?
For in that case likewise God surely doeth the whole; not nature, nor the earth, nor the rain.
Wherefore also he making these things manifest, leaves out both earth and rain, atmosphere, sun, and hands of husbandmen, and subjoins, '' God giveth it a body as it pleased Him."'
Do not thou therefore curiously inquire, nor busy thyself with the how and in what manner, when thou hearest of the power and will of God.
And for the present he divides the whole into two: into ithere be but one resurrection.
'' bodies celestial,'' and '' bodies terrestrial.''
For that the bodies are raised again, he signified by the corn: but that they are not all in the same glory, he signifies by this.
For as the disbelief of the resurrection makes men supine, so again it makes them indolent to think that all are vouchsafed the same reward.
Wherefore he corrects both.
And the one in the preceeding verses he had completed ; but this he begins now.
And having made two ranks, of the righteous and of sinners, these same two he subdivides again into many parts, signifying that neither righteous nor sinners shall obtain the same; neither righteous men, all of them, alike with other righteous, nor sinners with other sinners.
'¢ And to each seed a body of its own.'' Where then is the alien matter which they speak of ?
For He giveth to each ''his own.''
So that when he saith, '' Thou sowest not that which shall be,'' he saith not this, that one substance is raised up instead of another, but that it is improved, that it is more glorious.
For 'to each of the seeds,'' saith he, ''a body of its own."'
Now he makes, you see, first, one separation between righteous and sinners, where he says,
[4.] From hence in what follows, he introducing also the difference of the resurrection which shall then be.
For do not suppose, because grain is sown and all come up ears of corn, that therefore there is also in the resurrection an equality of honor.
For in the first place, neither in seeds is there only one rank, but some are more valuable, and some inferior.
Wherefore also he added, '' to each seed a body of its own."
'bodies celestial, and bodies terrestrial: '' by the ''terrestrial'' intimating the latter, and by the '' celestial,'' the former.
Then farther he introduces a difference of sinners from sinners, saying, '' All flesh is*not the same flesh, but | there is one flesh of fishes, another of birds, and another of beasts.'?
And yet all are bodies; | but some are in more, and some in lesser vile- ;ness.
And that in their manner of living too, | and in their very constitution.
However, he is not content with this, but seeks another difference greater and more manifest.
For that thou mayest not, when hearing, as I said, that all rise again, suppose that all enjoy the same reward ; he laid before even in the And having said this, he ascends again to the heaven, saying, '' There is one glory of the sun, and another glory of the moon.''
For as in the earthly bodies there is a difference, so also in the heavenly ; and that difference no ordinary one, but reaching even to the uttermost: there
| being not only a difference between sun and preceding verses the seeds of this thought, saying, '' But each in his own order.''
But he brings it out here also more clearly, saying, Ver. 39.
'' All flesh is not the same flesh."'
For why speak I, saith he, in respect of seeds?
In respect of bodies let us agitate this point, concerning which we are discoursing now.
Wherefore also he addeth, and saith, moon, and stars, but also between stars and stars.
For what though they be all in the heaven? yet some have a larger, others a less share of glory.
What do we learn from hence?
That although they be all in God's kingdom, all shall not enjoy the same reward ; and though all sinners be in hell, all shall not endure the same punishment.
Wherefore he added, Ver. 42. ''So also is the resurrection of the dead."'
'« But there is one flesh of men, another flesh of beasts, another of birds, and another of fishes.''
Ver. 40.'' There are also celestial bodies, and bodies terrestrial ; but the glory of the celestial is one, and the glory of the terrestrial is another."'
Ver. 41.
'' There is one glory of the sun, and '¢So,'' How? with considerable difference.
WORKS OF ST. CHRYSOSTOM.
[Homiry XLI.
intimated by saying, ''a spiritual body,'' or that it shall be lighter and more subtle and such as even to be wafted upon air; or rather he meant both these.
And if thou disbelieve the doctrine, behold the heavenly bodies which are so glorious and (for this time) so durable, and abide in undecaying tranquillity ; and believe
[thou from hence, that God can also make these Then leaving this doctrine as sufficiently proved, he again comes to the proof itself of the resurrection and the manner of it, saying,
[5.] '' It is sown in corruption, it is raised in incorruption.''
And observe his consideration.
As in the case of seeds, he used the term proper to bodies, saying, ''it is not quickened, except it die :'' so in the case of bodies, the expression belonging to seeds, saying, '' it is sown in Corruption, it is raised in incorruption."'
He said not, 'is produced!,'' that thou mightest not think it a work of the earth, but is '' raised.''
And by sowing here, he means not our generation in the womb, but the burial in the earth of our dead bodies, their dissolution, their ashes.
Wherefore having said, '' it is sown in corruption, it is raised in incorruption,'' he adds, corruptible bodies incorruptible and much more excellent than those which are visible.
[6.] Ver. 45. ''So also it is written, (Gen. li. 7.) the first man Adam became a living soul: the last Adam became a life-giving Spirit.''
And yet the one indeed is written, but the other not written.
How then said He, ''it is written ?''
He modified the expression according to the issue of events: as he is wont continually to do: and indeed as it is the way of every prophet.
For so Jerusalem, the prophet said, should be '' called acity of righteousness ;''
Ver. 43. ''It is sown in dishonor.''
For what is more unsightly than a corpse in dissolution?
'It is raised in glory."'
'Tt is sown in weakness.''
For before thirty days the whole is gone, and the flesh cannot keep itself together nor hold out for one day.
(Is. 1. 26.) yet it was not so called.
What then?
Did the prophet speak false?
By no means.
For he is speaking of the issue of events.
And that Christ too should be called Immanuel; (Is. vii.
14.) yet was he not so called.
But the facts utter this voice; so also here, ''the last Adam became a life-giving Spirit."
'¢ It is raised in power.''
For there shall nothing prevail against it for all the future.
Here is why he stood in need of those former analogies, lest many on hearing of these things, that they are '' raised in incorruption and glory and power,'' might suppose that there is no difference among those who rise again.
For all indeed rise again, both in power and in incorruption ; and in this glory of their incorruption yet are not all in the same state of honor and safety.
And these things he said that thou mayest learn that the signs and pledges both of the present life and of that which is to come have already come upon us; to wit, of the present life, Adam, and of the life to come, Christ.
For since he sets down the better things as matters of hope, he signifies that their beginning hath already come to pass, and their root and their fountain been brought to light.
But if the root and the fountain be evident to all, there is no need to doubt of the fruits.
Wherefore he saith, '' The last Adam became a lifegiving Spirit.''
And elsewhere too, He 'shall quicken your mortal bodies through His Spirit that dwelleth in you." (Rom. vil. 11.) It is the Spirit's work then to quicken.
Ver. 44. ''It is sown a natural body, it is raised a spiritual body.
There is a natural body, and there is a spiritual body."'
What sayest thou?
Is not 'this' body spiritual?
It is indeed spiritual, but that will be much more so.
For now oftentimes both the abundant grace of the Holy Ghost flies away on men's committing great sins; and again, the Spirit continuing present, the life? of the flesh depends on the soul: and the result in such a case 1s a void, without the Spirit®.
But in that day not so: rather he abides continually in the flesh of the righteous, and the victory shall be
His, the natural soul also being present.
Further, lest any should say, ''why are the worse things the elder? and why hath the one sort, to wit, the natural, come to pass not merely as far as the first-fruits, but altogether ; the other as far as the first-fruits only ?''—he signifies that the principles also of each were so ordered, For either it was some such thing which he
1 Dverar.
2 ths Wuxis Gwyn: "the life of the animal soul:'? alluding tothe threefold eine of the perfect man, in spirit, and soul, and body: cf. 1 Thess. v. 23.
Ver. 46. ''For that is not first,'' saith he, ''which is spiritual, but that which is natural, then that which is spiritual.''
> rovTov xwpis. i. e., the remains, when deprived of the natural life, are an empty vessel without the Holy Ghost, in that Its quickening Power is not put forth in them forthe time.
And he saith not, why, but is content with be, Ee ie a ae ee 'i. e. Why does the worst principle come first'? Why is the natural principle wholly developed not only in Adam, the firstfruits, but in us and all mankind?
And why is the spiritual principal which is to produce the resurrection, not yet developed in us, but only in Christ our first-fruits?
'The answer is, So is the will of God, by whose ordinance it is that the natural should come first, the spiritual afterwards, *i. e. It is true the body may be called spiritual, because of the Spirit's indwelling: but it is not wholly and entirely so.
For sometimes the Spirit leaves men when they sin, and even when the Spirit does not leave them, vitality leaves the body, which then becomes untenanted ; whereas at the resurrection the body being quickened, the Spirit remains in them for ever.
[This seems to be a satisfactory explanation of a passage difficult in the original,
(satis tenebricosa as Dr. Freld says,) and quite uncertain as to the text.
C.)
HomiLy XLI.]
HOMILIES ON FIRST CORINTHIANS.
the ordinance of God, having the evidence from the facts testifying to that most excellent ceco- | nomy of God, and implying that our state is always going forward to the better ; at the same time by this also adding credibility to his argument.
For if the lesser have come to pass, much more ought we to expect the better.
'who loved his children and was very solicitious for the departed ; whereas what we now do, is surely the part of haters and enemies.
For if when a man was taken up to court and crowned, thou wert smiting thyself and lamenting, I I should not say that thou wast a friend of him who was crowned, but a great enemy and adversary.
''Nay,'' say you, '' not even as it is do I mourn for him, but for myself.''
Well, but this is not the part of an affectionate person, to wish for thine own sake that he were still in the conflict and subject to the uncertainty of the future, when he might be crowned and come to anchor ; or that he should be tossed in mid ocean, when he might have been in port.
[7.] Since then we are to enjoy so great blessings, let us take our station in this array, and bewail not the departed, but rather those that have ended their life ill.
For so the husbandman, when he sees the grain dissolving, doth not mourn ; rather, as long as he beholds it continuing solid in the ground he is in fear and trembling, but when he sees it dissolved rejoices.
For the beginning of the future crop is its dissolving.
So let us also then rejoice when the corruptible house falls, when the man is sown.
And marvel not if he called the burial 'a sowing ;"' for, in truth, this is the better sowing : inasmuch as that sowing is succeeded by deaths and labors and dangers and cares ; but this, if we lived well, by crowns and rewards ; and that, by corruption and death ;
[8.] '*'But I know not whither he hath gone,'' say you.
Wherefore knowest thou not, For according as he lived well or tell me? otherwise, it is evident whither he will go.
'¢Nay, on this very account I lament,'' say you, ''because he departed being a sinner'?.''
This is a mere pretext and excuse.
For if this were the reason of thy mourning for the |departed, thou oughtest to have formed and corrected him, when he was alive.
'The fact is thou dost every where look to what concerns thyself, not him. but this by incorruption and immortality, and those infinite blessings.
To that kind of sowing there went embraces and pleasures and sleep: but to this, only a voice coming down from heaven, and al! is at once brought to perfection.
And he that rises again is no more led to a life full of toil, but to a place where anguish and sorrow and sighing are fled away.
But grant that he departed with sin upon him, even on this account one ought to rejoice, that he was stopped short in his sins and added not to his iniquity ; and help him as far as possible, not by tears, but by prayers and supplications and alms and offerings.
For not unmeaningly have these things been devised, nor do we in vain make mention of the departed in the course of the divine mysteries, and approach God in their behalf, beseeching the Lamb Who is before us, Who taketh away the sin of the world ;—not in vain, but that some refreshment may thereby ensue to them.
Not in vain doth he that standeth by the altar cry out when the tremendous mysteries are celebrated, '' For all that have fallen asleep in Christ, and for those who perform commemorations in their behalf%.''
For if there were no commemorations for them, these things would not have been spoken : since our service is not a mere stage show, God forbid ! yea, it is by If thou requirest protection and therefore mournest thy husband, betake thyself to God, the common Protector and Saviour and Benefactor of all, to that irresistible alliance, to that ready aid, to that abiding shelter which is every where present, and is as a wall unto us on every side.
''But your intercourse was a thing desirable and lovely.''
I too know it.
But if thou wilt trust sound reason with this grief, and wilt consider with thyself who hath taken him away, and that by nobly bearing it thou offerest thy mind as a sacrifice to our God, even this wave will not be too strong for thee to stem.
And that which time brings to pass, the same do thou by thy self-command.
But if thou shalt yield to weakness, thine emotion will cease indeed in time, but it will bring thee no reward.
2 Bingham observes, lib. xv. cap. 3. sect. 16. "' Another reason for praying for the dead was, they conceived all men to die with some remainders of frailty and corruption, and therefore desired that God would deal with them according to His mercy, and not in strict justice according to their merits.''
'These prayers,'"' he proceeds to say, see lib. xxiii. cap. 3. sect. 3. and 13. 'fare not made upon the Romish supposition of the soul's being in purgatory or any place of torment, but on principles that perfectly overthrow it.'
Forthey call those for whom they offer, Saints including among them the Blessed Virgin, the Apostles and Prophets : and they represent them as having 'pleased God,', '' being at rest,"'
"sleeping in Christ,' 'departed in His Faith," and other equivalent expressions.
Vzd. Brett's Lzturgtes, p. 270—272. Ed. 1838.
See also Bp. Bull, vol. ii. 261. Oxford Ed.
And together with these reasons collect also examples, some in the present life, some in the Holy Scriptures.
Consider that Abraham slew his own son, and neither shed a tear nor uttered a bitter word.
''But he,'' you say, '' was Abraham.''
Nay, thou surely hast been called to a nobler field of action!.
And Job grieved a 3 These expressions are not veréafzm either in St. Chrysostom's or in any other of the Liturgies translated by Brett. but in substance they are in ali.
1 meiCova oxapmata
WORKS OF ST. CHRYSOSTOM.
[Homiry XLI. the ordinance of the Spirit that these things are'God to anger; but propitiate Him.
For if done. thou bearest it nobly, there will thence accrue Let us then give them aid and perform commemoration for them.
For if the children of Job were purged by the sacrifice of their father, why dost thou doubt that when we too offer for the departed, some consolation arises to them ? since God is wont to grant the petitions of those who ask for others. fied saying, ''that in a manifold Person! your gift towards us bestowed by many may be acknowledged with thanksgiving on your behalf."' some relief both to the departed and to thyself; but if the contrary, thou dost the more kindle
God's anger.
For if when a servant was chastised by his master, thou didst stand by and complain, thou wouldest the more exasperate the master against thyself.
Do not then so; but give thanks, that hereby also this cloud of sadness may be scattered from thee.
Say with that blessed one, '' the Lord gave, and the Lord hath taken away.'' (Job i. 21.) Consider how many more well-pleasing in His sight have never received children at all, nor been called fathers.
And this Paul signi- | (2. Cor. i. 11.) Let us not then be weary in giving aid to the departed, both by offering on their behalf and obtaining prayers for them : for the common Expiation of the world is even before us.
Therefore with boldness do we then intreat for the whole world, and name their names with those of martyrs, of confessors, of priests.
For in truth one body are we all, though some members are more glorious than others ; and it is possible from every source to gather pardon? for them, from our prayers, from our gifts in their behalf, from those whose names are named with theirs.
Why therefore dost thou grieve ?
Why mourn, when it is in thy power to gather so much pardon for the departed ?
'¢ Nor would I wish to have been so,'' say you, '¢for surely it were better not to have had experience than after having tasted the pleasure to fall from it.'?
Nay, I beseech thee, say not so, provoke not thus also the Lord to wrath: but for what thou hast received, give Him thanks ; and for what thou hast not to the end, give Him glory.
Job said not that which thou sayest unthankfully, '' it were better not to have received,"' but both for the one he gave thanks, saying,
''' The Lord gave; '' and for the other he blessed God, saying, ''The Lord hath taken away, blessed be the name of the Lord for ever.'' And his wife he thus silenced, justifying himself against her, and uttering those admirable words, '' Have we received good at the hand of tne Lord, and shall we not receive evil?'"'
And yet after this a fiercer temptation befel him: yet was he not even thus unnerved, but in like manner bore it nobly and glorified God.
[9.] Isit then that thou art become desolate and hast lost a protector ? Nay, never mention this.
For thou hast not surely lost thy God.
And so, as long as thou hast Him, He will be better to thee than husband and father and child and kinsman: since even when they were alive, He it was who did all things.
These things therefore think upon, and say with David, ''The Lord is my light and my
Saviour', whom shall I fear? (Ps. xxvii. !) Say, Thou art a Father of the fatherless, and a Judge of the widows:"' (Ps. lxvill. 5. ) and draw down
His aid, and thou shalt have Him to care for thee now more than before, by how much thou art in a state of greater difficulty.
This also do thou, and consider with thyself that man hath not taken him, but God who made him, who more than thyself cares for him and knows what is good for him: who is no enemy nor lier-in-wait.
See how many, living, have made life intolerable to their parents.
'¢ But seest thou not the right-hearted ones?"' say you. I see these too, but even these are not so safe as thy child is.
For though they are now approved, yet it is uncertain what their end will be; but for him thou hast no longer any fear, nor dost thou tremble lest anything should happen to him or he experience any change.
Or hast thou lost a child ? Thou hast not lost it; say not so.
'This thing is sleep, not death ; removal, not destruction ; a journeying from the worse unto the better*.
Do not then provoke 1 év TOAA@ Tpogwme@: "in a great Person,' "the Person of a manifold Being, i. e., of the whole Church.""
The common reading is €k moAAWY mpogamwv.
St. Chrysostom may have thought that the Apostle was alluding to the Liturgical Service as the voice of the whole mystical Body of Christ.
See his comment on the place in Hom.
2. on 2 Cor. §. 3, 4. Ed. Bened.
[The singular reading of Chrysostom in this place does not seem to be sustained by any Greek MSS., but is represented in several codices of the old
Itala version.
On the principle of the durior dectio it might claim attention, but surely on no other ground.
C.] 2 ovyyvwuny.
3 gwrnp '
These things also do thou consider respecting a good wife and guardian of thine house, and for all things give thanks unto God.
And even if thou shalt lose a wife, give thanks.
Perhaps God's will is to lead thee to continence, He calls thee to a nobler field of conflict, He was pleased to set thee free from this bond.
If we thus command ourselves, we shall both gain the joy of this life and obtain the crowns which are to come, &c. &c.
* The same idea is thus expressed by Tertullian.
' Why mourn, if thy faith be that he hath not perished? Why bear impatiently Azs being withdrawn fora while, of whom thou believest that he will return? It is but a journey, which thou accountest death.
It is not meet to mourn for him who is gone before, but simply to miss him and long for him.""
De Patient. c. 9.
Jt CGA i AOD AD A XV. 47. t Cor.
The first man is of the earth, earthy: the second man Lord hath not a body? because He is said to be is the Lord from heaven.
'« from heaven,'' although what is said before is enough to stop their mouths : yet nothing hinders our silencing them from this consideration also: viz. what is, ''the Lord from heaven ?''
Doth he speak of His nature, or His most perfect life?
It is I suppose evident to every one that he speaks of His life.
Wherefore also he adds, Havinc said that ''the natural was first,'' and ''the spiritual afterward,'' he again states another difference, speaking of '' the earthy
"' and ''the heavenly.''
For the first difference was between the present life and that which is to come: but this between that before grace and that after grace.
And he stated it witha view to the most excellent way of life, saying, —(for to hinder men, as I said, from such confidence in the resurrection as would make them neglectful of their practice and of perfection, from this topic also again he renders them anxious and exhorts to virtue, saying, )—'' The first man is of the earth, earthy ; the second man is the Lord from heaven:'' calling the whole by the name of ''man!,'' and naming the one from the better, and the other from the worst part.
Ver. 49. ''As we have borne the image of the earthy,'' i. e., as we have done evil, <<' let us also bear' the image of the heavenly,'' i. e., let us practise all goodness.
But besides this, I would fain ask thee, is it of nature that it is said, ''he that is of the earth, earthy,'' and, '' the Lord from heaven ?"'
'' Yea," saith one.
What then?
Was Adam only '' earthy,'' or had he also another kind of substance congenial with heavenly and _ incorporeal beings, which the Scripture calls ''soul,'' and ''spirit?''
Every one sees that he had this also.
Therefore neither was the Lord from above only although He is said to be ' from heaven,'' but He had also assumed our flesh.
But Paul's meaning is such as this: ''as we have borne the image of the earthy,' i e., evil deeds, ''let us also bear the image of the heavenly,' the manner of life which is in the heavens.
Whereas if he were speaking of nature, the thing neeeded not exhortation nor advice.
So that hence also it is evident that the expression relates to our manner of life.
Ver. 48. ''As is the earthy, such are they also that are earthy :'' so shall they perish and have an end.
''As is the heavenly, such are they also that are heavenly :'' so shall they abide immortal and glorious.
What then?
Did not This Man too die?
He died indeed, but received no injury therefrom, yea rather by this He put an end to death.
Seest thou how on this part of his subject also, he makes use of death to establish the doctrine of the resurrection?
<'' For having, as I said before, the beginning and the head,"' so he speaks, '' doubt not of the whole body."
Wherefore also he introduces the saying in the manner of advice and calls it an '' image,"' here too again showing that he is speaking of conduct, not of nature.
For therefore are we become earthy, because we have done evil: not because we were originally formed '' earthy,'' but because we sinned.
For sin came first, and then death and then the sentence, '' Dust thou Moreover also he frames hereby his advice concerning the best way of living, proposing standards of a lofty and severe life and of that which is not such, and bringing forward the principles of both these, of the one Christ, but of the other Adam.
Therefore neither did he simply say, ''of the earth,'" but ''earthy,"' i. e., 'gross, nailed down to things present :'' and again with respect to Christ the reverse,
2 As the Manichees did, and before them the Gnostic sects.
3 dopégwuev.
This reading is supported, according to Scholz, by the Alexandrian and six other uncial MSS.
It is found in several versions, and has the authority of Irenzus, Origen, Basil,
Tertullian, Cyprian, and other Fathers.
In favor of the reading in our text, dopécouerv, is the Vatican MSS. with others of less anthority.
Theodore words are remarkable; ae ORLeP EE He used the expression prophetically not hortatively."
[Chrysostom's reading is adopted by nearly all recent editors, but given only in the margin by the Rev. Ver.
The external evidence is decidedly in its favor, but not the internal. C.} ''the Lord from heaven.''
[2.] But if any should say, '' therefore the 1 j. e., embodying as it were the whole of the two states of being which he is describing in the personal appellation of Man: as in the phrase, Old Man and New Man:
&c.
WORKS OF ST. CHRYSOSTOM.
{[Homity XLII.
art, and unto dust shalt thou return.'' (Gen. diest, on this account fear,'' saith he, ''asif thou shouldest not rise again: for there are, there are some who shall even escape this, and yet this suffices them not for that resurrection, but even those bodies which die not must be changed and be transformed into incorruption."' iii. 19.) 'Then also entered in the swarm of the passions.
For it is not simply the being born ''of earth'' that makes a man ''earthy,"'
(since the Lord also was of this mass and lump',) but the doing earthly things, even as also he is made ''heavenly'' by performing things meet for heaven.
Ver. 52. 'In a moment, in the twinkling of an eye, at the last trump."'
But enough : for why need I labor overmuch in the proof of this, when the apostle himself goes on to unfold the thought to us, thus saying,
After he had discoursed much of the resurrection, then opportunely he points out also its very marvellous character.
As thus:
'' nct this only,'' saith he, ''is wonderful that our bodies first turn to corruption, and then are raised ; nor that the bodies which rise again after their corruption are better than these present ones; nor that they pass on to a much better state, nor that each receives back his own and none that of another; but that things so many and so great, and surpassing all man's reason and conception, are done ''in a moment,'' i. e., in an instant of time: and to show this more clearly, '' in the twinkling of an eye,"' saith he, ''while one can wink an eyelid."'
Further, because he had said a great thing and full of astonishment ; that so many and so great results should take place so quickly ; he alleges, to prove it, the credibility of Him who performs it; as follows, '' For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.''
'Theexpression, '' we,"' he uses not of himself, but of them that are then found alive.
Ver. 50. ''Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God."'
Seest thou how he explains himself again, relieving us of the trouble ? which he often doth : for by flesh he here denotes men's evil deeds, which he hath done also elsewhere ; as when he saith, ''But ye are not in the flesh :''? and again, ''So then they that are in the flesh cannot please God.' (Rom. viil. 8, 9.)
So that when he saith, '' Now this I say,'' he means nothing else than this: ''therefore said
I these things that thou mayest learn that evil deeds conduct not to a kingdom.''
'Thus from the resurrection he straightway introduced also the doctrine of the kingdom also ; wherefore also he adds, '' neither doth corruption inherit incorruption,?'' i. e., neither shall wickedness inherit that glory and the enjoyment of the things incorruptible.
For in many other places he calls wickedness by this name, saying, '' He that soweth to the flesh, shall of the flesh reap corruption." (Gal. vi. 8.) Now if he were speaking of the body and not of evil doing, he would not have said ''corruption.''
For he nowhere calls the body ''corruption,'' since neither is it corruption, but a thing corruptible : wherefore proceeding to discourse also of it, he calls it not ''corruption,'' but ''corruptible,"' saying, ''for this corruptible must put on incorruption."'
Ver. 53.
'* For this corruptible must put on incorruption."'
Thus lest any, hearing that '' flesh and blood cannot inherit the kingdom of God,"' should suppose that our bodies do not rise again; he adds, ''this corruptible must put on incorruption, and this mortal must put on immortality.'
Now the body is <' corruptible,"' the body is '* mortal: '' so thatthe body indeed remains, for it is the body which is put on; but its mortality and corruption vanish away, when immortality and incorruption come upon it.
Do not thou therefore question hereafter how it shall live an endless life, now that thou hast heard of its becoming incorruptible.
[3.] Next, having completed his advice concerning our manner of life, according to his constant custom blending closely subject with subject, he passes again to the doctrine of the resurrection of the body : as follows :
Ver. 51.
'' Behold, I tell you a mystery."'
It is something awful and ineffable and which all know not, which he is about to speak of: which also indicates the greatness of the honor he confers on them; I mean, his speaking mysteries to them.
But what is this?
'We shall not all sleep, but we shall all be changed.''
He means as follows:
''we shall not all die, 'but we shall all be changed,' "' even those who die not.
For they too are mortal.
'*Do not thou therefore because thou [4.] Ver.
54.
'* But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory."'
Thus, since he was speaking of great and secret things, he again takes prophecy (Hosea xill. 14.) to confirm his word.
'* Death is swallowed up in victory: ?'' i. e., utterly; not so much as a fragment of it remains nor a hope of returning, incorruption having consumed corruption.
4 wacns Kat pupaparos.
® kAnpovown rec. text.
® cis vixos; i.e. Els TEAQS.
Homity XLII. ]
HOMILIES ON FIRST CORINTHIANS.
Ver. 55. ''O death, where is thy sting?
O grave, where is thy victory?"
[5.] Ver. 58. '' Wherefore!, brethren, be ye steadfast, unmoveable."'
Seest thou his noble soul? how even as one who is offering sacrifices for victory, having become inspired and seeing already things future as things past, he leaps and tramples upon death fallen at his feet, and shouts a cry of triumph over its head where it lies, exclaiming mightily and saying, ''O death, where is thy sting?
Ograve, where is thy victory ?"'
It is clean gone, it is perished, it is utterly vanJust and seasonable is this exhortation after all that had gone before.
For nothing so disquiets as the thought that we are buffeted without cause or profit.
'Always abounding in the work of the Lord ;'' i.) e.,'in the pure life.
And he said not, ''working that which is good,' but ''abounding ;'' that we might do it abundantly?, and might overpass the lists. ished away, and in vain hast thou done all those former things.
For He not only disarmed death and vanquished it, but even destroyed it, and made it quite cease from being.
'« Knowing that your labor is not in vain in the Lord.''
€ What sayest thou ? Labor again?
But followed by crowns, and those above the heavens.
For that former labor on man's expulsion from paradise, was the punishment of his transgressions ; but this is the ground of the rewards to come.
So that it cannot in fact be labor, both on this account and by reason of the great help which it receives from above: which is the cause of his adding also, ''in the Lord.''
For the purpose of the former was that we might suffer punishment ; but of this, that we might obtain the good things to come.
Ver. 56. ''Now the sting of death is sin; and the power of sin is the law."'
Seest thou how the discourse is of the death of the body? therefore also of the resurrection of the body.
For if these bodies do not rise again, how is death ''swallowed up?"
And not this only, but how is '' the law the power of sin?''
For that ''sin'' indeed is '' the sting of death,'' and more bitter than it, and by it hath its power, is evident; but howis '' the law also the power '' thereof?
Because without the law sin was weak, being practised indeed, but not able so entirely to condemn : since although the evil took place, it was not so clearly pointed out.
So that it was no small change which the law brought in, first causing us to know sin better, and then enhancing the punishment.
And if meaning to check sin it did but develop it more fearfully, this is no charge against the physician, but against the abuse of the remedy.
Since even the presence of Christ made the Jews' burden heavier, yet must we not therefore blame it, but while we the more admire it, we must hate them the more, for having been injured by things which ought to have profited them ? Yea, to show that it was not the law of itself which gives strength to sin, Christ Himself fulfilled it all and was without sin.
Let us not therefore sleep, my beloved.
For it cannot, it cannot be that any one by sloth should attain to the kingdom of heaven, nor they that live luxuriously and softly.
Yea it is a great thing, if straining ourselves and ''keeping under? the body' and enduring innumerable labors, we are able to reach those blessings.
See ye not how vast this distance between heaven and earth?
And how great a conflict is at hand?
And how prone a thing to evil manis?
And how easily sin '*besets us ?'"
And how many snares are in the way ?
Why then do we draw upon ourselves so great cares over and above those of nature, and give ourselves more trouble, and make our burden greater ? Is it not enough, our having to care for our food and clothing and houses ?
Is it not enough to take thought for things necessary P Although even from these Christ withdraws us, saying, '' Be not anxious for your life what ye shall eat, neither for your body what ye shall put on.'' (Matt. vi. 25.) But if one ought not to be anxious for necessary food and clothing, nor for to-morrow ; they who bring on so great a mass of rubbish and bury themselves under it, when shall they shall have power to emerge ? Hast thou not heard Paul saying, '* No soldier on service entangleth himself in the affairs of this life ?'' (2 Tim. ii. 4.)
But we even live luxuriously and eat and drink to excess and endure buffeting for external But I would have thee consider how from this topic also he confirms the resurrection.
For if this were the cause of death, viz. our committing sin, and if Christ came and took away sin, and delivered us from it through baptism, and together with sin put an end also to the law in the transgression of which sin consists, why doubtest thou any more of the resurrection?
For whence, after all this, is death to prevail?
Through the law?
Nay, it is done away. Throughsin?
Nay, it is clean destroyed.
Ver. 57.
'' But thanks be to God, which giveth us the victory through our Lord Jesus Christ.''
For the trophy He Himself erected, but the crowns He hath caused us also to partake of.
Ana this not of debt, but of mere mercy.
1 wou ayaryrol, omitted.
2 wera TepLovaias.
5 UmomLesovTas. a
WORKS OF ST. CHRYSOSTOM.
(Homity XLIIT. things, but in the things of heaven behave our- | no prayer can avert, the punishments which selves unmanly.
Know ye not that the promise | cannot be assuaged. is too high for man?
It cannot be that one} Wherefore I entreat and beseech, and lay walking on the ground should ascend the arches | hold of your very knees, that whilst we have of heaven.
But we do not even study to live] this scant viaticum of life, you would be pricked like men, but are become worse than the brutes. | in your hearts by what has been said, that you e i oad Know ye not before what a tribunal we are| would be converted, that you would become to stand?
Do ye not consider that both for our | better men; that we may not, like that rich words and thoughts an account is demanded of |man, lament to no purpose in that world after us, and we take no heed even to our actions. | our departure, and continue thenceforth in in- '«¢ For whosoever looketh on a woman,"' saith He, | curable wailings.
For though thou shouldest 'to lust after her hath already committed adul-| have father or son or friend or any soever who tery with her.'' (Matt. v. 28.) And yet they; hath confidence towards God, none of these who must be accountable for a mere idle look, | shall ever deliver thee, thine own works having refuse not even to lie rotting in the sin itself. | destroyed thee.
For such is that tribunal: it '¢Whosoever shall say to his brother, Thou | judges by our actions alone, and in no other fool, shall be cast into hell fire.'' (Matt. v. 22.) | way is it possible there to be saved.
But we even dishonor them with ten thousand} And these things I say, not to grieve you nor reproaches and plot against them craftily.
'' He) to throw you into despair, but lest nourished by that loveth one that loveth him is nobetter than | vain and cold hopes, and placing confidence in the heathen: '' (Matt. v. 46, 47.) but we even|this person or that, we should neglect our envy them. What indulgencethen shall we have, | own proper goodness.
For if we be slothful, when commanded as we are to pass over the old | there will be neither righteous man nor prophet lines, we weave ourselves a thread of life by a yet | nor apostle nor any one to stand by us; but if more scanty measure than theirs?
What plea| we have been earnest, having in sufficiency the shall deliver us?
Who will stand up and help; plea which comes from each man's own works!, us when we are punished ?_ There is no one ; | we shall depart with confidence, and shall obbut it must needs be that wailing and weeping | tain the good things that are laid up for them and gnashing our teeth, we shall be led away | that love God; to which may we allattain, Wc. tortured into thatrayless gloom, the pangs which | &c.
EL ONG Vaowxalod tele
THCORWXVETT
Now concerning the collection for the saints, as I gave tiles; where he terrified the drunkards and the order to the Churches of Galatia, so also do ye. gluttons; where he condemned the seditious,
HavinG completed his discourse concerning | the contentious, and those who loved to have doctrines, and being about to enter upon that | the preeminence ; where those who unworthily which belongs rather to morals, he dismisses} approach the Mysteries were delivered over by every thing else and proceeds to the chief of |him unto that intolerable sentence; where he good things, discoursing about alms.
Nor does|discoursed concerning love.
For this cause, | he discuss morals in general, but when he hath;say, the subject which most pressed on him, treated of this matter alone, he leaves off.
A/|viz. the aid required for the saints, this alone thing however obviously unlike what he did | he mentions. every where else; for of alms and of temper-|
And observe his consideration.
When he ance and of meekness and of long-suffering and | had persuaded them concerning the resurrecof all the rest, he treats in the other Epistles in| tion, and made them more earnest, then and not the conclusion.
For what reason then doth he | till then he discusses this point also. handle here this part only of practical morality? | It is true indeed that on these matters he had
Because the greater part also of what had been|spoken to them before, when he said, '' If we spoken before was of an ethical nature: I mean,
|sowed unto you spiritual things, is it a great where he chastised the fornicator; where he| matter if we shall reap your carnal things? "' was correcting those who go to law among Gen- | saiurinvoet ait. cal wiki Mite 1 hv amd Tay Epywy ovrnyopiar.
HomiLy XLIII.]
HOMILIES ON FIRST CORINTHIANS.
And, '' Who planteth a vineyard, and eateth not | you,'' not merely this or that individual, but of the fruit thereof?''
But because he knew /|'' each one of you, '? whether poor or rich, the greatness of this moral achievement, he| woman or man, slave or free, "lay by him in refuses not to add a fresh mention at the end of | store.''
He said not, '' Let him bring it inte the church,' lest they might feel ashamed because of the smallness of the sum; but '* having by gradual additions swelled his contribution, let him then produce it, when I am come: but for the present lay it up,'' saith he, '¢ at home, and make thine house a church; thy little box a treasury.
Become a guardian of sacred wealth, a self-ordained steward of the poor.
Thy benevolent mind assigns to thee this priesthood."' his letter.
And he calls the collection Aoyéay (a '' contribution,'') immediately from the very first making out the things to be easy.
For when contribution is made by all together, that becomes light which is charged upon each.
But having spoken about the collection, he did not say immediately, '' Let every one of you lay up in store with himself; '' although this of course was the natural consequence ;_ but having first said, '' As I gave order to the Churches of Galatia,'' he added this, kindling their emulation by the account of the well-doings of others, and putting it in the form of a narration.
And this also he did when writing to the Romans ; for to them also while appearing to narrate the reason why he was going away to Jerusalem, he introduces thereupon his discourse about alms ;
Of this our treasury! even now is a sign: but the sign remains, the thing itself no where.
[3.] Now I am aware that many of this congregation will again find fault with me when [ treat of these subjects, and say, '' Be not, I beseech you, be not harsh and disagreeable to your audience.
Make allowances for their disposition ; give way to the mind of the hearers.
For in this case you really do put us to shame; you make us blush.'"'
But I may not endure such words: since neither was Paul ashamed to be continually troublesome upon such points as these and to speak words such as mendicants use.
I grant indeed that if I said, ''give it me,"' and "lay it up inmy house," there might perchance be something to be ashamed of in what I said: hardly however even in that case ; for ''they who wait upon the altar,'' we read,
'¢ But now I go unto Jerusalem, ministering unto the saints: for it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints."'
(Rom. xv. 25.) Only those he stimulates by mention of Macedonians and Corinthians ; these of Galatians.
For he saith, '' AsI gave order to the Churches of Galatia, so also do ye:"' for they would surely feel ashamed ever afterwards to be found inferior to Galatians.
And he saith not, ''I advised,'' and, ''I counselled ;'' but, ''I gave order,'' which is more authoritative.
And he doth not bring forward a single city, or two, or three, but an entire nation: which also he doth in his doctrinal instructions, saying, '' Even as also in all the Churches of the saints.''
For if this be potent for conviction of doctrines, much more for imitation of actions.
'¢ have their portion with the altar.'' (c. ix. 13.) However, some one perhaps might find fault as if he were framing an argument for his own interest.
But now it is for the poor that I make my supplication; nay, not so much for the poor, as for your sake who bestow the gift.
Wherefore also I am bold to speak out.
For what shame is it to say, Give unto thy Lord in His hunger:
Put raiment on Him going about naked ; Receive Him being a stranger?
Thy Lord is not ashamed before the whole world to speak thus:
''I was an hungred, and ye gave Me not to eat,'' He who is void of all want and requires nothing.
And am I to be ashamed and hesitate?
Away with this.
This shame is of the snare of the devil.
I will not then be ashamed, but will say, and that boldly, '' Give [2.] '' What then, I ask, didst thou give order about ?"'
Ver. 2. 'On the first day of the week,"' that is, the Lord's day, '' let each one of you lay by him in store, as he may prosper.''
Mark how he exhorts them even from the time: for indeed the day was enough to lead them to almsgiving.
Wherefore '' call to mind,"' saith he, '' what ye attained to on this day: how all the unutterable blessings, and that which is the root and the beginning of our life took place on this day.
But not in this regard only is the season convenient for a zealous benevolence, but also because it hath rest and immunity from toils : the souls when released from labors becoming readier and apter to show pity.
Moreover, the communicating also on that day in Mysteries so tremendous and immortal instils great zealousness.
On it, accordingly, '' let each one of 1rq yaCodhvAakiovy, Bingham, viii. 7. 11. says, 'The Church had her gazophylacta, or Treasuries, as well as the Temple; which appears from a Canon of the Fourth Council of Carthage,'
(93. af. Harduin. i. 984.) '' which forbids the offerings of persons at variance with one another to be received ezther in the Treasury or the Sanctuary.
Sothat the Treasury was a distinct place from the Corban in the Sanctuary.
. Here all such offerings of the people were laid up as were not thought proper to be brought to the Altar.''
He further refers to the Apostolical Canons, 4 and 5, 'That beside Bread and Wine, nothing should be brought to the Altar, save only new ears of corn and grapes, and oil forthe lamps, and incense for the time of the oblation.
But all other fruits should be sent eis ofxov, to the Repository, or Treasury it may be, as first-fruits forthe Bishop and Presbyters, and not be brought to the Altar, but be by them divided among the Bishops and Clergy."
See Harduin, i. 10, ee ee eee
WORKS OF ST. CHRYSOSTOM.
(Homity XLITII.
yours.'"'
Next, that they might not think him quite absent, he adds his letters, saying, '¢Whomsoever you approve, I will send with letters.''4
Asif he had said, I also will be with them and share in the ministration, by my letters.
And he said not, '' These will I send to bear your alms,'' but, '' your bounty; "' to signify that they were doing great deeds ; to mark that they were gainers themselves.
And elsewhere he calls it both ''a blessing'' and ''a distributions*:
(2' %@ork ear see ie one that he might not make them less active, the other that he might not elate them.
But in no case whatever hath he called it '' alms." to the needy; I will say it with a louder voice than the needy themselves.
'True it is, if any one can show and prove that in saying these things we are drawing you over unto ourselves, and under the pretence of the poor are ourselves making gain, such a course would be worthy, I say not of shame, but even of ten thousand thunderbolts; and life itself would be more than persons so behaving would deserve.
If, on the contrary, by the grace of God, we are in nothing troublesome about ourselves, but 'have made the Gospel without charge'' to you; laboring indeed in no wise like Paul, but being contented with our own ;—with all boldness of speech I will say, ' Give unto the needy: "' yea, and I will not leave off saying it, and of those who give not I will be a severe accuser.
For so, if I were a general and had soldiers, I should not feel ashamed at demanding food for my men: for I vehemently set my heart upon your salvation.
Ver. 4. '' And if it be meet for me to go also, they shall go with me."
Here again he exhorts them to liberality.
As thus:
''if it be so much," saith he, ''as to require my presence also, neither will I decline this."
But he did not in the first instance promise this, nor say, '' When I amcome I will carry it."" For he would not have madeso much of it, if he had so set it down from the first. Afterwards however he adds it well and seasonably.
Here then you have the reason why he did not immediately promise, nor yet altogether hold his peace concerning it: but having said, 'I will send," then at length he adds himself also. And here too again he leaves it to their own decision; in saying, ''If it be meet for me to goalso: " whereas this rested with them, namely, to make their collection large ; so large even, asto affect his plans and cause him in person to make the journey.
[4.] But that my argument may both be more forcible and more effective, I will take
Paul for my comrade, and like him will discourse and say, '' Let each one of you lay by him in store, as he may prosper.'?
Now observe also how he avoids being burdensome.
He said not, 'so much,'' or ''so much,'' but '¢as he may prosper,'' whether much or little.
Neither said he, '' what any one may have gained,'' but, ''as he may prosper: "' signifying that the supply is of God.
And not only so, but also by his not enjoining them to deposit all at once, he makes his counsel easy: since the gathering little by little hinders all percepFoeyiver' 5. *" Bat"
"will? come*to =you.= saith he, ''when I shall have passed through Macedonia.''
'This he had said also above; then however with anger: at least he added, (c. iv. 19.) ** And I will know not the speech of them that are puffed up, but the power: '"' but here, more mildly; that they might even long for his coming.
'Then, that they might not say, '¢Why is it that you honor the Macedonians above' us 7 he*saidt=not, -* When) depatun. but, '' When I shall have passed through Macedonia ; for I do pass through Macedonia.'' tion of the burden! and the cost. Here you see the reason too for his not enjoining them to produce it immediately, but giving them a long day?; whereof adding the cause, he saith. '' That there be no gatherings when I come :'' which means, that ye may not when the season is come for paying in contributions just then be compelled to collect them.
And this too in no ordinary degree encouraged them again: the expectation of Paul being sure to make them more: earnest.
Ver. 3. ''And when I arrive, whomsoever ye shall approve, them will I send with letters to carry your bounty? to Jerusalem."'
Ver. 6. '' But with you it may be that I shall abide, or even winter.''
For Ido not at all wish to take you merely in my way, but to continue among you and spend some time.
For when He said: not," this' person,' and *" that, 7 but, '' whomsoever ye shall approve,'' whomsoever you shall choose, thus freeing his ministration from suspicion.
Wherefore to them he leaves the right of voting in the choice of those who are to convey it.
He is far enough from saying, '' The payment is yours, but the privilege of selecting those who are to carry it is not | he wrote this letter, he was in Ephesus, and it
| was winter; as you may know by his saying, '¢ Until Pentecost I will tarry at Ephesus; but after this I shall go away to Macedonia, and after having gone through it, I will be with you in the summer ; and perhaps I shall even spend the winter with you."'
And why did he say, ''perhaps;'' and did *AecToupyia.
*roAAHv THY TpobEeg Mav.
> yapuv.
* [Chrysostom evidently understood the verse in the sense found in the margin of the Revised Version.
C.]
HOMILIES ON FIRST CORINTHIANS.
HomiLy XLIITI. }
not positively affirm it? Because Paul did not foreknow all things; for good purposes. Wherefore neither doth he absolutely affirm, in order that if it came not to pass, he might have something to resort to; first, his previous mention of it having been indefinite; and next, the power of the Spirit leading him wheresoever It willed, not where he himself desired.
And this also he expresses in the second Epistle, when excusing himself on account of his delay, and saying, ''Or the things which I purpose, do I purpose according to the flesh, that with me there should be the yea yea and the nay nay ?"' rather look to the gain.
Mark, for instance, Paul, not therefore lingering, not therefore skrinking back, because '' there were many adversaries ;'' but because '' there was a great door,'' pressing on and persevering.
Yea, and as I was saying, this was a sign that the devil was being stripped, for it is not, depend _ on it, by little and mean achievements that men provoke that evil monster to wrath.
And so when thou seest a righteous man performing great and excellent deeds, yet suffering innumerable ills, marvel not; on the contrary, one might well marvel, if the devil receiving so many blows were to keep quiet and bear the wounds meekly.
Even as you ought not to be surprised were a serpent, continually goaded, to grow fierce and spring on the person that goaded it.
Now no serpent steals on you so fierce as the devil, leaping up against all; and, like a scorpion with its sting raised, he raises himself upright.
Let not this then disturb you: since of course he that returns from war and victory and slaughter must needs be bloody, and oftentimes also have received wounds.
Do thou, then, for thy part, when thou seest any one doing alms and performing numberless other good works and so curtailing the power of the devil, and then falling into temptations and perils ; be not troubled thereupon.
'This is the very reason why he fell into temptations, because he mightily smote the cevil.
(2tCors ier 7 .') «That ye may set me forward on my journey wheresoever I go.''
'This also is a mark of love, and great strength of affection.
Ver. 7. ''For I do not wish to see you now by the way; for I hope to tarry awhile with you, if the Lord permit."'
Now these these things he said, both to signify his love and also to terrify the sinners, not however openly, but with outward demonstration of friendship.
Ver. 8. '' But I will tarry at Ephesus until Pentecost.''
As we should expect, he tells them all exactly, informing them as friends.
For this too is a mark of friendship to say the reason why he was not with them, why he delayed, and where he was staying.
'¢And how did God permit it?'' you will say.
That he might becrowned moresignally : that the other might receive a severer wound.
For when after benefits conferred a man suffers, and that grievously, and yet continually gives thanks, it is a blowto the devil.
For itis a great thing, even when our affairs are flowing on prosperously, to show mercy and to adhere to virtue: but it is far greater in grievous calamity not to desist from this noble occupation ; this is he who may be most truly said to do so for God's sake.
So then, though we be in peril, beloved, though we suffer ever so greatly, let us with the greater zeal apply ourselves to our labors for virtue's sake.
For this is not at all the season for retribution.
Ver. g. '' For a great door and effectual is opened unto me, and there are many adversaries."'
Now if it was ''great,'' how could there be '¢adversaries?'' Why on this very account the adversaries were many, because men's faith was great; because the entrance was great and wide.
But what means, ''A great door?'' There are many prepared to receive the faith, many ready to approach and be converted.
There is a spacious entrance for me, things being now come to that point that the mind of those approaching is at its prime for the obedience of a a a a a a the faith.
On this account, vehement was the blast of the breath of the devil, because he saw many turning away from him.
You see then on both accounts it was needful for him to stay; both because the gain was abundant, and because the struggle was great.
Here then let us not ask for our crowns, lest when the crowns come in their season, we dcliminish our recompense.
For as in the case of artificers, they who support themselves and work receive higher pay ; while those who have their maintenance with their employers, are curtailed in no small part of the wages; so also in regard tothe saints: he that doth immense good and suffers extreme evil hath his reward unimpaired and a far more abundant recompense, not only for the good things which he hath done, but also for the evil which he hath suffered. But he that enjoys rest and luxury here, hath not And herewith also he cheered them up, namely, by saying, that henceforth the word works every where and springs up readily.
And if there be many who plot against it, this also is a sign of the advance of the Gospel.
For at no time doth that evil demon wax fierce, except on seeing his goods made spoil of abundantly.
(Matt. xii.) [6.] Let us then, when we desire to effect any thing great and noble, not regard this, the greatness of the labor which it brings, but let us
WORKS OF ST. CHRYSOSTOM.
( Homity XLIIL such bright crowns there.
Let us not then seek | not even the Gospel hanging by our bed? is for our recompense here.
But ''then'' of all times let us rejoice, when doing well we suffer ill.
For God hath in store for us in that world not only the reward of our good deeds, but that of our temptations also.
S e ae more important than that alms should be laid up for you; for if you hang up the Gospel and do nothing, it will do you no such great good.
But if you have this little coffer, you have a defence against the devil, you give wings to your prayer, you make your house holy, having meat for the King (S. Mat. xxv. 34.) there laid up in store.
And for this reason let the little coffer be placed also near the bed, and the night will not be troubled with fantasies. Only let nothing be cast into it, which is the fruit of injustice.
For this thing is charity; and it cannot be that charity should ever spring out of hardheartedness.
So PP OE But to explain myself more clearly: suppose two rich merciful men, and let them give to the poor: then let one continue in his riches and enjoy all prosperity: the other fall into poverty and diseases and calamities, and give God thanks.
Now when these are gone away into the other world, which will receive the greater reward P
Is it not quite plain that it will be he who is sick and in adversity, seeing that though he did well and suffered ill, he felt not according to human infirmity?
I suppose this is plain to every one.
And, in truth, this is the adamantine statue, this is the considerate servant.
(See S. Mat. xxv. 21.) But if we ought not to do any thing good for the hope of the kingdom, but because it so pleaseth God, which is more than any kingdom; what doth he deserve, who because he doth not receive his recompense here, is become more remiss concerning virtue ?
Will you have mention also of the resources out of which you should make your deposits, so as in this respect also to make this kind of contribution easy ? The handicraft man, for instance, the sandal-maker, or the leather-cutter, or the brass-founder, or any other artificer,_-when he sells any article of his trade, let him give the first-fruits of its price unto God: let him cast in a small portion here, and assign something to God out of his portion, though it be rather scanty'.
For neither do I ask any great thing ; but so much as the childish ones among the Jews5, full as they are of innumerable evils, just so much let us cast in, we who look forward to heaven.
And this I say not as laying down a law, neither as forbidding more, but as recommending a deposit of not less than a tenth part.
And this also do thou practise not in selling only, but also in buying and receiving a recompense.
Let those also who possess land observe this law in regard to their rents: yea, let it bea law for all who gather their incomes in an honest way.
For with those who demand usury I have no concern, neither with soldiers who do violence to others and turn to their own advantage their neighbors' calamities.
Since from that quarter God will accept nothing.
But these things I say to those who gather their substance by righteous labor.
Let us then not be troubled when we see that such an one who invited widows and made continual feasts lost his house by fire, or sustained some other such like disaster.
Yea, for this very thing he shall receive his reward.
For even Job was not so much admired for hisalmsdeeds as he was for his sufferings afterwards.
For this reason his friends also are little esteemed and deemed of no account; because they sought for the recompenses of the present world, and with a view to this gave sentence against the just man.
Let us then not seek for our return here; let us not become poor and needy ; since surely it is of extreme meanness, when heaven is proposed, and things which are above the heaven, to be looking round on the things which are here. Let us not by any means do so; but whichsoever of unexpected things come upon us, hold we fast the commands of God continually, and obey the blessed Paul.
Yea, and if we establish ourselves in this kind of habit, we are ever after stung by our conscience if ever we omit this rule;.and after a while we shall not even think it a hard thing ; and by degrees we shall arrive at the greater things, and by practising how to despise wealth, and by pulling up the root of evils, we shall both pass the present life in peace, and obtain the life to come; which may it be the portion of us all to attain unto, &c. &c [7.] And let us make a little chest for the poor at home; and near the place at which you stand praying, there let it be put: and as often as you enter in to pray, first deposit your alms, and then send up your prayer; and as you would not wish to pray with unwashen hands!, so neither do so without alms: since
1S. Chrys. on St. Matt. xv.
Hom. 5r.
"We see this kind of custom prevailing in the Church with most people; they are anxious to come in with clean garments and to wash their hands, but make no account of presenting their soul clean unto God."
Sav. t. ii.
328; cf. Hom. 73. p. 861; 7% Eph. 3. p. 778.
" Tell me, wouldest thou choose with unwashen hands to approach the Sacrifice?
Far from it, to my thinking.
Thou wouldest rather not come at all, than with defiled hands.
Shall the next thing be, that while thou 'art so scrupulous in that which is but a trifle, thou approachest with a soul defiled, and darest to touch It?"
2 The custom here alluded to may perhaps explain the traditional wish or invocation.
'' Matthew, Mark, Luke, and John, "Bless the bed that I lie on.''
3The reading seems corrupt.
It is rendered as if it were da TOUTO Kal Tapa TH KAiYy KeigOw Td KLBwTLOV. a 4 weprGéoOw mpds Tov Medv ef EAaTTOVOS MoOlpas.
5'Among whom it was a common saying, '' Tithes are the Hedge of the Law."
Hooker, £. P. v. 79. 8.
See S. Luke xviii. ra.
3G ih bel bb ge raed bade Ni t Cor.
XVI.
IO.
Now if Timothy come to youl, see that he be with you Lord he worketh.'''
And this serves him instead of all nobility and wealth and age and wisdom. without fear.
PERHAPS some one may think there is something unworthy of Timothy's courage in this piece of advice.
But not on Timothy's account is this said, but for the hearers' sake: lest by their design against him they should hurt themselves: since he for his part had his station always in the way of dangers?.
And he is not content with this, but adds, ''Even as I also.""
And some way above, ''Who is my beloved son and faithful in the Lord ; he shall put you in remembrance of my ways in Christ.''
Seeing then that he was both young, and had been singly entrusted with the improvement ot so numerous a people, both of which things tended to bring him into contempt, he adds, as we might expect, ''For as a child serveth a father,'' saith he,
''so he served with me in furtherance of the Gospel.'' (Phil. ii. 22.) But lest from boldness towards the disciple they should proceed also to the teacher, and become worse, he checks them from afar off, saying, ''that he may be with you without fear ;'' that is, that none of those desperate persons rise up against him.
For he intended perhaps to rebuke them about the things concerning which Paul also had written:
Ver. 11.
'* Letno onetherefore despise him."'
And not this only doth he demand of them, but also greater honor; wherefore also he saith,
'but set him forward in peace;"'' that is, without fear; causing no fightings or ccntentions, no enmities or hatreds, but rendering all subjection as toa teacher.
''That he may come unto me: for I expect him with the brethren."
This also was the language of one that would alarm them.
That is, in order that they might become more considerate, as knowing that all would be told him whatever Timothy's treatment might be, he adds therefore, '' for 1 expect him.''
And besides, hereby he both shows that Timothy is worthy of their confidence ; since being on the point of departing he waits for him; and also signifies the love which he hath towards them, it appearing that for their sakes he sent away one so useful to him. and indeed Paul professed to send him for this very reason.
'' For I have sent Timothy unto you,'' saith he, (c. iv. 17.) ''whoshall put you in remembrance of my ways in Christ even as I teach every where in every Church.''
In order then that they might not through confidence in their high birth and wealth, and the support of the people, and the wisdom from without, attack him and spit upon him and plot against him, being grieved at the reproofs which came from him; or lest in revenge for the teacher's rebuke they should demand satisfaction of him, so punishing the other; therefore he saith, '' that he be without fear with you.''
As if he had said, '' Tell me not of those who are without, the Gentiles and unbelievers.
It is your part that I require, you for whom also the whole Epistle was composed,'' the persons also whom in the beginning and the outset he had frightened.
Wherefore he saith, '' with you."'
Then in virtue of his ministry he sets him forth as a person to be fully trusted; saying
Ver. 12.
'*But as touching Apollos the brother, I besought nim much to come unto you with the brethren.''
This man appears to have been both well-educated and also older than Timothy.
Lest they should say then, '' For what possible reason did he not send the man grown, but the youth instead of him?'' observe how hesoftens down this point also, both calling him a brother, and saying that he had besought him much.
For lest he should seem to have held Timothy in higher honor than him and to have exalted him more, and on this account not to have sent him, and cause their envy to burst out more abundantly, he adds, ''I besought him much to come."'
What then: did not the other yield nor con- <*« For the work of the Lord he worketh.'"'
That is; ''look not,'' saith he, ''to this, his not being rich, namely, nor highly educated, nor old: but what commands are laid upon him, what work he is doing.
'< For the work of the 'pds Uuas not in rec. text.
2mpds kivdvvous iv mapeuBeBAnuevos.
WORKS OF SToCHRYSOSTOM
{ Homity XLIV.
sent? did he resist and show himself conten-| fruits'? not of Corinth only, but also of alt Greece. And this too is no small encomium that he was the first to come to Christ.
Wherefore also in the Epistle to the Romans, praising certain persons on this account, he said, '' Who also were in Christ before me.''
(Rom. xvi. 7.) And he said not, that they were the first who believed, but were the 'é first-fruits ;'' implying that together with their faith they showed forth also a most excellent life, in every way proving themselves worthy, as in the case of fruits.
For so the first-fruits ought to be better than the rest of those things whereof they are the first-fruits: a kind of praise which Paul hath attributed to these also by this expression: namely, that they not only had a genuine faith, as I was saying, but also they exhibited great piety, and the climax of virtue, and liberality in alms-giving. tious?
He saith not this, but that he might not excite prejudice against him, and also might make excuse for himself, he saith, '' and it was not at all his will to come now."'
'Then to prevent their saying that all this was an excuse and pretence, he added, '' but he will come to you when he shall have opportunity.'?
'This was both an excuse for him, and a refreshment to them who desired to see him, by the hope which it gave of his coming.
[2.] Afterwards indicating that not in the teachers but in themselves they ought to have their hopes of salvation, he saith,
Ver.
13. 'Watch ye, stand fast in the faith."'
Not in the wisdom which is without: for there it is not possible to stand, but to be borne along ; even as '' in the faith'' ye may '' stand."'
And not from hence only, but from another topic likewise he indicates their piety, i. e., from their having filled their whole house also with godliness.
''Quit you like men, be strong.''
'' Let all that ye do be done in love.''
Now in saying these things, he seems indeed to advise; but he is reprimanding them as indolent.
Wherefore he saith, ''Watch,'' as though they slept; ««Stand,'' as though they were rocking to and fro: '' Quit you like men,'' as though they were playing the coward: 'Let all that ye do be done in love,'' as though they were in dissensions.
And the first caution refers to the deceivers; viz.
Watch, v4 stand'; thenext, to those who plot against us, '' Quit you like men:'' the third, to those who make parties and endeavor to distract, '' Let all that ye do be done in love ;'' which thing is '' the bond of perfectness,'' and the root and fountain of all blessings.
And that they flourished in good works also, he declares by what follows, saying, '' They have set themselves to minister unto the saints."'
Hear ye, how vast are the praises of their hcspitality?
For he did not say, '' they minister,'' but, '' have set themselves: "' this kind of life they have chosen altogether, this is their business in which they are always busy.
'¢ That ye also be in subjection unto such, that is, ''that ye take a share with them both in expenditure of money, and in personal service : that ye be partakers with them.''
For both to them *he labor will be light when they have comrades, and the results of their active benevolence will extend to more.
But what means, '' All things in love?'"'
'¢ Whether any one rebuke,"' saith he, '' or rule or be ruled, or learn or teach, let all bein love :"' since in fact all the things which have been mentioned arose from neglect of it.
For if this had not been neglected, they would not have been puffed up, they would not have said, 'I am of Paul, and I of Apollos."
If this had existed, they would not have gone to law before heathens, or rather they would not have gone to law at all.
If this had existed, that notorious person would not have taken his father's wife: they would not have despised the weak brethren ; there would have been no factions among them; they would not have been vaingloricus about their gifts.
Therefore it is that he saith, '' Let all things be done in love."'
And he said not merely, '' be fellow-helpers,'" but added, '' whatsoever directions they give, obey ;"' implying the strictest obedience.
And that he might not appear to be favoring them, he adds, '' and to every one that helpeth in the work and laboreth.''
'' Let this," saith he, ''be a general rule: for I do not speak about them individually, but if there be any one like them, let him also have the same advantages.''
And therefore when he begins to commend, he calls upon themselves as witnesses, saying, ''I beseech you, ye know the house of Stephanas."'
''For ye also yourselves are aware,'' saith he, ''how they labor, and have no need to learn from us."'
Ver. 17.
'' But I was glad of the coming of Stephanas and Fortunatus and Achaicus, for that which was lacking on your part they supplied."'
[3.] Ver. 15.
'' Now I beseech you, brethren ;—ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have set themselves to minister unto the saints.''
In the beginning too he mentions this man, saying, ''I baptized also the house of Stephanas:'' and now he speaks of him as '< the firstVer. 18. ''For they refreshed my spirit and yours.''
Thus, since it was natural for them to be
HomiLy XLIV.]
HOMILIES ON FIRST CORINTHIANS.
greatly irritated against these persons, for it | here.
What may the reason be?
They had was they who had come and showed him all! been widely at variance with one another on about the division, inasmuch as by them also they had written the questions about the virgins, and about the married persons :—mark how he softened them down ; both in the beginning of his Epistle by saying,
'' For it hath been signified unto me by them which are of the house of Chloe ;'' thus at once concealing these and bringing forward the others :
(for it should seem that the latter had given their information by means of the former :) and in this place again, '' They have supplied your lack, and refreshed my spirit and yours :"' signifying that they had come instead of all, and had chosen to undertake so great a journey on their behalf.
How then may this, their peculiar praise, become common?
''If you will solace me for what was wanting on your part by your kindness towards them ; if you will honor, if you will receive, them, if you will communicate with them in doing good."'
Wherefore he saith, '' Acknowledge ye then them that are such.''
And while praising those that came, he embraces also the others in his praise, the senders together with the sent : where he saith, '' 'They refreshed my spirit and yours, therefore acknowledge such as these,' because for your sakes they left country and home.''
Dost thou perceive his consideration ? He implies that they had obliged not Paul only, but the Corinthians likewise, in that they bore about in themselves the whole city.
A thing which both added credit to them, and did not allow the others to sever themselves from them, inasmuch as in their persons they had presented themselves to Paul. account of their saying, ''I am of Paul, and I of Apollos, and I of Cephas, and I of Christ
;'"' on account of ''one being hungry, and another drunken ;'' on account of their having contentions and jealousies and suits.
And from the gifts there was much envying and great pride.
Having then knit them together by his. exhortation, he naturally bids them use the holy kiss? also as a means of union: for this unites, and produces one body.
This is holy, when free from deceit and hypocrisy.
Ver. 22.
'* The salutation of me Paul with mine own hand;"' intimates that the Epistle was composed with great seriousness ; and therefore he added, Ver. 22. ''If any man love not our Lord Jesus Christ, let him be anathema."'
By this one word he strikes fear into all : those who made their members the members of an harlot ; those who put stumbling blocks in the way of their brethren by the things offered in sacrifice unto idols ; those who named themselves after men ; those who refuse to believe the resurrection.
And he not only strikes fear, but also points out the way of virtue and the fountain of vice, viz. that as when our love towards Him hath become intense, there is no kind of sin but is extinguished and cast out thereby ; so when it is too weak, it causes the same to spring up.
"¢ Maran atha.''* For what reason is this word used?
And wherefore too in the Hebrew tongue?
Seeing that arrogance was the cause of received as a pledge of mutual forgiveness and love, otherwise the: whole object of the salutation failed.
C.] 2 That is, the kiss of peace, constantly used a$ part of the ceremonial of the holy Eucharist ; as appears by all the Primitive
Liturgies.
Ver.
19.
'' All the Churches of Asia salute you.''
He is continually making the members combine and cleave together in one by means of the salutation.
| 3 (Chrysostom gives correctly the object of this solemn utterance.
It was surely to strike terror into all who by contentiousness, by profligacy, by covetousness, by litigiousness, by idolatry, by arrogance, or in any other way showed that they were destitute of love to Jesus Christ, our Lord and Saviour.
For such there: is no outlook in the future but perdition.
But the answers to the other questions proposed are not sohappy.
The use of the Fast Aramezan term J7aran atha is hardly to be accounted for by supposing that the Apostle wished to cross the conceit of the Corinthians in their Hellenic language and wisdom, a]though it is harsh in Meyer to pronounce this " singularly absurd.""
In the absence of any direct clew to the purpose it is well to accept the opinion of Calvin that the Apostle roused by the gravity of the occasion could not satisfy himself without clothing in the older and more sacred. dialect the tremendous truth which gave such solemn weight to the: anathema.
A similar feeling seems to lie at the root of the use of the corresponding terms, Aééa@ in Mark xiv. 36, Rom. viii. 15, Gal. iv. 6, (Compare the Hebrew words Adaddon and Armageddon ir the Apocalypse. ) *¢« Aquila and Priscilla salute you much in the Lord ; ''—for with them he was lodging, being a tent-maker—''with the Church which is in their house.''
This thing too is no small excellency, that they had made their very house a Church.
[4.] Ver. 20. 'All the brethren salute you.
Salute one another with an holy kiss.''
This addition of the ''holy kiss'? he makes only!
So in regard to the meaning of the words A7avan.atha.
They can just as well bear the rendering ''The Lord cometh ' as that which Chrysostom gives, '"' The Lord has come'"' and the connection renders the latter far more likely, notwithstanding Jerome,
Erasmus and Castalio agree with the Greek Fathers.
Hence nearly al] modern interpreters hold that there is a reference to the: final Parousia.
It is a solemn warning that the approaching advent of the Son of Man would bring about the execution of the dreadfuf curse, just as in the 25th chapter of Matthew the sentence of the cursed is said to be announced and put in force when " the Son of Man comes in his glory and all the angels with him.'""
The reference to the incarnation has significance as emphasizing the greatness of the sin of those who love not the Lord, but the reference to the Second Advent has much more as it exhibits and enforces the:
1 [It seems quite certain that the orator was incorrectly reported here.
For this direction is found in the Second SS ips 12), and also at the close of First Thessalonians (v. 26) and of Romans
(xvi. 16).
But his explication df the meaning is correct.
Tertullian (de Oratione, xviii.) speaks of it as 'the kiss of peace,'"' and on this account it was eminently fitting that the distracted Church of Corinth should not omit a salutation so significant.
The qualifying epithet '"'hely'' was added, not as Chrysostom says in his Homily on the passage in Second Corinthians, in order to distinguish it from a hollow kiss such as Judas gave to our Lord, but to denote its religious and Christian character.
Jt was not a mere expression of domestic kinship and friendliness, but a recognition of the tender relation existing between each believer and all the other members of Christ's mystical person.
It required to be free from deceit and hypocrisy, but it also needed to be given and | certainty and severity of the dcom that awaits all such sinners, yp y
iy vi C.j
WORKS OF ST. CHRYSOSTOM.
{Homity XLIV. cians use cautery and are not found fault with, and that too, frequently, though they quite miss their object ; but even in their pain the subjects of the cautery and amputation esteem as benefactors those who excite this pain ; much more ought he who receives reproof to be so disposed, and as to a physician so to give heed to the corrector, and not as to an enemy.
And let us also who rebuke approach with great gentleness, with great prudence.
And if thou seest a brother committing sin, as Christ commanded, make not your rebuke public, but '' between thee and him alone:''
(Matt. xvill. 15.) not reproaching nor insulting over him when down, but in pain and with a melting heart?.
And show thyself ready also to receive reproof, if thou commit error in any thing. all the evils, and this arrogance the wisdom from without produced, and this was the sum and substance of all the evils, a thing which especially distracted Corinth; in repressing their arrogance he did not even use the Greek tongue, but the Hebrew: signifying that so far from being ashamed of that sort of simplicity, he even embraces it with much warmth. a e But what is the meaning of '' A/aran atha?"'
'<Qur Lord is come.''
For what reason then doth he use this phrase in particular?
'To confirm the doctrine of the Economy: out of which class of topics more than any other he hath put together those arguments which are the seeds of the Resurrection!.
And not only this, but also to rebuke them; as if he had said, '' The common Lord of all hath condescended to come. down thus far, and are ye in the same state, and do ye abide in your sins?
Are ye not thrilled Now that what I say may be plainer, let us put an imaginary case and so try our rule.
For with the excess of His love, the crown of His|God forbid that in very deed we should be problessings?
Yea, consider but this one thing,"' saith he, ''and it will suffice thee for progress vided with such an illustration of it.
Suppose any brother dwelling in the same house with a virgin, in honor and chastity, and yet not even so quite escaping evil report.
If then you shoula hear talk of this their dwelling together, be not contemptuous, nor say, '' Why, hath he no understanding ? Doth he not himself know what is for his good?
Get love for nothing, but do not for nothing get hatred.
Why, what have I to do with taking up a gratuitous enmity ?''
These are the doting words of wild beasts, or rather of demons: for it is not so that he is hated for nothing who doth this for his brother's correction, rather it is for great blessings and crowns unutterable. in all virtue, and thou shalt be able to extinguish all sin."'
Ver. 23. '* The grace of our Lord Jesus Christ be with you."'
This is like a teacher, to help not only with advice, but also with prayers.
Ver. 24.
'' My love be with you all in Christ Jesus, Amen."'
Thus to hinder them from thinking that in flattery to them he so ended, he saith, ''In Christ Jesus.''
It having nothing in it human or carnal, but being of a sort of spiritual nature.
Wherefore it is thoroughly genuine.
For indeed the expression was that of one who loves deeply.
But if thou sayest, '' What ? hath he no understanding ?'' thou shalt hear from me that he hath not: drunken as he is with his passion.
For if in the heathen courts of justice, *those who are injured must not speak for themselves while glowing with wrath; (although there be no fault in that kind of sympathy ;) how much more those whom evil habit holds in subjection.
Wherefore I say that manifold as his wisdom may be, he hath not his mind awake. For what can be wiser than David, the man who said,
As thus; because he was separated from them as regards place, as it were by the stretching out of a right hand he incloses them with the arms of his love, saying, '' My love be with you all;'' just as if he said, '' With all of you I am.''
Whereby he intimates that the things written came not of wrath or anger, but of provident care, seeing that after so heavy an accusation he doth not turn himself away, but rather loves them, and embraces them when they are afar off, by these epistles and writings throwing himself into their arms.
''The dark and the hidden things of Thy wisdom Thou hast made known unto me?'"'
(Ps.
[5.] For so ought he that corrects to do: since he at least, who acts merely from anger is
2 ryKdmevos.
3St. Chrysostom "attacked in the first instance those ecclesiastics who, under pretence of charity, lived with virgins, whom they treated jas adopted sisters, who they called 'subintroductz' or but satisfying his own feeling ; but he who after correcting the sinner renders also the offices of love, shows that those words also, whatsoever he spake in reproof, were words of fond affection.
Just so let us too chasten one another ; and let neither the corrector be angry, (for this adeAphai ayanryntrat . Their excuses were, to assist a maiden left desolate without relations or friends ; to take care of her affairs, if rich, and to maintain her in chafity, if poor.
. On the other hand, the clergy said they cast on them the burden of their household, and those trifling cares for which women are most proper, in order to be more at liberty for the offices of their ministry.
For the rest, they affirmed that in this intimacy there was no sort of criminal liberty, not at all making theless profession of continence.
So Chrysostom maintained the contrary ; and we have two whole discourses of his on this subject, which seem to have been written about this time,'' the time of his promotion to the see of Constantinople.
Fleury, £. //. b. 20. §. 38.
'The Areopagus, and other courts resembling it, which allowed no appeals to the passions. belongs not to correction, but to passion, ) nor Jet him that is corrected take it ill.
For what is done is healing, not despite.
Now if physi1 é€ dy wadtota Ta oMepuata THs avagtagews ouVTEOErKer.
HomiLy XLIV.]
HOMILIES ON FIRST CORINTHIANS.
li. 6. ap. LXX. 1. 6.) But when he looked on the wife of the soldier with unjust eyes, then according to what he himself said (Ps. cvil. 27.) of those who sail on the raging sea, ''all his wisdom was swallowed up;'' and he stood in need of others to correct him, and did not even perceive amidst what evils he was. Wherefore also, bewailing his offences, he said,
'' As a heavy burden they weighed grievously upon me: my wounds stank and were corrupt because! of my folly.''
(Ps. xxxviil. 5.) He therefore that committeth sin hath no understanding.
For he is drunken and is in darkness.
Do not then say these things, neither add that other remark, ''I care not at all aboutit.
'For each man shall bear his own burden.'''
(Gal. vi.
5.) Nay, against thyself also it grows up. into a grievous accusation, that seeing one in error thou dost not restore him.
For if it was not right according to the law of the Jews (Exod.
XXill. 4, 5.) to slight the beast of one's enemy ; he who despises not the beast of burden nor yet the soul of an enemy perishing, but that of a friend, what pardon shall he obtain ? and when they most of all despaired, then did they most gain their point.
And though thou shouldest gain no advantage, thou hast done thine own part.
Be not then inhuman, nor unmerciful, nor careless: for that these words come of cruelty and indifference is plain from what follows: viz. What is the reason that when one of the members of thy body is in pain, thou sayest not,
'©What care I?"
Yet whence is it plain, that if it be taken due care of, it is restored?
And yet thou leavest nothing undone, that even although thou profit not, thou mayest not have to blame thyself for the omission of any thing which ought to have been done.
Hereupon I ask, are we to take such care for the members of our body and to neglect those of Christ?
Nay, how can such things deserve pardon ?
For if I make no impression upon thee by saying, '' Have a care of thine own member; "' in order that thou mayest become better were it only through fear, I prt thee in mind of the body of Christ.
But how can it be other than a matter of horror to see His flesh putrefying, and neglect it?
And if thou hadst a slave or an ass afflicted with a mortifying sore, thou couldest not have the heart to neglect it: but seest thou the Body of Christ full of scurvy?, and hurriest by? and thinkest not that such things deserve innumerable thunder-bolts?
For this cause all things are turned upside down, because of this our inhumanity, because of our indifference.
| Wherefore now, I beseech you, let this cruelty be cast out from among us.
Yea, neither is itenough for our excuse that he hath understanding: since we too after our many and manifold exhortations have not been sufficient, nor proved useful, unto ourselves.
Bear this in mind then in regard to him also that is in error; that it is natural he should receive the best counsel rather from thee than from himself.
And say not, '' But what care I about these things?''
Fear thou him who first spoke this word ; for the saying, ''Am I my brother's keeper?" (Gen. iv. g.) tends to the same point as this.
This is the mother of all our evils that we esteem the concerns of our own body as foreign to us.
What sayest thou?
'Thou carest not for thy brother?
Who then is to care for him? the unbeliever who rejoices over and reproaches and insults him? or the devil who urges him on and supplants him?
[6.] Draw near to him whom I speak of, as dwelling with a virgin, and speak some small praise of thy brother, making it up from the other excellencies which he hath.
And foment him with thy commendations as it were with warm water, and so mitigate the tumor of his wound.
Speak of thyself also as wretched ; accuse the common race of mankind; point out that we are all in sins; ask for pardon, saying, that thou art undertaking things too great for thee, but love persuades thee to dare all things.
Then in giving thine advice, do it not imperiously, but ina brotherly way.
And when by all these means thou hast reduced the swelling and soothed the pain arising from the cutting reproof which is in store for him, and when thou hast again and again deprecated and besought him not to be angry: when thou hast bound him down with these things, then use the knife ; neither pressing the matter too close, nor yet undoing it; that he may neither fly off on the one hand, nor on the other think little of it.
For if thou strike not to the quick thou hast dene no good, and if thy blow be violent, thou makest him start away.
And whence comes this?
'*' HowdoI know that I shall accomplish anything," saith he, ''though I speak and advise what is right."
But how is it clear that thou wilt do no good?
Why, this again is extreme folly, while the end remains in obscurity to incur the manifold blame of confessed indifference.
And yet God who foresees the future often speaks and doth no good; yet. doth He not even so give up; and that, knowing that He shall not even persuade men.
Now if He who knows beforehand that He shall win no advantage, ceases not from the work of correction, what excuse wilt thou have, who art completely ignorant of the future and yet faintest and art benumbed?
Yea, and many have succeeded by frequent attempts: ee 2 Wwpas.
1amd mpoogwmov, " before the face."
_——_$———
WORKS OF ST. CHRYSOSTOM.
[Homity XLIV. whisper with another.
And the saying, '' Get love for nothing, but do not get hatred for nothing,'? hath not here any place in their opinion.
But, when they have a fancy tospeak evil, they mind not being '' hated for nothing,"' rather I should say, '' being punished ;'' since it is not hatred alone that is hereby produced, but also punishment.
But when there is need of correction, they allege both this, and innumerable other pretexts.
Whereas then would be the time to think of these things, when thou speakest evil, when thou calumniatest ; I mean the saying,
Wherefore, even after all this, being on the very point of the reproof, mix up again commendation with thy censures.
And seeing that this proceeding considered in itself cannot be matter of praise, (for it is not commendable to keep house with a damsel that is a virgin ;) let the purpose of him who doth so be thy topic for effecting this; and say, ''I know indeed that thou doest it for God's sake, and that the desolation and unprotected state of that poor woman met thine eye, and caused thee to stretch out thine hand to her.''
And although he may not be doing it with this intention, do thou speak so; and after this add what follows also ; again excusing thyself and saying, '' These things I speak not to direct but to remind thee.
Thou doest it for God's sake; I too know that.
But let us see whether another evil be not produced thereby.
And if there be none, keep her in thine house, and cling to this excellent purpose.
There is no one to hinder thee.
But if any mischief arise from hence exceeding the advantage, let us take care, I beseech you, lest while we are earnest to comfort one soul, we put a stumbling-block in the way of ten thousand.''
And do not add immediately the punishments due to those who give offence, but take his own testimony also, saying, '''Thou hast no need to learn these things from me: thou thyself knowest,
'if any one offend one of these little ones,' how great a penalty is threatened.
And thus, having sweetened thy speech and smoothed down his wrath, apply the medicine of thy correction.
And should he again urge her forlorn condition, do not thou even so expose his pretence, but say to him, '' Let nothing of this sort make you afraid: thou wilt have an ample plea, the offence given to others: since not for indifference, but in care towards them, didst thou cease from this thy purpose."'
'¢ Be not hated for nothing,'' and '' Ican do nothing,'' and 'it is no careof mine.'' Butas things are, in the former case, thou art vehemently and idly curious, and carest not for hatred and ills innumerable; but when thou shouldest be taking thought for the salvation of thy brother, then it is thy pleasure to be a sort of unofficious, inoffensive person.
And yet from evil speaking arises hatred both on God's part and on men's; and this isno great care to thee: but by giving advice privately, and reproofs of that kind, both he and God wiil be made thy friends.
And even should he hate thee, God goes on loving thee the rather on this account.
Nay, in fact, not even so will he hate thee, as when his hatred came from thine evil speaking: but in that case he will avoid thee as a foe and an enemy, whereas now he will consider thee more venerable than any father.
And if he apparently take it ill, inwardly and privately he will feel much obliged to thee.
[7 ] Bearing in mind these things therefore let us have a care of our own members, and not sharpen the tongue against one another, nor speak words '' which may do hurt,!"' undermining the fame of our neighbor, and as in war and battle, giving and receiving blows.
For what after all is the good of fasting or watching, when the tongue is drunken, and feasts itself at a table more unclean than of dog's flesh ; when it is grown ravening after blood, and pours out filth, and makes the mouth a channel of a sewer, nay rather something more abominable than that? For that which proceeds from thence pollutes the body: but what comes from the tongue often suffocates the soul.
And let the matter of thine advice be brief, for there is no need of much teaching ; but let the expressions of forbearance on the other hand be many and close upon one another.
And continually have thou recourse to the topic of love; throwing into shade the painfulness of what thou sayest, and giving him his full power, and saying, '' This is what I for my part advise and recommend; but about taking the advice thou :art only judge: for I do not compel and force thee, but submit the whole thing to thine own discretion.''
These things I say, not in anxiety about those who have an ill report falsely: for they are worthy even of crowns, when they bear what is said nobly; but in anxiety for you that so speak.
For him that is evil reported of falsely, the Scriptures pronounce '' blessed ;'' but the evil-speaker they expel from the holy Mysteries, nay even from the very precincts.
For it is If we so manage our reproof, we shall easily be able in correct those in error: even as what we now do is surely more like the conduct of wild beasts or irrational creatures than of men.
For if any persons now perceive any one committing errors of this kind, with the person himself they do not at all confer, but themselves, like silly old women who have drunk too much,
1 bywata katamovtigpov.
Ps. 52.4. ap.
Ixx, 51. 4.
'Words of swallowing up in the sea;'' i. e., as St. Augustin on the place intimates, '' words so sinful that they plunge the swimmer again in the deep, and complete his shipwreck, when by repentance heought to Jay hold of the cross,"
Homity XLIV.]
HOMILIES ON FIRST CORINTHIANS.
said, (Ps.ci.5.)*'Him that privily speaketh against) But hast thou a fancy to avenge thyself on his neighbor, this man did I chase out.
And|the other person? Why then punish thyself inhe saith too that such a one is unworthy to read |stead of him? Nay, do thou, who art so earthe sacred books.
For, '' Why,'' saith He, (Ps. | nestly seeking redress from those who have an1. 16.) 'dost thou declare My righteous laws, | noyed thee, avenge thyself as Paul recommended and takest My covenant in thy mouth?"' Then,
|to take vengeance.
''If thine enemy hunger, annexing the cause He saith (v. 20.) '*Thou| feed him; if he thirst, give him drink'' (Rom. satest and spakest against thy brother.'?
And|xil. 20.) But if thou do not so, but only plot here indeed he-doth not distinctly add whether | against him, thou pointest the sword against they be things true or false which he speaks. | thyself.
But elsewhere this too makes part of His pro-| Wherefore if that other speak evil, answer him hibition: He implying, that even though thou | with praises and commendations.
For so wilt speak truths, yet such things are not to be utter-| thou be able both to take vengeance on him, ed by thee.
For, '' Judge not,"' saith He,''that|and wilt deliver thyself from evil surmising. ye be not judged: " (Matt. vii. 1.) since he too, Since he that feels pain at hearing ill of himself, who spoke evil of the publican was condemned, | is thought to be so affected because of some although it was true which he laid to his neigh-| consciousness of evil: but he that laughs to bor's charge. scorn what is said, exhibits a most unquestion- <'What then,'' you will say, ''if any one be} able token of his not being conscious to himself daring and polluted, must we not correct him?|of any evil thing.! must we not expose him?''
We must both ex-!
Seeing then that thou profitest neither thine pose and correct: but in the way which I men-| hearer, nor thyself, nor him that is accused, and tioned before.
But if thou do it upbraiding | dost but point thy sword at thine own self, even him, take heed lest thine imitation of that| from such considerations do thou learn more
Pharisee cause thee to fall into his state.
For|soberness..
For one ought indeed to be moved no advantage accrues from hence ; none to thee| by the thought of the kingdom of heaven, and who speakest, none to him who hears thee, none| of what pleases God: but since thou art of to the person accused.
But the latter, for his| grosser disposition and bitest like a wild beast, part, becomes more reckless: since as long as| hereby even be thou instructed ; that these arhe is unobserved, he is sensible of shame; but | guments having corrected thee, thou mayest be as soon as he becomes manifest and notorious, ; able to order thyself simply from consideration he casts off the curb also which that feeling im-;of what pleases God; and having come to be posed on him. above every passion, mayest obtain the heavenly
And the hearer will in his turn be yet more | blessings :—which may God grant us all to obinjured.
For whether he be conscious to him-| tain, through the grace of our Lord Jesus Christ, self of good deeds, he becomes puffed andjand His mercy towards mankind; with Whom, swoln up with the accusation brought against|to the Father and the Holy Spirit, be glory, another; or of faults, he then becomes more] power, honor, now and henceforth, and unto eager for iniquity. everlasting ages.
Amen.
Thirdly, the speaker too himself will both incur the bad opinion of the hearer, and will provoke God to more anger against himself.
[It is impossible to read this Homily without being struck with the consummate skill of the great Christian orator.
Nowhere in the literature that preceded or followed him is to be found a better exposition of the duty of reproof or of the manner in which it is to be performed.
The alsciple must have drunk deeply in the Spirit of the Master to be able to set forth a difficult and delicate obligation in such a wise and winning form.
Ncthing is overlooked, nothing carelessly stated.
C.] Wherefore, I beseech you, let us cast from us every word that is unsavory.
If there be any thing good unto edification, this let us speak.
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HOMILIES OF ST. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE
SECOND EPISTLE OF ST. PAUL THE APOSTLE.
TOrTHE
CORINTHIANS
Rel oie Yaa eh eB 2 Cor.
But not for this reason only, but also because they were amended by the former; for him that had committed fornication whom before they applauded and were puffed up about, they had cut off and separated altogether.
And this he shows where he says, '' But if any hath caused sorrow, he hath caused sorrow not to me, but in part (that I press not too heavily) to you all.
Sufficient to such a one is this punishment which was inflicted by the many.''
(2 Cor. il. 5, 6.) And as he proceeds, he alludes again to the same thing when he says, '' For behold that ye were made sorry after a godly sort, what earnest care it wrought in you, yea, what clearing -of yourselves, yea, what indignation, yea, what fear, yea, what longing, yea, what zeal, yea, what avenging!
In every thing ye approved yourselves to be pure inthis matter.''
(2 Cor. vil.t1.) Moreover, the collection? which he enjoined, they gathered with much forwardness.
Wherefore also he says, ''For I know your readiness of which I glory on your behalf to them of Macedonia, that Achaia hath been prepared for a year past.''
(2 Cor. ix. 2.) And Titus too, whom he sent, they received with all kindness, as he shows when he says again,
'' His inward affection is more abundantly toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him.''
(2 Cor. vil. 15.) For all these reasons he writes the second Epistle.
For it, was right Paul, an Apostle of Jesus Christ through the will of God, and Timothy our brother, unto the Church of God, which is at Corinth, with all the saints which are in the whole of Achaia: grace to you and peace from God our Father and the Lord Jesus Christ.
Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort; Who comfort us in all our affliction, that we may be able to comfort them that are in any affliction through the comfort wherewith we ourselves are comforted of God.
IT is meet to enquire, first, why to the former Epistle he adds a second: and what can be his reason for thus beginning with the mercies and consolation of God.
Why then does he add a second Epistle?
Whereas in the first he had said, '' I will come to you, and will know not the word of them which are puffed up, but the power; '"' (1 Cor. iv. Ig.) and again towards the end had promised the same in milder terms, thus, '' I will come unto you when I shall have passed through Macedonia ; for I do pass through Macedonia ; and it may be that I shall abide, or even winter with you ;"' (1 Cor. xvi. 5, 6.) yet now after along interval, he came not; but was still lingering and delaying even though the time appointed had passed away; the Spirit detaining him in other matters of far greater necessity than these.
For this reason he had need to write a second Epistle, which he had not needed had he but a little out-tarried his time.!
2 Noytav, Ben. evAoyiav, bounty, as 2 Cor. ix. 5. Engl. Vers.
1 ¢i mapa pixpov VoTEpycer.
WORKS OF ST. CHRYSOSTOM.
[ Homrry I. that, as when they were in fault he rebuked | Since then Timothy was restored to his them, so upon their amendment he should approve and commend them.
On_ which account the Epistle is not very severe! throughout, but only in a few parts towards the end. teacher, and after having with him set in order the things in Asia, (for, says he, ''I will tarry at Ephesus until Pentecost,''
1 Cor. xvi. 8;) had crossed again into Macedonia ; Paul not unreasonably associates him hereafter as abiding with himself.
For then he wrote from Asia, but now from Macedonia.
Moreover, thus associating him he at once gains increased respect for him, and displays his own exceeding humility:
For there were even amongst them Jews who thought highly of themselves, and accused Paul as being a boaster and worthy of no regard; whence also that speech of theirs; '' His letters are weighty, but his bodily presence is weak, and his speech of no account: '' (2 Cor. x. 10.) meaning thereby, when he is present he appears of no account, (for this is the meaning for Timothy was very inferior to himself, yet doth love bring all things together.
Whence also he everywhere makes him equal with himself ; at one time saying, ''as a child serveth a father so he served with me ;'' (Phil. ii. 22.) at another, of, ''his bodily presence is weak,'') but when he is away he boasts greatly in what he writes,
(for such is the signification of ''his letters are weighty.'') Moreover, to enhance their own credit these persons made a pretence of receiv- 'for he worketh the work of the Lord, as I also do ;"' (1 Cor. xvi. 10.) and here, he even calleth him, 'brother ;"' by all making him an object of respect to the Corinthians amongst whom he had been, as I have said, and given proof of his worth, ing nothing, to which he also alludes where he says, '' that wherein they glory, they may be found, even'-as we.) (2°Cor-)xiiir2.) And besides, possessing also the power of language, they were forthwith greatly elated.
Wherefore also he calls himself '' rude in speech," (2.
Cor. xi. 6.) showing that he is not ashamed thereof; nor deems the contrary any great acquisition.
Seeing then it was likely that by these persons some would be seduced, after commending what was right in their conduct, and beating down their senseless? pride in the '<'To the Church of God which is at Corinth."'
Again he. calleth them '' the Church,'' to bring and bind them all together in one.
For it could not be one Church, while those within her were sundered and stood apart.
'' With all the saints which are in the whole of Achaia.
In thus saluting all through the Epistle addressed to the Corinthians, he would at once honor these, and -bring together the whole nation.
But he calls.them ''saints,'' thereby implying that if any be an impure person, he hath no share in this salutation.
But why, writing to the mother city, does he address all through her, since he doth not so everywhere?
For instance, in his Epistle to the Thessalonians he addressed not the Macedonians also ; and in like manner in that to the Ephesians he doth not include all Asia ; neither was that to the Romans written to those also who dwell in Italy.
But in this Epistle he doth so ; and in that to the Galatians.
For there also he writeth not to one city, or two, or three, but to all who are scattered every where, saying, '' 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.'' (Gal. 1. 1—3.) To the Hebrews also he writes one Epistle to all collectively ; not distinguishing them into their several cities.
What then can be the reason of this ? Because, as I think, in this case all were involved in one common disorder, wherefore also he addresses them in common, as needing one common remedy.
For the Galatians were all of them infected.
So too were the Hebrews, and so I think these (Achaians) also. things of Judaism, in that out of season they were contentious to observe them, he administers a gentle rebuke on this subject also.
[2.] Such then, to speak summarily and by the way, appears to me the argument of this
Epistle.
It remains to consider the introduction, and to say why after his accustomed salutation he begins, as he does, with the mercies of God.
But first, it is necessary to speak of the very beginning, and inquire why he here associates Timothy with himself.
For, he saith, '*' Paul an Apostle of Jesus Christ through the will of God, and Timothy our brother.''
In the first Epistle he promised he would send him ; and charged them, saying, '' Now if Timothy come, see that he be with you without fear.'' (1 Cor. xvi. 10.) How then is it that he associates him here in the outset with himself ? After he had been amongst them, agreeably to that promise of his teacher,
''I have sent unto you Timothy who shall put you in remembrance of my ways which be in Christ,"'
(1 Cor. iv. 17.) and had set everything in order, he had returned back to Paul ; who on sending him, had said, ''Set him forward on_ his journey in peace that he may come to me, for I expect him with the brethren.'' (1 Cor. xvi. 11.)
1 Katapopixwtépa.
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Homicy I.]
HOMILIES ON SECOND CORINTHIANS.
[3.] So then having brought the whole nation And thus to have mercy is the peculiar and together in one, and saluted them with hisj excellent attribute of God, and the most inheaccustomed greeting, for, saith he, '' Grace to you and peace from God our Father and the Lord Jesus Christ: ''
(2 Cor. i. 2.) hear how aptly to the purpose in hand he begins, rent in His nature ; whence he calleth Him the '¢God of mercies.''
And observe, I pray you, herein also the lowly-mindedness of Paul.
For though he were in peril because of the Gospel he preached ; yet saith he not, he was saved for his merit, but for the mercies of God.
But this he afterwards declareth more clearly, and now goes on to say, '¢ Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort.''
(ver. 3.) Do you ask, how is this aptly to the purpose in hand?
I reply, Very much so; for observe, they were greatly vexed and troubled that the Apostle had not come to them, and that, though he had promised, but had spent the whole time in Macedonia; preferring as it seemed others to themselves.
Setting himself then to meet this feeling! against him, he declares the cause of his absence ; not however directly stating it, as thus; ''I1 know, indeed, I promised to come, but since I was hindered by afflictions forgive me, nor judge me guilty of any sort of contempt or neglect towards you:'' but after another manner he invests the subject at once with more dignity and trustworthiness, and gives it greatness by the nature of the consolation', so that thereafter they might not so much as ask the reason of his delay.
Just as if one, having promised to come to one he longed for, at length arriving after dangers innumerable, should say, ''Glory to Thee, O God, for letting me see the sight so longed for of his dear counte- ''Who comforteth us in all affliction.'' (2 Cor. i. 4.) He saith not, '' Who suffereth us not to come into affliction: '' but, '' Who comforteth in affliction.''
For this at once declareth the power of God; and increaseth the patience of those afflicted.
For, saith he, 'tribulation worketh patience.'?
(Rom. vy.
3.) And so also the prophet, '' Thou hast set me at large when I was in distress.'""?
(Ps. iv. 1.) He doth not say, '' Thou hast not suffered me to fall into affliction,'' nor yet, '' Thou hast quickly removed my affliction,'' but, whilst it continueth,
'Thou hast set me at large:'' (Dan. iil. 21.
&c.) that is, ''hast granted me much freedom and refreshment.''
Which truly happened also in the case of the three children, for. neither did He prevent their being cast into the flame, nor |when so cast, did He quench it, but while the furnace was burning He gave them liberty.
And such is ever God's way of dealing; as Paul also implies when he says, '' Who comforteth us in all affliction." nance!
Blessed be Thou, O God, from what perils hast Thou delivered me!'' for such a doxology is an answer to him who was preparBut he teaches something more in these words:
Do you ask what?
Namely, that God doeth this not once, nor twice, but without intermission.
For He doth not one while comfort, another not, but ever and constantly.
Wherefore he saith, '' Who comforteth,'' not, ing to find fault, and will not let him so much as complain of the delay ; for one that is thanking God for deliverance from such great calamities he cannot for shame drag to the bar, and bid clear himself of loitering.
Whence Paul thus begins, '' Blessed be the God of mercies,''
''Who hath comforted,'' and, ''in all afflic- | tion, Hy nots.*tin thisionthat?') but," inially
'<That we may be able to comfort them which are in any affliction through the comfort wherewith we ourselves are comforted of God.''
See you not how he is beforehand * with his defence by suggesting to the hearer the thought of some great affliction; and herein also is his modesty again apparent, that he saith not for their own merits was this mercy showed, but for the sake of those that need their assistance; 'for,'' saith he, ''to this end hath He comforted us that we might comfort one another.'"'
And hereby also he manifesteth the excellency of the Apostles, shewing that having been comforted and breathed awhile, he lieth not softly down as we, but goeth on his way to anoint', to nerve, to rouse others.
Some, however, consider this as the Apostle's meaning.
'' Our consolation is that of others also: '' but my opinion is that in implying by the very words that he had been both brought into and delivered from mighty perils.
For as David also doth not address God every where in one way or with the same titles ; but when he is upon battle and victory, ial ewill "love: .
Thee; he vsaiths:
Ow Lord wimy strength; the Lord is my buckler®: " again upon delivery from affliction and the darkness which overwhelmed him, '' The Lord is my light and my salvation ;'' (Ps. xxvil. 1.) and as the immediate occasion suggests, he names Him now from His loving-kindness, now from His justice, now from His righteous judgment :—in when | like way Paul also here at the beginning describeth Him by His loving-kindness, calling Him
'"'the God of mercies,'' that is, '*' Who hath showed me so great mercies as to bring me up from the very gates of death."
17rd avOoppovv.
> , ~ 9 émaipwy TH Tapauu 4 mpoavaxpoverat.
' é Oa TO Tpayua.
* Umepaomartns Gr.
® ji. e., for the combat.
WORKS OF ST. CHRYSOSTOM.
[Homity I. this introduction, he is also censuring the false | greater works than these,'' (John xiv. 12.) but Apostles, those vain boasters who sat at home all is of Him that worketh in them; so did they and lived in luxury; but this covertly and, as | suffer also more than He, but all again is of Him it were, incidentally, the leading object being | that comforteth them, and fitteth them to bear to apologise for his delay.
<'' For,'' [he would | the evils that betide them. say,] ''if for this end we were comforted that}
With which respect Paul aware how great a we might comfort others also, do not blame us/thing he had said, doth again remarkably that we came not; for in this was our whole|restrain it by adding, ''So our comfort also time spent, in providing against the conspira- | aboundeth through Christ ; '' thus at once ascribcies, the violence, the terrors which assailed us.'' | ing all to Him, and proclaiming herein also His
[4.] '' For as the sufferings of Christ abound | loving-kindness; for, he saith not, '' As our unto us, even so our comfort also aboundeth | affliction, such our consolation;'' but 'far through Christ.''
Not to depress the disciples by | more; '' for, he saith not, ''our comfort is an aggravated account of his sufferings; he de-|equal to our sufferings,'' but, ''our comfort clareth on the other hand that great and super- | aboundeth,"' so that the season of struggles was abundant was the consolation also, and lifteth|the season also of fresh crowns.
For, say, up! their heart not hereby alone, but also by | what is equal to being scourged for Christ's sake putting them in mind of Christ and calling the}and holding converse with God; and being sufferings '' His,'' and 2prior to the consolation | more than match for all things, and gaining the deriveth a comfort from the very sufferings better of those who cast us out, and being themselves.
For what joy can I have so great | unconquered by the whole world, and expecting as to be partaker with Christ, and for His sake hence such good things ''as eye hath not seen, to suffer these things?
What consolation can | nor ear heard, neither have entered into the heart equal this?
But not from this source only does of man!'' (x Cor. ii. 9.) And what is equal to he raise the spirits of the afflicted, but from |suffering affliction for godliness' sake, and another also.
Ask you what other?
In that receiving from God consolations infinite, and he saith, ''abound:"' for he doth not say, ''As|being rescued from sins so great, and | the sufferings of Christ'? are ''in us,'' but|counted worthy of the Spirit, and of being as they ''abound,'' thereby declaring that|sanctified and justified, and regarding no man they endure not His sufferings only, but even | with fear and trembling, and in peril itself outmore than these'.
For, saith he, '' not what- | shining all. soever He suffered, that have we suffered ; [5.] Let us then not sink down when tempt- '¢ but even more','' for, consider, '' Christ was|ed.
For no self-indulger hath fellowship with cast out, persecuted, scourged, died,'' but we, |
Christ, nor sleeper, nor supine [person], nor any of these lax and dissolute livers.
But wWhoso is in affliction and temptation, this man standeth near to Him, whoso is journeying on the narrow way.
For He Himself trode this; whence too He saith, ''the Son of Man hath not where to lay His head.''
So then grieve not when thou art in affliction; considering with Whom thou hast fellowship, and how thou art purified by trials; and how great gain is thine.
For there is nothing miserable save the offending against God ; but this apart, neither afflictions nor conspiracies, nor any other thing hath power to grieve the right-minded soul: but like asa little spark, if thou cast it into a mighty deep, thou presently puttest it out, so doth even a total and excessive sorrow if it light on a good conscience easily die away and disappear.
| Such then was the spring of Paul's continual joy: because in whatever was of God he was saith he, '' more than all this,'' which even of itself were consolation enough. Now let no one condemn this speech of boldness; for he elsewhere saith, '' Now I rejoice in my sufferings, and fill upon my part that which is lacking of the afflictions of Christ in my flesh.'"'
(Col. i. 24.) Yet neither here nor there is it from boldness or any presumptousness.
For as they wrought greater miracles than He according to that saying of His, '' he that believeth on Me shall do
1aviotyouv.
The word has here probably the double sense, ''raiseth up the depressed,'? and ''lifteth upward towards heaven.'
2 mpd THs TapaKxAnceEws.
® St. Chrysostom does not, of course, mean, for an instant, to compare the sufferings of the Apostles with those of our Lord zz themselves, but in one point only, their number.
His sufferings alone were meritorious and well-pleasing in themselves, their's in Him only ; Histurned away the Father's wrath, their's were accepted by Him, when reconciled ; His were spiritual also, their's bodily only ; His were borne by His own power, through His divinity, their's not by their own, but through His indwelling
Spirit ; but, while of course, beyond all thought inferior in every other respect,S. Chrsostom infers from the Apostle's words, that their bodily sufferings outnumber His, though these also were, (he insists throughout) not their's, but His in these His members, bestowed by Him, borne through Him and acceptable in Him.
The whole comment is a development of the word mepiooever " aboundeth,"' whence he infers that they were
'' mvre abundant," reptod:
(as, plainly, the bodily sufferings of the army of Martyrs have been more zumerous.) Yet though true, the statement, if repeated by one less reverent and not corrected by the vivid consciousness that these too were His sufferings, would become profane. full of hope; and did not so much as take count of ills so great, but though he grieved as aman yet sank not.
So too was that Patriarch encompassed with joy in the midst of much painful suffering; for consider, he forsook his country, underwent journeyings long and hard ; when he came into a strange land, had ' not so * Tepicod, meptocever.
Homity I.]
HOMILIES ON SECOND CORINTHIANS.
much as to set his foot on.'' (Acts. vil. 5.) Then again a famine awaited him which made him once more a_ wanderer ; after the famine again came the seizure of his wife, then the fear of death, and childlessrfess, and battle, and peril, and conspiracies, and at the last that crowning trial, the slaying of his only-begotten and true! son, that grievous ! and goad him on every side: and keener the gnawings of the worms which devoured him in every part than thousand executioners.
Against what martyr then may he not worthily be set? Surely against ten thousand.
For in every kind [of suffering] he both wrestled and was crowned ; in goods, and children, and person, and wife, and friends, and enemies, irreparable [sacrifice.] For think not, I pray | and sérvants, (for these too even did spit in his you, that because he readily obeyed, he felt not: 'face,) in hunger and visions and pains and all the things he underwent.
For though his! noisomeness; it was for this I said he might pee CeDUSTICS: had been, as indeed it was, ines- | worthily be set, not against one nor two nor timable?, yet was he a man and felt as nature | bade.
But yet did none of these things cast him down, but he stood like a noble athlete, and for each one was proclaimed and crowned
| a victor.
So alsothe blessed Paul, though seeing trials in very snow-showers assailing him daily, rejoiced and exulted as though in the mid-delights of Paradise.
As then he who is gladdened with this joy cannot be a prey to despair ; so he who maketh not this his own is easily overcome of all; and is as one that hath unsound armor, and is wounded by even a common stroke: but not so he who is well encased at all points, and proof against every shaft that cometh upon him.
And truly stouter than any armor is joy in God; and whoso ithree, but against ten thousand Martyrs.
For | besides what I have mentioned, the time also | maketh a great addition to his crown; in that it was before the Law, before Grace, he thus suffered, and that, many months, and each in its worst for m; and all these evils assailed him at 'once. And yet each individual evil by itself
| intolerable, even that which seemeth most tolerable, the loss of his goods.
For many have Ee borne stripes, but could not bear the loss of their goods; but rather than relinquish any part of them were content even to be scourged for their sake and suffer countless ills ; and this blow, the loss of goods, appeared to them heavier than all. So then here is another
| method of martyrdom for one who bears this hath it, nothing can ever make his head droop loss nobly.
And doth any ask, How shall we or his countenance sad, but he beareth all! bear it nobly ? When thou hast learned that by things nobly.
For what is worse to bear than one word of thanksgiving thou shalt gain more fire? what more painful than continual torture? | than all thou hast lost.
For if at the tidings truly it is more overpowering * in pain than the | of our loss we be not troubled, but say, '' Blessloss of untold wealth, of children, of any thing ; for, saith he, ''Skin for skin, yea, all that a man hath will he give for his life."
(Job 1.4.) So nothing can be harder to bear than bodily pain; nevertheless, because of this joy in God, what even to hear of is intolerable, becomes both tolerable and longed for: and if thou take from the cross or from the gridiron the martyr yet just breathing, thou wilt find sucha treasure of joy within him as admits not of being told.
| ed be God,'' we have found far more abundant riches.
For truly such great fruit thou shalt not reap by expending all thy wealth on the needy, by going about and seeking out the poor, and scattering thy substance to the hungry, as thou shalt gain by the same word.
And so neither Job do I admire so much in setting wide his house to the needy, as I am struck with and extol his taking the spoiling of his substance thankfully.
The same in the loss of children it happeneth to see.
For herein, also, reward no less than his who offered ® his son and _ presented him in sacrifice shalt thou receive, if as thou seest thine die thou shalt thank the God of love.
For how shalt such an one be less than Abraham? He saw not his son stretched out a corpse, but only looked to do so.
So if he gain in the comparison by his purpose to slay and his stretching forth his hand to take the knife,
[6.] And doth any one say, What am I to do'; for now is no time of martyrdom? What sayest thou? Is now no time of martyrdom?
Never is it not a time; but ever is it before our eyes; if we will keep them open.
For it is not the hanging on across only that makes a Martyr, for were this so, then was Job excluded from this crown; for he neither stood at bar, nor heard Judge's voice, nor looked on executioner; no, nor while hanging on tree aloft had his sides mangled; yet he suffered worse than many martyrs; more sharply than any stroke did the tale of those successive messengers strike
(Gen xx Lo.) vet doth. she * lose ae in that the child is lying dead here.
And besides, he had some comfort in the prospect of a good work done, and the thought that this so excellent achievement was the work of his own fortitude, and that the voice he heard came from above made him the readier.
But here is eee vngiov, i.e, the son of the true wife, as opposed to the son oft e bondwoman.
2 uvprakis Sixaco;.
. , Tupa VULK@TEPOD.
'ri Ta0w.
6 avayayovros, see Acts Vii. 41.
* €av vn pwomev.
{ Homtty I.
CHRYSOSTOM.
WORKS OF ST.
no such thing.
So that he had need have a soul of adamant, who can bear with calmness to see a child, his only one, brought up in affluence, in the dawn! of fair promise, lying upon the bier? an outstretched corpse.
And _ should such an one, hushing to rest the heavings of nature, be strengthened to say the words of Job without a tear, '' The Lord gave, the Lord hath taken away;'' (Job. i. 21.) for those words' sake alone, he shall stand with Abraham himself and with Job be proclaimed a victor.
And if, staying the wailings of the women and breaking up the bands of mourners, he shall rouse them all to sing glory [to God], he shall receive above, below, rewards unnumbered; men admiring, angels applauding, God crowning him.
\together, the body motionless, Oh be not these thy thoughts, '' These lips no longer speak, these eyes no longer see, these feet no longer walk, but are all on their way to corruption! "'
Oh say not so: but say the reverse of this, '¢ These lips shall speak better, and the eyes see greater things, and the feet shall mount upon the clouds; and this body which now rotteth away
; shall put on immortality, and I shall receive my 'son back more glorious.
But if what thou seest distress thee, say to thyself the while, This is [only] clothing and he has put it off to receive it back more precious; this is an house and it is taken down to be restored in greater splendor.
For like as we, when purposing to take houses down, allow not the inmates to stay, that they may escape the dust and noise; but causing them to remove a little while, when we have built up the tenement securely, admit them freely ; so also doth God; Who taking down this His decaying tabernacle hath received him the while into His paternal dwelling and unto
Himself, that when it hath been taken down and built anew He may then return it to him more glorious.
[7.] And sayest thou, How is it possible for one that is man not tomourn? I reply, If thou wilt reflect how neither the Patriarch nor Job, who both were men, gave way to any thing of the kind ; 'and this too in either case before the Law, and Grace, and the excellent wisdom of the laws [we have]: if thou wilt account that the deceased has removed into a better country, and bounded away to a happier inheritance, and that thou hast not lost thy son but bestowed him henceforward in an inviolable spot.
Say not then, I pray thee, I am no longer called ''father,'' for why art thou no longer called so, when thy son abideth?
For surely thou didst not part with thy child nor lose thy son?
Rather thou hast gotten him, and hast him in greater safety.
Wherefore, no longer shalt thou be called ''father'' here only, but also in heaven; so that thou hast not lost the title '<father,'' but hast gained it in a nobler sense ; for henceforth thou shalt be called father not of a mortal child, but of an immortal; of a noble soldier; on duty continually within [the palace].
For think not because he is not present that therefore he is lost ; for had he been absent ina foreign land, the title of thy relationship had not gone from thee with his body.
Do not then gaze on the countenance of what heth there, for so thou dost but kindle afresh thy grief; but away with thy thought from him that lieth there, up to heaven.
That is not thy child which is lying there, but he who hath flown away and sprung aloft into boundless height.
When then thou seest the eyes closed, the lips locked Say not then, '' He is perished and shall no more be;'"' for these be the words of unbelievers ; butsay, '' He sleepeth and will rise again,"'
'¢ He is gone a journey and will return with the oe Who sayeth this?
He that hath Christ speaking in him.
'<< For,'' saith he, 'if re believe that Jesus died and rose again '' and revived, ''even so them also which sleep in Jesus will God bring with Him."' (1 Thess. iv.
14.) If then thou seek thy son, there seek him where the King is, where is the army of the Angels; not in the grave; not in theearth; lest whilst he is so highly exalted, thyself remain grovelling on the ground.
If we have this true wisdom, we shall easily repel all this kind of distress; and '' the God of mercies and Father of all comfort '' comfort all our hearts, both those who are oppressed with such grief and those held down with any other sorrow ; and grant us deliverance from all despair and increase of spiritual joy; and to obtain the good things tocome; whereunto may all we attain, through the grace and loving-kindness of our Lord Jesus Christ, with Whom unto the Father, together with the Holy Spirit, be glory, power, honor, now and ever, and world
'without end.
Amen.
= — *1e* Paul "See 2'Cor 7 xiii.) 3:
1 Uropaivovra 2 Badpor, bench, Ren fcOpov.
He) Wisk Le Vernal, 16375 2 Cor. ing it endure the very same; we to impart to you that which we received, ye to receive what is imparted and not to let it go.''
Now what humility can compare with this, seeing that those who fell so far short of him he raiseth to the same dignity of endurance? for he saith, '¢Which worked in the enduring of the same sufferings ;'' for not through believing only cometh your salvation, but also through the suffering and enduring the same things with us.
For like as a pugilist® is an object of admiration, when he doth but show himself and is in good training and hath his skill within himself, but when he is in action®, enduring blows and striking his adversary, then most of all shineth forth, because that then his good training is most put in action', and the proof of his skill evidently shown ; so truly is your salvation also then more especially put into action', that is, is displayed, increased, heightened, when it hath endurance, when it suffereth and beareth all things nobly.
So then the work® of salvation consisteth not in doing evil, but in suffering evil.
Moreover he saith not, ''which worketh,'' but, '' which is wrought"',"' to show that together with their own willingness of mind, grace also which wrought in them did contribute much.
Whether we be afflicted, it is for your comfort and salvation, which worketh in the patient enduring of the same sufferings which we also suffer: and our hope for you is steadfast.
Havinc spoken of one, and that the chief ground of comfort and consolation, namely, having fellowship [by sufferings] with Christ: he layeth down as second this which he now mentions, namely, that the salvation of the disciples themselves was procured thereby.
'' Faint not, therefore, he says, nor be confounded and afraid because we are afflicted; for this same thing were rather a reason for your being of good cheer: for had we not been afflicted, this had been the ruin of you all.'"'
How and wherein?
For if through lack of spirit! and fear of danger we had not preached unto you the word whereby ye learned the true knowledge, your situation had been desperate.
Seest thou again the vehemence and earnest contention? of Paul?
The very things which troubled them he uses for their comfort.
For, saith he, the greater the intensity of our persecutions, the greater should be the increase of your good hope; because the more abundant also in proportion is your salvation and consolation.
For what hath equal force of consolation with this of having obtained such good things through the preaching.
Then that he may not seem to be bringing' the encomium round to himself alone, see how he maketh them too to share these praises.
For to the words, '' Whether we be afflicted, it is for your comfort and salvation: '"' he adds, '' which worketh in the patient enduring of the same sufferings which we also suffer."' (ver. 7.) Afterwards, indeed, he states this more clearly, thus saying, '' As ye are partakers of the sufferings, so also are ye of the consolation; '' but here also meanwhile he alludes to it in the words,
Ver. 7. '' And our hope for you is steadfast."'
That is, though ye should suffer ills innumerable, we are confident that ye will not turn round!!, either upon your own trials or upon our persecutions.
For so far are we from suspecting you of being confounded on account of our sufferings that even when yourselves are in peril, we are then confident concerning you.
[2.] Seest thou how great had been their advance since the former Epistle?
For he hath here witnessed of them far greater things than of the Macedonians, whom throughout that Epistle he extolleth and commendeth.
For on their [the Macedonians'] account he feared '¢the same sufferings,'' so making* what he says include them.
For what he saith is this, '¢Your salvation is not our work alone, but your own as well; for both we in preaching to you the word endure affliction, and ye in receivStrayKpaTtacTys.
Sévepyn.- "évepyecrac.
SévepyerTat.
Sévepyeia.
10qy Ths Evepyovans adda THs evepyounevns. [Nearly all modern interpreters take the participle in the middle sense (showing itself active) which is represented in the Rev. Ver. C.]
'uadaxiabevres:
3hrAoveixia.
*TEepioTav.
'xowwwoas Tov Adyov.
11 Yuetépots Suwypocs only, Ben. Ed oats
CHRYSOSTOM.
[Homity I],
WORKS OFsST.
of is that which they> enjoyed not only from being comforted by themselves, (the Apostles) but also from knowing them (the Apostles) to be at rest, hear him declaring in what follows next, '' Knowing that as ye are partakers of the sufferings, so also are ye of the comfort.''
For as when we suffer persecution, ye are in distress as though yourselves so suffering ; so are we sure that when we are comforted, ye think the enjoyment also your own.
What more humble-minded than this spirit ? He who so greatly surpasseth in perils, calleth them '' partakers,'' who endured no part of them whatever ®; whilst of the comfort he ascribeth the whole cause to them, not to his own labors. and saith, '' Wesent,'' unto you, '' Timothy...to establish you, and to comfort you concerning your faith, that no man be moved by these afflictions, for yourselves know that hereunto we are appointed.'' (1 Thess. iii. 2, 3.) And again:
<¢ For this cause when I ¢ould no longer forbear, I sent to know your faith, lest by any means the tempter hath tempted you: and our labor should be in vain.'' (ver. 5.) But of these [the Corinthians] he saith nothing of this kind, but quite the contrary, '' Our hope for you is steadfast.'
Ver. 6, 7. '*Or whether we be comforted, it is for your consolation and salvation.
Knowing that as ye are partakers of the sufferings, so also are ye of the comfort."'
[3.] Next, having spoken before only generally of troubles, he now maketh mention of the place too where they (Ben. he) endured them.
That for their sakes the Apostles were afflicted, he showed when he said, '' whether we be afflicted, it is for your consolation and salvation :'' he wishes also to show that for their sakes also they were comforted.
He said this indeed even a little above, although somewhat generally!, thus ; '' Blessed be God, Who comforteth us in all our afflictions, that we may be able to comfort them which are in any affliction.'"'
He repeats it here too in other words more clearly and more? home to their needs.
Ver. 8. '* For we would not, Brethren, have you ignorant concerning our affliction which befell us in Asia."'
'« These things we speak,"' saith he, '' that ye may not be ignorant of what befell us; for we wish, yea have earnestly endeavored, that ye should know our affairs: "" which is a very high proof of love.
Of this even in the former Epistle he had before given notice, where he said, ''For a great door and effectual is opened to me at Ephesus, and there are many adversarles.'),
(rx Cor pxvi. 0.09. inv e UO g. tier then in mind of this, and recounting how much he suffered, he saith, ''I would not have you ignorant of our affliction which befell us in Asia.""
And in his Epistle to the Ephesians too he said the same.
For having sent Tychicus to them, he gives this as the reason of his journey: whence he saith, '' But that ye also may know my affairs, and how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things ; whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts.'' (Eph. vi. 21, 22.)
And in other Epistles also he doeth the very same.
Nor is it superfluous, but even exeeedingly necessary: both because of his exceeding affection for the disciples, and because of their continued trials ; wherein the knowledge ofeach other's fortunes was a very great comfort; so that if these were calamitous, they might be prepared both to be energetic and to be safer against falling ; or if these were good, they might rejoice with them.
He here, however, speaketh as well of being delivered from trials as of being assaulted by them, saying, 'For whether we be comforted,'' says he, '¢it is for your comfort.''
What he means is this ; our comfort becometh your refreshment, even though we should not comfort you by word.
If we be but a little refreshed, this availeth for encoyragement to you ; and if we be ourselves comforted, this becometh your comfort.
For as ye consider our sufferings your own, so do ye also make our comfort your own.
For surely it cannot be that, when ye share in worse fortune with us, ye will not share in the better.
If then ye share in everything, as in tribulation so in comfort, ye will in no wise blame us for this delay and slowness in coming, because that both for your sakes we are in tribulation and for your sakes in comfort.
For lest any should think this a hard saying, '' for your sakes we thus suffer,' he adds, '' for your sakes also we are comforted,'' and ''not we alone are in peril ; for ye also,'' saith he, ''are partakers of the same sufferings.''
Thus then, by admitting them to be partakers in the perils and ascribing to them the cause of their own comfort, he softeneth what he saith.
If then we be beset by craft', be of good cheer ; we endure this, that your faith may grow in strength.
And if we be comforted, glory' in this also ; for we enjoy this too for your sakes, that thereby ye may receive some encouragement by sharing in our joy.
And that the comfort he here speaks '« We were weighed down exceedingly, beyond 1 advopiatws ver. 4.
2 OepamevTiKwrepov.
3 émtBovAevwmeda.
* évaBpvverde.
5 Ben. éxaprovto.
8 ovdé 7d roAAOgTOY.
Homiy II.]
HOMILIES ON SECOND CORINTHIANS.
our power.''
Like a vessel sinking! under some mighty burden.
He may seem to have said only one thing here ''exceedingly'' and '¢beyond our power :'' it is, however, not one, but two; for lest one should object, '' What then? granting the peril were exceeding, yet it was not great to you ; '' headded, it both was great and surpassed our strength, yea, so surpassed it,
He permitted them for this, but for another reason.
What other?
That His strength might be the more displayed ; -'' For,'' saith he, '' My grace is sufficient for thee, for My power is made perfect in weakness.''
(ver. 9.) But, as I said, he no where forgetteth his own peculiar character, classing himself with those who fall short exceedingly and stand in need of much discipline and correction.
For if one or two trials suffice to sober even ordinary men, how should he who of all men had most cultivated lowliness of mind his whole life long and had suffered as no other man did, after so many years and a practice of wisdom® worthy of the heavens, bein need of this admonition ? Whence it is plain that here too, it is from modesty and to calm down those who thought highly of themselves and boasted, that he thus speaks,
'¢ That we despaired even of life."
That is, we had no longer any expectation of living.
What David calleth '' the gates of hell, the pangs' and '' the shadow of death,"' this he expresseth by saying, '* We endured peril pregnant with certain death."
Ver. g. '' But we had the answer of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead."
What isthis, '' the answer of death?''? The vote, the judgment, the expectation.
For so spake our affairs ; our fortunes gave this answer, '< That we should not trust in ourselves, but in God."
[4.] And observe how he treateth them tenderly® here also.
For, saith he, these trials were permitted to come upon us for your sakes ; of so great price' are ye in God's sight; for '¢ We shall surely die."
_ To be sure, this did not come to the proof, but only as far as to our anticipations, and stopped there: for the nature of our affairs did so declare, yet the power of God allowed not 'swhether we be afflicted,'' saith he, '' it is for your consolation and salvation ;'' but they were the declaration to take effect, but permitted it to happen only in our thought and in expectation: wherefore he saith, '' We had the answer of death in ourselves,'' not in fact. And where- ''out of measure'' for our sake, lest we should be high minded.
'' For we were weighed down exceedingly, beyond our power, that we should not trust in ourselves, but in God that raiseth the dead.'"'
He again putteth them in mind of the doctrine of the Resurrection whereon he said so much in the former Epistle, and confirmeth it from the present circumstance; whence he added,
Ver. 10.
'' Who delivered us out of so great deaths. °'' fore permitted He peril so great as to take away our hope and cause us to despair?
'* That we should not trust in ourselves,'' saith he, '' but in God.''
These words Paul said, not that this was his own temper. Away with such a thought, but as attuning' the rest by what he saith of himself, and in his great care to speak modestly.
Whence also further on he saith, '' There was given to me a thorn in the flesh, (meaning his trials, ) lest I should be exalted overmuch.''
(2 Cor. xii. 7.) And yet God doth not say that He said not, ''from so great dangers,"' at once showing the insupportable severity of the trials, and confirming the doctrine I have mentioned.
For whereas the Resurrection was a thing future, he showeth that it happeneth every day: for when [God] lifteth up again a man who is despaired of and hath been brought to the very gates of Hades, He showeth none other thing than a resurrection, snatching out of the very jaws of death him that had fallen into them: whence in the case of those despaired of and then restored either out of grievous sickness or insupportable trials, it is an ordinary way of speaking to say, We have seen a resurrection of the dead in his case.
1Bamrugouevov.
9 [This is the rendering of améxptua in the Revised Version, but the American Committee prefer to retain ''sentence" of the common version, adding in the margin 'Gr. answer."'
But it seems better to adhere to the view of the British Revisers, since this is the natural meaning of the term, (Prof. Thayer in his edition of |
Grimm gives no other), and besides, adds greatly to the vivacity of the Apostle's utterance.
Again and again he was compelled to ask the question what would be the end of the perils by which he was surrounded, but the answer invariably was Death.
This being the case he was permanently driven out of any self-trust, and compelled to rely upon God '' who raiseth the dead,"' and who therefore could easily deliver his servants even when at the point to die.
It is true that there is no such thing as implieit confidence in God until men renounce all confidence in themselves.
There are different opinions as to the nature of the terrible peril to which the Apostle was exposed in Asia.
Some have suggested the uproar in Ephesus mentioned in Acts xix. 23-41, others a severe illness, others a dangerous shipwreck, others (Rev. Jos. Waite in Bible Commentary) his devouring anxiety obout Corinthian affairs.
It does not seem necessary to be able to determine this matter precisely.
The probability is that he refers to trials of different kinds, and especially to plots and attempts against his life.
He could hardly use stronger language than he does to set forth the desperate Straits in which he was.
'' Weighed down exceedingly," "' beyond our power,"' "' we despaired even of life.'" Chrysostom well points out and enforces the lessons to be drawn from the extraordinary experience of this eminent servant of God.
C.] TH Weipa.
*pudprgwv.
Ver. 10, 11.
'' And we have set our hope that He will also still deliver us; yealso helping together on our behalf by your supplication, that for the gift bestowed upon us by the means
*didosodiarv.
5 Peparrever.
1 rogovTou Tiymatat Vas.
; ® ryAtkovTwY OavaTwy. THALKOVTOV Bavdrov, received text.
WORKS OF ST. CHRYSOSTOM.
[ Homiry II.
you all, in order that many persons Saleh give Him thanks, because that many also received the boon. of many!, thanks may be given by many persons on our behalf.
Since the words, '' that we should not trust in ourselves,'' might seem to be a common charge and an accusation that pointed to some amongst them; he softeneth? again what he said, by calling their prayers a great protection and at the same time showing that [this] our life must be throughout a scene of conflict*.
For in those words, ''And we have set our hope that He will also still deliver us,'' he predicts a future sleet' of many trials: but still no where aught of being forsaken, but of succor again and support.
Then, lest on hearing that they were to be continually in perils they should be cast down, he showed before the use of perils; for [5.] And this he said, at once to stir them up to prayer for others, and-to accustom them always to give thanks to God for whatever befalleth others, showing that He too willeth this exceedingly.
For they that are careful to do both these for others, will much more for themselves show an example of both.
And besides this, he both teacheth them humility and leadeth on to more fervent love.
For if he who was so high above them owneth himself to have been saved by their prayers: and that to their prayers himself ® had been granted asa boon of God, think what their modesty and disposition ought to have been.
And observe, I pray you, this also; that even if God doeth any thing in mercy, yet prayer doth mightily contribute thereunto.
For at the first he attributed his salvation to His mercies; for '' The God of mercies,'' he says, Himself 'delivered us,"' but here to the prayers also.
For on him too that owed the ten thousand talents He had raercy after that he fell at His feet ; (Mat. xviii. instance, ''that we should not trust in ourselves ;'' that is, that he may keep us in continual humility, and that their salvation may be wrought; and many other uses besides ; the being partakers with Christ; (''for,'' saith he,
''the sufferings of Christ abound in us ; "Oi the suffering for the faithful; (''for, " saith he, '¢whether we be afflicted, it is for your comfort and salvation ;'') the superior lustre this last
(i.e., their salvation) should shine with?
; '¢which,'' saith he, '' worketh ''[in you]" in the patient enduring of the same sufferings ;
'' their being made hardy; and besides all these, that of seeing the resurrection vividly portrayed before their eyes: for, '' He hath delivered us out of so great death;'"' being of an earnest mind and ever looking unto Him, <"' for,'' saith he, '' we have set our hope that he will deliver'"' us; its rivetting ® them to prayers, for he saith,
24, 27.) although it is written, that ' being moved with compassion, He loosed him.''
And again to the '' woman of Canaan,'' it was after that long attendance and importunityof hers,
(Mat. xv. 22.) that He finally granted the healing of her daughter, even though of His mercy He healed her.
Hereby then we learn that even though we are to receive mercy, we must first make ourselves worthy of the mercy; for though there be mercy, yet it seeketh out those that are worthy.
It will not come upon all without distinction ; those even who have no feeling; for He saith, ''I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.''
(Rom. ix.
15.) Observe at least what he saith here, '' Ye also helping together by prayer.''
He hath neither ascribed the whole of the good work to them lest he should lift them up, nor yet deprived them of all share whatever in it, in order to encourage them and animate their zeal, and bring them together one to another.
Whence also he said, '*He also granted to you my safety."
For ofttimes also God is abashed!! by a multitude praying with one mind and mouth.
Whence also Hesaid to the prophet, '' And shall not I spare this city wherein dwell more than six score thousand persons ?'"' (Jonah iv. 11.)
Then lest thon think He respecteth the multitude only, He saith, '' Though the number of Israel be as the sand of the sea, a remnant shall be saved.'' (Is. x. 22.) How then saved He the Ninevites ? Because in their case, there was not '¢ ve also helping together on our behalf by your supplication.'"'
Thus having shown the gain of affliction and then having made them energetic: he anointeth once more their spirits [for the combat], and animates them to virtue by witnessing great things of their prayers, for that to these God had granted' Paul; as he saith, 'Ye helping together on our behalf by prayer.''
But what is this : '' That for the gift bestowed upon us by means of many8, thanks may be given by many on our behalf?
He delivered us from those deaths,'' saith he, '¢ ye also helping together by prayer ;'' that is, praying all of you for'us:''
For ** the sift bestowed upon us," that is, our being saved, He was pleased to grant to 1 éy moe mpoownw.
(Rec. text, éx ewer mpogwrrwy. ) perhaps '' bestowed upon us as representing many.'
See Hom. xli.
§. 8. on xst. Cor. and the note.
= Tapamvdcita.
EVAYOVLOV.
vipadas.
: PS patisbiate pecCovws. vid. supra. oonAwcbat.
"The marginal reading of Savile, which Mr. Field has received into his text, has been followed.
Previous editions read éyapioavTo.
8 Chrysostom reads é€vy moAA@ mpogoTw.
Cor. Hom. xli.
*Ben. avr, that a gift had been given him through their prayers by God.
See above, and on
Dav hin eSpelay Kal Kap Tepiav.
11 Suowmet Tat.
Homicy II.]
HOMILIES ON SECOND CORINTHIANS.
only a multitude, but a multitude and virtue too.
Him on to more good-will.
And if when we have received benefits of men we stir up others also to join us in the giving of thanks, much more ought we to bring many unto God who may give thanks for us.
For if Paul who had so great confidence [toward God] doth this, much more is it necessary for us to do it.
Let us then exhort the saints to give thanks for us; and let us do the same ourselves for one another.
'To priests especially this good work belongs, since it is an exceeding privilege*.
For drawing near, we first give thanks for the whole world and the good things common [to all].
For even though the blessings of God be common, yet doth the common preservation ® include thine own; so that thou both owest common thanksgivings for thine own peculiar® blessing, and for the common blessings shouldest of right render up thine own peculiar' praise: for He lighted up the sun not for thee alone, but also for all in common ; but nevertheless thou for thy part hast it whole 8.
For it was made so large for the common good ; and yet thou individually seest it as large as all men have seen it; so that thou owest a thanksgiving as great as all together ; and thou oughtest te give thanks for what all have in common and likewise for the virtue of others ; for on account of others, too, we receive many blessings: for had there been found in Sodom ten righteous only, they had not suffered what they did.
So then let us give thanks also for the confidence of others [toward God].
For this custom is an ancient one, planted in the Church from the beginning.
Thus Paul also giveth thanks for the Romans, ( Rom. i. 8.) for the Corinthians, (1 Cor. i. 4.) for the whole world, (1 Tim. ii. 1.) And tell me not, '' The good work is none of mine;'' for though it be none of thine, yet even so oughtest thou to give thanks that thy member is such an one.
And besides, by thy acclamation thou makest it thine own, and sharest in the crown, and shalt thyself also receive the gift.
On this account it is that the laws of the Church command prayer also to be thus made, and that not for the faithful only, but also for the Catechumens.
For the law stirreth up the faithful to make supplication for the uninitiated.
For when the Deacon saith 4, 'Let us pray earnestly for the CateFor each one '' turned from'' his '' evil way."'
(Jonah iii. ro. iv. 11.) And besides, when He saved them, He said that they discerned not <' between their right hand and their left hand:"' whence it is plain that even before, they sinned more out of simpleness than of wickedness: it is plain too from their being converted, as they were, by hearing a few words.
But if their being six score thousand were of itself enough to save them, what hindered even before this that they should be saved?
And why saith He not to the Prophet, And shall I not spare this city which so turneth itself? but bringeth forward the score thousands.
He produceth this also as a reason over and above.
For that they had turned was known to the prophet, but he knew not either their numbers or their simpleness.
So by every possible consideration he is desirous to soften them.
For even greatness of number hath power, when there is virtue withal.
And truly the Scripture elsewhere also showeth this plainly, where it saith, '' But prayer was made earnestly of the Church unto God for him:"'
(Acts xii. 5.) and so great power had it, even when the doors were shut and chains lay on him and keepers were sleeping by on either side, that it led the Apostle forth and delivered him from them all.
But as where there is virtue, greatness of number hath mighty power; so where wickedness is, it profiteth nothing.
For the Israelites of whom He saith that the number of them was as the sand of the sea, perished every one, and those too in the days of Noe were both many, yea, numberless; and yet this profited them nothing.
For greatness of number hath no power of itself, but only as an adjunctl!.
[6.] Let us then be diligent in coming together in supplication; and let us pray for one another, as they did for the Apostles.
For [so] we both fulfil a commandment, and are 'anointed 2"' unto love: (and when I say love, I speak of every good thing:) and also learn 3 to give thanks with more earnestness: for they that give thanks for the things of others, much more will they for their own.
This also was David wont to do, saying, '*' Magnify the Lord with me, and let us exalt His name together ;"'
(Ps. xxxiv. 3.) this the Apostle too doth every where require.
This let us too labor in; and let us show forth unto all the beneficence of God that we may get companions in the act of praise: for if when we have received any good from men, by proclaiming it forth we make them the readier to serve us: much more shall we, by telling abroad the benefits of God, draw
4 wéytorov ayadov 5GAAG Kal ov év TO KOLY@ EawWONs.
8 idias.
7 idtaGovear.
8 éy rw wéper TO OAOV ExeELS.
®°See Bingham, Christian Antiqgu. book xiv. ch. 5. §. 3. Goar, pp. 70, and 161. aLUYTWY.
11'The whole Prayer for the Catechumens, as gathered from the Homily, will stand thus.
'Let us pray earnestly for the Catechumens, That the all-pitying and merciful God would listen to their prayers, that He would open the ears of their hearts and instil into them the word of truth, that He would sow His fear in them and confirm His faith in their minds, that He would unveil to them the Gospel of righteousness, that He would grant to them a lév mpooOnkns wéper.
2 aAechdueOa.
The metaphor is taken doubtless from the games, but it seemed better to retain it, from its typical connection with the graces of the Holy Spirit.
*« And let us learn.''
Benedict.
CHRYSOSTOM.
(Homtvy II.
WORKS OF ST.
{ he doth no other than excite the prayers.
And the Catechumens' prayer, what can it be but that they may not remain Catechumens? Next, he suggesteth also the manner of the prayer.
And what is this?
'' That He would open the ears of their hearts ;'"' for they are as yet shut and stopped up.
''Ears,'' he chumens,"' whole multitude of the faithful to pray for them; although the Catechumens are as aliens.
For they are not yet of the Body of Christ, they have not yet partaken of the Mysteries, but are still divided from the spiritual flock.
But if we ought to intercede for these, much more for our own members.
And even therefore he saith, '' earnestly let us pray,"' that thou shouldest not disown them as aliens, that thou shouldest not disregard them as strangers.
For as yet they have not the appointed! prayer, which Christ brought in; as yet they have not confidence, but have need of others' aid who have been initiated.
For without the king's courts they stand, far from the sacred precincts?.
Therefore they are even driven away whilst those awful prayers are being offered.
Therefore also he exhorteth thee to pray for them that they may become members of thee, that they may be no longer strangers and aliens.
For the words, '' Let us pray,'' are not addressed to the priests alone, but also to those that make up the people: for when he saith, yet | i saith, not these which be outward, but those of the understanding, ''so as to hear 'the things which eye hath not seen, nor ear heard, neither have entered® into the heart of man.' "' (1 Cor. ii. g. Is. liv. 4.) For they have not heard the untold mysteries; but they stand somewhere at a distance and far off from them; and even if they should hear, they know not what is said; for those [mysteries] need much understanding, not hearing only: and the inward ears as yet they have not : wherefore also He next invoketh for them a Prophet's gift, for the Prophet spoke on this wise ; '' God giveth me the tongue of instruction, that Ishould know how to speak a word in season ; for He opened my mouth; He gave to me betimes in the morning ; He granted me a hearing ear.'' (Is. l. 4. Sept.) For as the Prophets heard otherwise than the many, so also do the faithful than the Catechumens.
Hereby the Catechumen also is taught not to learn to hear these things of men, (for He saith, '*Call no man master upon the earth §,
''Let us stand in order*: let us pray; '' he exhorteth all to the prayer.
[7.] Then beginning the prayer, he saith, '¢'That the all-pitying and mercifui God would listen to their prayers.''
For that thou mayest not say, What shall we pray? they are aliens, not yet united [to the body].
Whereby can I constrain 4 the regard of God? Whence can I but from above, from heaven, '' For they shall be all taught of God."' (Isa. liv. 13.) Wherefore he says, '' And instil' into them the word of truth,'' so that it may be inwardly learned ®; for as yet they know not the word of truth as they ought to know.
'' That He would sow His fear in them." But this is not enough; for 'some fell by the wayside, and some upon the rock.''
But we ask not thus; but as on prevail with Him to impart unto them mercy and forgiveness? That thou mayest not be perplexed with such questions as these, see how he disentangleth thy perplexity, saying, '' that the all-pitying and merciful God.'' Heardest thou?
<< All-pitying God.''
Be perplexed no more.
For the All-pitying pitieth all, both sinners and friends.
Say not then, '' How shall I approach Him for them?'' Himself will listen to their suppliant addresses would help them, and grant unto them the requests of their hearts as may be expedient for them, and would reveal unto them the Gospel of his Christ, would enlighten them, and give them understanding, would instruct them in the knowledge of God, would teach them His ordinances and judgments, implant in them His pure and saving fear, would open the ears of their hearts to be occupied in His law day and night, and confirm them in godliness, would unite them to, and enrol them in His holy flock counting them worthy of the Laver of Regeneratiun, the clothing of incorruption, the true life, and would deliver them from all ungodliness, and give none occasion to the enemy* against them, but cleanse them from all filthiness of flesh and spirit, and dwell and walk in them by His Christ, would bless their comings in and goings out, and direct for them all that is before them unto good. godly mind, sound judgment, and virtuous. manner of life ; continually to think those things which be His, to mind those things which be His, to practise those things which be His, to be occupied in His law day and night, to remember His commandments, to keep
His judgments.
| 'Let us beseech for them yet more earnestly, That He would deliver them from every evil and inordinate thing, from every devilish sin, and from every besetment of the adversary, that He would count them worthy in due season of the Regeneration of the Laver, of the remission of sins, of the clothing of incorruption, that He would bless their comings in and goings out, the whole course of their life, their houses and households, that He would increase their children and bless them, and bring them to full age, and teach them wisdom, that He would direct all that is before them unto good.
«« Let us again earnestly supplicate for them:
«That obtaining remission of their offences by the initiation, they may be counted worthy of the holy mysteries, and of constant communion with the saints.
"Stand up; ye Catechumens.
Pray for the peace of God through His Christ, that this day, and all the time of your life, may be peaceful, and without sin, that your ends may be Christian, God merciful and favorable; pray for remission of offences ; comeny yourselves unto the only unbegotten
God through His Christ.
"Stand up.
Pray, ye Catechumens, for the Angel of peace, that all that is before you may be peaceful; pray that this day and all the days of your life be full of peace, that your ends may be
Poa ;commend yourselves to the living God and to His rist.
«« Bow, and receive the blessing."
* adAotpiw, literally, the Alien.
The word seems to be used in Diodorus and Polybius for hostile, inimical.
"" Bow ye the head.
All respond aloud, Amen."
A similar Prayer for the Catechumens, with a few variations, is found in the Apostolic Constitutions, lib. viii. cap. 6.
Mr. Field considers it to be of later date than that given above.
1 pevomtomev nv.
2 teptBoAwv.
3 Sropmev Kadws.
4Svowrjoat.
5 amroppyTwv.
S rec. text, marépa vuev, (Mat. xxiii. 9.) "KaTnxnon.
8 évnxecoOas.
'' Pray, ye Catechumens, and all ye faithful, pray for them in heart, saying, Lord have mercy.
And let the deacon speak for them decordive to his office, saying, for the Catechumens let us all beseech God.
"That the Good [God], the Lover of men, would favorably hearken to their supplications and prayers, and accepting their
Homity II. ]
HOMILIES ON SECOND CORINTHIANS.
—_——— Eee rich soil the plough openeth the furrows, so we pray it may be here also, that having the fallow ground of their minds! tilled deep, they may receive what is dropped upon them and accurately retain everything they have heard.
Whence also he adds, '' And confirm His faith in their minds; '' that is, that it may not lie on the surface, but strike its root deep downwards.
'' That He would unveil to them the Gospel of Righteousness.''
. He showeth that the veil is two-fold, partly that the eyes of their understanding were shut, partly that the Gospel was hidden from them.
Whence he said a little above, ''that He would open the ears of their hearts,'' and here, '' that he would unveil unto them the Gospel of Righteousness ;'' that is, both that He would render them wise and apt for receiving? seed, and that He would teach them and drop the seed into them; for though they should be apt, yet if God reveal not, this profiteth nothing ; and if God should unveil but they receive not, there resulteth like unprofitableness.
Therefore we ask for both: that He would both open their hearts and unveil the Gospel.
For neither if kingly ornaments lie underneath a veil, will it profit at all that the eyes be looking; nor yet that they be laid bare, if the eyes be not waking*.
But both will be granted, if first they * themselves desire it.
But what then is ''the Gospel of Righteousness? '' That which maketh righteous.
By these words he leadeth them to the desire of Baptism, showing that the Gospel is for the working > not only of the remission of sins, but also of righteousness. when God indwelleth, nothing of man will be left.
And thus doth the mind become Godly, speaking every word from Him, even as in truth an house of God dwelling init.
Surely then the filthy in speech hath not a Godly mind, nor he who delighteth in jesting and laughter.
'¢Sound judgment.''
And what can it be to have ''a sound judgment?''
To enjoy the health that pertaineth to the soul: for he that is held down by wicked lusts and dazzled! with present things, never can be sound, that is, healthy.
But as one whois diseased lusteth even after things which are unfit for him, so also doth he.
''And a virtuous mode of life,'' for the doctrines need a mode of life [answerable].
Attend to this, ye who come to baptism at the close of life, for we indeed pray that after baptism ye may have also this deportment, but thou art seeking and doing thy utmost to depart without it.
For, what though thou be justified": yet is it of faith only.
But we pray that thou shouldest have as well the confidence that cometh of good works.
'¢Continually to think those things which be His, to mind those things which be His, to practise" those things which be His:'' for we ask not to have sound judgment and virtuous deportment for one day only, or for two or three, but through the whole tenor and period of our life; and as the foundation of all good things, ''to mind those things which be His.''
For the many ''seek their own, not the things which are Jesus Christ's.'? (Phil. ii. 21.) How then might this be?
(For besides prayer, need is that we contribute also our own endeavors. ) If we be! occupied in His law day and night.
Whence he goeth on to ask this also, ''to be occupied in His law; '' and as he said above,
[8.] '* That He would grant to them a godly mind, sound judgment, and virtuous manner of life®.""
Let such of the faithful attend as are rivetted' to the things of [this] life.
For if we are bidden to ask these things for the uninitiated: think in what things we ought to be occupied who ask these things for others.
For the manner of life ought to keep pace with® the Gospel.
Whence surely also the order of the prayer? shifts from the doctrines [of the Gospel] to the deportment: for to the words, '' that He would unveil to them the Gospel of Righteousness;'' it hath added, ''that He would give unto them a Godly mind.''
And what is this '¢Godly?''
That God may dwell in it.
For He saith, ''I will dwell in them, and walk in them;'' (Lev. xxvi. 12.) for when the mind is become righteous, when it hath put off its sins,
''continually,'' so here ''day and night."
Wherefore I even blush for thcse who scarce once in the year are seen in church.
For what excuse can they have who are bidden not simply '¢ day and night'' to commune with the law but 'to be occupied in," that is, to be for ever holding converse with it!5, and yet scarce do so for the smallest fraction of their life ?
''To remember His commandments, to keep His judgments.''
Seest thou what an excellent chain is here? and how each link hangs by the next compacted with more strength and beauty than any chain of gold?
For having asked for a Godly mind, he telleth whereby this may be produced.
Whereby?
By continually practising it.
And how might this be brought about ?
1 yewOévras év TO Baber THs Stavoias.
2 mpos vrodoxnv.
® uh eypnyopoTwr.
4i. e., the Catechumens. rrounTeKov.
; ( Syotv évOcov, aHppova Aoyroudv Kai évapetov moditelav.
It is obvious that '"'godly'"' does not come up to the meaning of the original év@eos, '' into which God is inspired,"' see below.
10erronmevos.
18ixatos.
12 ueAeTav.
13 roy Biov Kai THS Gwis.
Matayivwueda.
5rpoc7ado0Aerxecv.
16 wedeTav, TrpoonAwpmévot.
SepaucaAdov.
94 vowos THS EVXTS-
CHRYSOSTOM.
[Homizy IT.
WORKS OF ST.
By constantly giving heed to the Law.
And how might men be persuaded to this?
If they should keep His Commandments: yea rather, from giving heed to the law cometh also the keeping His Commandments ; as likewise from minding the things which be His and from having a Godly mind, cometh the practising the things which be His.
For each of the things mentioned jointly! procureth and is procured by the next, both linking it and being linked by it. demons *.
And to many of the Jews he accused Christ, calling Him a deceiver and a sorcerer.
But perchance some one wisheth to hear in what manner he worketh.
When he findeth not a godly mind, findeth not a sound understanding, then, as into a soul left empty, he leads his revel thither®; when one remembereth not the commandments of God nor keepeth His judgments, then he taketh him captive and departeth.
Had Adam, for instance, remembered the commandment which said, '« Of every tree thou mayest eat: '? (Gen. ii.16.) had he kept the judgment which said, ''In the day in which ye eat thereof, then ™ shall ye surely die ;"' it had not fared with himas it did.
Tadd 'Let us beseech for them yet more earnestly.''
For since by length of speaking the soul useth to grow drowsy, he again arouseth it up, for he purposeth to ask again certain great and lofty things.
Wherefore he saith, '¢Let us beseech for them yet more earnestly.''
And what is this?
''That He would deliver them from every evil and inordinate? thing.''
Here we ask for them that they may not enter into temptation, but be delivered from every snare, a deliverance as well bodily as spiritual.
Wherefore also he goeth on to say, '' from every devilish sin and from every * besetment of the adversary,'' meaning, temptations and_ sins.
For sin doth easily beset, taking its stand on every side, before, behind, and so casting down.
For, after telling us what ought to be done by us, namely, to be occupied in His law, to remember His Commandments, to keep His judgments, he assures us next that not even is
''That He would count them worthy in dte season of the regeneration of the laver, of the remission of sins.'' For we ask some things to come now, some to come hereafter; and we expound the doctrine ! of the laver, and in asking instruct them to know its power.
For what is said thenceforth familiarizes them to know already that what is there done is a regeneration, and that we are born again of the waters, just as of the womb; that they say not after Nicodemus, '' How can one be born when he is old!
Can he enter into his mother's womb, and be born again?''
'Then, because he had spoken of '' remission of sins,'' he confirmeth this by the words next following, '' of the clothing of incorruption;'' for he that putteth on sonship plainly becometh incorruptible.
But what is that ''in due season?''
When any is well disposed, when any cometh thereunto with earnestness and faith ; for this isthe '' due season'' of the believer. this enough, except Himself stand by and succor.
For, ''Except the Lord build the house, they labor in vain that build it ;'' (Ps. cxxvii. 1) and especially in the case of those who are yet exposed to the devil and are under his dominion.
And ye that are initiated know this well.
For call to mind, for instance, those words wherein ye renounced > his usurped ® rule, and bent the knee and deserted to The King, and uttered those awful 7 words whereby we are taught in nothing whatever to obey him.
But he calleth. him adversary and accuser, because he both accuseth God to man and us to God, and us again one to another.
For at one time he accused Job to God, saying, '' Doth Job serve the Lord for nought ?"' (Job i. 9. LXX. ver.16. ) at another time God to Job, '' Fire came down from heaven.''
And again, God to Adam, (Gen. ili. 5.) when He said their eyes would be opened.
And to many men at this day, saying, that God taketh no care for the visible order of things, but hath delegated your affairs to [10.] '' That He would bless their coming in and their going out,the whole course of their life.'
Here they are directed to ask even for some bodily good, as being yet somewhat weak.
'<'Their houses and their households,"' that is, if they have servants or kinsfolk or any others belonging to them.
For these were the rewards of the old Covenant; and nothing then was feared so much as widowhood, childlessness, untimely mournings, to be visited with famine, to have their affairs go on unprosperously.
And hence it is, that he alloweth these also fondly 8 to linger over petitions rather material 4, making them mount by little and little to higher things.
For so too doth Christ ; so too doth Paul, making mention of the ancient blessings: Christ, when He saith, '' Blessed are the meek, for they shall inherit the earth ;'' Paul, when he saith, y ovykaracKevacé, 3 @s els épyunv kwuacer Wuxyyv.
This clause is inserted from Mr.
Field's text, who gives the authority of three Mss. aTorou.
2 The Benedictine Ed. reads gwuatixay Te Ouov kal mvevpattxv, every snare both bodily and spiritual.
10 LXX. om. rote.
dbirovodhovpmerv.
John iii. 4. rec, text, dvOpwros, not tis, also Sevtepov, not avwe Oev.
* meprotagews.
'See Bingham, Antzg.1. xi. c. 8. §,2. &c.
®rupavvids.
Thpexwdy.
®Saimoouy.
13 €udtAdoxwperv.
14 owmaTikwTépats.
Homity II ]
HOMILIES ON SECOND CORINTHIANS.
it is sufficient® to be able to pray for themselves.
'¢ Honor thy father and thy mother.... and thou shaltalive wong on' the;earth.'', <* That He would increase their children and bless them, and bring them to full age, and teach! them wisdom.''
Here again is both a bodily and spiritual thing, as for persons yet but too much babes in disposition.
Then what follows is altogether spiritual, ''that He would direct all that is before them? unto good ;'"' for he saith not simply, ''all that is before them,'' but, 'all that is before them unto good.''
For often a journey is before a man, but it is not good ; or some Seest thou the completeness of this prayer, both in regard of doctrine and of behavior? for when we have mentioned the Gospel and the clothing of incorruption and the Laver of Regeneration, we have mentioned all the doctrines: when again we spoke of a Godly mind, a sound understanding, and the rest of what we said, we suggested' the mode of life.
Then we bid them ® bow their heads ; regarding it as a proof of their prayers being heard that God blessed them.
For surely it is not a man that blesseth ; but by means of his hand and his tongue we bring unto the King Himself the heads of those that are present.
And all together shout the '' Amen."' other such thing, which is not profitable.
Here by they are taught in every thing togive thanks to God, as happening for good.
After all this, he bids them stand up during what follows. For having before cast them to the ground, when they have asked what they have asked and have been filled with confidence, now the word given raiseth them up, and biddeth them during what follows engage for themselves also in supplication to God.
For part we say ourselves, and part we permit them to say, now opening unto them the door of prayer, (exactly as we first teach children [what to say], and then bid them say it of themselves,) saying, '' Pray ye, Catechumens, for the angel of peace;'' for there is an angel that punisheth, as when He saith, '' A band of evil angels,'' (Ps.1xxvill. 49) there is that destroyeth.
Wherefore we bid them ask for the angel of peace, teaching them to seek that which is the bond of all good things, peace; so that they may be delivered from all fightings, all wars, all seditions.
'' That all that is before you may be peaceful; '"' for even if a thing be burdensome, if a man have peace, it is light.
Wherefore Christ also said, 'My peace I give unto you (John xiv. 27 ) for the devil hath no weapon so strong as fighting, and enmity, and war.
'' Pray that this day and all the days of your life be full* of peace."
Seest thou how he again insisteth that the whole life be passed in virtue? ''' That your ends be
Christian ;'' your highest good, the honorable and the expedient®; for what is not honorable
Now why have I said all this? To teach you that we ought to seek the things of others, that the faithful may not think it no concern of theirs when these things are said.
For not to the walls surely doth the Deacon say, '' Let us pray for the Catechumens.''
But some are so without understanding, so stupid, so depraved, as to stand and talk not only during the time of the Catechumens, but also during the time of the faithful.
Hence all is_ perverted ; hence all is utterly lost: for at the very time when we ought most to propitiate God, we go away having provoked Him.
So again in [the prayers of] the faithful, we are bidden to approach the God that loveth men, for Bishops, for Priests, for Kings, for those in authority, for earth and sea, for the seasons !!, for the whole world.
When then we who ought to have such boldness as to pray for others, are scarce awake even whilst praying for ourselves, how can we excuse ourselves? how find pardon ?
Wherefore I beseech you that laying all this to heart, ye would know the time of prayer, and be lifted up and disengaged from earth, and touch the vault itself of heaven ; so that we may have power to make God propitious and obtain the good things promised, whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ ; with Whom unto the Father, together with the Holy Ghost, be glory, might, honor, now and for ever, and world without end.
Amen.
Sa is not expedient either.
For our idea of the nature of expediency is different from that of the many.
''Commend yourselves to the living God and to His Christ;'' for as yet we trust them not to pray for others, but 8 ayamyrov.
7 nvigapeda.
The same direction was also given to the Energumeni.
Incomprehens.
Nat. Hom. 3. §. 7. and 4. §. 4.
9 StadeAupmeévor.
10 eri Tay mLoTOV.
11 Ymrép aépwy.
5 Todion }
TA TPOKELMEVA.
20 Adyos.
4 cipyvexnv 5 Some include the words 70 caAdv Kat TO gUMpepoy in the form of prayer.
See de ————————— a es,
HOM Phy shi:
2° CORA Tre.
'that is, our conscience not having whereof to For our glorying is this, the testimony of our conscience, that in simplicity and! sincerity, not in fleshly wisdom, but in the grace of God, we behaved ourselves in the world. condemn us, as if for evil doings we were persecuted.
For though we suffer countless horrors, though from every quarter we be shot at and in peril, it is enough for our comfort, yea rather not only for comfort, but even for our crowning, that our conscience is pure and testifieth unto us that for no evil-doing, but for that which is well-pleasing to God, we thus suffer; for virtue's sake, for heavenly wisdom's, for the salvation of the many.
Now that previous consolation was from God: but this was contributed by themselves and from the purity of their life.
Wherefore also he calls it their glorying®, because it was the achievement of their own virtue.
What then is this glorying and what doth our conscience testify unto us?
'' That in sincerity,'' that is to say, having no deceitful thing, no hypocrisy, no dissimulation, no flattery, no ambush or guile, nor any other such thing, but in all frankness, in simplicity, in truth, in a pure and unmalicious spirit, in a guileless mind, having nothing concealed, no festering sore?®, '« Not in fleshly wisdom; '' that is, not with evil artifice, nor with wickedness, nor with cleverness of words, nor with webs of sophistries, for this he meaneth by ' fleshly wisdom :' and that whereupon they " greatly prided themselves, he disclaims and thrusts aside: showing very abundantly " that this is no worthy ground for glorying: and that not only he doth not seek it, but he even rejecteth and is ashamed of it.
HERE again he openeth to us yet another ground of comfort, and that not small, yea rather, exceeding great, and well fitted to upraise a mind sinking? under perils.
For seeing he had said, God comforted us', and God delivered us, and had ascribed all to His mercies and their prayers, lest he should thus make the hearer supine, presuming on God's mercy only and the prayers of others, he showeth that they themselves* had contributed nota little of their® own.
And indeed he showed as much even before, when he said, '' For as the sufferings of Christ abound
[in us, ] so our consolation also aboundeth.'' (ver.
5.) But here he is speaking of a certain other good work, properly their own®.
What then is this?
That, saith he, in a conscience pure and without guile we behave ourselves every where in the world: and this availeth not a little to our encouragement and comfort; yea, rather, not to comfort merely, but even unto somewhat else far greater than comfort, even to our glorying.
And this he said, teaching them too not to sink down in their afflictions, but, if so be they have a pure conscience, even to be proud of them; and at the same time quietly though' gently hitting at the false Apostles.
And as in the former Epistle he saith, '* Christ sent me to preach the Gospel, not in wisdom of words, lest the Cross of Christ should be made of none eect:
(1 Cor, lay \eand.uts thal BvouLs alta should not stand in the wisdom of men, but in the power of God;'' (ib. 11. 5.) so here also,
'¢But in the grace of God we behaved ourselves in the world."
What is, 'in the grace of God?'
DisplayJing the wisdom that is from Him, the power '¢Not in wisdom, but in the grace of Christ.''
And he hinted also something besides, by employing the words, ''not in wisdom,' that is, 'not in deceit,' here too striking at the from Him given unto us, by the signs wrought, by overcoming sages, rhetoricians, philosophers, kings, peoples, unlearned as we are and bringing with us nothing of the wisdom that is without.
No ordinary comfort and glorying, however, was this, to be conscious to themselves that it was not men's power they had used ; but that by Divine grace they had achieved all success.
'« For our glorying,'' saith heathen discipline 8, he, ''1is this, the testimony of our conscience ; "'
1The rec. text has eiAcxcpiveia Oeov.
Chrysostom omits 6eov, 9 BartiGomerny.
* The clause "God comforted us," is inserted by Mr. Field on the authority of two ancient MSS.
4j. e. the Apostles.
SoixoGer.
Soixeiov KaTopOwua.
"pena. kadamTomevos.
*rnv é€w maidevorv.
®Or "boast"? kavxnats.
10NmovAov.
11j, e. the false Apostles.
12x moAAOU TOU MEpLoVTOS
Homicy III.]
HOMILIES ON SECOND CORINTHIANS.
[''In the world?.''] So not in Corinth only, but also in every part of the world. lest his hearers should reflect on him for talking proudly, or, as I have said, be hurried to enviousness, he makes the rejoicing a common one and declares that this crown of praises is theirs.
For if, he says, we have shown ourselves to be such, our praise is your glory: even as when ye also are approved, we rejoice and leap for joy and are crowned.
Here also again he displays his great humility by what he says.
For he so levels his expressions, not as a master discoursing to disciples, but as a disciple unto fellow-disciples of his own rank.
And observe how he lifts them on high and fills them with philosophy, sending them on to That Day.
For, he saith, tell me not of the present things, that is, the reproaches, the revilings, the scoffings of the many, for the things here are no great matter, neither the good nor the painful ; nor the scoffings nor the praises which come from men: but remember, I pray, that day of fear and shuddering in the which all things are revealed.
For then both we shall glory in you, and ye in us; when ye shall be seen to have such teachers, who teach no doctrine of men nor live in wickedness nor give [men] any handle ; and we to have such disciples, neither affected after the manner of men nor shaken, but taking all things with readiness of mind, and unseduced by sophistries® from what side soever.
For this is plain even now tothose that have understanding, but then to all.
So that even if we are afflicted now, we have this, and that no light, consolation which the conscience affordeth now, and the manifestation itself then.
For now indeed our conscience knoweth that we do all things by the grace of God, as ye also know and shall know: but then, all men as well will learn both our doings and yours: and shall behold us glorified through each other.
For that he may not appear himself alone to derive lustre from this glorying, he gives to them also a cause of boasting, and leads them away from their present distresses.
And as he did in respect to the consolation when he said, '' We are comforted for your sakes,'' (ver. 6.) so he does here also, saying, ' we glory on your account, as ye also on ours,' every where making them partakers of every thing, of his comfort, his sufferings, his preservation.
For this his preservation he ascribes to their prayers.
''For God delivered us,'' he saith, ''ye helping together by prayer.'
In like manner also he makes the gloryings common.
For as in: that place he says, '' Knowing that as ye are partakers of the sufferings, so also of the consolation: '' so here too, '' we are your glorying, as ye also are ours."'
«¢ And more abundantly to you-ward.''
What more abundantly to you-ward?
'In the grace of God we behaved ourselves.''
For we showed both signs and wonders amongst you, and greater strictness", and a life unblameable; for he calls these too the grace of God, ascribing his own good works also unto it.
For in Corinth he even overleapt the goal', making the Gospel without charge, because he spared their weakness.
Ver. 13.
'' For we write none other things unto you, than what ye read or even acknowledge."'
For since he spoke great things of himself and seemed to be bearing witness to himself, an odious thing, he again appeals to them as witnesses of what he says.
For, he saith, let no one think that what I say is a boastful flourish of writing; for we declare unto you what yourselves know; and that we lie not ye more than all others can bear us witness.
For, when ye read, ye acknowledge that what ye know that we perform in our actions, this we say also in our writings, and your testimony doth not contradict our epistles; but the knowledge which ye had before of us is in harmony with your reading.
'¢ As also ye did acknowledge us Were ras in part.''
For your knowledge of us, he saith, is not from hearsay but from actual experience.
The words ''in part'? he added from humility.
For this is his wont, when necessity constraineth him to say any highsounding thing, (for he never doth so otherwise, ) as desiring quickly to repress again the elation' arising from what he had said.
"And I hope ye will acknowledge even to the end."
[2.] Seest thou again how from the past he draws pledges for the future; and not from the past only, but also from the power of God?
For he affirmed not absolutely, but cast the whole upon God and his hope in Him.
'« That we are your glorying, even as ye also are our's, in the day of our Lord Jesus Christ.°''
Here he cuts at the root ® of the envy that his speech might occasion, by making them sharers and partners in the glory of his good works.
' For these stick not with us, but pass over unto you also, and again from you to us.'
For seeing he had extolled himself, and produced proof of the past and given security for the future? ;
1These words are not found in the MSS, though the commentary seems to require them.
Ifthey are omitted, there is no Stop.
2axpiBerav.
3ra oKauUpara UmepEeBn.
* auvatéyyety Tov OyKor.
5 R. T. om. 'our' and 'Christ.'
§ Urotéuvetat.
7 éveyyvijcato Ver.
15.
'' And in this confidence I was minded to come before unto you."
What confidence ? 'In relying exceedingly on (R. V. omits the latter.
C.] 5 undaudbev mapadoy.Gomevous.
WORKS OF ST. CHRYSOSTOM.
[Homiry III.
to rest even a little, should make some promise to his fellow-servants, and then because his master would have it otherwise should fail to perform his promise.
'This then is what he means by, ''I purpose not according to the flesh.''
I am not beyond the Spirit's governance, nor have liberty to go where I will.
For I am subject to lordship and commands, the Comforter's, and by His decrees 1 am led, and led about.
For this cause I was unable to come, for it was not the Spirit's will.
As happened also frequently in the Acts; for when he had purposed to come to one place, the Spirit bade him go to another.
So that it was not from lightness, that is, fickleness in me that I came not, but that being subject to the Spirit I obeyed Him. Didst mark again his accustomed logic?4
'That by which they thought to prove that '' he purposed according to the flesh,'' namely, the non-fulfilment of his promise, he uses as the special proof that he purposed according to the Spirit, and that the contrary had been purposing according to the flesh.
What then? saith one: was it not with the Spirit that he promised what he did? By nomeans.
For I have already said that Paul did not foreknow every thing that was to happen or was expedient.
And it is for this reason that he says in the former Epistle, you, glorying over you, being your glorying, loving you exceedingly, being conscious to myself of nothing evil, being confident that all is spiritual with us, and having you as witnesses of this.'
'¢T was minded to come unto you, and by you to pass into Macedonia.''
And yet he promised the contrary in his former Epistle, saying thus:
'' Now I will come unto you when I shall have passed through Macedonia: for I do pass through Macedonia.'' (1 Cor. xvi. 5.) How is it then that he here says the contrary?
He doth not say the contrary: away with the thought.
For it is contrary indeed to what he wrote, but not contrary to what he wished.
Wherefore also here he said not, ' I wrote that I would pass by you into Macedona; but, 'I was minded.'
For though I did not write on that wise,' he says, 'nevertheless I was greatly desirous, and 'was minded,' even before, to have come unto you: so far was I from wishing to be later than my promise that I would gladly have come before it.'
'' That ye might have a second benefit!.'?
What is, a second benefit ?
'That ye might have a double benefit, both that from my writings, and that from my presence.'
By '' benefit '' he here means pleasure ?.
Ver.
16, 17. ''And by you to pass into Macedonia, and to come again from Macedonia unto you, and of you to be set forward on my journey unto Judzea.
When I therefore was thus? minded, did I show fickleness?
'"'
[3.] Here in what follows, he directly does away with the charge arising out of his delay and absence.
For what he says is of this nature.
'¢T was minded to come unto you.''
' Wherefore then did I not come? Is it as light-minded and changeable ?' for this is, '' did I show fickleness?'' By no means.
But wherefore?
'' Because what things I purpose, I purpose not according to the flesh.''?
What is, ''not according to the flesh?'' I purpose not ' carnally.'
''that ye may set me forward on my journey whithersoever I go; ''(1 Cor. xvi. 6.) entertaining this very fear that after he had said, 'into Judea,' he might be compelled to go elsewhither ; but now when his intention had been frustrated, he says it, ''And of you be set forward on my journey unto Judzea.'' Somuchas was of love, he states, namely, the coming to them; but that which had no reference to them, his going, namely, from them into Judza, he doth not add definitely.
When however he had been proved wrong °, he afterwards says here boldly, ' toward Judza.''
And this too befel for good, lest any among them should conceive of them (the Apostles, Acts xiv. 13.) more highly than they deserved.
For if in the face of these things they wished to sacrifice bulls to them, upon what impiety would they not have driven, had they not given many instances of human weakness ? And why marvel if he knew not all things that were to happen, seeing that ofttimes he even in prayers knoweth not what is expedient.
Ver. 17.
'' That with me there should be the yea yea and the nay nay."'
But still even this is obscure.
What is it then he says? The carnal man, that is, he that is rivetted to the present things and is continually occupied in them, and is without the sphere of the Spirit's influence, has power to go every where, and to wander whithersoever he will.
But he that is the servant of the Spirit, and is led, and led about by Him, cannot everywhere be lord of his own purpose, having made it dependent upon the authority thence given; but it so fares with him as if a trusty servant, whose motions are always ruled by his lord's biddings and who has no power over himself nor is able
''For,'' saith he ''we know not what we should pray for as we ought."'
And that he may not seem to be speaking modestly, he not only saith this, but instances wherein he knew not in prayers what was expedient.
Wherein then was it? When he entreated to be delivered from his trials, saying, '' There was given to me a 1 yapev.
5 anne:
* Chrysostom, BovAduevos.
Received text, BovAevduevos.
'auvnbes Oewpyua.
5 éAnKeyKTat.
HomIicy III.]
HOMILIES ON SECOND CORINTHIANS.
thorn in the flesh, a messenger of Satan to buffet me.
Concerning this thing I besought the Lord thrice.
And he said unto me, My grace is sufficient for thee: for My power is made perfect in weakness.'' (2 Cor. xll. 7—9.)
Seest thou how he knew not to ask what was expedient, and so although he asked often he obtained not. things ; and these many things they proffered and preached.
For they discoursed of being raised again, and of being taken up, and of incorruption, and of those great rewards and unspeakable goods.
As to these promises then, he saith that they abide immoveable, and in them is no yea and nay, that is, the things spoken were not now true, and now false, as was the case about my being with you, but always true.
And first indeed he contends for the articles? of the faith, and the word concerning Christ, saying, '' My word' and my preaching, ''was not yea and nay;'' next, for the promises '' for how many soever be the promises, of God, in Him is the yea."'
But if the things He promised are sure and He will certainly give them, much more is He Himself and the word concerning Him, sure, and it can not be said that He is now, and now is not, but He ''always"' is, and isthe same.
But what is, ''In Him is the yea, and the Amen.'"'
He signifies that which shall certainly be.
For in Him, not in man, the promises have their being and fulfilment.
Fear not, therefore; for it is not man so that thou shouldest mistrust; but it is God Who both said and fulfilleth.
<' Unto the glory of God through us.''
What is, '' unto [His] glory through us?"'
He fulfilleth them by us, that is, and3 by His benefits towards us unto His glory; for this is '' for the glory of God."'
But if they be for the glory of God, they will certainly come to pass.
For His own glory He will not think little of, even did He think little of our salvation.
But as it is, He thinketh not little of our salvation either, both because He loveth mankind exceedingly, and because our salvation is bound up with His glory from these things accruing.
So that if the promises are for His glory, our salvation also will certainly follow; to which also, in the Epistle to the Ephesians, he reverteth continually, saying, ''to the maintenance of His glory*;'' (Eph. i. 14.) and every where he layeth down this, and shows the necessity of this result.
And in this regard he here saith, that His promises lie not: for they not only save us, but also glorify Him.
Dwell not on this therefore that they were promised by us; and so doubt.
For they are not fulfilled by us, but by Him.
Yea, and the promises were by Him; for we spoke not to you our own words, but His.
Ver. 18.
'' But as God is faithful, our word toward you was! not yea and nay."'
He skillfully overturnsa rising objection. For one might say, If after having promised, thou hast put off coming, and yea is not yea, and nay nay, with thee, but what thousayest now thou unsayest afterwards, as thou didst in the case of this journey: woe is unto us, if all this were the case in the Preaching too.
Now lest they should have these thoughts and be troubled thereat, he says, '' But as God is faithful, our word toward you was not yea and nay.''
'This, saith he, was not the case in the Preaching, but only in our travels and journeyings; whereas whatever things we have said in our preaching, these abide steadfast and unmoveable, (for he calleth his preaching here, '' word.'') 'Then he bringeth proof of this that cannot be gainsaid, by referring all to God.
What he saith is this ; 'the promise of my coming was my own and I gave that promise from myself: but the preaching is not my own, nor of man, but of God, and what is of God it is impossible should lie.'
Whereupon also he said, ''God is faithful,'' that is, ''true.'?
'Mistrust not then what is from Him, for there is nought of man in it.'
[4.] And seeing he had said ''word,'' he adds what follows to explain what kind of word he means.
Of what kind then is it ?
Ver. 19.
'' For the Son of God,"' saith he, 'Who was preached among you by us, even by me, and Silvanus, and Timothy, was not yea and nay."'
For on this account he brings before them the company of the teachers also, as thence too giving credibility to the testimony by those who taught, and not who heard it only.
And yet they were disciples ; however in his modesty he counts them as in the rank of teachers.
But what is, '' was not yea and nay?''
I have never, he saith, unsaid what before I said in the Preaching.
My discourse to you was not now this, now that.
For this is not of faith, but of an erring mind.
'¢ But in Him was the yea.''
That is, just as I said, the word abideth unshaken and steadfast.''
Ver. 21, 22.
'* Now He which stablisheth us with you in Christ, and anointed us, is God ; Who also sealed us, and gave us the earnest of the Spirit in our hearts.''
Ver. 20.
'' For how many soever be the promises of God,'' in Him is the yea, and in Him the Amen, unto the glory of God by us.''
Again, from the past He stablisheth the What is this, '' how many soever the promises of God?'
The Preaching promised many 2 Soymatwr.
3 Ben. omits " and."
: Rec. text, eis ATOAVTPWOLY THS MEepiTOLHTEws, Els EMaLVOY THS do0éns avrov.
Chrys. eis mepimoinow ris 5. a.
1 The later critics have the present " is.'' C.]
WORKS OF ST. CHRYSOSTOM.
[ Homiry III. future.
For if it is He that establisheth us in| one too is arrayed in a better and braver robe,
Christ; (i. e., who suffereth us not to be shaken | which neither doth moth devour nor age impair. from the faith which is in Christ ;) and He that | A crown too he hath of curious workmanship 4, anointed us and gave the Spirit in our hearts, | that of glory, that of the tender mercies of how shall He not give us the future things ?
God.
For saith [the Psalmist], '' Bless the For if He gave the principles and the founda- |
Lord, O my soul, that crowneth thee with pity tions, and the root and the fount, (to wit, the | and tender mercies.'' (Ps. ciii. 2, 4.) Again, that true knowledge of Him, the partaking of the] of glory:
'' For thou hast crowned him with Spirit, ) how shall He not give the things that | glory and honor."' (Ps. viii. 6.) And '' with favor come of these: for if for the sake of these! those |
Thou hast crowned us with a shield.'"' (Ps. v. 12. are given, much more will he? supply those. | LXX.) Again, that of grace:
'' For thou shalt And if to such as were enemies he gave| receive a crown of grace upon thy head." (Prov. these, much more when now made friends will|i. 9. LXX.) Seest thou this diadem of many
He ''freely give'' to them those.
Wherefore} wreaths, and surpassing the other in grace.
He said not simply ''the Spirit,'' but named | But let us institute anew and from the begin- ''earnest,'' that from this thou mightest have a| ning a stricter inquiry into the condition of good hope of the whole as well.
For did He}|these kings.
That king hath dominion over his not purpose to give the whole, He would never | guards, and issues orders to all, and all obey have chosen to give '' the earnest'? and to waste|and serve him; but here I show you greater it without object or result.
And observe Paul's| authority.
For the number here is as great or candor.
For why need I say, saith he, that the} even greater: it remains to inquire into their truth of the promises standeth not in us? The} obedience.
And bring me not forth those that fact of your standing unwavering and fixed is| have ruled amiss, since I too bring those that not in us, but this too is of God; ''for'' saith| have been driven from their kingdom and murhe, '' He who stablisheth us is God.''
It is not | dered by their very body guards.
Let us then we who strengthen you: for even we also need | bring forth these instances, but seek for those
Him that stablisheth.
So then let none imagine | of either kind who have ordered well their kingthat the Preaching is hazardous in us.
He hath|}dom.
And do thou put forward whom thou undertaken the whole, He cared for the whole. | wilt. I oppose unto thee the patriarch against And what is, ''anointed,'' and ''sealed?"'
|all.
For when he was commanded to sacrifice Gave the Spirit by Whom He did both these | his son, consider how many thoughts then rose things, making at once prophets and priests and | up against him.
Nevertheless, he brought all kings, for in old times these three sorts were | under submission, and all trembled before him anointed.
But we have now not one of these | more than before a king his guards; and with dignities, but all three preeminently.
For we|a look only he stilled them all and not one of are both to enjoy a kingdom and are made) them dared so much as mutter; but down they priests by offering our bodies for a sacrifice,
(for, | bowed and as unto a king gave place, one and saith he, '' present your members * a living sac- | all, though much exasperated and exceeding rerifice unto God ; ) and withal we are constituted | lentless.
For even the heads of spears raised prophets too: for what things ''eye hath not| upright by many soldiers are not as fearful as seen, nor ear heard,'' (1 Cor. ii. 9.) these have) were then those fearful thoughts, armed not with been revealed unto us. spears, but what is harder® to deal with than
[5.] And in another way too we become| many spears, the sympathy of nature! Wherekings: if we have the mind to get dominion | fore they had power to pierce his soul more over our unruly thoughts, for that such an one : than sharpened spear point.
For never spear is a king and more than he who weareth the; could be so sharp as were the goads of those diadem, I will now make plain to you.
Hej;thoughts, which, sharpened and upraised from hath many armies, but we again have thoughts! beneath, from his affections, were piercing exceeding them in number; for it is impossible} through and through the mind of that righteous to number the infinite multitude of the thoughts! man.
For here there needs time and purpose within us.
Nor is their multitude all that one| and a stroke and pain, and then death follows; is to consider, but also that in this multitude of | but there, there needed none of these, so much thoughts, there are many generals, and colonels, | were the wounds speedier and acuter.
But and captains, and archers, and slingers.
What!still though so many thoughts were then in else makes a king?
His apparel? But this | arms against him, there was a deep calm, and
SEAT TABACUM
HORC Ay vestaih meg iota yj) IE stood all in fair array; adorning rather meatiour tet om Blainly means by, these," not what was lest! than daunting him.
See him at least stretching in his writings of similiar inaccuracies. out the knife, and set forth as man ? The Ben. and other Editions insert some words, 'much more | were Mae cai Tie the ecclesia 2 Ht agcmmany es thow will He who gave these supply these also."'
* sroixtAov.
, ; *Rom.
12, 1. where the Rec. text has gwuara, not wéAn, as St. | 5 exmeadvras.
Chrysos. reads.
® yaderwrepov.
: a E
HOMILIES ON SECOND CORINTHIANS.
Homity III.] The Syriac hath, ''Now thou hast made known ;'' that is, tomen.
For I knew of old, even before all those commandments.
And why, to men even, ''now?'' for were not those acts enough to prove his mind was right toward
God?
'They were enough indeed, but this one so much greater than them all that they appear nothing beside it.
As exalting then this good work and showing its superiority to all, Heso spake.
For of things which exceed and surpass all that went before, most men are wont to speak so: for instance, if one receive from another a gift greater than any former one, he often says, '' Now I know that such an one loves me,'' not hereby meaning that he knew not in the time past, but as intending to declare what is now given to be greater than all.
So also God, speaking after the manner of men, saith, '' Now I know,"' intending only to mark the exceeding greatness of the exploit ; not that He ''then'' came to know either his fear or the greatness of it.
For when He saith, '' Come, let Us go down and see,"' (Gen. xi. 7; xvill. 21.) He saith it not as needing to go down, (for He both filleth all things and knoweth all things certainly,) but to teach us not to give sentence lightly.
And when He saith, ''The Lord looked down from Heaven:'' (Ps. xiv. 2.) it describeth His perfect knowledge by a metaphor taken from men.
So also here He saith, '¢Now I know,'' to declare this to be greater than all which had preceded it.
Of this itself too He furnisheth proof by adding, '' Because thou sparedst not thy son, thy well-beloved, for My sake; He saith not ''thy son'' only, but yet more, ''thy well-beloved.""
For it was. not nature only, but also parental fondness, which having both by natura] disposition and by the great goodness of his child, he yet dared in him to spurn', And if about worthless children parents are not easily indifferent, but mourn even for them; when it is his son, his only-begotten, and his well-beloved, even Isaac, and the father himself is on the point of immolating him; who can describe the excessiveness of such philosophy?
This exploit outshineth thousands of diadems and crowns innumerable.
For the wearer of that crown, both death ofttimes assaileth and annoyeth, and before death, assaults of circumstances without number; but this diadem shall no one have strength to take from him that weareth it; no not even after death ; neither of his own household, nor of strangers.
And let me point you out the costliest stone in this diadem. For as a costly stone, so this comes at the end and clasps it.
What then is this? the words, '' for My sake?'' for not herein is the marvel, that he spared not, but that it was '"for His sake."' wilt, kings, emperors, Ceesars, yet shalt thou tell of nought like this, have no like mien to point to, so noble, so worthy of the heavens.
For that righteous man erected a trophy at that movement over the most arbitrary of tyrannies.
For nothing is so tyrannical as nature; and find ten thousand tyrannicides, one like this shalt thou never show us.
For it was the triumph in that moment of an angel, not a man.
For consider.
Nature was dashed to the ground with all her weapons, with all her host: and he stood with outstretched hand, grasping not a crown, but a knife more glorious than any crown, and the throng of angels applauded, and God from heaven proclaimed him conquerer.
For seeing that his citzenship was in heaven, thence also he received that proclamation.
(Phil. iii. 20.) What could be more glorious than this? rather, what trophy could ever be equal to it?
Forif on occasion of a wrestler's success, not a herald below but the king above should have risen up and himself proclaimed the Olympic Victor, would not this have seemed to him more glorious than the crown, and have turned the gaze of the whole theatre upon him ?
When then no mortal king, but God Himself, not in this theatre but in the theatre of the universe, in the assembly of the angels, the archangels, proclaimeth his name with uplifted voice shouting from heaven, tell me what place shall we assign to this holy man?
[6.] But if you will, let us listen too to the voice itself. What then was the voice?
'' Abraham, Abraham, lay not thy hand upon Isaac, neither do thou any thing unto him.
For now I know that thou fearest God, and hast not spared thy son, thy well-beloved, for My sake.''
(Gen. xxil. 11, 12.) What is this?
He that knoweth all things before they are, did He now know!
And yet even to man the Patriarch's! fear of God was evident: so many proofs had he given that his heart was right toward God ?, as when He said to him, '' Get thee out of thy country, and from thy kindred; '' (Gen. xii.
1.) when for His sake and the honor due to Him he relinquished to his sister's son his priority; when He delivered him out of so great perils; when He bade him go into Egypt, and on his wife's being taken from him, he repined not, and more instances besides ; and as I said, from these things even man would have learned the Patriarch's fear of God, much more than God Who waiteth not for the acts to know the end.
And how too justified he him, if He knew not?
For it is written, '' Abraham believed, and it was counted unto him for righteousness.'' (Gen. xv. 6. Rom. iv. 3.)
What then means this, ''Now I know?"
> / tavdpos.
2H Tepit TOY @eodv evvdcas.
*KaTETOAMNTEDV.
WORKS OF ST. CHRYSOSTOM.
[ Homiry II. ee ee eT —eEEe eS Wherefore he became not a father only, but also a priest ; and because for God's sake he gave up what a right hand was it accounted worthy ?; his own, therefore also did God give him with Oh! wondrous knife, for what a purpose was it | these His own besides.
When then enemies prepared? to what an office did it serve? to| devise mischief, He allows it to come even to what a type did it minister?
How was it|the trial, and then works miracles; as in the bloodied? how was it not bloodied?
For I!case of the furnace and the lions; (Dan. iii. know not what to say, so awful was that mystery. | and vi.) but when Himself biddeth, readiness 3
It touched not the neck of the child, nor passed | attained, He stayeth His bidding.
What then, through the throat of that holy one: nor was|I ask, was wanting further in this noble deed ? crimsoned with the blood of the righteous;| For did Abraham foreknow what would haprather it both touched, and passed through, and| pen?
Did he bargain for the mercy of God ? was crimsoned, and was bathed in it, yet was} For even though he were a prophet, yet the not bathed.
Perchance I seem to you beside] prophet knoweth not all things.
So the actual myself, uttering such contradictions.
For, in| sacrifice afterwards was superfluous and unworthy truth, I am beside myself, with the thought of |of God.
And if it was fit he should learn that the wondrous deed of that righteous man; but|God was able to raise from the dead, by the I utter no contradictions.
For indeed the right-| womb he had learnt this much more marveleous man's hand thrust it in the throat of the|lously, or rather he learnt it even before that lad, but God's Hand suffered it not, so thrust, | proof, for he had faith. to be stained with blood of the lad.
For it was| [7.] Do not then only admire this righteous not Abraham alone that held it back, but God | man, but also imitate him, and when thou seest also: and he by his purpose gave the stroke, | him amid so great uproar and surge of waves
God by His voice restrained it.
For the same | sailing as in a calm, take thou in hand in like voice both armed and disarmed! that right | way the helm of obedience and fortitude.
For hand, which, marshalled under God, as if under | look, pray, not only at this that he built up the a leader, performed all things at His beck, andj altar and the wood; but remember too the all were ministered at His voice.
For observe ;| voice of the lad, and reflect what hosts like He said, ''Slay,'' and straightway it was|snow storms' assaulted him to dismay him, armed: He said, ''Slay not,'' and straightway | when he heard the lad say, '' My father, where it was disarmed: for every thing [before] had | is the lamb?'' Bethink thee how many thoughts been fully prepared. were then stirred up armed not with iron, but And now God showed the soldier and general | with darts of flame; and piercing into and cutto the whole world ; this crowned victor to the | ting him through on every side.
If even now theatre of the angels; this priest, this king, | many, and those not parents, are broken down', crowned with that knife beyond a diadem, this | and would have wept, did they not know the end : trophy-bearer, this champion, this conqueror |and many, I see, do weep, though they know it; without a fight.
For as if some general having | what must it be thought he would feel, who bea most valiant soldier, should use his mastery of, gat, who nurtured him, in old age had him, had his weapons, his bearing, his ordered move-|him only, him such an one, who sees, who ments? to dismay the adversary ; so also God, | hears him, and is presently about to slay him? by the purpose, the attitude, the bearing only| What intelligence in the words! What meekof that righteous man, dismayed and routed the | ness in the question! Who then is here at work ? common enemy of us all, the Devil.
For I|The Devil that he might set nature in a flame? deem that even he then shrunk away aghast.|God forbid! but God, the more to prove the But if any one say, ' And why did he not suffer} golden soul of the righteous man.
For when that right hand to be bathed, and then forth-| indeed the wife of Job speaks, a Devil is at with raise him up after being sacrificed?'
Be-|work.
For of such sort the advice is.
But cause God might not accept such bloody offer- | this one uttereth nothing blasphemous, but what ings; such a table were that of avenging|is both very devout and thoughtful; and great demons.
But here two things were displayed, | the grace that overspread the words, much the both the loving kindness of the Master, and the| honey that dropped therefrom, flowing from a faithfulness of the servant.
And before, indeed, |calm and gentle soul.
Even a heart of stone he went out from his country: but then he|these words were enough to soften.
But they abandoned even nature.
Wherefore also he/ turned not aside, nay, shook not that adamant. received his principal with usury: and very Nor said he, ' Why callest thou him father, who reasonably.
For he chose to lose the name of | in a little while will not be thy father, yea, who father, 'to'
'show/)-himselfivaifaithful a servantid:
2 3 een ee ee ee eee Oh! blessed right hand, of what aknife was it accounted worthy? oh! wondrous knife, of Phy:
; Expt mpoOuucas.
: Ben. " checked."'
* vupades otparomédwv. pvOx.00 Ben. pwns.
5 KaTaKAWVTat.
Homity IV.]
HOMILIES ON SECOND CORINTHIANS.
hath already lost that title of honor?'
And why doth the lad ask the question? Not of impertinence merely, not of curiosity, but as anxious about what was proposed.
For he reflected that had his father not meant to make him a partner in what was done, he would not have left the servants below, and taken him only with him.
For this reason, too, surely, it is that when they were alone, then he asks him, when none heard what was said.
So great was the judgment of the lad.
Are ye not all warmed towards him, both men and women? Doth not each one of you mentally infold and kiss the child, and marvel at his judgment; and venerate the piety which, when he was both bound and laid on the wood, made him not be dismayed nor struggle nor accuse his father as mad; but he was even bound and lifted up and laid upon it, and endured all in silence, like a lamb, yea, rather like the common Lord of all.
For of Him he both imitated the gentleness, and kept to the type.
For '' He was led like a lamb to the slaughter, and as a sheep dumb before his shearer.' (Is. lili. 7.) And yet Isaac spake; for his Lord spake also.
How dumb then ? This meaneth, he spake nothing wilful or harsh, but all was sweet and mild, and the words more than the silence manifested his gentleness.
For Christ also said, ''If I have spoken evil, bear witness of the evil; but if well, why smitest thou Me?''(John xviii. 23) and manifested His gentleness more than if He had help
His peace. And as this one speaketh with his father from the altar, so too doth He from the Cross, saying, '' Father, forgive them, for they know not what they do.''
What then said the Patriarch? (ver. 8.) 'God will provide Himself a lamb for a burnt-offering, my son."'
Either uses the names of nature; the former, father ; the latter, son; and on either side arduous is the war stirred up, and mighty the storm, and yet wreck no where: for religion! triumphed over all.
Then after he heard of God, he spoke no further word nor was impertinently curious".
Of such judgment was the child even in the very bloom of youth. how many battles which beset him, he hath been victorious ? For the barbarians were not so fearful to the city of Jerusalem when they assaulted her oftentimes, as were to this man the thoughts on every side besieging him: but still he overcame all.
Wouldest thou see the priest also? The instance isat hand.
For when thou hast seen him with fire anda knife; and standing over an altar, what doubtest thou after as to his priesthood ?
But if thou wouldest see the sacrifice also, lo, here a twofold one.
For he offered a son, he offered also a ram, yea, more and above all, his own will, And with the blood of the lamb he consecrated his right hand, with the sacrifice of his son, his soul.
Thus was he ordained a priest, by the blood of his only-begotten, by the sacrifice of a lamb; for the priests also were consecrated by the blood of the victims which were offered to God.
Wouldest thou see the prophet also? It is written, '' Your father Abraham rejoiced to see My day, and he saw it, and was glad." (Levit. viii. John vill. 56.) So also art thou thyself made king and priest and prophet in the Laver; a king, having dashed to earth all the deeds of wickedness and slain thy sins; a priest, in that thou offerest thyself to God, having sacrificed thy body and ; being thyself slain also, '' for if we died with Him,"' saith he, '' weshall also live with Him;"'
(2 Tim. il. 11.) a prophet, knowing what shall be, and being inspired of God ', and sealed'.
For as upon soldiers a seal, so is also the Spirit put upon the faithful.
And if thou desert, thou art manifest [by it] to all.
For the Jews had circumcision for a seal, but we, the earnest of the Spirit.
Knowing then all this, and considering our high estate, let us exhibit a life worthy of the grace ®, that we may obtain also the kingdom to come; which may we all obtain through the grace and love towards men of our Lord
Jesus Christ, with Whom, to the Father, together with the Holy Spirit, be glory, power, honor, now and for ever, and world without end.
Amen.
3 In Levitical consecrations, the thumb of the priest's right hand was sprinkled with blood. Lev. viii. 23.
Seest thou the king, over how many armies, in 4 évOous.
5 vid. Hom. iii.on Rom., comment. on v.
11. p. 113. Oxford Transl.
1 dbirogodia.
? TEepretpyacaTo 6 Hs XapiTos.
El@: Mille No SHAN; 2 COR 23) But I call God for a witness upon my soul, that to spare he hath plainly declared it, saying, '' I fear lest when I come, my God should humble me before you, and that I should mourn for many of them that have sinned heretofore, and repented not of the lasciviousness and uncleanness! which they committed.'' (2 Cor. xil. 20, 21.) This therefore here also he intimates, and he saith it indeed as in his own defence ; yet rebuketh? them most severely and putteth them in fear; for he implied that they were open to punishment, and will also have somewhat to suffer, unless they be quickly reformed.
And he says the same thing again at the end of the Epistle thus ; you I forbare to come unto Corinth.
WuaT sayest thou, O blessed Paul?
To spare them thou camest not to Corinth?
Surely thou presentest us with something of a contradiction.
For a little above thou saidst that thou therefore camest not, because thou purposest not according to the flesh nor art thine own master, but art led about every where by the authority of the Spirit, and didst set forth thine afflictions.
But here thou sayest it was thine own act that thou camest not, and not from.the authority of the Spirit; for he saith, '* To spare you I forbare to come to Corinth.''
What then is one to say? either, that this too was itself of the Spirit, and that he himself wished to come but the Spirit suggested to him not to do so, urging the motive ofsparing them ; or else, that he is speak ing of some other coming, and would signify that before he wrote the former Epistle he was minded to come, and for love's sake restrained himself lest he should find them yet unamended.
Perhaps also, after the second Epistle though the Spirit no longer forbade him to go, he involuntarily stayed away for this reason.
And this suspicion is the more probable, that in the first instance the Spirit forbade him: but after- 'If Icome again, I will not spare.'' (2 Cor. xill. 2.) Only there he says it more plainly: but here, as it was the proem, he does not say it so but in a repressed' tone ; nor is he content even with this, but he softens it down, applying a corrective.
For seeing the expression was that of one asserting great authority, (for a man spares those whom he has also power to punish, ) in order to relieve it, and draw a shade over what seems harsh, he saith, Ver. 24.
'*Not for that we have lordship over your faith."'
That is, I did not therefore say, '' To spare you I came not,'' as lording it over you. Again, he said not you, but '' your faith,'' which was at once gentler and truer.
For him that hath no mind to believe, who hath power to compel? wards upon his own conviction also that this was more advisable, he stayed away.
And observe, I pray you, how he remembers again his own custom, (which I shall never cease to observe, ) of making what seems against him tell in his favor.
For since it was natural for them to respect this and say, 'It was because thou hatedst us, thou wouldest not come unto us,' he shows on the contrary, that the cause for which he would not come was that he loved them.
'¢ But are helpers of your joy.''
For since, saith he, your joy is ours, I came not, that I might not plunge you into sorrow and increase my own despondency; but I stayed away that ye being reformed by the threat might be made glad.
For we do every thing in order to your joy, and give diligence in this behalf, because we are ourselves partakers of it.
What is the expression, ''to spare you?"'
JI heard, he saith, that some among you had committed fornication ; I would not therefore come and make you sorry: for had I come, I must needs have enquired into the matter, and prosecuted and punished, and exacted justice from many.
I judged it then better to be away and to give opportunity for repentance, than to be with you and to prosecute, and be still more incensed.
For towards the end of this Epistle '¢ For by faith ye stand."'
Behold him again speaking repressedly.
For he was afraid to rebuke them again; since he had handled them severely in the former Epistle, and they had made some reformation.
And if, now that they were reformed, they again re- ' Rec. text, "uncleanness, and fornication, and lasciviousmess.''
2 emiotvdec.
3 UmecTadAuevws.
294,
Homity IV.]
HOMILIES ON SECOND CORINTHIANS.
ceived the same reproof, this was likely to throw them back.
Whence this Epistle is much gentler than the former. when Icome again, my God should humble me before you."" (2 Cor. xii. 21.) I have written then towards the end this same, saith he, << lest when I come, my God will humble me, and I should mourn for many of them that have sinned heretofore."
Chap. ii. 1.
'* But I determined ! for myself that I would not come again to you with sorrow."'
The expression ''again'' proves that he had already been made sorry from thence, and whilst heseems to be speaking in his own defence he covertly rebukes them.
Now if they had both already made him sorry and were about again to make him sorry, consider how great the displeasure was likely to be.
But he saith not thus, 'Ye made me sorry,' but turns the expression differently yet implying the very same thing thus, ' For this cause I came not that I might not make you sorry:' which has the same force as what I said, but is more palatable.
But why didst thou write? ''Lest when I came I should have sorrow from them of whom
I ought to rejoice, having confidence in you all, that my joy is the joy of youall?''
Forwhereas he said he was made glad by their sorrow, and this was too arrogant and harsh, again he gave it a different turn and softened it by what he subjoined.
For, he saith, I therefore wrote unto you before, that I might not with anguish find you unreformed ; and I said this, 'lest I should have sorrow,'"' out of regard not to my own interest but yours.
For I know that if ye see me rejoicing ye rejoice, and if ye behold me sad ye are sad.
Observe therefore again the connection of what he said; for so his words will be more easy to understand.
I came not, he says, lest I should cause you sorrow when finding you unreformed.
And this I did, not studying my own advantage, but yours.
Foras to myself, when ye are made sorry I receive no little pleasure, seeing that you care so much about me as to be sorry and distressed at my being displeased.
'' For who is he that maketh me glad, but hethat is made sorry by me.''? However, though it be so with myself, yet because I study your advantage, I wrote this same thing to you that I might not be made sorry, herein also again studying not my advantage, but yours; for I know, that were ye to see me sad, ye also would besorry ; asalso ye are glad when ye see me rejoicing. Observe now his prudence.
He said, I came not, that I might not make you sorry ; although, saith he, this makes me glad.
Then, lest he should seem to take. pleasure in their pain, he saith, In this respect I am glad inasmuch as I make you feel, for in another respect
I am sorry in that I am compelled to make those sorry who love me so much, not only by this rebuke, but also by being myself in sorrow and by this means causing you fresh sorrow.
[2.] Ver. 2. 'For if I make you sorry, who then is he that maketh me glad, but he that is made sorry by me?"'
| What is this consequence?
A very just one indeed.
For observe, I would not, he saith, come unto you, lest I should increase your sorrow, rebuking, showing anger and _ disgust.
Then seeing that even this was strong and implied accusation that they so lived as to make
Paul sorry, he applies a corrective in the words, '« For if I make you sorry, who then is he that maketh me glad, but he that is made sorry by me? "'
What he saith is of this kind.
'Even though I were to be in sorrow, being compelled to rebuke you and to see you sorry, still nevertheless this very thing would have made me glad.
For this is a proof of the greatest love, that you hold me in such esteem as to be hurt at my being displeased with you.'
Behold too his prudence.
'Their doing what all disciples do, namely, smarting and feeling it when rebuked, he produces as an instance of their gratifying him; for, saith he, 'No man maketh me so glad as he that giveth heed to my words, and is sorry when he seeth me angry.'
Yet what followed naturally? was to say, 'For if I make you sorry, who then is he that can make you glad?' But he doth not say this, but turns his speech back again, dealing tenderly with them, and says, 'Though I make you sorry, even herein ye bestow on me a very great favor in that ye are hurt at what I say.'
But observe how he puts this so as to mingle praise ; saying, ''from them of whom I ought | to rejoice,"' for these are the words of one testifying kindred and much tender affection; as if one were speaking of sons on whom he had bestowed many benefits and for whom he had toiled.
If then for this I write and come not; it is with weighty meaning 3 I come not, and not because I feel hate or aversion, but rather exceeding love.
Ver. 3. ''And I wrote this very thing unto ou."'
What? That for this cause I came not, to spare you.
When wrote he?
In thé former Epistle when he said, ''I do not wish to see you now by the way?" (1 Cor. xvi. 7.) I think not; but in this Epistle when he said, '' Lest
[3.] Next, whereas he said, he that makes me sorry makes me glad; lest they should say 'this then is what thou studiest, that thou mightest
| * wéya Te OiKOVOMaP.
1 Rec. text, determined this.
Chrysostom omits rovro.
373 axdAovOor.
WORKS: OF SI CHRYSOsTOM:
[ Homity IV. be made glad and mightest exhibit to all the} ''O My people, what have I done unto thee? "' extent of thy power ;' he added, (Mic. vi. 3.) much more might Paul,) having,
I say, made this defence of himself, and being now about to pass on to the plea for him who had committed fornication, in order that they might not be distracted as at receiving contradictory commands, nor take to cavilling because he it was who both then was angry and was now commanding ,to forgive him, see how he provided 3 for this beforehand, both by what he has said and what he is going to say.
For what saith he P Ver. 4.
'' For out of much affliction and anguish of heart I wrote unto you with many tears, not that ye should be made sorry, but that ye might know the love which I have more abundantly unto you."'
What more tenderly affectioned than this man's spirit is? for he showeth himself to have been not less pained than they who had sinned, but even much more.
For he saith not ' out of affliction'' merely, but '' out of much,"' nor Ver. 5.
'' But if any hath caused sorrow, he hath caused sorrow not to me."
''with tears,''? but '' with many tears'' and ''anguish of heart,'' that is, I was_ suffocated, I was choked with despondency ; and when I could no longer endure the cloud of despondency, ''I wrote unto you: not that ye should be grieved, but that ye might know the love,'' saith he, '' which I have more abundantly unto you."?
And yet what naturally followed was to say, not that ye might be grieved, but that ye might be corrected: (for indeed with this purpose he wrote.) This however he doth not say, but, (more to sweeten his words, and win them to a greater affection,) he puts this for it, showing that he doth all from love.
And he saith not simply 'the love,'"' but '* which I have more abundantly unto you.'"'
For hereby also he desires to win them, by showing that he loveth them more than all and feels towards them as to chosen disciples.
Whence he saith, Having first praised them as feeling joy and sorrow for the same things as himself, he then strikes into the subject of this person, having said first, '' my joy is the joy of you all.''
But if my joy is the joy of you all, need is that you should also now feel pleasure with me, as ye then were pained with me: for both in that ye were made sorry, ye made me glad ; and now in that ye rejoice, (if as I suppose ye shall feel pleasure,) ye will do the same.
He said not, my sorrow is the sorrow of you all; but having established this in the rest of what he said, he has now put forward that only which he most desired, namely, the joy: saying, my joy is the joy of you all.
Then, he makes mention also of the former matter, saying, '' But if any hath caused sorrow he hath caused sorrow not to me, but in part (that I press not too heavily) to you all.'
'« Even if I be not an Apostle unto others, yet atvleast*I*am' to" yous" -(1° Gor. 1x2.) and, meee I know, he saith, that ye shared in my anger and indignation against him that had committed fornication, and that what had taken place grieved in part all of you.
And therefore said I ''in part,' not as though ye were less hurt than I, but that I might not weigh down him that had committed fornication.
He did not then grieve me only but you also equally, even though to spare him I said, ''in part.''
Seest thou how at once he moderated their anger, by declaring that they shared also in his indignation.
'' Though ye have many ! tutors, yet have ye not many fathers; ''(1 Cor. iv.
15.) and again, "« By the grace of God we behaved ourselves in the world, and more abundantly to youward ; "'
(2 Cor. i. 12.) and farther on, '' Though the more abundantly I love you, the less I be loved;'' and _ here abundantly unto you;"' (2 Cor. xii. 15.) So that if my words were full of anger, yet out of much love and sadness was the anger; and whilst writing the Epistle, I suffered, I was pained, not because ye had sinned only, but also because I was compelled to make you sorry.
And this itself was out of love.
Just as a father whose legitimate? son is afflicted with a gangrene, being compelled to use the knife and cautery, is pained on both accounts, that he is diseased and that he is compelled to use the knife to him.
So that what ye consider a sign of hating you was indeed a sign of excessive love.
And if to have made you sorry was out of love, much more my gladness at that sorrow.
'"Which I have more; Ver. 6. 'Sufficient to such a one is this punishment which was inflicted by the many."'
And he saith not '' to him that hath committed fornication," but here again ''to such a one,'' as also in the former Epistle.
Not however for the same reason; but there out of shame, here out of mercy.
Wherefore he no where subsequently so much as mentions the crime; for it was time now to excuse.
Ver. 7. ''So that contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow.''
[4.] Having made this defence of himself, (for he frequently defends himself, without being ashamed ; for if God doth so, saying,
He bids them not only take off the censure ; 1 Rec. text uuptous.
2yvHTLOS.
3 rpowxovounoer.
Homiry IV.]
HOMILIES ON SECOND CORINTHIANS.
but, besides, restores him to his former estate ; for if one let go him that hath been scourged and heal him not, he hath done nothing.
And see how him too he keeps down lest he should be rendered worse by the forgiveness.
For though he had both confessed and repented, he makes it manifest that he obtaineth remission not so much by his penitence as by this free gift.
Wherefore he saith, ''to forgive! him and to comfort him,'' and what follows again | makes the same thing plain.
' For' saith he, < it | is not because he is worthy, not because he has | shown sufficient penitence; but because he is weak, it is for this I request? it.'
Whence also he added, ''lest by any means such a one should be swallowed up with overmuch sorrow."'
And this is both as testifying to his deep repentance and as not allowing him to fall into despair °. estranged that Paul takes such pains to make them confirm their love towards him.
Herein is excellence of disciples, herein excellence of teachers ; that they should so obey the rein, he so manage their motions'.
If this were so even now, they who sin would not have transgressed senselessly.
For one ought neither to love carelessly, nor to be estranged without some reason.
[5.4 Ver:
79.7, §%Porsto this end: alsovdid 1 write to you", that I might know the proof of you, whether ye are obedient in all things;'' not only in cutting off, but also in reuniting.
Seest thou how here again he brings the danger to their doors.
For as when he sinned, he alarmed their minds, except they should cut him off, saying, '' A little leaven leaventh the whole lump,' (1 Cor. v, 6.) and several other things; so here too again he confronts them with the fear of disobedience, as good as saying, 'As then ye had to consult not for him, but for yourselves too, so now must ye not less for yourselves than for him; lest ye seem to be of such as love contention and have not human sensibilities, and not to be in all things obedient.
And hence he saith, '' For to this end also did I write to you, that I might know the proof of you, whether ye are obedient in all things."'
But what means this, ''swallowed up?"'
Either doing as Judas did, or even in living becoming worse.
For, saith he, if he should rush away from longer enduring the anguish of this lengthened censure, perchance also despairing he will either come to hang himself, or fall into greater crimes afterwards.
One ought then to take steps beforehand 4, lest the sore become too hard to deal with ; and lest what we have well done we lose by want of moderation.
For the former instance might have seemed to proceed even of envy and malice, but this shows very especially the obedience to be pure, and whether ye are apt unto loving kindness.
For this is the test of right minded disciples ; if they obey not only when ordered to do certain things, but when the contrary also.
Therefore he said, ''in all things,'' showing that if they disobey, they disgrace not him * so much as themselves, earning the character of lovers of contention ; and he doth this that hence also he may drive them to obey.
Whence also he saith, '' For to this end did I write to you; "' and yet he wrote not for this end, but he saith so in order to win them.
For the leading object was the salvation of that person.
But where it does no harm, he also gratifies them.
And by saying, ''In all things,'' he again praises them, recalling to memory and bringing forth to view their former obedience.
Now this he said, (as I have already observed, ) both to keep him low, and to teach him not to be over-listless after this restoration.
For, not as one who has washed all quite away ; but as fearing lest he should work aught of deeper mischief, I have received him, hesaith. Whence we learn that we must determine the penance, not only by the nature of the sins, but by the disposition and habit of them that sin.
As the Apostle did in that instance.
For he feared his weakness, and therefore said, ''lest he be swallowed up,'' as though by a wild beast, by a storm, by a billow.
Ver..3:'* Wherefore L,beseech/you.','
He no longer commands but beseeches, not as a teacher but as an equal; and having seated them on the judgment seat he placed himself in the rank of an advocate; for having succeeded in his object, for joy he adopts without restraint the tone of supplication.
And what can it be that thou beseechest ? .Tell me.
Ver. 10. '*To whom ye forgive any thing, I forgive also.''
'¢'To confirm your love toward him."'
That is, 'make it strong,' not simply have intercourse with him, nor any how.
Herein, again, he bears testimony to their virtue as very great ; since they who were so friendly and so applauded him as even to be puffed up, were so Seest thou how again he assigns the second part to himseif, showing them as beginning, himself following.
This is the way to soften an exasperated, to compose a contentious spirit.
Then lest he should make them careless, as though they were arbiters, and they should refuse forgiveness; he again constrains them 1 xapicac Oat.
2 Or think it fitting.
34movoiav, which is however seldom used in this sense by St.
Chrysostom.
S pvOpicerv. i § Rec. text omits vucv.
7 The incestuous person.
* mpoxatadaBery
WORKS OF ST. CHRYSOSTOM.
[ Homiry IV.
unto this, saying, that himself also had forgiven him, ''many.''
'This is his own decision and opinion.
He rested not however with this decision, but again makes them partners saying, ''So that contrariwise ye should rather forgive'' him ''and comfort'? him. '* Wherefore I beseech you to confirm your love towards him.''
Having thus again made the whole their act, he passes to his own authority, saying, ''For to this end did I write unto you, that I might know the proof of you, whether ye are obedient in all things.''
'Then, again, he makes the favor theirs, saying, '' To whom ye forgive anything.''
Then, hisown, ''1"' forgive ''also:'' saying, '' if I have forgiven anything, it is for your sakes.''
'Then both theirs and his, '' For,'' saith he, ''if I have forgiven any thing, for your sakes forgave I it in the person of Christ,'' either [that is] for the glory of Christ, or as though Christ commanding this also, which was most effectual to prevail with them.
For after this they would have feared not to grant that which tended to His glory and which He willed.
Then again he signifieth the common harm should they disobey, when he saith, '' Lest Satan should get an advantage of us ;'' well naming it, getting advantage.
For he no more takes his own, but violently seizeth ours, for he? is reformed?.
And tell me not that this one only becomes the wild beast's prey, but consider this also, that the number of the herd is diminished, and now especially when it might recover what it had lost.
''For what I also have forgiven, if I have forgiven any thing, for your sakes have I forgiven it.''
For, this very thing I have done for your sakes, he saith.
And as when he commanded them to cut him off, he left not with them the power to forgive, saying, ''I have judged already to deliver such an one unto
Satan,'' (1 Cor. v. 3, 5.) and again made them partners in his decision saying, ''ye being gathered together to deliver him,'' (ib. 4, 5.)
(thereby securing two most important things, viz., that the sentence should be passed; yet not without their consent, lest herein he might seem to hurt them;) and neither himself alone pronounces it, lest they should consider him self-willed, and themselves to be overlooked, nor yet leaves all to them, lest when possessed of the power they should deal treacherously with the offender by unseasonably forgiving him: so also doth he here, saying, 'I have already forgiven, who in the former Epistle had already judged.'
Then lest they should be hurt, as though overlooked, he adds, '' for your sakes.'?
What then? did he for men's sake pardon?
No; for on this account he added, '¢In the person of Christ."'
What is '' in the person of Christ ?'' Either he means according to [the will of ] God, or unto the glory of Christ.!
Ver. 11.
'' That no advantage may be gained over us by Satan: for we are not ignorant of his devices."'
'¢ For we are not ignorant of his devices,"'
That he destroys even under the show of piety.
For not only by leading into fornication can he destroy, but even by the contrary, the unmeasured sorrow following on the repentance for it.
When then besides his own he taketh ours too, when both by bidding to sin, he destroys ; and when we bid repent, violently seizeth ; how is not this case getting
Seest thou how he both committeth the power to them and again taketh away that by that he may soften them, by this eradicate their self will.
But this is not all that he provides for by this, but shows also that should they be disobedient the harm would reach to all, just as he did at the outset also.
For then too he said, ''A little leaven leaveneth the whole lump.'' (1 Cor. v. 6.) And here again,
''advantage*?''
For he is not content with striking down by sin, but even by repentance he doth this except we be vigilant.
Wherefore also with reason did he call it getting advantage, when he even conquereth our own weapons.
For to take by sin is his proper work ; by repentance, however, is no more his ; for ours, not his, is that weapon.
When then even by this he is able to take, think how disgraceful the defeat, how he will laugh at and run us down as weak and pitiful, if he is to subdue us with our own weapons.
For it were matter for exceeding scorn and of the last disgrace, that he should inflict wounds on us through our own remedies.
Therefore he said, '' for we are not '' Lest Satan should get an advantage of us."'
And throughout, he maketh this forgiveness the joint act of himself and them.
Consider it from the first.
'' But if any,'' saith he, '' have caused sorrow he hath caused sorrow not to me, but in part (that I press not too heavily) to you all."
Then again, '' Sufficient to such a one is this punishment which was'' inflicted by the ———, 1 [Modern critics understand this phrase otherwise.
They take it as meaning either that the Apostle acted as Christ's representative and by his authority (Luther, Wetstein, e¢ a/.), or that he took the course which he did in the presence of Christ, i. e., as though Christ were looking on.
Either sense is good and suits the connection, but the latter has commended itself to most expositors,
(Calvin, Meyer, Hodge, Beet, e¢ a/.), since nothing could be better adapted to secure both fidelity and tenderness in administering the discipline of God's house than the feeling or rather the conviction that the eyes of Christ were fixed upon the judges.
Calvin thinks such a sentiment fitted "to incline us to mercy," but it is mot easy to see why it is not as well suited to make one firm in ad- |
9 The incestuous person.
3 So two MSS. ap. Field.
" wreovesia.
] herence to principle.
HomiLy IV.]
HOMILIES ON SECOND CORINTHIANS.
turned every one from his evil way, and He repented of the evil that He had said He would do unto them." (Jonah ii. 10.) He said not,
He saw [their] fasting and sackcloth and ashes.
And I say not this to overturn fasting, (God forbid!) but to exhort you that with fasting ye do that which is better than fasting, the abstaining from all evil.
David also sinned. (2 Sam. xii.
17. &c.) Let us see then how he too repented.
Three days he sat on ashes.
But this he did not for the sin's sake, but for the child's, being as yet stupefied with that affliction.
But the sin by other means did he wipe away, by humbleness, contrition of heart, compunction of soul, by falling into the like no more, by remembering it always, by bearing thankfully every thing that befalls him, by sparing those that grieve him, by forbearing to requite those who conspire against him; yea, even preventing those who desire to do this.
For instance, when Shimei was bespattering him with reproaches without number (2 Sam. xvi. 5, 9.) and the captain who was with him was greatly indignant, he said,
' ignorant of his devices,'' exposing his versatility, his craftiness, his evil devices, his malice, his capacity to injure under a show of piety.
[6.] These things then having in mind, let us too never despise any one; nor ever, though we fall into sin, despair; on the other hand, again, let us not be easy-minded afterwards, but, when we transgress, afflict our minds and not merely give vent to words.
For I know many who say indeed that they bewail their sins, but do nothing of account.
They fast and wear rough garments; but after money are more eager than hucksters, are more the prey of anger than wild beasts, and take more pleasure in detraction than others doin commendations.
'These things are not repentance, these things are the semblance and shadow only of repentance, not repentance itself.
Wherefore in the case of these persons too it is well to say, Take heed ''lest Satan should get an advantage of us, for we are not ignorant of his devices; '' for some he destroys through sins, others through repentance; but these in yet another way, by suffering them to gain no fruit from repentance.
For when he found not how he might destroy them by direct [attack,] he came another road, heightening their toils, whilst robbing them of the fruits, and persuading them, as if they had successfully accomplished all they had to do, therefore to be neglectful of what remains.
'<Let him curse me, for the Lord hath bidden him:'' for he had a contrite and humbled heart, and it was this especially which wiped away his sins.
For this is confession, this is repentance.
But if whilst we fast we are proud, we have been not only nothing profited but even injured.
[7.] Humble then thine heart, thou too, that thou mayest draw God unto thee.
'' For the Lord is nigh unto them that are of a contrite heart.'"' (Ps. xxxili. 19.) Seest thou not in the gorgeous houses those who are in disgrace; how they answer not again when even the lower servants insult them, but put up with it because of the disgrace with which their fault hath surrounded them?
So do thou too: and if any one revile thee, wax not fierce, but groan, not for the insult, but for that sin which cast thee into disgrace.
Groan when thou hast sinned, not because thou art to be punished, (for this is nothing,) but because thou hast offended thy
Master, one so gentle, one so kind, one that so loveth thee and longeth for thy salvation as to have given even His Son for thee.
For this groan, and do this continually: for this is confession.
Be not to-day cheerful, to-morrow of a sad countenance, then again cheerful; but continue ever in mourning and self contrition.
DOr olecsctl Sci eiy Hew waren tNey » Cuat mourn,'' that is, that do this perpetually.
Continue then to do this perpetually, and to take heed to thyself, and to afflict thine heart; as one who had lost a beloved son might mourn.
That we may not then fruitlessly afflict ourselves, let us address a few words to women of this character; for to women this disorder especially belongs.
Praiseworthy indeed is even that which now ye do, your fasting and lying on the ground and ashes; but except the rest be added, these are of no avail.
God hath showed how He remitteth sins. Why then forsaking that path, do ye carve another for yourselves.
In old time the Ninevites sinned, and they did the things which ye too now are doing.
Let us see however what it was that availed them.
For as in the case of the sick, physicians apply many remedies; howbeit the man of understanding regardeth not that the sick person has tried this and that, but what was of service to him; such must be also our inquiry here.
What then was it that availed those barbarians ? They applied fasting unto the wounds, yea applied extreme fasting, lying on the ground too, putting on of sackcloth, and ashes, and lamentations; they applied also a change of life.
Let us then see which of these things made them whole.
And whence, saith one, shall we know?
If we come to the Physician, if we ask Him: for He will not hide it from us, but will even eagerly disclose it.
Rather that none may be ignorant, nor ''Rend,'' saith he, '' your hearts, and not your garments.'' (Joel 11. 13.) That which is rent need to ask, He hath even set down in writing | will not lift itself on high; that which hath been the medicine that restored them.
What then is! broken cannot rise up again.
Hence one saith, this?
'*God,'' saith He, ''saw_ that they '«<Rend,'' and another, ''a broken and a con-
WORKS OF ST. CHRYSOSTOM.
{Homi Ly V.
trite heart God will not despise.'' (Ps. li. 17.) Yea, though thou be wise, or wealthy, or a ruler, rend thine heart.
Suffer it not to have high thoughts nor to be inflated.
For that which is rent is not inflated, and even if there be something to make it rise, from being rent it cannot retain the inflation.
So also do thou be humble-minded.
Consider that the publican was justified by one word, although that was not humiliation, but a true confession.
Now if this hath power so great, how much more humiliation.
Remit offences to those who have transgressed against thee, for this too remitteth sins.
And concerning the former He saith, ''I saw that he went sorrowful, and I healed his ways ;''
(Is. lvii.
17. 18. LXX.) and in Ahab's case, this appeased the wrath of God: (1 Kings xxi. ing thanks in afflictions, showing mercy both in alms and actions, persevering in prayer.
So did the widow propitiate the cruel and unyielding judge.
And if she the unjust, much mcre thou the gentle.
There is yet another way along with these, defending the oppressed; ''for,'? He saith, ''judge the fatherless, and plead for the widow; and come, and let us reason together, and though your sins be as scarlet, I will make them white as snow."' (Is. 1.
17, 18.) What excuse then can we deserve if with so many ways leading us up to heaven, and so many medicines to heal our wounds, even after the Laver we continue where we were.
Let us then not only continue so, but let those indeed who have never yet fallen abide in their proper loveliness ; yea, rather let them cultivate it more and more, (for these good works, where they find not sins, make the beauty greater:) and let us who in many things have done amiss, in order to the correction of our sins use the means mentioned : that we may stand at the tribunal of Christ with much boldness, whereunto may all we attain through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, and power, and honor, now and ever, world without end.
Amen.
29) concerning the latter, '¢ Remit, and it shall be remitted unto you.''
There is also again | another way which bringeth us this medicine ; condemning what we have done amiss; for,
'¢ Declare thou first thy transgressions, that thou mayest be justified."' (Is. xlii. 26. LXX.) And for one in afflictions to give thanks looseth his sins; and almsgiving, which is greater than all.
Reckon up therefore the medicines which heal thy wounds, and apply all unremittingly }, humbleness, confession, forgetting wrongs, giv- |
HOMI LY SAN at OU One tala aise Now when I came to Troas for the gospel of Christ, | and when a door was opened unto me in the Lord,
I had no relief for my spirit, because I found not Titus my brother. norant concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power." (2 Cor. 1. 8.) Now having shown the manner of his deliverance, and inserted the intermediate matter, he is of necessity led to teach them again that in yet another way he had been afflicted.
How, and in what way?
In not finding Titus.
(vil. 63 vill. 6, TO, 22.23), Xl TO. }n gh Carita ind Cena ial enough to prostrate the soul, is it even to endure trials; but when there is none to comfort and that can help to bear the burden, the tempest becometh greater.
Now Titus is he, whom further on he speaks of as having come to him from them, and of whom he runs through many and great praises, and whom he said he had sent.
With the view then of showing that in this point also he had been afflicted for their sakes, he said these things.
THESE words seem on the one hand to be unworthy of Paul, if because of a brother's absence he threw away so great an opportunity of saving ; and on the other, to hang apart from the context.
What then?
Will ye that we should first prove that they hang upon the context, or, that he hath said nothing unworthy of himself?
As I think, the second 2, for so the other point also will be easier and clearer.
How then do these (words) hang upon those before them?
Let us recall to mind what those were, and so we shall perceive this.
What tnen were those before?
What he said at the beginning.
'I would not have you,"' saith he, '' ig1 guvexas.
2 So Chrysostom, referring apparently to the first sentence in the Homily.
It is manifest at least, that the preceeding sentence required ''the former"' here, and not " the second."'
That the words then in question hang on what went before is from all this plain.
And I will
HOMILIES ON SECOND CORINTHIANS.
Homi y V. ] attempt to prove also that they are not unworthy | of Paul.
For He doth not say that the absence | of Titus impeded the salvation of those who were about to come over, nor yet that he neglected those that believed on this account, but that he had no relief, that is, 'I was afflicted,
I was distressed for the absence of my brother; ' showing how great a matter a brother's absence happeneth.'
For which cause also he said, '"Now thanks be unto God, Which always causeth us to triumph,'' that is, 'Who maketh us renowned unto all.
For what seemeth to be matter of disgrace, being persecuted from every quarter, this appeareth to us to be matter of very great honor.'
Wherefore he said not, '' Which maketh us seen of all,'' but, '' Which causeth us to triumph:'' showing that these persecutions set up a series? of trophies against the devil in every part of the world.
Then having mentioned along with the author, the subject also of the triumph, he thereby also raiseth up the hearer.
'For not only are we made to triumph by God, but also '' in Christ ;''' that is, on account of Christ and the Gospel.
' For seeing it behooveth to triumph, all need is that we also who carry the trophy are seen of all, because we bear Him.
For this reason we become observed and conspicuous.' is; and therefore he departed thence.
But what means, '' when I came to Troas, for the Gospel ?'' he saith not simply 'I arrived," but 'so as to preach.'
But still, though I had both come for that and found very much to do, (for '¢a door was opened unto me in the Lord,'') I had, saith he, ''no relief,'' not that for this he impeded the work.
How then saith he, Ver. 13.
'* Taking my leave of them, I went from thence ?"'
That is, 'I spent no longer time, being straitened and distressed.'
And perhaps the work was even impeded by his absence. And this was no light consolation to them too.
For if when a door was opened there, and for this purpose he had come; yet because he found not the brother, he quickly started away ; much more, he saith, ought ye to make allowance for the compulsion of those affairs which lead us and lead us about everywhere, and suffer us not according as we desire either to journey, or to tarry longer amongst those with whom we may wish to remain.
Whence also he proceeds in this place again to refer his journeyings to God, as he did above to the Spirit, saying, [2.] Ver. 14. ''And which maketh manifest through us the savor of His knowledge in every place."'
He said above, '' Which always causeth us to triumph.''
Here he saith ''in every place,'' showing that every place and every time is full of the Apostles' labors.
And he uses yet another metaphor, that of the sweet savor.
For 'like as those who bear ointment, so are we,' saith he, ' manifest to all'; calling the knowledge a very precious ointment.
Moreover, he said not, ' the knowledge ;' but '' the savor of the knowledge; "' for such is the nature of the present knowledge, not very clear nor uncovered.
Whence also he said in the former Epistle, '¢For now wesee in a mirror darkly.'' (1 Cor. xiii. 12.) And here he calls that which is such a ''savor."?
Now he that perceiveth the savor knoweth that there is ointment lying somewhere; but of what nature it is he knows not yet, unless he happens before to have seen it.
Ver. 14.
'' But thanks be to God, which always causeth us to triumph in Christ, and maketh manifest through us the savor of His knowledge in every place.''
For that he may not seem as though in sorrow to be lamenting these things, he sendeth up thanks to God.
Now what he saith is this:
'Every where is trouble, every where straitness.
I came into Asia, I was burdened beyond strength.
I came to Troas, I found not the brother.
I came not to you; this too bred in me no slight, yea rather, exceeding great dejection, both because many among you had sinned, and because on this account I see you not.
For, ''To spare you,'' he saith, ''I came not as yet unto Corinth."
'So also we.
That God is, we know, but what in substance we know not yet. We are then, as it were, a Royal censer, breathing whithersoever we go of the heavenly ointment and the spiritual sweet savor.'
Now he said this, at once both to set forth the power of the Preaching, in that by the very designs formed against them, they shine more than those who prosecute them and who cause the whole world to know both their trophies and their sweet savor: and to exhort them in regard to their afflictions and trials to bear all nobly, seeing that even before the Recompense they reap this glory inexpressible.
That then he may not seem to be complaining in so speaking, he adds, 'We not only do not grieve in these afflictions, but we even rejoice ; and, what is still greater, not for the sake of the rewards to come only, but those too even which are present.
For even here we are by these things made glorious and conspicuous.
So far then are we from lamenting, that we even call the thing a triumph!; and glory in what
Ver. 15.
'' For we are a sweet savor of Christ New Testament usage, while on the other hand the xewfer sense of the verb to "triumph over us"' easily passes into the transi: tive, to lead usin triumph.
C.J 9 guvexn.
1 [The Rev. Vers. renders this clause ''leadeth us in triumph," in accordance with Meyer, Beet, e¢ a7.
The principal reason is that the causative sense of the A. V. is against all Hellenistic and
WORKS OF ST. CHRYSOSTOM.
(Homity V.
For this sweet savor some so receive that they are saved, others so that they perish.
So that should any one be lost, the fault is from hismelf ; for both ointment is said to suffoctae swine, and light (as I before observed,) to blind the weak.
And such is the nature of good things ; they not only correct what is akin to them, but also destroy the opposite : and in this way is their power most displayed.
For so both fire, not only when it giveth light and when it purifieth gold, but even when it consumeth thorns, doth very greatly display its proper power, and so show itself to be fire: and Christ too herein also doth discover His own majesty when He ''shall consume'' Antichrist '' with the breath of His mouth, and bring him to nought with the manifestation of His coming.''
(2 Thess. 11. 8.) unto God, in them that are saved and in them that perish.''
Whether, saith he, one be saved or be lost, the Gospel continues to have its proper virtue: and as the light, although it blindeth the weakly, is still hight, though causing blindness; and as honey, though it be bitter to those who are diseased, is in its nature sweet ; so also is the Gospel of sweet savor, even though some should be lost who believe it not.
For not It, but their own perverseness, worketh the perdition.
And by this most of all is its sweet savor manifested, by which the corrupt and vicious perish ; so that not only by the salvation of the good, but also by the perdition of the wicked is its excellence declared.
Since both the sun, for this reason most especially that he is exceeding bright, doth wound the eyes of the weak: and the Saviour is '' for the fall and rising again of many,''(Luke il. 34.) butstill He continueth to be a Saviour, though ten thousand fall; and His coming brought a sorer punishment upon them that believe not, but still it continueth to be full of healing!.
Whence also he saith, '' We are unto God a sweet savor ;'' that is, 'even though some be lost we continue to be that which we are.'
Moreover he said not simply '' a sweet savor,'' but '' unto God.""
And when we are a sweet savor unto God, and He decreeth these things, who shall henceforth gainsay ?
«¢ And who is sufficient for these things ? '"'
Seeing he had uttered great things, that 'we are a sacrifice of Christ and a sweet savor, and are every where made to triumph,' he again useth moderation, referring all to God.
Whence also he saith, ''and who is sufficient for these things ?"' ¢ for all,' saith he, 'is Christ's, nothing our own.'
Seest thou how opposite his language to the false Apostles' ? For they indeed glory, as contributing somewhat from themselves unto the message : he, on the contrary, saith, he therefore glorieth, because he saith that nothing is his own.
'' For our glorying is this, the testimony of our conscience, that not in fleshly wisdom, but in the grace of God, we behaved ourselves in the world.''
And that which they considered it a glory to acquire, I mean the wisdom from without, he makes it his to take away.
Whence also he here saith, ''And who is sufficient for these things ?''
But if none are sufficient, that which is done is of grace.
The expression also, '* sweet savor of Christ,"' appears to me to admit of a double interpretation: for he means either that in dying they offered themselves a sacrifice : or that they were a sweet savor of the death of Christ, as if one should say, this incense is a sweet savor of this victim.
'The expression then, sweet savor, either signifieth this, or, as I first said, that they are daily sacrificed for Christ's sake.?
[3.] Seest thou to what a height he hath advanced the trials, terming them a triumph and a sweet savor and a sacrifice offered unto
God.
Then, whereas he said, '' we are a sweet savor, even in them that perish,' lest thou shouldest think that these too are acceptable, he added, Ver. 17. 'For we are not as the rest, which corrupt the word of God."'
'For even if we use great sounding words, yet we declared nothing to be our own that we achieved, but all Christ's.
For we will not imitate the false apostles ; the men who say that most is of themselves.'
For this is '' to corrupt,'' when one adulterates the wine ; when one sells for money what he ought to give freely.
For he seems to me to be here both taunting them in respect to money, and again hinting at the very thing I have said, as that they mingle
|their own things with God's; which is the charge Isaiah brings when he said, '' Thy vintners mingle wine with water : '' (Is. i. 22, LXX.) for even if this was said of wine, yet one would not err in expounding it of doctrine too.
Ver. 16. '' To the one a savor from death unto death, to the other a savor from life unto life."'
1 Gwryptos.
2 [Rather the sense is a sweet-smelling savor of Christ, something revealing, as perfumes do, the nature of that from which it proceeds, and so a means of diffusing the knowledge of Christ.
There does not seem to be any reference to sacrifice, as Chrysostom conceives, nor to the incense of the sanctuary, but simply to the grateful and pervasive influence of a perfume.
It cannot be hid.
It cannot be resisted.
Wherever Paul went he diffused abroad the fragrance of the name of Christ, and thus he pleased
God.
The 'savor of Christ,' therefore, is not the savor of which he is the author but that of which he is the subject.
A savor respecting Christ.
The Gospel and those who preach it are wellpleasing to God, as grateful to Him as the purest and most fragrant incense, whether men receive it and are saved, or whether they reject it and are lost.
Chrysostom well brings out the solemn and affecting truth that the sweet savor is manifested in ved ee in them that perish as well as in them that are saved.
C ' But we,' saith he, 'do notso: but such as we have been entrusted with, such do we offer you, pouring out the word undiluted.'
Whence he
HomIty V.]
HOMILIES ON SECOND CORINTHIANS.
place and killed him. (Gen. xxxvii.) Cain again, had he feared that sentence as he should have feared, would not have' said, '' Come, and let us go into the field :'' (Gen. iv. 8, LXX.) for to what end, O miserable and wretched! dost thou take him apart from him that begat him, and leadest him out into a lonely place?
For doth not God see the daring deed even in the field ?
Hath thou not been taught by what befel thy father that He knoweth all things, and is present at all things that are done ? And why, when added, '' But as of sincerity, but as of God, in the sight of God speak we in Christ.''
'We do not,' saith he ' beguile you and so preach, as conferring a gift on you, or as bringing in and mingling somewhat from ourselves,
''but as of God ;'' that is, we do not say that we confer any thing of our own, but that God hath given all.'
For '' of God'"' means this ; To glory in nothing as if we had it of our own, but to refer every thing to Him.
'¢ Speak we in Christ.''
Not by our own wisdom, but instructed by the power that cometh from Him.
'Those who glory speak not in this way, but as bringing in something from themselves.
Whence he elsewhere also turns them into ridicule!, saying, he denied, said not God this unto him:
' Hidest thou from Me Who am present every where, and know the things that are secret?' Because as yet he knew not aright to comprehend these high truths*.
But what saith he?
'' The voice of thy brother's blood crieth unto Me.''
Notas though blood had a voice; but like as we say when things are plain and clear, '' the matter speaketh for itself>.""
'¢For what hast thou that thou didst not receive ? but if thou didst receive it, why dost thou glory as if thou hadst not received it."'
(1 Cor. iv. 7.) This is the highest virtue, to refer every thing to God, to consider nothing to be our own, to do nothing out of regard to men's opinion, but to what God willeth.
For He it is that requireth the account.
Now however this order is reversed : and of Him that shall sit upon the tribunal and require the account, we have no exceeding fear, yet tremble at those who stand and are judged with us.
[4.] Whence then is this disease? Whence hath it broken out in oursouls? From not meditating continually on the things of that world, but being rivetted to present things.
Hence we both easily fall into wicked doings, and even if we do any good thing we do it for display, so that thence also losscometh tous.
For instance, one has looked on a person often with unbridled eyes, unseen of her or of those who walk with her?, yet of the Eye that never sleeps was not unseen.
For even before the commission of the sin, It saw the unbridled soul, and that madness within, and the thoughts that were whirled about in storm and surge; for no need hath He of witnesses and proofs Who knoweth all things.
Look not then to thy fellow-servants : for though man praise, it availeth not if God accept not ; and though man condemn, it harmeth not if God do not condemn.
Oh! provoke not so thy Judge; of thy fellow-servants making great account, yet when Himself is angry, not in fear and trembling at Him.
Letus then despise the praise that cometh of men.
How long shall we be low-minded and grovelling ?
How long, when God lifteth us to heaven, take we pains to be trailed? along the ground ? The brethren of Joseph, had they had the fear of God before their eyes, as men ought to have, would not have taken their brother in a lonely
Wherefore surely it behoveth to have before our eyes the sentence of God, and all terrors are extinguished.
So too in prayers we can keep awake, if we bear in mind with whom we are conversing, if we reflect that we are offering sacrifice and have in our hands a knife and fire and wood; if in thought we throw wide the gates of heaven, if we transport ourselves thither and taking the sword of the Spirit infix it in the throat of the victim : make watchfulness the sacrifice and tears the libation to Him.
For such is the blood of this victim.
Such the slaughter that crimsons that altar.
Suffer not then aught of worldly thoughts to occupy thy soul then.
Bethink thee that Abraham also, when offering sacrifice, suffered nor wife nor servant nor any other to be present.
Neither then do thou suffer any of the slavish and ignoble passions to be present unto thee, but go up alone into the mountain where he went up, where no second person is permitted to go up.
And should any such thoughts attempt to go up with thee, command them with authority, and say, '' Sit ye there, and Iand the lad will worship and return to you;'' (Gen. xxii. 5. LXX.) and leaving the ass and the servants below, and whatever is void of reason and sense, go up, taking with thee whatever is reasonable, as he took Isaac.
And build thine altar so as he, as having nothing human, but having outstepped nature.
For he too, had he not outstepped nature, would not have slain his child.
And let nothing disturb thee then, but be lift up above the very heavens.
Groan bitterly, sacrifice confession, (for, saith he, '' Declare thou first thy transgressions that thou mayest be justified,'' Is. xlii. 26. LXX.), sacrifice contrition of heart.
These victims turn not to ashes nor 1 kwpwbec.
2 Or, him.
3 gipedOa.
4 ravTa pidogodetr.
® Boa.
CHRYSOSTOM.
[ Homiy V.
WORKSIOF tsi But, saith one, 'I have been wronged and am afflicted.' Why not then pray against the devil, who injureth us most of all.
'This thou hast also been commanded to say, '' Deliver us from the evil one.''
He is thy irreconcileable foe, but man, do whatsoever he will, is a friend and brother.
With him then let us all be angry ; against him let us beseech God, saying, '' Bruise
Satan under our feet ;''? (Rom. xvi. 20.) for he it is that breedeth also the enemies [we have].
But if thou pray against enemies, thou prayest so as he would have thee pray, just as if for thine enemies, then against him.
Why then letting him go who is thine enemy indeed, dost thou tear thine own members, more cruel in this than wild beasts.
' But,' saith one, 'he insulted me and robbed me of money;' and which hath need to grieve, he that suffered injury, or he that inflicted injury?
Plainly he that inflicted injury, since whilst he gained money he cast himself out of the favor of God, and lost more than he gained: so that he is the injured party.
Surely then need is not that one pray against, but for him, that God would be merciful to him.
See how many things the three children suffered, though they had done no harm.
They lost country, liberty, were taken captive and made slaves ; and when carried away into a foreign and barbarous land, were even on the point of being slain on account of the dream, without cause or object.
(Dan. li. 13.) What then?
When they had entered in with Daniel, what prayed they?
What said they ? Dash down Nabuchodonosor, pull down his diadem, hurl him from the throne?
Nothing of this sort; but they desired 'mercies of God.'"'
(Dan. 11. 18. LXX.) And when they were in the furnace, likewise.
But not so ye: but when ye suffer far less than they, and oftentimes justly, ye cease not to vent ten thousand imprecations.
And one saith, 'Strike down my enemy as Thou overwhelmedst the chariot of Pharaoh ;' another, ' Blast his flesh ;' another again, 'Requite it on his children.'
Recognize ye not these words?
Whence then is this your laughter?
Seest thou how laughable this is, when it is uttered without passion.
And so all sin then discovereth how vile it is, when thou strippest it of the state of mind of the perpetrator.
Shouldest thou remind one who has been angered of the words which he said in his passion, he will sink for shame and scorn himself and wish he had suffered a thousand punishments rather than those words to be his.
And shouldest thou, when the embrace is over, bring the unchaste to the woman he sinned with, he too will turn away from her as disgusting.
And so do ye, because ye are not under the influence of the passion, laugh now. dissolve into smoke nor melt into air; neither need they wood and fire, but only a deep-pricked heart.
'This is wood, this is fire to burn, yet not consume them.
For he that prayeth with warmth is burnt, yet not consumed; but like gold that is tried by fire becometh brighter.
[5.] And withal observe heedfully one thing more, in praying to say none of those things that provoke thy Master; neither draw near [to pray] against enemies.
For if to have enemies be a reproach, consider how great the evil to pray against 'them.
For need is that thou defend thyself and show why thou hast enemies: but thou even accusest! them.
And what forgiveness shalt thou obtain, when thou both revilest, and at such a time when thyself mneedest much mercy.
For thou drewest near to supplicate for thine own sins: make not mention then of those of others, lest thou recall the memory of thine own.
For if thou say, 'Smite mine enemy,' thou hast stopped thy mouth, thou hast cut off boldness from thy tongue; first, indeed, because thou hast angered the Judge at once in beginning; next, because thou asketh things at variance with the character of thy prayer.
For if thou comest near for forgiveness of sins, how discoursest thou of punishment?
'The contrary surely was there need to do, and to pray for them in order that we may with boldness beseech this for ourselves also.
But now thou hast forestalled the Judge's sentence by thine own, demanding that He punish them that sin: for this depriveth of all pardon.
But if thou pray for them, even if thou say nothing in thine own sins' behalf, thou hast achieved all?.
Consider how many sacrifices there are in the law; a sacrifice of praise, a sacrifice of acknowledgment, a sacrifice of peace', a sacrifice of purifications, and numberless others,and not one of them against enemies, but all in behalf of either one's own sins or one's own successes. For comest thou to anotherGod ?
To him thou comest that said, '' Pray for your enemies."
(Luke vis''27,°35.2) Rom) xii. 14.) How then dost thou cry against them?
How dost thou beseech God to break his own law ?
This is not the guise of a suppliant.
None supplicates the destruction of another, but the safety of himself.
Why then wearest thou the guise of a suppliant, but hast the words of an accuser ? Yet when we pray for ourselves, we scratch ourselves and yawn, and fall into ten thousand thoughts ; but when against our enemies, we do so wakefully.
For since the devil knows that we are thrusting the sword against ourselves, he doth not distract nor call us off then, that he may work us the greater harm.
1 Some Mss. have xaxnyopets, revilest.
2 7d may HVYVCas.
3 @vgia gwrypiov, the rendering of the LXX, for the peace-offering, Lev. iii, 1. &c.
4 €iky Kat marny.
Homity VI.]
HOMILIES ON SECOND CORINTHIANS.
For worthy to be laughed at are they, and the words of drunken old gossips ; and springing from a womanish littleness of soul.
And yet Joseph, though he had been sold and made a slave, and had tenanted a prison, uttered not For this was thy mouth made, not that thou shouldest bite but that thou shouldest heal the wounds of others.
'Remember the charge I have given thee,' saith God, 'to pardon and forgive.
But thou beseechest Me also to bea even then a bitter word against the authors of | party to the overthrow of my own commandhis sorrows.
But what saith he?
'' Indeed I was stolen away out of the land of the Hebrews ;"' (Gen. xl. whom.
For he feels more ashamed for the wickedness of his brethren, than they who wrought them.
Such too ought to be our disposition, to grieve for them who wrong us more than they themselves do.
For the hurt passeth on tothem.
As then they who kick against ments, and devourest thy brother, and reddenest thy tongue, as madmen do their teeth on 15.) and addeth not by| their own members.'
How, thinkest thou, the devil is pleased and laughs, when he hears such a prayer? and how, God is provoked, and turneth from and abhorreth thee, when thou beseechest things like these?
'Than which, what can be more dangerous?
For if none should approach the mysteries that hath enemies: how nails, yet are proud of it, are fit objects of| must not he, that not only hath, but also praypity and lamentation on account of this madness ; so they who wrong those that do them no evil, inasmuch as they wound their own souls, are fit objects for many moans and lamentations, eth against them, be excluded even from the outer courts themselves?
'Thinking then on these things, and considering the Subject! of the Sacrifice, that He was sacrificed for enemies ; let us not have an enemy: and if we have, let than a soul that curseth, or more impure than a! us pray for him; that we too having obtained tongue that offereth such sacrifices.
Thou art | forgiveness of the sins we have committed, may amar; vomit not forth the poison of asps.|stand with boldness at the tribunal of Christ ;
Thou art a man; become not a wild beast.
|to whom be glory for ever.
Amen?, not for curses.
For nothing is more polluted Py OeMv AL LN pes Moly 2 Cor. ND We Are we beginning, again to commend ourselves? or|mence in that place, and with more of enneed we, as do some, epistles of commendation to you or letters of commendation from you ?
HE anticipates and puts himself an objection which others would have urged against him, couragement.
For here the words are those of love, '' Need we, as do some, epistles of commendation?'' but there what he says is full of a kind of pride even, necessarily and properly so, of pride, I say, and anger.
'' For we commend not ourselves again,"' saith he, '' but speak the expressions, '' Who is sufficient for these | as giving you occasion to glory ;'' (2 Cor. v. 12.) things ?"' and, ''of sincerity .
. speak we.'' (2 | and, '' Again, think ye that we excuse ourselves Cor. il. 16, 17.) Howbeit he is not satisfied; unto you?
For' in the sight of God speak we in with these.
For such is his character.
From/Christ.
For I fear lest by any means when I appearing to say any thing great of himself he} come I should not find you such asI would, and 'Thou vauntest thyself;' and this though he had before employed so strong a corrective in is far removed, and avoids it even to great superfluity and excess.
And mark, I pray thee, by this instance also, the abundance of his wisdom.
For a thing of woeful aspect, I mean tribulations, he so much exalted and showed to be bright and lustrous, that out of what he said the present objection rose up against him. And he does so also towards the end.
For after having enumerated numberless perils, insults, straits, necessities, and as many such like things as be, he added, '' We commend not ourselves, but speak as giving you occasion to glory.,, (2 Cor. v. 12.) And he expresses this again with veheshould myself be found of you such as ye would
NOt' \4 (10; uxll.719,,20:) Or to prevent all appearance of a wish to flatter, as though he desired honor from them, he speaketh thus, '<I fear lest by any means when I come I should not find you such as I would, and should myself be found of you such as ye would not."
This however comes after many accusations'; But in the beginning he speaketh not so, but 1imd0eov.
2 Ben. Ed.
'to Whom be glory, power, and honor, now and ever, and world without end.
Amen.'
3o7t, which is not found in the Received Text.
*Others read, '* with much accusation.''
WORKS OF ST. CHRYSOSTOM.
[ Homity VI.
| perceiving, all are acquainted with the love we more gently.
And what is it he saith?
He spoke of his trials and his perils, and that every where he is conducted as in procession ! by God in Christ, and that the whole world knoweth of these triumphs.
Since then he has uttered great things of himself, he urges this objection against bear you.
If then the object of a letter be to certify, ''such an one is my friend and let him have free intercourse [with you],'' your love is sufficient to secure all this.
For should we go to you, we have no need of others to commend us, seeing your love anticipateth this; and should we go to others, again we need no letters, the same love again sufficing unto us in their stead, for we carry about the epistle in our hearts. himself, '' Are we beginning again to commend ourselves ?'' Now what he saith is this: Perchance some one will object,' What is this, O
Paul?
Sayest thou these things of thyself, and exaltest thyself?'
To do away then with this suspicion, he saith, We desire not this, that is, to boast and exalt ourselves ; yea, so far are we from needing epistles of commendation to you that ye are to us instead of an epistle.
'' For,"' saith he, [2.] Then exalting them still higher, he even calleth them the epistle of Christ, saying,
Ver. 3. '*' Being made manifest that ye are an epistle of Christ."'
And having said this, he afterwards hence takes ground and occasion for a discussion on the Law.
And there is another? aim in his here styling them His epistle.
For above as commending him, he called them an epistle ; but here an epistle of Christ, as having the Law of God written in them.
For what things God wished to declare to all and to you, these are written in your hearts.
But it was we who prepared you to receive the writing.
For just as Moses hewed the stones and tables, so we, your souls.
Whence he saith, Ver 2. (fYetare curiepistle4 What means this, '' ye are?''
' Did weneed to be commended to others, we should have produced you before them instead of an epistle.'
And this he said in the former Epistle.
'' For the seal of mine Apostleship are ye.'' (1 Cor. ix. 2.) But he doth not here say it in this manner, but in irony so as to make his question,
'¢ Do weneed epistles of commendation ?
'' more cutting.
And in allusion to the false apostles, he added, ''as do some, [epistles of commendation] to you, or letters of commendation from you"' to others.
Then because what he had said was severe, he softens it by adding, '' Ye are our epistle, written in our hearts, known of all,
'« Ministered by us.''
| Yet in this they were on an equality; for the former were written on by God, and these by the Spirit.
Where then is the difference ?
'¢Written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables that are hearts of flesh.''
Ver. 3. '' Being made manifest that ye are an epistle of Christ."'
Here he testifieth not only to their love, but also to their good works: since they are able to show unto all men by their own virtue the high worth of their teacher, for this is the meaning of, '' Ye are our epistle.''
Wide as the difference between the Spirit and |ink, and a stony table and a fleshy, so wide is that between these and those ; consequently between themselves? who ministered, and him' who ministered to them.
Yet because it was a great thing he had uttered, he therefore quickly checks himself, saying,
What letters would have done to commend and gain respect for us, that ye do both as seen and heard of; for the virtue of the disciples is wont to adorn and to commend the teacher more than any letter.
Ver.
''And such confidence have we through Christ to Godward,"'
And again refers all to God: for it is Christ, saith he, Who is the Author of these things to us Ver. 3. '' Written in our hearts."'
That is, which all know ; we so bear you about every where and have you in mind.
As though he said, Ye are our commendation to others, for we both have you continually in our heart and proclaim to all your good works.
Because then that even to others yourselves are our commendation, we need no epistles from you ; but further, because we love you exceedingly, we need no commendation to you.
For to those who are strangers one hath need of letters, but ye are in our mind.
Yet he said not merely, ''ye are [in it],'' but '' written in [it],"' that is, ye cannot slide out of it.
For just as from letters by reading, so from our heart by Ver. 5. '' Not that we are sufficient of ourselves to account any thing as from ourselves.''
See again, yet another corrective.
For he possesses this virtue, humility I mean, in singular perfection.
Wherefore whenever he saith any thing great of himself, he maketh all diligence to soften down extremely and by every means, what he has said.
And so he does in this place also, saying, '' Not that we are sufficient of ourselves to account any thing as from ourselves: "' that is, I said not, ''We have confidence,"' as 2 Or, perhaps, a special aim, aAAws.
3j. e. the Apostles.
4 Moses.
1 roumevetat.
Homicy VI.]
HOMILIES ON SECOND CORINTHIANS.
and stoned him.
(Num. xv.
32, 36.) This is the meaning of, ''the letter killeth.''
The Gospel takes hold on thousands of homicides and robbers, and baptizing delivereth them from their former vices.
This is the meaning of, ''the Spirit giveth life.'""
The former maketh its captive dead from being alive, the latter rendereth the man it hath convicted alive from being dead.
For, ''come unto me, ye that labor and are heavy laden,'' (Matt. xi. 28.) and, He said not, '1 will punish you,' but, «<I will give you rest.''
For in Baptism the sins are buried, the former things are blotted out, the man is made alive, the entire grace written upon his heart as it were a table.
Consider then how high is the dignity of the Spirit, seeing that His tables are better than those former ones; seeing that even a greater thing is shown forth than the resurrection itself. For indeed, that state of death from which He delivers, is more irremediable than the former one: as much more so, as soul is of more value than the body: and this life is conferred by that, by that which the Spirit giveth.
But if It be able to bestow this, much more then that which is less.
For, that prophets wrought, but this they could not: for none can remit sins but God only; nor did the prophets bestow that life without the Spirit.
But this is not the marvel only, that it giveth life, but that it enabled others also to do this.
For He saith, '' Receive ye the Holy Ghost.''
(John xx. 22.) Wherefore?
Because without the Spirit it might not be?
[Yes,] but God, as showing that It is of supreme authority, and of that Kingly Essence, and hath the same power
{with Himself,] saith this too.
Whence also He adds, '' Whosesoever sins ye remit, they are remitted ; and whosesoever sins ye retain, they are retained.' (ibid. 23.) though part were ours and part God's refer and ascribe the whole to Him.
; but I Ver.
5, 6. ''For! our sufficiency is from God; who also made us sufficient as ministers of a new covenant.''
What means, '' made us sufficient ?''
Made us able and fitting.
And it is not a little thing to be the bearer to the world of such tables and letters, greater far than the former.
Whence also he added, '¢Not of the letter, but of the spirit."'
See again another difference.
What then? was not that Law spiritual?
How then saith he, '' We know that the Law is spiritual?"' (Rom. Vil.
14.) Spiritual indeed, but it bestowed not a spirit.
For Moses bare not a spirit, but letters ; but we have been entrusted with the giving of a spirit.
Whence also in further completion of this [contrast, ] he saith, '« For the letter killeth, but the spirit giveth life."'
Yet these things he saith not absolutely? ; but in allusion to those who prided themselves upon the things of Judaism.
And by ''letter'' here he meaneth the Law which punisheth them that transgress; but by ''spirit'' the grace which through Baptism giveth life to them who by sins were made dead.
For having mentioned the difference arising from the nature of the tables, he doth not dwell upon it, but rapidly passing it by, bestows more labor upon this, which most enabled him to lay hold on his hearer from considerations of what was advantageous and easy ; for, saith he, it is not laborious, and the gift it offers is greater.
For if when discoursing of Christ, he puts especially forward those things which are of His lovingkindness, more than of our merit, and which are mutually connected, much greater necessity is there for his doing so when treating of the covenant.
What then is the meaning of '' the letter killeth?''
He had said tables of stone and hearts of flesh: so far he seemed to mention no great difference.
He added that the former [covenant] was written [3-] Since then It hath given us life, let us remain living and not return again to the former deadness: for '' Christ dieth no more ; for the death that He died, He died unto sin once:"'
(Rom. vi. g, 10.) and He will not have us with letters or ink, but this with the Spirit. | always saved by grace:
Neither did this rouse them thoroughly.
He | of ail things. says at last what is indeed enough to give them | tribute something also from ourselves. wings!; the one ''killeth,'' the other ' giveth | for so we shall be empty Wherefore He will have us conLet us then contribute, and preserve to the soul its life,
And what is life in a soul, learn from the body. he that hath sin is punished ; here, he that hath |
For the body too we then affirm to live, when it sins cometh and is baptized and is made right- | moves with a healthy kind of motion ; but when eous, and being made righteous, he liveth, being | it lies prostrate and powerless, or its motions are delivered from the death of sin. itlay hold on a murderer, putteth him to death ; the Gospel, if it lay hold on a murderer, enlighteneth, and giveth him life.
And why do J instance a murderer?
The Law laid hold on one that gathered sticks on a sabbath day, life.'""
And what doth this mean?
Inthe Law, The Law, if | disorderly, though it retain the semblance of life or motion, such a life is more grievous than any death: and should it utter nothing sane but words of the crazy, and see one object instead of another, such a man again is more pitiable than those who are dead.
Soalso the soul when * yap, Rec. text, adAa, [which is retained by all critics.
2 amdAds C.J 3 mTEeQwaat
WORKS OF ST. CHRYSOSTOM.
[ Homiry VI.
ened nor grieveth when being robbed of its wealth ; but he even leapeth upon it, yet it remaineth unmoved, like a body when the soul is departed, nor even feeleth it?
For when the fear of God is not present with strictness, such must the soul needs be, and then the dead more miserable.
For the soul is not dissolved into corruption and ashes and dust, but into things of fouler odor than these, into drunkenness and anger and covetousness, into improper loves and unseasonable desires.
But if thou wouldest know more exactly how foul an odor it hath, give me a soul that is pure, and then thou wilt see clearly how foul the odor of this filthy and impure one.
For at present thou wilt not be able to perceive it.
For so long as we are in contact habitually with a foul odor, we are not sensible of it.
But when we are fed with spiritual words, then shall we be cognizant of that evil.
And yet to many this seemeth of no importance!.
And I say nothing as yet of hell; but let us, if you will, examine what is present, and how worthy of derision is he, not that practiseth, but that uttereth filthiness ; how first he loadeth himself with contumely ; just as one that sputtereth any filth from the mouth, so he defiles himself.
For if the stream is so impure, think what must be the fountain of this filth ! it hath no healthiness, though it retain a semblance of life, is dead: when it doth not see gold as gold but as something great and precious; when it thinketh not of the future but crawleth upon the ground; when it doth one thing in place of another.
For whence is it clear that we have a soul?
Is it not from its operations? When then it doth not perform the things proper to it, is it not dead? when, for instance, it hath no care for virtue, but is rapacious and transgresseth the law ; whence can I tell that thou hast a soul?
Because thou walkest?
But this belongs to the irrational creatures as well.
Because thou eatest and drinkest?
But this too belongeth to wild beasts..
Well then, because thou standest upright on two feet?
This convinceth me rather that thou art a beast in human form.
For when thou resemblest one in all other respects, but not in its manner of erecting itself, thou dost the more disturb and terrify me; and I the more consider that which I see to bea monster.
For did I see a beast speaking with the voice of a man, I should not for that reason say it wasaman, but even for that very reason a beast more monstrous than a beast.
Whence then can I learn that thou hast the soul of a man, when thou kickest like the ass, when thou bearest malice like the camel, when thou bitest like the bear, when thou ravenest like the wolf, when thou stealest like the fox, when thou art wily as the serpent, when thou art shameless as the dog?
Whence can I learn that thou hast the soul of aman?
Will ye that I show youa dead soul and a living?
Let us turn the discourse back to those men of old; and, if you will, let us set before us the rich man [in the story] of Lazarus, and we shall know what is death in a soul; for he had a dead soul, and it is plain from what he did.
For, of the works of the soul he did not one, but ate and drank and lived in pleasure only.
Such are even now the unmerciful and cruel, for these too have a dead soul as he had.
For all its warmth that floweth out of the love of our neighbor hath been spent, and it is deader than alifeless body.
But the poor man was not such, but standing on the very summit of heavenly wisdom shone out; and though wrestling with continual hunger, and not even supplied with the food that was necessary, neither so spake he aught of blasphemy against God, but endured all nobly.
Now this is no trifling work of the soul; but a very high proof that it is well-strung and health- ''for out of the abundance of the heart the mouth speaketh.'' (Mat. xii. 34.) Yet not for this alone do I grieve, but because that to some this doth not even seem to be reckoned amongst improper things.
Hence the evils are all made worse, when we both sin, and do not think we even do amiss.?
[4.] Wilt thou then learn how great an evil is filthy talking?
See how the hearers blush at thy indecency.
For what is viler than a filthy talker? what more infamous?
For such thrust themselves into the rank of buffoons and of prostituted women, yea rather these have more shame than you.
How canst thou teach a wife to be modest when by such language thou art training her to proceed unto lasciviousness ?
Better vent rottenness from the mouth than a filthy word.
Now if thy mouth have an illodor, thou partakest not even of the common meats ; when then thou hadst so foul a stink in thy soul, tell me, dost thou dare to partake of 1 advadopov.
*[Chrysostom's view of this verse is correct as far as it goes.
But a fuller statement is that the Zettey kills by demanding perfect obedience which none can render, by producing the knowledge of sin and guilt, and by exasperating the soul in holding forth to it a high standard of duty which it neither can nor wishes to obey.
The sfzrz¢, on the other hand, gives life by revealing a perfect and gratuitous righteousness, by exhibiting God's love and awakening hope instead of fear, and by transforming the soul through the Holy Ghost so that it bears the image of God.
The letter is equivalent to the Law; the spirit to the Gospel.
The contrast is not between the Old covenant and the New, considered as successive dispensations of the one system of grace, but between the Mosaic economy as conditioning acceptance upon works (''Do this and live''), and the Christian as offering salvation to every one that believeth.
C.] ful.
And when there are not these qualities, it is plainly because the soul is dead that they have perished.
Or, tell me, shall we not pronounce that soul dead which the Devil falls upon, striking, biting, spurning it, yet hath it no sense of any of these things, but lieth dead-
Homity VII]
HOMILIES ON SECOND CORINTHIANS.
mysteries?
Did any one take a dirty vessel and|if thou wilt hear a voice from a living soul, set it upon the table, thou wouldest have beaten | hear Paul saying, '' Having food and covering, him with clubs and driven him out: yet God | we shall be therewith content:'' (1 Tim. vi. 8.) at His own table, (for His table our mouth is|and 'Godliness is great gain :" (ib. 6.) and, when filled with thanksgiving,) when thou|''The world is crucified unto me, and I unto pourest out words more disgusting than any!the world." (Gal. vi. 14.) Hear Peter saying, unclean vessel, tell me, dost thou think that|'' Silver and gold have I none, but such as I thou provokest not ? And how isthis possible? | have, give I thee.'' (Acts lii. 6.) Hear Jcb
For nothing doth so exasperate the holy and | giving thanks and saying, '' The Lord gave, and pure as do such words ; nothing makes men so | the Lord hath taken away."' (Job i. 21.) These impudent! and shameless as to say and listen to| things are the words of a living soul, of a soul such ; nothing doth so unstring the sinews of | discharging the functions proper to it.
Thus modesty as the flame which these kindle.
God|also Jacob said, ''If the Lord will give me hath set perfumes in thy mouth, but thou storest| bread to eat and raiment to put on.'' (Gen. up words of fouler odor than a corpse, and| xxviii. 20.) Thus also Joseph, '' How shall
I do destroyest the soul itself and makest it incap-|this wickedness, and sin before God ?"' (ib. able of motion.
For when thou insultest, this| xxxix. 9.) But not so that barbarian woman ; is not the voice of the soul, but of anger ;| but as one drunken and insane', so spake she, when thou talkest filthily, it is lewdness, and|saying,
''Lie with me.''
(ibid.
7.) These not she that spake ; when thou detractest, it is| things then knowing, let us earnestly covet the envy ; when thou schemest, covetousness.
These|living soul, let us flee the dead one, that we are not her works, but those of the affections? | may also obtain the life to come; of which may and the diseases belonging to her.
As then |all we be made partakers, through the grace and corruption cometh not simply of the body, but | love toward men of our Lord Jesus Christ, though of the death and the passion which is thus in} Whom and with Whom, to the Father, together the body ; so also, in truth, these things come | with the Holy Ghost, be glory, might, honor, now of the passions which grow upon the soul.
For| and for ever, and world without end.
Amen.
ELGiMabe LY. SV dali.
21OOR, 111007, 3:
But if the ministration of death, written and engraven in|ing.
For to the weaker sort the apprehension stones, came with glory, so that the children of of such a superiority is not clear; but the
if :
Meee Ep ebioy doh Ge fe: a eines 'vag Other did more take them, and turn them unto passing away : how shall not rather the ministration | itself.
Having then fallen upon this compariof the Spirit be with glory ? son and being set upon showing the superiority
[in question], which yet was exceedingly difficult He said that the tables of Moses were of stone, | because of the dulness of the hearers ; see as [also] they were written with letters ; and) what he does, and with what method! he prothat these were of flesh, I mean the hearts of the|ceeds in it, first by arguments placing the Apostles, and had been written on by the/| difference before them, and constructing these
Spirit ; and that the letter indeed killeth, but | out of what he had said before. the Spirit giveth life.
There was yet wanting} For if that ministration were of death, but to this comparison the addition of a further) this of life, doubtless, saith he, the latter glory and not trifling particular, that of the glory of|is also greater than the former.
For since he Moses ; such as in the case of the New Coven-; could not exhibit it to the bodily eyes, by this ant none saw with the eyes of the body.
And | logical inference he established its superiority, even for this cause it appeared a great thing in| saying, that the glory was perceived by the senses; (for}
Ver. 8. ''But iff the ministration of death it was seen by the bodily eyes, even though it | came with glory, how shall not rather the minismight not be approached ;) but that of the | tration of the Spirit be with glory?"
New Covenant is perceived by the understand-| Now by '' ministration of death '' he means
1 (ramovs.
3 rapanmaiovca.
2 rabwv.
# peOodever.
WORKS OF ST. CHRYSOSTOM.
(Homity VII. the Law.
And mark too how great the caution | of Moses; '? and again, not, 'for the glory of he uses in the comparison so as to give no|the tables,' but, ''for the glory of his face.'' handle to the heretics ; for he said not, 'which; Then after he had extolled it, see how again he causeth death,' but, '' the ministration of death ;'"' | lowers it, saying, '' which was passing away."' for it ministereth unto, but was not the parent |
Not however that this is in accusation, but in of, death; for that which caused death was sin ;| diminution; for he did not say, 'which was but [the Law] brought in the punishment, and | corrupt, which was evil,' but, 'which ceaseth showed the sin, not caused it.
For it morej|and hath an end.' bf distinctly revealed the evil and punished it: it}
'* How shall not rather the ministration of the did not impel unto the evil: and it ministered | Spirit be with glory ?'' for henceforth with connot to the existence of sin or death, but to the | fidence he extolleth the things of the New [Covesuffering of retribution by the sinner.
So that|nant] as indisputable.
And observe what he in this way it was even destructive of sin.
For|doth.
He opposed 'stone' to 'heart,' and that which showeth it to be so fearful, it is| 'letter' to 'spirit.'
Then having shown the obvious, maketh it also to be avoided.
As then | results of each, he doth not set down the results he that taketh the sword in his hands and cutteth | of each; but having set down the work of the off the condemned, ministers to the judge that | latter, namely, death and condemnation, he passeth sentence, and it is not he that is his des- | setteth not down that of the spirit, namely, life truction, although he cutteth him off; nay, nor and righteousness ; but the Spirit Itself ; which yet is it he who passeth sentence and condem- | added greatness to the argument.
For the New neth, but the wickedness of him that is punished ; | Covenant not only gave life, but supplied also so truly here also it is not that! destroyeth, but | 'The Spirit' Which giveth the life, a far greater sin.
This did both destroy and condemn, but; thing than the life.
Wherefore he said, << the that by punishing undermined its strength, by| ministration of the Spirit."
Then he again the fear of the punishment holding it back. But | reverts to the same thing, saying, he was not content with this consideration only|
Ver. 9. '' For if the ministration of condemin order to establish the superiority [in ques- | nation is glory."' tion]; but he addeth yet another, saying,; Also, he interprets more clearly the meaning
'' written, and engraven on stones.''
See how | of the words, '' The letter killeth,'' declaring it he again cuts at the root of the Jewish arrogancy. | to be that which we have said above, namely,
For the Law was nothing else but letters : a cer-| that the Law showed sin, not caused it. tain succor was not found leaping forth from|
'' Much rather doth the ministration of rightout the letters and inspiring them that combat, | eousness exceed in glory."' as is the case in Baptism ; but pillars and writ-|
For those Tables indeed showed the sinners ings bearing death to those who transgress the|and punished them, but this not only did not letters.
Seest thou how in correcting the Jew-| punish the sinners, but even made them rightish contentiousness, by his very expressions even |eous: for this did Baptism confer. he lessens its authority, speaking of stone and|
[2.] Ver. 10.
'' For verily that which hath letters and a ministration of death, and adding | been made glorious hath not been made glorious that it was engraven?
For hereby he declareth|in this respect, by reason of the glory that surnothing else than this, that the Law was fixed inj passeth."' one place ; not, asthe Spirit, was present every-|
Now in what has gone before, indeed, he where, breathing great might into all; cr that|/showed that this also is with glory; and not the letters breathe much threatening, and threat-|simply is with glory, but even exceedeth in it: ening too which can not beeffaced but remaineth | for he did not say, '' How shall not the minisfor ever, as being engraved in stone.
Then!tration of the Spirit be rather in glory?" but, -even whilst seeming to praise the old things, he | '' exceed in glory ; " deriving the proof from the again mixeth up accusation of the Jews.
For,arguments before stated.
Here he also shows having said, '' written and engraven in stones, | the superiority, how great it is, saying, 'if I came with glory,'' he added, ''so that the chil- | compare this with that, the glory of the Old dren of Israel could not look steadfastly upon the Covenant is not glory at all;' not absolutely face of Moses;'' which was a mark of their | laying down that there was no glory, but in view great weakness and grovelling spirit. Andagain|of the comparison,
Wherefore also he added, he doth not say, 'for the glory of the tables,' | '' in this respect,'' that is, in respect of the but, ''for the glory of his countenance, which | comparison.
Not that this doth disparage the glory was passing away;"' for he showeth that Old Covenant, yea rather it highly commenhe who beareth them is made glorious, and not | deth it: for comparisons are wont to be made they.
For he said not, ' because they could not | between things which are the same in kind. look steadfastly upon the tables,' but, '' the face |
Next, he sets on foot yet another argument to Fifer the Taw prove the superiority also from a fresh ground.
HomIicy VII. ]
HOMILIES ON SECOND CORINTHIANS.
What then is this argument? duration, saying, That based upon saith here, '' We use great boldness of speech.''
And he produces Moses before them, carrying forward the discourse by means of comparison, and thus leading his hearer upwards.
Ver. 11. '' For if that which passeth away was with glory, much more that which remaineth is in glory."
And for the present he sets them above the Jews, saying that ' we have no need of a veil as he? had with those he governed; ' but in what comes afterwards he advances them even to the dignity itself of the Lawgiver, or even to a much greater.
For the one ceased, but the other abideth continually.
Ver. 12.
'' Having therefore such a hope, we use great boldness of speech.''
For since when he had heard so many and so great things concerning the New [Covenant, ] the hearer would be desirous of seeing this glory manifested to the eye, mark whither he hurleth him, [even] to the world to come.
Wherefore also he brought forward the ''hope,'' saying, Mean time, however, let us hear what follows next.
Ver. 14.
'* But their minds were hardened, for until this day remaineth the same veil in the reading of the Old Covenant, [it] not being revealed to them' that it is done away in Christ."'
'¢ Having therefore such a hope.'? Such?
Of what naturee That we have been counted worthy of greater things than Moses; not we the Apostles only, but also all the faithful. ''We use great boldness of speech.'' Towards whom ? tell me.
Towards God, or towards the disciples?
'Towards you who are receiving instruction, he saith; that is, we speak every where with freedom, hiding nothing, withholding nothing, mistrusting nothing, but speaking openly ; and we have not feared lest we should wound your eyesight, as Moses did that of the Jews.
For that he alluded to this, hear what follows; or rather, it is necessary first to relate the history, for he himself keeps dwelling upon it.
What then is the history?
When, having received the Tables a second time, Moses came down, a certain glory darting from his countenance shone so much that the Jews were not able to approach and talk with him until he put a veil over his face.
And thus it is written in Exodus, (Ex. xxxiv.
29, 34.) '* When Moses came down from the Mount, the two Tables See what he establisheth by this.
For what happened then once in thé case of Moses, the same happeneth continually in the case of the Law.
What is said, therefore, is no accusation of the Law, as neither is it of Moses that he then veiled himself, but only the senseless Jews.
For the law hath its proper glory, but they were unable to see it.
' Why therefore are ye perplexed,' he saith, ' if they are unable to see this glory of the Grace, since they saw not that lesser one of Moses, nor were able to look steadfastly upon his countenance?
And why are ye troubled that the Jews believe not Christ, seeing at least that they believe not even the Law?
For they were therefore ignorant of the Grace also, because they knew not even the Old Covenant nor the glory which was init.
For the glory of the Law is to turn [men] unto Christ.'
[3] Seest thou how from this consideration also he takes down the inflation of the Jews ?
By that in which they thought they had the advantage, namely, that Moses' face shone, he proves their grossness and groveling nature.
Let them not therefore pride themselves on that, for what was that to Jews who enjoyed it not?
Wherefore also he keeps on dwelling upon it, saying one while, '' The same veil in the reading of the old covenant remaineth,'' it
[were] in his hands.
And Moses wist not that the skin of his countenance was made glorious to behold.
And they were afraid to come nigh him.
And Moses called them, and spake unto them..
And when! Moses had done speaking with them, he put a veil over his face.
But when he went in before the Lord to speak [with 'not being revealed that it is done away in Christ :'' another while, that ''unto this day when Moses is read,"' (v. 15.) the same '' veil lieth upon their heart ; '' showing that the veil lieth both on the reading and on their heart ; and above, '' So that the children of Israel could not look steadfastly upon the face of Moses for Him], he took the veil off until he came out.''
Putting them in mind then of this history, he says, Ver. 13. ''And not as Moses, who put a veil upon his face, so that the children of Israel should not look steadfastly on the end of that which was passing away."' the glory of his countenance ; which"' (v. 7.) glory '' was passing away.''
Than which what could mark less worth in them?
Seeing that even of a glory that is to be done away, or rather is in comparison no glory at all, they are not able to be spectators, but it is covered from Now what he says is of this nature.
There is no need for us to cover ourselves as Moses did; for ye are able to look upon this glory which we are encircled with, although it is far greater and brighter than the other.
Seest thou the advance?
For he that in the former Epistle said, "I have fed you with milk, not with meat; ''
2 i. e., Moses.
2 So he reads the text. erecdyn, so also LXX. E. V. "till."
CHRYSOSTOM.
[Homity VII.
WORKS OF ST.
that they could not steadfastly flesh, Whom Moses commanded them to hear, made to cease both sabbath and circumcison and all the other things.
And David too, showing the very same thing, said concerning Christ, '' Thou art a Priest after the order of Melchizedek,'' (Ps. cx. 4;) not after the order of Aaron.
Wherefore also Paul, giving a clear interpretation of this, says, ''The priesthood being changed, there is made of necessity a change also of the Law.'' (Heb. vii. 12.) And in another place also he says again, '' Sacrifice and offering thou wouldst not.
In whole burnt offerings and sacrifices for sin Thou hadst had no pleasure: then said I, Lo, I come.'' (Heb. x. 5, 7.) And other testimonies far more numerous than these may be adduced out of the Old Testament, showing how the Law is done away by Christ.
So that when thou shalt have forsaken the Law, thou shalt then see the Law clearly ; but so long as thou holdest by it and believest not Christ, thou knowest not even the Law itself.
Wherefore also he added, to establish this very thing more clearly ; them, ''so look on the end of that which was passing away;'' that is, of the law, because it hath an end; '' but their minds were hardened.''
'And what,' saith one, ' hath this to do with the veil then ?'
Because it prefigured what would be.
For not only did they not then perceive ; but they do not even now see! the Law.
And the fault lies with themselves, for the hardness is that of an unimpressible and , perverse judgment.
So that it is we who know the law also ; but to them not only Grace, but this as well is covered with a shadow ; ': For until this day the same veil upon the reading of the old covenant remaineth,'' he saith, it '' not being revealed that it is done away in Christ."'
Now what he saith is this.
This very thing they cannot see, that it is brought to an end, because they believe not Christ.
For if it be brought to an end by Christ, as in truth it is| brought to an end, and this the Law said by! anticipation, how will they who receive not Christ that hath done away the Law, be able to see that the Law is done away?
And being incapable of seeing this, it is very plain that even of the Law itself which asserted these things, they know not the power nor the full glory.
'And where,' saith one, 'did it say this that it is done away in Christ?'
It did not say it merely, but also showed it by what was done.
And first indeed by shutting up its sacrifices and its whole ritual! in one place, the Temple, and afterwards destroying this.
For had He not meant to bring these to an end and the whole of the Law concerning them, He would have done one or other of two things ; either not destroyed the Temple, or having: destroyed it, not forbidden to sacrifice elsewhere.
But, as it is, the whole world and even Jerusalem itself He hath made forbidden ground for such religious rites ; having allowed and appointed for them only the Temple.
Then having destroyed this itself afterwards, He showed completely even by what was done, that the things of the Law are brought to an!
Ver. 15. ''But even unto this day, whensoever Moses is read, a veil lieth upon their heart.'
For since he said that in the reading of the Old Testament the veil remaineth, lest any should think that this that is said is from the obscurity of the Law, he both by other things showed even before what his meaning was, (for by saying, ''their minds were hardened,'' he shows that the fault was their own,) and, in this place too, again.
For he said not, ' The veil remaineth on the writing,' but ''in the reading ;"'
(now the reading is the act of those that read ;) and again, '' When Moses is read.'?
Heshowed this however with greater clearness in the expression which follows next, saying unreservedly,
'The veil lieth upon their heart.''
For even upon the face of Moses it lay, not because of Moses, but because of the grossness and carnal mind of these.
[4.] Having then suitably? accused them, he points out also the manner of their correction.
And what is this? end by Christ ; for the Temple also Christ destroyed.
But if thou wilt see in words as well how the Law is done away in Christ, hear the Lawgiver himself speaking thus; 'A Prophet shall the Lord raise up unto you of your brethren, like unto me; (Deut. xvii. 15,
Ver. 16.
'' Nevertheless when [one] shall turn to the Lord," which is, to forsake the Law,
'« the veil is taken away?,"'
Seest thou that not over the face of Moses was there that veil, but over the eyesight of the 19.) Him shall ye hear in all things what-: soever He shall command you.
And it shall come to pass, that every soul which will not hear that Prophet shall be utterly destroyed?. "'
(Acts ili. 22, 23.) Seest thou how the Law showed that it is done away in Christ?
For this Prophet, that is, Christ according to the sikavas.
4 [There are various methods of supplying a nominative to the verb "'turn'"' in this sentence.
Calvin makes Moses the subject, as representing the law which when it is directed to Christ causes the veil to be removed.
Stanley also makes Moses the subject, but as representing the people, and renders, '' When Moses turns to the Lord, he strips off the veil."
But Chrysostom gives what is the generally accepted view, which is that "the heart of Israel is that which turns,"' indicating of course a general conversion (cf.
Rom. xi. 26) yet including the case of each individual that turns to Christ.
As Beet well says, ''The Apostle cannot leave his people in their darkness without expressing a hope that they will some day come to the light."
C.] 1 aytoreiav.
2 So Chrysostom, though the LX X agrees with the E. V.
Homity VII.]
HOMILIES ON SECOND CORINTHIANS.
Jews?
For it was done, not that the glory of |the lesser then. (ver. 18.) ''For,"' saith he, Moses might be hidden, but that the Jews might | ''we all with unveiled face reflecting as a mirnot see,
For they were not capable.
So that|ror the glory of the Lord,'' not that of Moses. in them was the deficiency, for it! caused not; But since some maintain that the expression, him to be ignorant of any thing, butthem. And | '' when one shall turn to the Lord,'' is spoken he did not say indeed, '' when thou shalt let go; of the Son, in contradiction to what is quite the Law,"' but he implied it, for '' when thou | acknowledged ; let us examine the point more shalt turn to the Lord, the veil is taken away.'' | accurately, having first stated the ground on To the very last he? kept to the history.
For} which they think to establish this.
Whdt then when Moses talked with the Jews he kept his|is this?
Like, saith one, as it is said, '' God is face covered ; but when he turned to God it|a Spirit;'' (John iv. 24.) so also here, 'The was uncovered.
Now this was a type of that; Lord is a Spirit.'
But he did not say, ' The which was to come to pass, that when we have | Lord is a Spirit,' but, '' The Spirit is the Lord.'' turned to the Lord, then we shall see the glory | And there is a great difference between this conof the Law, and the face of the Lawgiver bare; | struction and that.
For when he is desirous of yea rather, not this alone, but we shall then be|speaking so as you say, he does not join the even in the same rank with Moses.
Seest thou | article to the predicate.
And besides, let us how he inviteth the Jew unto the faith, by show- | review all his discourse from the first, of whom ing, that by coming unto Grace he is able not| hath he spoken? for instance, when he said, only to see Moses, but also to stand in the very | '' The letter killeth, but the Spirit giveth life :'' same rank with the Lawgiver.
'For not only,' | (ver. 6.) and again, '' Written not with ink, but he saith, 'shalt thou look on the glory which | with the Spirit of the living God ; "' (ver. 3.) was then thou sawest not, but thou shalt thyself also | he speaking of God, oroftheSpirit?
It is very be included in the same glory; yea rather, in a| plain that it was of the Spirit; for unto It he greater glory, even so great that that other shall | was calling them from the letter.
For lest any, not seem glory at all when compared with this.' | hearing of the Spirit, and then reflecting that How and inwhat manner?
' Because that when | Moses turned unto the Lord, but himself unto thou hast turned to the Lord and art included
|the Spirit, should think himself to have the in the grace, thou wilt enjoy that glory, unto| worse, to correct such a suspicion as this, he which the glory of Moses, if compared, is so | says, much less as to be no glory atall.
But still,| Ver.
17.
''Now the Spirit is the Lord.'' small though it be and exceedingly below that} This too is Lord, he says.
And that you other, whilst thou art a Jew, even this will not} may know that he is speaking of the Paraclete, be vouchsafed thee®; but having become a be- | he added, liever, it will then be vouchsafed thee to be-|
'' And where the Spirit of the Lord is, there hold even that which is far greater than it.' And | is liberty."' when he was addressing himself to the believers, he said, that '' that which was made glorious had no glory;'' but here he speaks not so; but how?
'When one shall turn to the Lord, the veil is taken away:'' leading him up by little and little, and first setting him in Moses' rank, and then making him partake of the greater things.
For when thou hast seen Moses in glory, then afterwards thou shalt also turn unto
God and enjoy this greater glory.
For surely you will not assert, that he says, 'And where the Lord of the Lord is.'
'¢ Liberty,' he said, with reference to the former bondage.
'Then, that you may not think that he is speaking of a time to come, he says, Ver. 18.
'' But we all, with unveiled face, reflecting' as a mirror the glory of the Lord."'
Not that which is brought to an end, but that which remaineth.
'¢ Are transformed into the same image from glory to glory, even as from the Lord the Spirit.''
[5.] See then from the beginning, how many things he has laid down, as constituting the difference and showing the superiority, not the enmity or contradiction, of the New Covenant in respect to the old.
That, saith he, is letter, | ——— and stone, and a ministration of death, and is | nestor, ofthe Hert, was {llowed by Luther, Bengel and done away : and yet the Jews were not even Mayes, Hodge, Beet ef ine a being at variance with the usage of Seest thou how again. he places the Spirit in the rank of God, (vide infra) eS es ES SE A '
A guage since the middle voice of the verb never has this vouchsafed this glory. (Or, the glory of this.) | meaning elsewhere, and at variance with the context which'lays the This table is of the flesh, and spirit, and right- |
/Prged in reply that Chrysostom may be trusted to know what eousness, and remaineth ; and unto all of us is|
Greek usage is, and as to the context the splendor which shone in
oses's face, that which suggested this whole train of thought, It vouchsafed, not to one only, as to Moses of was a reflection of what he saw in the Mount.
Fortunately whichever way the point is decided, the blessed result remains for all
10r, " He." i believers of a growing transformation into the image of Christ, aSty Pauls | from glory to glory (like from strength to strength in Ps. \xxxiv.
?Two MSS. insert here, ''the Jews of that day therefore saw it | 7), i. e., from one degree of glory to another,—a process going on not, nor do they now ;"' but Dr. Field rejects the insertion. without intermission under the influence of the Lord, the Spirit. C.J
[ Homiy VII.
WORKS OF ST. CHRYSOSTOM.
sider Paul, whose garments wrought:
Peter, whose very shadows were mighty.
(Acts xix, 12; v, 15. XX.) For had they not borne a King's image and their radiancy been unapproachable, their garments and _ shadows had not wrought so mightily.
For the garments of a king are terrible even to robbers.
Wouldest thou see this beaming even through the body?
'' Looking steadfastly,'' said he, '' upon the face of Stephen, they saw it as it had been the face of anangel.'"' (Acts vi. 15.) But this was nothing to the glory flashing within.
For what Moses had upon his countenance, that did these carry about with them on their souls, yea 'rather' even far more.
For that of Moses indeed was more obvious to the senses, but this was incorporeal.
And like as _ firebright bodies streaming down from the shining bodies upon those which lie near them, impart to them also somewhat of their own splendor, so truly doth it also happen with the faithful.
Therefore surely they with whom it is thus are set free from earth, and have their dreams of the things in the heavens.
Woe is me! for well is it that we should here even groan bitterly, for that we who enjoy a birth so noble do not so much as know what is said, because we quickly lose the reality, and are dazzled about the objects of sense.
For this glory, the unspeakable and awful, remaineth in us for a day or two, and then we quench it, bringing over it the winter of worldly concerns, and with the thickness of those clouds repelling its rays.
For worldly things are a winter, and than winter more lowering.
For not frost is engendered thence nor rain, neither doth it produce mire and deep swamps; but, things than all these more grievous, it formeth hell and the miseries of hell.
And as in severe frost all the limbs are stiffened and are dead, so truly the sou! shuddering in the winter of sins also, per- |formeth none of its proper functions, stiffened, and raises them up to the rank of the Apostles.
For he said before, ''Ye are the Epistle of Christ ; and here, '' But we all with open face.''
Yet they came, like Moses, bringing a law.
But like as we, he says, needed no veil, so neither ye who received it.
And yet this glory is far greater, for this is not of our countenance, but of the Spirit; but nevertheless ye are able as well as we to look steadfastly upon it.
For they indeed could not even by a mediator, but ye even without a mediator can
[look steadfastly on] a greater.
They were not able to look upon that of Moses, ye even upon that of the Spirit.
Now had the Spirit been at all inferior, He would not have set down these things as greater than those.
. But what is, '' we reflecting as a mirror the glory of the Lord, are transformed into the same image.''
This indeed was shown more clearly when the gifts of miracles were in operation; howbeit it is not even now difficult to see it, for one who hath believing eyes.
For as soon as we are baptized, the soul beameth even more than the sun, being cleansed by the Spirit; and not only do we behold the glory of God, but from it also receive asort of splendor.
Just as if pure silver be turned towards the sun's rays, it will itself also shoot forth rays, not from its own natural property merely but also from the solar lustre ; so also doth the soul being cleansed and made brighter than silver, receive a ray from the glory of the Spirit, and send it back.
Wherefore also he saith, '' Reflecting as a mirror we are transformed into the same image from glory,'' that of the Spirit, '' to glory,'' our own, that which is generated in us ; and that, of such sort, aS one might expect from the Lord the Spirit.
See how here also he calleth the Spirit, Lord.
And in other places too one may see that lordship of His.
For, saith he, '' As they! ministered and fasted unto the Lord, the Spirit said, Separate me Paul and Barnabas.''
(Acts xili. 2.) For therefore he said, ''as they ministered unto the Lord, Separate me,'' in order to show the [Spirit's] equality in honor.
And again Christ saith, '' The servant knoweth not what his lord doeth ;''? but even as a man knoweth his own things, so doth the Spirit know the things of God ; not by being taught [them, ] for so the similitude holdeth not good.
Also the working as He willeth showeth His authority andlordship.
Thistransformeth us.
This suffereth not to be conformed to this world ; for such is the creation of which This is the Author.
For as he saith, '' Created in Christ Jesus,''
(Ephes. ii. 10.) so saith he, '' Create in me a clean heart, O God, and renew a right spirit in my inward parts''.
(Ps. li. 10, LXX.) [6.] Wilt thou that I show thee this also from the Apostles more obviously to the sense.
Conas it were, by a frost, as toconscience.
For what cold is to the body, that an evil conscience is to the soul, whence also cometh cowardice.
For nothing is more cowardly than the man that is rivetted to worldly things; for such an one lives the life of Cain, trembling every day.
And why do I mention deaths, and losses, and offences, and flatteries, and services? for even without these he is in fear of ten thousand vicissitudes.
And his coffers indeed are full of gold, but his soul is not freed from the fear of poverty.
And very reasonably.
For he is moored as it were on rotten and swiftly shifting things, and even though in his own case he experienced not the reverse, yet is he undone by seeing it happen in others; and great is his 1 énronaGat.
Homiry VII.]
HOMILIES ON SECOND CORINTHIANS.
cowardice, great his unmanliness.
For not only is such an one spiritless as to danger, but also as to all other things.
And if desire of wealth assail him, he doth not like a free man beat off the assault ; but like a bought slave, doth all [it bids], serving the love of money as it were a severe mistress.
If again he have beheld some comely damsel, down he croucheth at once made captive, and followeth like a raging dog, though it behoveth to do the opposite.
For when thou hast beheld a beautiful woman, consider not how thou mayest enjoy thy lust, but but how be delivered from thy lust.
'And how is this possible,' saith one?
'for loving is not my own doing.' Whose then? tell me.
It is from the Devil's malice.
Thou art quite convinced that that which plotteth against thee is a devil; wrestle then and fight with a distemper.
But I cannot, he saith.
Come then, let us first teach thee this, that what happeneth is from thine own listlessness, and that thou at the first gavest entrance to the Devil, and now if thou hast a mind, with much ease mayest drive him off.
They that commit adultery, is it from lust they commit it, or simply from desire of dangers? Plainly from lust.
Do they then therefore obtain forgiveness? Certainly not.
Why not? Because the sin istheirown.
' But,' saith one, 'why, pray, string syllogisms?
For my conscience bears me witness that I wish to repel the passion; and cannot, but it keepeth close, presses me sore, and afflicts me grievously.'
O man, thou dost wish to repel it, but thou dost not the things repellers should do; but it is with thee just as with a man in a fever, who drinking of cold streams to the fill, should say, speedily extinguished ; for were it to continue like that of money, it would wholly destroy its
Captive.
[7.] Come then, let us discourse to you on this, the love of beauty, and let us see whereby the mischief is increased; for so we shall know whether the fault be ours, or not ours.
And if ours, let us do everything to get the better of it; whereas if not ours, why do we afflict ourselves for nought?
And why do we not pardon, but find fault, with those who are made captive by it?
Whence then is this love engendered?
'From comeliness of feature,' saith one, 'when she that woundeth one is beautiful and of fair countenance.'
It is said idly and in vain.
For if it were beauty that attracted lovers, then would the maiden who is such have all men for her lovers; but if she hath not all, this thing cometh not of nature nor from beauty, but from unchaste eyes.
For it was when by eyeing too curiously!, thou didst admire and become enamored, that thou receivedst the shaft.
'And who,' saith one, 'when he sees a beautiful woman, can refrain from commending her he sees?
If then admiring such things cometh not of deliberate choice, it follows that love depends not on ourselves.'
Stop, O man!
Why dost thou crowd all things together, running round and round on every side, and not choosing to see the root of the evil?
For I see numbers admiring and commending, who yet are not enamored.
'And how is it possible to admire and not be enamored?'
Clamor not, (for this I am coming to speak of,) but wait, and thou shalt hear Moses admiring the son of Jacob, and saying,
'*And Joseph was a goodly person, and well favored exceedingly.'"?
(Gen. xxxix. 6, LXX.) Was he then enamored who speaketh this?
By no means.
'For,' saith he, 'he did not even see him whom he commended.'
We are affected, however, somewhat similarly towards beauties also which are described to us, not only which are beheld.
But that thou cavil not with us on this point:—David, was he not comely exceedingly, and ruddy with beauty of eyes? (So 1 Sam. xvi. 12 & xvil. 42. Lxx.) and indeed this beauty of the eyes, is even especially, a component of beauteousness of more despotic power than any.
Was then any one enamored of him?
By nomeans.
Then to be also enamored cometh not [necessarily] with admiring.
For many too have had mcthers blooming exceedingly in beauty of person.
What then?
Were their children enamored of them?
Away with the thought! but they admire what they see, yet fall not into a shameful love.
'No, for again this good provision is 'How many things I devise with the wish to quench this fever, and I cannot; but they stir up my flame the more.'
Let us see then whether at all thou too dost the things that inflame, yet thinkest thou art devising such as quench.
'I donot,' hesaith.
Tell me then, what hast thou ever essayed to do in order to quench the passion? and what is it, in fine, that will increase the passion ? For even supposing we be not all of us obnoxious to these particular charges; (for more may be found who are captivated by the love of money than of beauty ;) still the remedy to be proposed will be common to all, both to these and to those.
For both that is an unreasonable passion, and this, is keener and fiercer than that.
When then we have proved victorious over the greater, it is very plain that we shall easily subdue the less also.
'And how is it,' saith one, 'that if this be keener, all persons are not made captive by the vice, but a greater number are mad after money ?'
Because in the first place this last desire appears to be unattended with danger: next, although that of beauty be even fiercer, yet it is more
— Sr A SS 1 reprépyws.
WORKS OF ST. CHRYSOSTOM.
[Homity VII.
Nature's.'
How Nature's?
Tell me.
'Be-| about such as are unprofitable.
For that even cause they are mothers,' he saith.
Then hear-|the first assault occupation and thought are able est thou not that Persians, and that without any | to beat off, is evident from many things. When compulsion, have intercourse with their own|then thou hast looked ona beautiful woman, mothers, and that not one or two individuals, | and wert moved towards her, look no more, and but a whole nation?
But independent of these, |thou art delivered.
'And how shall I be able it is hence also evident that this distemper com-|to look no more,' saith he,
'when drawn by eth not from bloom of person nor from beauty | that desire?'
Give thyself to other things merely, but from a listless and wanderjng soul. | which may distract the soul, to books, to necesMany at least it is certain, oftentimes, having | sary cares, to protecting others, to assisting the passed over thousands of well-favored women, | injured, to prayers, to the wisdom which conhave given themselves to such as were plainer. | siders the things to come: with such things as Whence it is evident that love depends not on; these bind down thy soul.
By these means, not beauty: for otherwise, surely, those le shalt thou cure a recent wound, but shalt have caught such as fell into it, before these. | wear away a confirmed and inveterate one easily.
What then is its cause?
'For,' saith he, 'if it} For if an insult according to the proverb prebe not beauty that causeth love, whence hath it | vails with the lover to give over his love, how its beginning and its root?
From a wicked |shall not these spiritual charms? much rather be Demon?'
It hath it indeed, thence also, but | victorious over the evil, if only we have a mind this is not what we are inquiring about, but|to stand aloof.
But if we are always conversing whether we ourselves too be not the cause.|and associating with those who shoot such For the plot is not theirs only, but along with | arrows at us, and talking with them and hearthem our own too in the first place.
For from|ing what they say, we cherish the distemper. no other source is this wicked distemper so en-| How then dost thou expect the fire to be gendered as from habit, and flattering words, | quenched, when day by day thou stirrest up the and leisure, and idleness, and having nothing | flame? to do.
For great, great is the tyranny of habit,| And let this that we have said about habit be even so great as to be moulded into! a necessity |our speech unto the young; since to those who of nature.
Now if it be habit's to gender it, | are men and taught in heavenly wisdom, stronger it is very evident that it is also [habit's] to ex-|than all is the fear of God, the remembrance tinguish it.
Certain it is at least that many |of hell, the desire of the kingdom of heaven; have in this way ceased to be enamored, from|for these are able to quench the fire.
And not seeing those they were enamored of. Now/along with these take that thought also, that this for a little while indeed appears to be a bit-! what thou seest is nothing else than rheum, and ter thing and exceedingly unpleasant; but in| blood, and juices of decomposed food. <
Yet time it becometh pleasant, and even were they|a gladsome thing is the bloom of the features,' to wish it, they could not afterwards resume the/|saith one.
But nothing is more gladsome than passion. the blossoms of the earth, and these too rot and [8.] How then, when without habit one is| wither.
Do not then in this either give heed to taken captive at first sight? Here also it is in- | the bloom, but pass on further inward in thy dolence of body, or self-indulgence, and not! thought, and stripping off that beauteous skin in attending to one's duties, nor being occupied in | necessary business.
For such an one, wandering about like some vagabond, is transfixed by any wickedness; and like a child let loose, any thy thought, scan curiously what lies beneath it.
For even the bodies of the dropsical shine brightly, and the surface hath nothing offensive ; but still, shocked with the thought of the humor one that liketh maketh such a soul his slave.|stored within we cannot love such persons.
For since it is its wont to be at work, when thou | ' But languishing is the eye and glancing, and stoppest its workings in what is good, seeing it| beautifully arched the brow, and dark the lashes, cannot be unemployed, it is compelled to en-|and soft the eyeball, and serene the look.'
But gender what is otherwise.
For just as the;see how even this itself again is nothing else earth, when it is not sown nor planted, sends!than nerves, and veins, and membranes, and up simply weeds ; so also the soul, when it hath | arteries.
Think too, I pray, of this beautiful nought of necessary things to do, being desirous | eye, when diseased and old, wasting with deby all means to be doing, giveth herself unto|spair, swelling with anger, how hateful to the wicked deeds.
And as the eye never ceaseth | sight it is, how quickly it perisheth, how sooner from seeing, and therefore will see wicked|even than pictured ones, it is effaced.
From things, when good things are not set before it; | these things make thy mind pass to the true so also doth the thought, when it secludes itself | beauty.
' But,' saith he, 'I do not see beauty from necessary things, busy itself thereafter 1 xadiotag@ar. Ben. peOicrag@ay, to pass into.
2 érwdai.
HOMILIES ON SECOND CORINTHIANS.
HomIity VIII.]
And if thou seest one insulted, yet bearing it; wronged, yet giving way, admire and love such, even though they be striken in age.
For such a thing is the beauty of the soul; even in old age it hath many enamored of it, and it never fadeth, but bloometh for ever.
In order then that we also may gain this beauty, let us go in quest of those that have it, and be enamored of them.
For so shall we too be able, when we have attained this beauty, to obtain the good things eternal, whereof may all we partake, through the grace and love towards men of our Lord Jesus Christ,
And if thou seest a man considerate and | with Whom to the Father, with the Holy Spirit, moderate, thou wilt more admire him than that} be glory and might, for ever and ever.
Amen. of soul.'
But if thou wilt choose, thou shalt see it: and asthe absent beautiful may be with the mind admired, though with one's eyes unseen, so it is possible to see without eyes beauty of soul.
Hast thou not often sketched a beauteous form, and felt moved unto the drawing?
Image also now beauty of soul, and revel in that loveliness.
'But,' saith he, 'I do not see things incorporeal.'
And yet we see these, rather than the corporeal, with the mind.
Therefore it is, for instance, that although we see them not, we admire angels also and archangels, and habits of character, and virtue of soul.
| beautiful countenance. tes OVI ESB ea AA) Bel a 2eCOoRJIVIsT;?2:
'¢as we obtained mercy,'' take to be said with reference both to the '' ministry,'' and to the words, ''we faint not.''
And observe how earnestly he endeavors to lower his own things.
Therefore seeing we have this ministry, even as we obtained mercy we faint not, but we have renounced the hidden things of shame.
SEEING he had uttered great things and had set himself and all the faithful before Moses, aware of the height !and greatness of what he had said, observe how he moderates his tone again.
For it was necessary on account of the false Apostles to exalt ? his hearers also, and again to calm down that swelling; yet not to do
'For,' saith he, 'that one who hath been counted worthy of such and so great things, and this from mercy only and loving-kindness, should show forth such labors, and undergo dangers, and endure temptations, is no great matter.
Therefore we not only do not sink down, but we even rejoice and speak boldly.'
|For instance, having said, ''we faint not,'' he it away, since this would be a trifler's part®.
Wherefore he manages this in another manner, by showing that not of their own merits was it, but all of the loving-kindness of God.
Wherefore also he says, '' Therefore seeing we have this ministry.''
For nothing more did we contribute, except that we became ministers, and made ourselves subservient to the things given by God.
Wherefore he said not ' largess *,' nor 'supply',' but ' ministry."
Nor was he contented with this even, but added, ''as we obtained mercy.''
For even this itself, he saith, the ministering to these things, is of mercy and loving-kindness.
Yet it is mercy's to deliver from evils, not to give so many good things besides: but the mercy of God includes this also. added, Ver. 2.
'' But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully.''
And what are ''the hidden things of shame?''
We do not, he saith, profess and promise great things, and in our actions show other things, as they do; wherefore also he said, '' Ye look on things after the outward appearance ;'' but such we are as we appear, not having any duplicity, nor saying and doing such things as we ought to hide and veil over with shame and blushes.
And to interpret this, he added, '' not walking in craftiness.''
For what they considered to be praise, that he proves to be shameful and worthy of scorn.
But what is, ''in craftiness?''
'They had the reputation of taking nothing,, but they took and kept it secret; they had the character of saints and approved Apostles, but they were full of numberless evil things.
But, saith he, ''we have renounced '"' these things: (for these are what he also calls the '' hidden things of shame ; "'
'We faint not." imputed to His loving-kindness.
And this indeed is to be For the clause, 1 YrepBoAns.
2 éma:pecv.. The Benedictine Latin translates, '"'necessary to exalt [himself] both on account of the false Apostles, and his hearers.''
3 ratCovTos.
4 rapoxnv.
® xopnycav.
WORKS OF ST.
CHRYSOSTOM.
[Homity VIII. being such as we appear to be, and keeping nothing veiled over.
And that not in this[our] life only, but also in the Preaching itself.
For this is, '' nor handling the word of God deceitfully." hath no unbelievers; but the present only.
But if any one should read it even otherwise, as, for instance, '' the God of this world; '' neither doth this afford any handle, for this doth not show Him to be the God of this world only.
For He is called ''the God of Heaven," (Ps.
Cxxxvl. 26. &c.) yet is He not the God of Heaven only; and we say, 'God of the presert day ;' yet we say this not as limiting His power to it alone.
And moreover He is called the '¢ But by the manifestation of the truth.''
Not by the countenance and the outward show, but by the very proof of our actions.
'¢ Commending ourselves to every man's conscience.''
For not to believers only, but also to unbelievers, we are manifest ; lying open unto all that they may test our actions, as they may choose; and by this we commend ourselves, not by acting a part and carrying about a specious mask.
We say then, that we take nothing, and we call you for witnesses ; we say that we are conscious of no wickedness, and of this again we derive the testimony from you, not as they
'' God of Abraham, and the God of Isaac, and the God of Jacob ;"' (Exod. ili. 6. &c.) and yet He is not the God of them alone.
And one may find many other like testimonies in the Scriptures.
How then ''hath'' He " blinded"' them?
Not by working unto this end; away with the thought! but by suffering and allowing it.
For it is usual with the Scripture so to speak, as when it saith, ''God gave them up unto a reprobate mind.''
For when they themselves first disbelieved, and rendered themselves unworthy to see the mysteries; He Himself also thereafter permitted it.
But what did it behove Him todo?
'To draw them by force, and reveal to those who would not see?
Butso they would have despised the more, and would not have seen either.
Wherefore also he added, (sc. false Apostles) who, veiling over their things, deceive many.
But we both set forth our life before all men; and we lay bare ! the Preaching, so that all comprehend it.
[2.] Then because the unbelievers knew not its power, he added, this is no fault of ours, but of their own insensibility.
Wherefore also he saith, '« That the light of the Gospel of the glory of Christ should not dawn upon them."'
Ver. 3, 4. '' But if our Gospel is veiled, it is veiled in them that are lost; in whom the God of this world hath blinded the eyes of the unbelieving."'
Not that they might disbelieve in God, but that unbelief might not see what are the things within, as also He enjoined us, commanding not to ''cast the pearls before the swine."'
(Matt. vii. 6.) For had He revealed even to those who disbelieve, their disease would have been the rather aggravated.
For if one compel a man laboring under ophthalmia to look at the sunbeams, he the rather increases his infirmity. Therefore the physicians® even shut them up in darkness, so as not to aggravate their disorder.
So then here also we must consider that these persons indeed became unbelievers of themselves, but having become so, they no longer saw the secret things of the Gospel, God thenceforth excluding its beams from them.
As he said also before, ''To some a savor from death unto death, to others a_ savor from life unto life,'?
(ch. ii.
16.) so he saith here too.
But what is '' the God of this world?''
Those that are infected with Marcion's notions 2, affirm that this is said of the Creator, the just only, and not good; for they say that there is a certain God, just and not good.
But the Manichees % say that the devil is here intended, desiring from this passage to introduce another creator of the world besides the True One, very senselessly.
For the Scripture useth often to employ the term God, not in regard of the dignity of that so designated, but of the weakness of those in subjection to it ; as when it calls Mammon lord, and the belly god.
But neither is the belly therefore God, nor Mammon Lord, save only of those who bow down themselves to them.
But we assert of this passage that it is spoken neither of the devil nor of another creator, but of the God of the Universe, and that it is to be read thus; world depend upon uxdelzevers, and not upon the substantive
God which immediately precedes.
The natural and legitimate construction is the one given in both the English versions, "the God of this world (or age).''
But Chrysostom was led to depart from it, as Augustine was afterwards, and Origen and Tertullian had been before, by a desire to resist the Marcionites and the Manichzans who were accustomed to quote this passage in favor of their doctrine of two eternal principles, the one good, the other evil.
But the ordinary rendering of the phrase gives no countenance to the Duadism, which for so many centuries opposed and embarrassed the early Church.
It is, alas, too certain that Satan rules this world as if he were a God, and from the multitude he receives the service which is due to the Most High alone, but this fact by no means exalts him to an equality with the maker of all or makes him an original and and co-eternal principle of life and action.
It is because men turn away from the glory of God as it shines in the face of Jesus Christ that God permits Satan to destroy, in whole or in part, their capacity for spiritual vision.
Such a work is eminently appropriate in him who is prince of ' the world-rulers of this darkness (Ephes. vi. 12 Rev. Ver.), and the element of whose being is deceit and falsehood.
C.] Literally " physicians' sons."
''God hath blinded the minds of the unbelievers of this world'.''
For the world to come 1 Gmoyupvoumev.
2 See Epiphanius adv, Her. lib. i. tom. iii. 33.
* For a_ full account of Manichzism, see Library of the Fathers, St. Augustin's Confessions, Note A.
' [This is one of the few instances in which the expositor allowed himself to be diverted by dogmatic considerations from the true meaning of the word.
It is exceedingly awkward to make of this
Homiry VIII.]
HOMILIES ON SECOND CORINTHIANS.
As also he said to the disciples, '' Therefore | speak unto them in proverbs!, (Mat. xiii, 43.) because hearing they hear not."'
But what I say may also become clearer by an example ; suppose a Greek, accounting our religion? to be fables.
This man then, how will he be more advantaged ? by going in and seeing the mysteries, or? by remaining without ? Therefore he says, '' That the light should not dawn upon them,"' still dwelling on the history of Moses.
For what happened to the Jews in his case, this happeneth to all unbelievers in the case of the Gospel.
And what is that which is overshadowed, and which is not illuminated unto them ?
Hear him saying, '' That the light of the glorious Gospel of Christ who is the Image of God, should not dawn upon them.'' Namely, that the Cross is the salvation of the world, and His glory ; that this Crucified One himself is about to come with much splendor; all the other things, those present, those to come, those seen, those not seen, the unspeakable splendor of the things looked for.
Therefore also he said, 'dawn,' that thou mayest not look for the whole here, for that which is [here] given is only, as it were, a little dawning of the Spirit.
Therefore, also above as indicating this, he spoke of ''savor;''
(c. il. 16.) and again, Gospel, transacting every thing for Another, and for His glory doing whatsoverI do.
So that in warring against me thou throwest down what is His.
For so far am I from turning to my own personal advantage any part of the Gospel, that I will not refuse to be even your servant for Christ's sake; seeing it seemed good to Him so to honor you, seeing He so loved you and did all things for you.' Wherefore also he saith, '' and ourselves your servants for Christ's sake.''
Seest thou a soul pure from glory?
'For in truth,' saith he, 'we not only do not take to ourselves> aught of our Master's, but even to you we submit ourselves for His sake.'
Ver. 6. '' Seeing it is God that said, Light shall shine out of darkness, who shined in your® hearts."'
Seest thou how again to those who were desirous of seeing that surpassing glory, I mean that of Moses, he shows it flashing with added lustre??
'As upon the face of Moses, so also hath it shined unto your hearts,' he saith. And first, he puts them in mind of what was made in the beginning of the Creation, sensible light and darkness sensible, showing that this creation is greater.
And where commanded He light to shine out of darkness?
In the beginning and in prelude to the Creation; for, saith he, '¢ earnest,'' (c. 1. 22.) showing that the greater part remaineth there.
But neverthelesss all these things have been hidden from them; but had been hidden because they disbelieved first.
Then to show that they are not only ignorant of the Glory of Christ, but of the Father's also, since they know not His, he added, '' Who is the Image of God?"
For do not halt at Christ only.
For as by Him thou seest the Father, so if thou art ignorant of His Glory, neither wilt thou know the Father's.
'* Darkness was upon the face of the deep. And God said, Let there be light, and there was light.'"
Howbeit then indeed He said, <<' Let it be, and it was:'' but now He said nothing, but Himself became Light for us.
For he® said not, 'hath also now commanded,' but '¢hath'' Himself ''shined.'"' Therefore neither do we see sensible objects by the shining of this Light, but God Himself through Christ.
Seest thou the invariableness'? in the Trinity ?
For of the Spirit, he says, '' But we all with unveiled face reflecting in a mirror the glory of the Lord, are transformed into the same image from glory to glory even as from the Lord the Spirit."' (c. ili. 18.) And of the Son; ' That the light of the glorious Gospel of Christ, Who is the Image of God, should not dawn upon them.'' (v. 4.) And of the Father; '' He that said Light shall shine out of darkness shined in your hearts, to give the light of the knowledge of the glory of God in the face of Christ.'' For as when he had said, '' Of the Gospel of the glory of Christ,'' he added, '' Who is the Image of God,'' showing that they were deprived of His! glory also; So after saying, '' the knowledge of God,'' he added,
''in the face of Christ,' to show that through Him we know [3.] Ver. 5. '' For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake."'
And what is the nature of the connexion there?
What hath this in common with what has been said ? He either hints at them!' as exalting themselves, and persuading the disciples to name themselves after them: as he said in the former Epistle, ''I am of Paul and I of Apollos ;'' or else another thing of the gravest character.
What then is this?
Seeing that they waged fierce war against them, and plotted against them on every side; 'Is it,' he. says, 'with us ye fight and war?
[Nay but] with Him that is preached by us, '' for we preach not ourselves.''
I am a servant, I am [but] a minister even of those who receive the 5 voodioueda.
§ «Our '' Rec. Text, [which is correct.
T weTa TpogOnKys.
8 The Apostle.
§ amapadAaxtov 10 God' an 1 Rec. Text '"' parables."
2 +a nmeérepa.
Or ccthanie, 4 Sc. the false Apostles.
CHRYSOSTOM.
(Homiry VIII.
WORKS OF ST.
they say to persuade them?
' Be baptized in the Name of The Crucified.'
Of what kind of man>? One they had not seen nor looked upon.
But nevertheless saying and preaching these things, they persuaded them that they who gave them oracles, and whom they had received by tradition from their forefathers, were no Gods: whilst this Christ, He Who was nailed [to the wood,] drew them all unto Himself.
And yet that He was indeed crucified and buried, was manifest in a manner to all; but that He was risen again, none save a few saw.
But still of this too they persuaded those who had not beheld ; and not that He rose again only, but that He ascended also into Heaven, and cometh to judge quick and dead.
Whence then the persuasiveness of these sayings, tell me? From nothing else than the Power of God.
For, in the first place, innovation itself® was offensive to all ; but when too one innovates in such things, the matter becomes more grievous: when one tears up' the foundations of ancient custom, when one plucks laws from their seat.
And besides all this, neither did the heralds seem worthy of credit, but they were both of a nation hated amongst all men, and were timorous and ignorant.
Whence then overcame they the world? Whence cast they out you, and those your forefathers who were reputed to be philosophers, along with their very gods? Is it not quite evident that it was from having God with them?
For neither are these successes of human, but of some divine and unspeakable, power.
'No,' saith one, 'but of witchcraft.'
Then certainly ought the power of the demons to have increased and the worship of idols to have extended.
How then have they been overthrown and have vanished, and our things the reverse of these?
So that from this even it is manifest that what was done was the decree of God ; and not from the Preaching only, but also from the rule of life itself.
For when was virginity so largely planted every where in the world? when contempt of wealth, and of life, and of all things besides?
For such as were wicked and wizards, would have effected nothing like this, but the contrary in all respects: whilst these introduced amongst us the life of angels; and not introduced merely, but established it in our own land, in that of the barbarians, in the very extremities of the earth.
Whence it is manifest that it was the power of Christ every where that effected all, which every where shineth, and swifter than any lightning illumeth the hearts of men.
All these things, then, considering, and accepting what hath been done as a clear proof of the promise the Father, even as through the Spirit also we are brought unto Him.
Ver. 7. '' But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves.''
For seeing he had spoken many and great things of the unspeakable glory, lest any should say, 'And how enjoying so great a glory remain we in a mortal body ?' he saith, that this very thing is indeed the chiefest marvel and a very great example of the power of God, that an earthen vessel hath been enabled to bear so great a brightness and to keep so high a treasure.
And therefore as admiring this, he said, 'That the exceeding greatness of the power may be of God, and not from ourselves ;'' again alluding to those who gloried in themselves.
For both the greatness of the things given and the weakness of them that receive show His power; in that He not only gave great things, but also to those who are little.
For he used the term ''earthen'' in allusion to the frailty! of our mortal nature, and to declare the weakness of our flesh.
For it is nothing better constituted than earthenware; so is it soon damaged, and by death and disease and variations of temperature and ten thousand other things easily dissolved.
And he said these things both to take down their inflation, and to show to all that none of the things we hold? is human. For then is the power of God chiefly conspicuous, when by vile it worketh mighty things. Wherefore also in another place He said, '' For My power is made perfect in weakness.''
(2 Cor. xii. 9.) And indeed in the Old [Testament] whole hosts of barbarians were turned to flight by gnats and flies, wherefore also He calleth the caterpillar His mighty force?; (Joel 11. 25.) and in the beginning, by only confounding tongues,
He put a stop to that great tower in Babylon.
And in their wars too, at one time, He routed innumerable hosts by three hundred men ; at another He overthrew cities by trumpets ; and afterwards by a little and poor' stripling, David,
He turned to flight the whole array of barbarlans.
So then here also, sending forth twelve only He overcame the world ; twelve, and those, persecuted, warred against.
{4.| Let us then be amazed at the Power of God, admire, adore it.
Let us ask Jews, let us ask Greeks, who persuaded the whole world to desert from their fathers' usages, and to go over to another way of life?
The fisherman, or the tentmaker ? the publican, or the unlearned and ignorant?
And how can these things stand with reason, except it were Divine Power which achieveth all by their means? And whattoo did
| 1 +0 evOpavorov.
9 tov Kad nas.
3 8¥vayev.
Lxx. A. V. army. Gen. 11.
' e€vTEAOUS.
5 TIdcov.
§ So one MS. at any rate; Ben. 'this innovation."'
7 avamoxAevy.
Homity IX.]
HOMILIES ON SECOND CORINTHIANS.
of the things to come, worship with us the| which may all we partake through the grace invincible might of The Crucified, that}and love towards men of our Lord Jesus ye may both escape the intolerable punish-| Christ; to Whom be glory world without end. ments, and obtain the everlasting kingdom ; of | Amen.
LOUNGE, ou Le Xe:
2 Cor.) 1v.,8, .9.
We are pressed on every side, yet not straitened; per- | he says: and again, '< Lest any man should acplexed, yet not unto despair; pursued, yet not for-| cqynt of me above that which he seeth me to coker be, or heareth from me;'' and in another He still dwells upon proving that the whole | place again, ''that we should not trust in work is to be ascribed to the power of God, | ourselves:''
(2 Cor.
1. 9.) here, however, repressing the highmindedness of those that | that the power of God might be maniglory in themselves.
'For not this only,' saith! fested.
Seest thou how great the gain of his he, 'is marvelous, that we keep this treasure in| trials?
For it both showed the power of God, earthen vessels, but that even when enduring | and more disclosed His grace.
For, saith He, ten thousand hardships, and battered! on every | '' My grace is sufficient for thee."
(2 Cor. xil. side, we [still] preserve and lose it not.
Yet}9-) It also anointed them unto lowliness of though there were a vessel of adamant, it would | mind, and prepared them for keeping down the neither have been strong enough to carry so vast | rest, and made them to be more hardy.
'' For a treasure, nor have sufficed against so many | patience," saith he, '* worketh probation, and machinations; yet, as it is, it both bears it and | probation hope.'"
(Rom. v. 4.) For they who suffers no harm, through God's grace.'
For, |had fallen into ten thousand dangers and ''we are pressed on every side,"' saith he, '"'but| through the hope they had in God had been not straitened.''?
What is, ''on every side?"' | recovered*, were taught to hold by it more and 'In respect of our foes, in respect of our | more in all things. friends, in respect of necessaries, in respect of | Ver.
10.
''Always bearing about in the other needs, by them which be hostile, by them | body the dying of the Lord Jesus, that the life of our own household.'
'Yet not straitened.'' | also of Jesus may be manifested in our body."'
And see how he speaks contrarieties, that thence] And what is the '' dying of the Lord Jesus,"' also he may show the strength of God.
For, | which they bare about? 'Their daily deaths by ''we are pressed on every side, yet not strait- | which also the resurrection was showed.
' For ened,'' saith he ; ''perplexed, yet not unto des-|if any believe not,' he says, 'that Jesus died pair;'' that is, 'we do not quite fall off.
For|and rose again, beholding us every day die we are often, indeed, wrong in our calculations?, | and rise again, let him believe henceforward and miss our aim, yet not so as to fall away from|in the resurrection.'
Seest thou how he has what is set before us: for these things are per-| discovered yet another reason for the trials? mitted by God for our discipline, not for our} What then is this reason?
'* That his life also defeat.' may be manifested in our body."' He says, ' by Ver. 9.
'' Pursued, yet not forsaken ; smit-|Snatching us out of the perils.
So that this ten down, yet not destroyed.'' which seems a mark of weakness and destitituFor these trials do indeed befal, but not the tion, this, [I say,] proclaims His resurrection. consequences of the trials.
And this indeed For His power had not so appeared In our sufthrough the power and Grace of God.
In other | fering no unpleasantness, as it is now shown in places indeed he says that these things were per- |
Oursuffering indeed, but without being overcome.' mitted in order both to their own? humble-|
Ver. 11.
'For we which live are also? demindedness, and to the safety of others: a unto death for Jesus' sake, that the life '¢that I should not be exalted overmuch, there | also of Jesus may be manifested in us in our was given to me a thorn,"' (2 Cor. xii. 7; ib. 6.) | mortal flesh.
1 repixpovomevot, a term especially used of striking upon vessels, | 4 aveveyKortes. to sound them.
5 So Chrysostom:
Rec. text "always," [which is correct. C.] 2 GAoyovueGa.
The Ben. Ed. has adyotmer in defiance of MSS. | Just below he inserts, as will be seen, "in us,'"" [without authority.
3j.e., the Apostles', — Cl
WORKS OF*ST-. CHRYSOSTOM.
[ Homity IX.
For every where when he has said any thing obscure, he interprets himself again.
So he has done here also, giving a clear interpretation of this which I have cited.
' For therefore, ''we are delivered,''' he says, 'in other words, we bear about His dying that the power of His life may be made manifest, who permitteth not mortal flesh, though undergoing so great sufferings, to be overcome by the snowstorm of these calamities.'
And it may be taken too in another way.
How?
As he says in another place, ''If we die with him, we shall also live with Him.''
(2 Tim. li. 11.) 'For as we endure His dying now, and choose whilst living to die for His sake: so also will he choose, when we are dead, to beget us then unto life.
For if we from life come into death, He also will from death lead us by the hand into life.' this also, he furnishes a proof, the resurrection, namely, of Christ, saying, '' we also believe, and therefore also we speak.''
What do we believe ? tell me.
Ver. 14, 15.
'* That.He which, raised up Jesus, shall raise up also,® and shall present us with you.
For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God."'
Again, he fills them with lofty thoughts', that they may not hold themselves indebted to men, I mean to the false Apostles.
For the whole is of God Who willeth to bestow upon many, so that the grace may appear the greater.
For your sakes, therefore, was the resurrection and all the other things.
For He did not these things for the sake of one only, but of all.
Ver. 16.
'' Wherefore we faint not; but though our outward man is decaying, yet the inward man is renewed day by day."'
Ver. 12.
'*So then death worketh in us, but life in you."'
Speaking no more of death in the strict sense!, but of trials and of rest.
'For we indeed,' he says, 'are in perils and trials, but ye in rest; reaping the life which is the fruit of these perils.
And we indeed endure the dangerous, but ye enjoy the good things; for ye undergo not so great trials.'
How does it decay? Being scourged, being persecuted, suffering ten thousand extremities.
'¢ Yet the inward man is renewed day by day."
How is it renewed? By faith, by hope, by a forward will, finally, by braving those extremities.
For in proportion as the body suffers ten thousand things, in the like proportion hath the soul goodlier hopes and becometh brighter, like gold refined in the fire more and more.
And see how he brings to nothing the sorrows of this present life.
[2.] Ver. 13.
'' But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak ; we also believe, and therefore also we speak; that? He which raised up the Lord Jesus, shall raise up us also by Jesus.''
(Ps. cxvi. 10.) He has reminded us of a Psalm which abounds in heavenly wisdom', and is especially fitted to encourage* in dangers.
For this saying that just man uttered when he was in great dangers, and from which there was no other possibility of recovery than by the aid of God.
Since then kindred circumstances are most effective in comforting, therefore he says, '' having the same Spirit;'' that is, 'by the same succor by which he was saved, we also are saved; by the Spirit through which he spake, we also speak.'
Whence he_ shows, that between the New and Old Covenants great harmony exists, and that the same Spirit wrought in either; and that not we alone are in dangers, but all those of old were so too; and that we must find a remedy® through faith and hope, and not seek at once to be released from what is laid upon us.
For having showed by arguments the resurrection and the life, and that the danger was not a mark of helplessness or destitution ; he thenceforward brings in faith
Ver. 17. 18.,§* For the § light affliction," the saith, ''which is for the moment, worketh® more and more exceedingly an eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen."'
Having clcsed the question by a reference to hope, (and, as he said in his Epistle to the Romans, '' We are saved by hope, but hope that is seen is not hope ;'"' (Rom. viii. 24.) establishing the same point here also, ) he sets side by side the things present with the things tocome, the momentary with the eternal, the light with the weighty, the affliction with the glory.
And neither is he content with this, but he addeth another expression, doubling it and saying,
'¢more and more exceedingly !°.""
Next he also shows the mode how so great afflictions are light.
How then light? '* While we look not at the things that are seen, but at the things that § [It is singular that the preacher in citing this verse omitted a clause of great importance, found in all the chief MSS., viz., with SFesus, words which teach that believers are raised up in union with Christ and by virtue of that union, and therefore in his fellowship and likeness.
This it is that made the resurrection the one great, all-absorbing object of anticipation and desire to the early Christians.
They were to be with their Lord and like him.
1 Literally, te death.
4 Knowing that &c.
3 drrdocodiav.
4 adreihecv.
5 ScopBovddat.
Rec. Text [which is well sustained.
C.] T hbpovnpatos.
Our, A. V., [the true nah 9 Worketh for us, A. V., [the true text.) 1° «a0' VrepBoAny evs UmEepBoyAv.
Homity IX. ]
HOMILIES ON SECOND CORINTHIANS.
are not seen.''
So will both this present be! firmly believe there is a God.'
If then an infilight and that future great, if we withdraw|del should ask thee, 'And who came from ourselves from the things that are seen.
'' For| Heaven and brought back word of this?' what the things that are seen are temporal.'' (v. 18.)! wilt thou answer ? Whence dost thou know that Therefore the afflictions are so too.
'' But the| there is a God?
' From the things that are seen,' things that are not seen are eternal.''
'There- | he answers, 'from the fair order existing through fore the crowns are so also.
And he said not/the whole creation, from its being manifest to the afflictions are so, but 'the things that are|all.'
Therefore receive also in the same way seen;'' all of them, whether punishment or|the doctrine of the judgment.
'How?' he rest, so that we should be neither puffed up by|asks.
I will question thee, and do thou answer the one nor overborne! by the other.
And|me.
Is this God just, and will He render to therefore when speaking of the things to come,
|each according to his deserving? or, on the he said not the kingdom is eternal; but, '' the| contrary, doth He will the wicked should live things which are not seen are eternal,'' whether | happily and in luxury, and the good in the conthey be a kingdom, or again punishment; so as| trary things? 'By no means,' he answers,
' for both to alarm by the one and to encourage by the | man even would not feel thus.'
Where then other. shall they who have done virtuously here, enjoy [3.] Since then '' the things that are seen | the things that be good? and where the wicked are temporal, but the things that are not seen} the opposites, except there is to be a life and are eternal,'' let us look to them.
For what) retribution hereafter? Seest thou that at present excuse even can we have, if we choose the|it is one for one, and not two for one.
But I temporal instead of the eternal? For even if | will show thee, as I proceed, that it is not even the present be pleasurable, yet it is not abid-| one against one, but it shall be for the righteous ing; whilst the woe it entails is abid-|two for nothing; and for the sinners and those ing and irremissible.
For what excuse will/that live here riotously, quite the contrary. For they have who have been counted worthy of the} they that have lived riotously here have received
Spirit and have enjoyed so great a gift, if they | not even one for one ; but those who pass their become of grovelling mind and fall down to the | life in virtue two for nothing'.
For who are at earth.
For I hear many saying these words| in rest, they that have abused this present life, worthy of all scorn, ' Give me to-day and taketo-| or they that followed heavenly wisdom? Permorrow.'
'For,' saith one, 'if indeed there} haps thou wilt say the former,, but I prove it of be such things there as ye affirm, then it is one|the latter, summoning for my witnesses those for one; but if there be no such thing at all, | very men that have enjoyed these present things ; then it is two for nothing.'
What can be morejand they will not be so shameless as to deny lawless than these words? or what more idle| what Iam going to say.
For oftentimes have prating?? We are discoursing about Heaven | they imprecated curses upon matchmakers * and and those unspeakable good things; and thou| upon the day that their bridal chamber ® was bringest forth unto us the terms of the race-| wreathed, and have proclaimed them happy who course 3, yet art not ashamed nor hidest thy face,| have not married.
Many too of the young, whilst uttering such things as befit maniacs?|even when they might have married, have reBlushest thou not that art so rivetted to the pre-| fused for no other reason than the troublesent things? Wilt thou not cease from being dis-|someness of the thing.
And this I say, not traught and beside thyself, and in youth a/as accusing marriage; for it is '' honorable;'' dotard? Were Greeks indeed to talk in this|(Heb. xiii.
4.) but those who have used it way, it were no marvel: but that believers|amiss.
Now if they who have lived a marshould vent such dotage, of what forgiveness} ried life, often considered their life not worth doth it admit? For dost thou hold those im- | the living; what shall we say of those who have mortal hopes in utter suspicion? Dost thou|been swept down into whores' deep pits, and think these things to be utterly doubtful? And | are more slavishly and wretchedly treated than in what are these things deserving of pardon ?|any captive? what of those who have grown
_ Sr Sp pS SY Se A 'And who hath come,' saith one, ' and brought | rotten in luxury and have enveloped their bodies back word what isthere?' Of men indeed not any| with a thousand diseases?
' But it is a pleasure one, but God, more trustworthy than all, hath| to be had in honor.'
Yea, rather, nothing is declared these things.
But thou beholdest not] bitterer than this slavery.
For he that seeketh what is there.
Neither dost thou see God.|vain honor is more servile than any slave, and Wilt thou then deny that there is a God, because | desirous of pleasing any body; but he that thou seest Him not? 'Yes,' he replies, ' I} treads it under foot is superior to all, who careth
1 BidcerGau. i For one," Bened., against most MSS.
3 AnpwdéaTepov. i * mpoMynaTo.ats.
3immodpouiwv.
Vid. Fieid Ann.
© at magtades.
WORKS OF ST. CHRYSOSTOM.
[Homiry IX.
'and at random? And who will say this? No not for the glory that cometh from others.
' But the possession of wealth is desirable.' one; but both Greeks and barbarians, both poets and philosophers, yea the whole race of men in this agree with us, though differing in particulars *, and affirm that there are tribunals of some sort in Hades; so manifest and uncontroverted is the thing.
Yet we! have often shown that they who are loose from | it and have nothing, enjoy greater riches and repose.
' But to be drunken is pleasant.'
But who will say this? Surely then if to be without riches is pleasanter than to have them, and not to marry than to marry, and not to seek vainglory than to seek it, and not to live luxuriously than to live so; even in this world they who are not riveted to those present things have the advantage.
And as yet I say not how that the former, even though he be racked with ten thousand tortures, hath that good hope to carry him through: whilst the latter, even though he is in the enjoyment of a thousand delights, hath the fear of the future disquieting and confounding his pleasure.
For this, too, is no light sort of punishment; nor therefore the contrary, of enjoyment and repose.
And besides these there is a third sort.
And what is this? In that the [4.] 'And wherefore,' saith one, ' doth he not punish here?'
'That He may display that longsuffering of His, and may offer to us the salvation that cometh by repentance, and not make our race to be swept away, nor pluck away those who by an excellent change are able to be saved, before that salvation.
For if he instantly punished upon the commission of sins, and destroyed, how should Paul have been saved, how should Peter, the chief teachers of the world ? How should David have reaped the salvation that came by his repentance?
How the Galatians?
How many others?
For this reason then He neither exacts the penalty from things of worldly delight do not even whilst|all here, (but only from some out of all,) nor they are present appear such, being refuted ! both by nature and time; but the others not only are, but also abide immovable.
Seest thou that we shall be able to put not two for nothing only, but three even, and five, and ten, and twenty, and ten thousand for nothing?
But that thou mayest learn this same truth by an example also,—the rich man and Lazarus,— yet there from all, but from one here, and from another there; that He may both rouse those who are exceedingly insensible by means of |those whom He punishes, and may cause them to expect the future things by those whom He
'punishes not.
Or seest thou not many punished here, as those, for instance, who were buried under the ruins of that tower; (Luke xiii. 4, the one enjoyed the things present, the other! 7.) as those whose blood Pilate mingled with those to come. (Luke xvi. 19. &c.) Seems it their sacrifices ; as those who perished by an then to thee to be one and one, to be punished {untimely death amongst the Corinthians, bethroughout all time, and to be an hungered | for a little season? to be diseased in thy | corruptible body, and to scorch? miserably cause they partook unworthily of the mysteries
(1 Cor. xi. 30.); as Pharaoh; as those of the Jews who were slain by the barbarians; as many in an undying one? to be crowned and live inj others, both then, and now, and continually ? undying delights after that little sickness, and And yet others too, having sinned in many to be endlessly tormented after that short enjoy- | things, departed without suffering the penalty ment of his goods.
And who will say this?| here; as the rich man in the story of Lazarus ; For what wilt thou we should compare? the|as many others. (Luke xvi.) Now these things quantity ? the quality? the rank? the decision of God? concerning each? How long will ye utter the words of beetles that are for ever wallowing in-dung! For these are not the words of reasoning men, to throw away a soul which is so precious for nothing, when there needeth little labor to receive heaven.
Wilt thou that I teach thee also in another way that there is an awful tribunal there? Open the doors of thy conscience, and behold the judge that sitteth in thine heart.
Now if thou condemnest thyself, although a lover of thyself, and canst not refrain from passing a righteous verdict, will not God much rather make great provision for that which is just, and pass that impartial judgment upon all ; or will He permit everything to go on loosely
He does, both to arouse those who quite disbelieve® in the things to come, and to make those who do believe and are careless more diligent.
''For God is a righteous Judge, and strong, and longsuffering, and visits not with wrath every day.'' (Ps. vii. 11. LXX.) But if we abuse His longsuffering, there will come a time when He will no more be_ longsuffering
'even for a little, but will straightway inflict the penalty.
Let us not then, in order that for a single moment (for such is this present life) we may live luxuriously, draw on ourselves punishment through endless ages: but let us toil for a moment, that we may be crowned for ever.
See ye not that even in worldly things most men act in this manner ; and choose a brief toil in order to 1 éLeyyomeva. anotnyaviger Gar.
%ragwv.
The Ben. translate " ovdinem Det aut sententiam." el Kai "YH OMOlws.
5 St\amcotouvtTas
Homity IX.]
HOMILIES ON SECOND CORINTHIANS.
a long rest, even though the opposite falls out] especially light, making the release speedy'; unto them?
For in this life indeed there is an equal portion of toils and reward ; yea, often, on the contrary, the toil is endless whilst the fruit is little, or not even a little; but in the case of the kingdom conversely, the labor is little whilst the pleasure is great and boundless.
For consider: the husbandman wearieth himself | the whole year through, and at the very end of his hope ofttimes misses of the fruit! of those many toils.
The shipmaster again and the soldier, until extreme old age, are occupied with wars and labors; and oftentimes hath each of them departed, the one with the loss of his wealthy cargoes, the other, along with victory, of life itself.
What excuse then shall we have, tell me, if in worldly matters indeed we prefer what is laborious in order that we may rest for a little, or not a little even; (for the hope of this is uncertain ;) but in spiritual things do the converse of this and draw upon ourselves unutter- | able punishment for a little sloth?
Wherefore I! beseech you all, though late, yet still at length | to recover from this frenzy.
For none shall deliver us in that day; neither brother, nor father, nor child, nor friend, nor neighbor, nor | any other: but if our works play us false, all | will be over and we must needs? perish.
How many lamentations did that rich man make, and besought the Patriarch and begged that Lazarus might be sent!
But hear what Abraham said unto him:
'' There is a gulf? betwixt us and you, so that they who wish to go forth cannot pass thither.'' (Luke xvi. 26.) How many petitions did those virgins make to their fellows for a little oil!
But hear what they also say ; since the body sufficeth not unto intensity at once and long continuance of suffering; but both meet together, both prolongation and excess, alike in the good and the grievous. Whilst we have time then, 'let us come before His presence with confession,'' (Ps. xcv. 2, LXX.) that in that day we may behold Him gentle and serene, that we may escape altogether those threat-bearing Powers.
Seest thou not how this world's soldiers who perform the bidding of those in authority drag men about ; how they chain, how they scourge them, how they pierce their sides, how they apply torches to their torments, how they dismember them?
Yet all these things are but plays and joke unto those punishments.
For these punishments are temporal; but there neither the worm dieth nor is the fire quenched : for that body of all is incorruptible, which is then to be raised up.
But God grant that we may never learn these things by experience; but that these fearful things may never be nearer unto us than in the mention of them®; and that we be not delivered over to those tormentors, but may be hence made wise®.
How many things shall we then say in accusation of ourselves!
How many lamentations shall we utter !
How many groans!
But it will thenceforth be of no avail.
For neither can sailors, when the ship hath gone to pieces and hath sunk, thereafter be of any service; nor physicians when the patient is departed ; but they will often say indeed that so and so ought to have been done ; but all is fruitless and in vain.
For as long indeed as hopes remain from amendment, one onght both to say and do every thing: but when we have no longer any thing in our power, all being quite ruined, it is to no purpose that all issaid and done.
For even then Jews will then say, ''Blessed is He that cometh in the Name of the Lord:"?
(Mat. xxiii. 39) but they will be able to reap none advantage of this cry towards escaping their punishment; for when they ought to have said _ it, they said it not.
That then this be not the case with us in respect to our life, let us now and '« Peradventure there will not be enough for you and for us ;'' (Mat. xxv.
9.) and none was able to bring them in to the bridal chamber.
Thinking then on these things let us also be careful of that which is our life.
For mention what toils soever and bring forward besides what punishment soever; all these combined | will be nothing in comparison of the good things | to come.
Instance therefore, if thou wilt, fire | and steel and wild beasts, and if there be aught | sorer than these ; but yet these are not even a For ' from this time reform that we may stand at the shadow compared with those torments. these things when applied in excess become then tribunal of Christ with all boldness ; whereunto may all of us attain through the grace and love toward men of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory and might for ever and ever.
Amen.
1Or, '"'at the very end ofttimes misses of his hope, the fruit, | a?
| &e.
2 Or, 'utterly.'
3 yaos, Chrys. who varies from the text in other respects. however, so as to affect the sense of the passage. quoting he took only that portion which suited his purpose.
The word he uses for gu/f or chasm is employed in the LXX. in the same sense. C.] [Not, | Perhaps in | ' St gravis, brevis: si longa, levis: Cic. Tusc. Disp.
* MEXPL PHMaTOS OTHVAL.
evTevOev awhpovigOyvar.
Ben. évrava against the MSS.
HOM] Ys x. a CORY Vv. tL corrected :) and says, '' We know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens.''
Some indeed say that the 'earthly house' is. this world ; But I should maintain that he
For we know, that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens.
AGAIN he arouses their zeal because many trials drew on!.
For it was likely that they, in consequence of his absence, were weaker in respect to this [need].
What then saith he?
One ought not to wonder that we suffer affliction; nor to be confounded, for we even reap many gains thereby.
And some of these he mentioned before; for instance, that we '' bear about the dying of Jesus,'' and present the greatest proof of His power: for he says, '' that the exceeding greatness of the power may be of God :'' and we exhibit a clear proof of the Resurrection, for, says he, ''that the life of Jesus may be manifested in our mortal flesh."'
But since along with these things he said that our inward man is thus made better also ; for But observe, I : alludes rather to the body.' pray, how by the terms [he uses, ] he shows the superiority of the future things to the present. amen ase For having said '' earthly '' he hath opposed to .
+) it ''the heavenly ;'' having said, ''house of tabernacle,'' thereby declaring both that it is. easily taken to pieces and is temporary, he hath opposed to it the ''eternal,'' for tne name '* tabernacle '' oftentimes denotes temporariness.
Wherefore He saith, ''In My Father's house are many abiding places.'' (John xiv. 2.) But if He anywhere also calls the resting places of the saints tabernacles ; He calls them not tabernacles simply, but adds an epithet ; for he said not, that ''they may receive you"' into their tabernacles, but '' into the eternal tabernacles.''
(Luke xvi. 9.) Moreover also in that he said, 'not made with hands,'"' he alluded to that which was made with hands.
What then?
Is the body made with hands?
By no means; but he either alludes to the houses here that are made with hands, or if not this, then he called the body which is not made with hands, 'a house of tabernacle.'
For he has not used the term in antithesis and contradistinction® to this, but to heighten those eulogies and swell those commendations.
''though our outward man is decaying,'' saith he, '' yet the inward man is renewed day by day ;'' showing again that this being scourged and persecuted is proportionately useful, he adds, that when this is done thoroughly, then the countless good things will spring up for those who have endured these things.
For lest when thou hearest that thy outward man perishes, thou shouldest grieve ; he says, that when this is completely effected, then most of all shalt thou rejoice and shalt come unto a better inheritance?.
So that not only ought not one to grieve at its perishing now in part, but even earnestly to seek for the completion of that destruction, for this most conducts thee to immortality.
Wherefore also he added, '' For we know, that if the earthly house of our tabernacle be dissolved : we have a building from]
God, a house not made with hands, eternal in the heavens.''
For since he is urging? again the doctrine of the Resurrection in respect to [2.] Ver.
2 ''For verily in this we groan, longing to be clothed upon with our habitation which is from heaven.''
What habitation ? tell me.
The incorruptible body.
And why do we groan now?
Because that is far better.
And '* from heaven '' he calls it because of its incorruptibleness.
For it is not surely that a body will come down to us from above: but by this expression he which they were particularly unsound ; he calls in aid the judgment of his hearers also, and so establishes it ; not however in the same way as before, but, as it were, arriving at it out of another subject:
(for they had been already '[In this view that the building from God is the resurrection body, Chrysostom has the support of nearly all the recent expositors—Hodge indeed contends stoutly and ably that the house not made with hands is heaven itself, yet not withsuccess.
For if the earthly house is a body, the heavenly house must be one also, else the comparison fails much in force and point ; moreover, a body which is said to be now in heaven and afterwards to come from heaven can hardly be identical with heaven.
C.] *apds avtidtagtroAny avreOnxer. lérayer Oat.
3 Anécv.
® yuuvader.
HomILy X.]
HOMILIES ON SECOND CORINTHIANS.
signifies the grace which is sent from thence.|a grievous thing ; and he was contradicting the So far then ought we to be from grieving at} judgments of all, when he said, '' we groan,"' these trials which are in part that we ought to seek | not wishing to be set free from it; (' for if,' even for their fulness, as if he had said :|says one, 'the soul in being separated from it so Groanest thou, that thou art persecuted, that|suffers and laments, how sayest thou that we this thy man is decaying?
Groan thatthisisnot| groan because we are not separated from it?') done unto excess and that it perishes not] lest then this should be urged against him, he entirely.
Seest thou how he hath turned round | says, ' Neither do I assert that we therefore what was said unto the.contrary ; having proved | groan, that we may put it off; (for no one putthat they ought to groan that those things were not done fully ; for which because they were done partially; they groaned.
Therefore he henceforth calls it not a tabernacle, but a house, ! teth it off without pain, seeing that Christ says even of Peter, 'They shall 'carry thee,'' and lead thee '' whither thou wouldest not ;''—John xxl. 18.) but that we may have it clothed upon with incorruption.'
For it is in this respect that we are burdened by the body; not because it is a body, but because we are encompassed with a corruptible body and liable to suffering 5, for it is this that also causes us pain.
But the life when it arriveth destroyeth and useth up the corruption ; the corruption, I say, not the body.
Fora tabernacle indeed | and with great reason. is easily taken to pieces ; but a house abideth continually.
Ver. 3. ''If so be that being unclothed 2 we shall not be found naked.''
That is, even if we have put off the body, we shall not be presented there without a body, but even with the same one made incorruptible.
But some read, .and it deserves very much to be adopted, '' If so be that being clothed we shall
'And how cometh this to pass?' saith one.
Inquire not ; God doeth it; be not too curious.
Wherefore also he added, Ver. 5. '' Now he that hath wrought us for this very thing is God."' not be found naked.''
For lest all should be confident because of the Resurrection, he says, —**Tf so be that being clothed,"' that is, having
Hereby he shows that these things were prefigured from the first.
For not now was this decreed: but when at the first He fashioned us from earth and created Adam; for not for this created He him, that he should die, but that He might make him even immortal.
Then as showing the credibility of this and furnishing the. proof of it, he added, obtained incorruption and an_ incorruptible body, ''we shall not be found naked "' of glory and safety.
As he also said in the former Epistle ; '* We shall all be raised ; but each in his own order.''
And, ''There are celestial bodies, and bodies terrestial.'' (1 Cor. xv. 22, 23.) (ib. 40.) For the Resurrection indeed is common to all, but the glory is not common ; but: some shall rise in honor and others in dishonor, and some to a kingdom but others to punishment.
This surely he signified here also, when he said; ''If so be that being clothed we shall not be found naked.''
'' Who also gave the earnest of the Spirit."
For even then He fashioned us for this; and! now He hath wrought unto this by baptism, and' hath furnished us with no light security thereof,
— the Holy Spirit.
And he continually calls It an earnest, wishing to prove God to be a debtor of the® whole, and thereby also to make what he says more credible unto the grosser sort.'
[3.] Ver. 4. '* For indeed we that are in this tabernacle do groan %, not for that we would be unclothed, but that we would be clothed upon."'
[4.] Ver.
'' Being therefore always of good courage, and knowing."'
Here again he hath utterly and manifestly stopped the mouths of the heretics, showing that he is not speaking absolutely of a body differing
5 radnrov.
§ obecAéTHv TOU TavTos.
™[The argument of these verses is thus presented by Beet, zx Zo.
'By Christians now death is looked upon without terrible recoil, as being the only entrance into Life.
We bow to the inevitable.
Butin the early Christians the possibility of surviving the coming of Christ woke up with new intensity man's natural love of life. and made death seem very dark.
They therefore longed eagerly for Christ's return, hoping thus to clothe themselves with immortal raiment without laying aside their mortal bodies.
This yearning for an immortal body, Paul felt to be divinely implanted, and therefore not doomed to disappointment.
But the possibility of death was to Paul too rea] to be ignored.
Therefore, in view of it, his yearning for an immortal body assured him that if his present body be removed by death a heavenly body awaits him.
For, otherwise, he will stand before Christ as a naked spirit, in utter contradiction to yearnings which he felt to be divine and of whose realization he had a divine pledge.
In other words his instinctive clinging to his present body was to him a divine intimation that when Christ comes we shall not be naked spirits, but spirits clothed in bodies ; and was therefore a proof that if our present body be removed by death a heavenly and eternal body awaits us.
Thusa purely human instinct, not weakened but intensified by Christianity, and sanctified bythe felt presence of the Holy Spirit, is seen to be a prophecy of God's purpose concerning us.
Similar argument in Romans viii. 23.'' C.} in identity 4, but of corruption and incorruption.
'For we do not therefore groan,' saith he, 'that we may be delivered from the body: for of this we do not wish to be unclothed ; but we hasten to be delivered from the corruption that is in it. Wherefore he saith,
'we wish not to be unclothed of the body, but that it should be clothed upon with incorruption."
Then he also interprets it [thus, ] '*' That what is mortal may be swallowed up of life.''
For since putting off the body appeared to many 1 ro naGoArKoy.
2 éxSvgduevor.
This doubtless was what St. Chrysostom wrote, as appears from what follows ; but the MSS. all agree in reading évdvadmevor, as the Rec. text of the N. T. reads in the Epistle.
3 «« Being burdened,"' Rec. text, which St. Chrysostom omits.
* GAAov Kat aAdAov.
WORKS OF ST. CHRYSOSTOM.
[HomiLy X.
death, having shown the grievous to be pleasurable, and the pleasurable grievous.
For by the term, '' we are willing'' he means, 'we are desirous.'
Of what are we desirous?
Of being 'absent from the body, and at home with the Lord.''
And thus he does perpetually, (as I showed also before) turning round the objection of his opponents unto the very contrary.
The word ''of good courage'' is used with reference to the persecutions, the plottings, and the continual deaths: as if he had said, 'Doth any vex and persecute and slay thee?
Be not cast down, for thy good all is done.
Be not afraid: but of good courage.
For that which thou groanest and grievest for, that thou art in bondage to corruption, he removes from henceforward out of the way, and frees thee the sooner from this bondage.'
Wherefore also he saith, '' Being therefore always of good courage,'' not in the seasons of rest only, but also in those of tribulation; ''and knowing,"'
Ver. 9.
'' Wherefore also we make it our aim whether at home or absent, to be well pleasing unto him."'
'For what we seek for is this,' saith he, 'whether we be there or here, to live according to His will; for this is the principal thing.
So that by this thou hast the kingdom already in possession without a probation.'
For lest when they had arrived at so great a desire of being there, they should again be disquieted at its being so long first, in this he gives them already the chief* of those good things.
And what is this? To be well ''pleasing.''
For as to depart is not absolutely good, but to do so in [God's]} favor, which is what makes departing also become a good; so to remain here is not absolutely grievous, but to remain offending Him.
Deem not then that departure from the body is enough; for virtue is always necessary.
For as when he spoke of a Resurrection, he allowed [them] not by it alone to be of good courage, saying, 'If so be that being clothed we shall not be found naked ;'' so also having showed a departure, lest thou shouldest think that this is enough to save thee, he added that it is needful that we be well pleasing.
Ver. 7, 8.
'' That whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight); we are of good courage, I say, and are willing to be absent from the body, and to be at home with the Lord."'
That which is greater than all he has put last, for to be with Christ is better, than receiving an incorruptible [body.] But what he means is this: 'He quencheth not our life that warreth against and killeth us; be not afraid; be of good courage even when hewn in pieces.
For not only doth he set thee free from corruption and a burden, but he also sendeth thee quickly to the Lord.'
Wherefore neither did he say, ''whilst we 'are' in the body:"' as of those who are in a foreign and strange land.
'' Knowing therefore that whilst we are at home in the body, we are absent from the Lord: we are of good courage, I say, and willing to be absent from the body, and to be at home with the Lord.''
Seest thou how keeping back what was painful, the names of death and the end, he has employed instead of them such as excite great longing!, calling them presence with God ; and passing over those things which are accounted to be sweet, the things of life, he hath expressed them by painful names, calling the life here an absence from the Lord?
Now this he did, both that no one might fondly linger amongst present things, but rather be aweary of them; and that none when about to die might be disquieted?, but might even rejoice as departing unto greater goods.
Then that none might say on hearing that we are absent from the Lord, ' Why speakest thou thus?
Are we then estranged from Him whilst we are here?' he in anticipation corrected? such a thought, saying, '' For we walk by faith, not by sight.''
Even here indeed we know Him, but not so clearly.
As he says also elsewhere, (1 Cor. xill. 12.) ''in a mirror,'' and ' darkly."'
[5.] Seeing then he has persuaded them by many good things, henceforth he alarms them also by those of gloomier aspect'.
For our interest consists both in the attainment of the good things and the avoidance of the evil things, in other words, hell and the kingdom.
But since this, the avoiding of punishment, is the more forcible motive ; for where penalty reaches only to the not receiving good things, the most will bear this contentedly ; but if it also extend to the suffering of evil, do so no longer: (for they ought, indeed, to consider the former intolerable, but from the weakness and grovelling nature of the many, the latter appears to them more hard to bear:) since then (I say) the giving of the good things doth not so arouse the general hearer as the threat of-the punishments, he is obliged to conclude with this, saying, Ver. 10. '' For we must all be made manifest before the judgment-seat."'
'¢ We are of good courage, I say, and willing.''
Wonderful! to what hath he brought round the discourse?
'To an extreme desire of Then having alarmed and shaken® the hearer by the mention of that judgment-seat, he hath
1 ra ofddga rodeva advn.
* rpodimpbwee.
* 70 Kepadacov.
> axvOpwrorepwr.
6 xaTageioas.
Homity X. ]
HOMILIES ON SECOND CORINTHIANS.
not even here set down the woful without the good things, but hath mingled something of pleasure, saying, us then imagine it to be present now, and _ reckon each one of us with his own conscience, and account the Judge to be already present, and everything tobe revealed and brought forth.
For we must not merely stand, but also be manifested.
Do ye not blush? Are ye not astonied ?
But if now, when the reality is not yet present, but is granted in supposition merely and imaged in thought; if now[Isay ] we perish consciencestruck ; what shall we do when [it] shall arrive, when the whole world shall be present, when angels and archangels, when ranks upon ranks, and all hurrying at once, and some caught up® on theclouds, and an array full of trembling ; when there shall be the trumpets, one upon another, [when] those unceasing voices ?
<'That each one may receive the things done inthe body,'' as many! as ''he hath done, whether'' it be ''good or bad."'
By saying these words, he both reviveth? those who have done virtuously and are _ persecuted with those hopes, and maketh those who have fallen back more earnest by that fear. And he thus confirmed his words touching the resurrection of the body.
'For surely,' sayeth he, 'that which hath ministered to the one and to the other shall not stand excluded from the recompenses: but along with the soul shall in the one case be punished, in the other crowned.'
But some of the heretics say, that it is another body that is raised.
How so? tell me.
Did one sin, and is another punished?
Did one do virtuously, and is another crowned?
And what will ye answer to Paul, saying, '' We would not be unclothed, but clothedupon?''
And how is that which is mortal ''swallowed up of life?"
For he said not, that the mortal or corruptible body should be swallowed up of the incorruptible body ; but that corruption [should be swallowed up] ''of life.'"'?
For then this happeneth when the same body is raised ; but if, giving up that body, He should prepare another, no longer is corruption swallowed up but continueth dominant.
Therefore this is notso; but 'this corruptible,'' that is to say the body, '' must put on incorruption.''
Forthe body is in a middle state', being at present in this and hereafter to be in that; and for this reason in this first, because it is impossible for the incorruption to be dissolved.
<''For neither doth corruption inherit incorruption,'' saith he, (for, how is it
For suppose there were no hell, yet in the midst of so great brightness to be rejected and to go away dishonored ;—how great the punishment!
For if even now, when the Emperor rideth in and his train with him, we contemplating each one of us our own poverty, derive not so much pleasure from the spectacle, as we endure dejection at having no share in what is going on about the Emperor, nor being near the Sovereign ; what will it be then?
Or thinkest thou it is a light punishment, not to be ranked in that company, not to be counted worthy of that unutterable glory, from that assemblage and those untold good things, to be cast forth somewither far and distant? But when there is also darkness, and gnashing of teeth, and chains indissoluble, and an undying worm, and fire unquenchable, and affliction, and straitness, and tongues scorching like the rich man's; and we wail, and none heareth; and we groan and gnash our teeth for anguish, and none regardeth; and we look all round,and no where is there any to comfort us; where shall we rank those that are in this condition? what is there more miserable than are those souls? what more pitiable?
Forif, when we enter a prison and see its inmates, some squalid, some chained and famishing, some again shut up in darkness, we are moved with compassion, we shudder, we use all diligence that we may never be cast into that place ; how will it be with us, when we are led and dragged away into the the torture-dungeons' themselves of hell?
For not of iron are those chains, but of fire that is never quenched ; nor are they that are set over us our fellows whom it is often possible even to mollify; but angels whom one may not so much as look in the face, exceedingly enraged at our insults to their Master.
Nor is it given, as here, to see some bringing in money, some food, some words of comfort, and to meet with consolation; but all is irremissible there : and though it should be Noah,
[then] incorruption?) but on the contrary, '¢ corruption is swallowed up of life: "' for this indeed survives the other, but not the other this.
For as wax is melted by fire but itself doth not melt the fire: so also doth corruption melt and vanish away under incorruption, but is never able itself to get the better of incorruption.
[6.] Let usthen hear the voice of Paul, saying, that ''we must stand at the judgment-seat of Christ ;'' and let us picture to ourselves that court of justice, and imagine it to be present now and the reckoning to be required'.
For | will speak of it more at large.
For Paul, seeing that he was discoursing on affliction, and he had no mind to afflict them again, did not dwell on the subject; but having in brief expressed its austerity', ''Each one shall receive according to what he hath done,'' he quickly passed on.
Let 1 So Chrysostom here, but below with the Received text, ''according to that,' &c.
2avioTa.
3uéoov. evOvvas amatetcOac.
| +70 otudpov. a © aprayat.
"Bagaviornpia.
WORKS OF ST. CHRYSOSTOM.
(Homiry X. er SS Re neighbor's substance devour thee?
'Think of the worm that dieth not, and thou wilt easily both put away from thee this disease, and in all other things wilt do virtuously.
For He hath enjoined nothing irksome or oppressive. Whence then do His injunctions appear irksome to us?
From our own slothfulness.
For as if we labor diligently, even what appears intolerable will be light and easy ; so if we are slothful, even things tolerable will seem to us difficult.§ or Job, or Daniel, and he should see his own kindred punished, he dares not succor.
For even natural sympathy too comes then to be done away.
For since it happeneth that there are righteous fathers of wicked children, and [righteous] children of [wicked] fathers; that so their pleasure may be unalloyed, and those who enjoy the good things may not be moved with sorrow through the constraining force of sympathy, even this sympathy, I affirm, is extinguished, and themselves are indignant together with the Master against their own bowels.
Considering then all these things, let us think. not of the luxurious, but what is their end; here indeed filth and obesity, there the worm and fire: not of the rapacious, but what is their end ; cares here, and fears, and anxieties; there chains indissoluble: not of the lovers of glory, but what these things bring forth ; here slavery and dissemblings, and there both loss intolerable and perpetual burnings.
For if we thus discourse with ourselves, and if with these and such like things we charm perpetually our evil lusts, quickly shall we both cast out the love of the present things, and kindle that of the things tocome.
Let us therefore kindle it and make it blaze.
For if the conception of them, although a faint sort of one, affords so great pleasure; think how great the gladness, the manifest experience itself shall] bring us. Blessed, and thrice blessed, yea, thrice blessed many times, are they who enjoy those good things ; just as, consequently, pitiableand thrice wretched are they who endure the opposite of these.
That then we may be not of these but those, let us choose virtue.
For so shall we attain unto the good things to come as well; which may all we attain, through the grace and love towards men of our Lord Jesus Christ ; by Whom, and with Whon, to the Father, together with the Holy Spirit, be glory, might, and honor, now and for ever, and world without end.
Amen.
For if the common run of men, when they see their own children vicious, disown! and cut them off from that relationship; much rather will the righteous thén.
Therefore let no one hope for good things, if he have not wrought any good thing, even though he have ten thousand righteous ancestors.
''For each one shall receive the things done in the body according to what he hath done.''
Here he seems to me to be alluding also to them that commit fornication: and to raise up as a wall? unto them the fear of that world, not however to them alone ; but also to all that in any wise transgress.
[7.] Let us hear then, us also.
And if thou have the fire of lust, set against it that other fire, and this will presently be quenched and gone.
And if thou purposest to utter some harsh sounding' [speech], think of the gnashing of teeth, and the fear will be a bridle to thee.
And if thou purposest to plunder, hear the Judge commanding, and saying, '' Bind him hand and foot, and cast him into the outer darkness,'' (Matt. xxii. 13.) and thou wilt cast out this lust also.
And ifthou art drunken, and surfeitest continually, hear the rich man saying, 'Send Lazarus, that with the tip of his finger he may cool this scorching tongue ;' (Luke xvi.
24.) yet not obtaining this; and thou wilt hold thyself aloof from that distemper'.
But if thou lovest luxury, think of the affliction and the straitness there, and thou wilt not think at all of this.
If again thou art harsh and cruel, bethink thee of those virgins who when their lamps had gone out missed so of the bridal chamber, and thou wilt quickly become humane.
Or sluggish art thou, and remiss?
Consider him that hid the talent, and thou wilt be more vehement than fire.
Or doth desire of thy ' [Chrysostom appears distinctly to accept the common faith of the church that the things done in the body (literally, '' through the body,'' as the channel by which purposes pass into actions) furnish the basis upon which the last assize proceeds.
He makes no reference to any Jost mortem probation, but (on pages 331, 332) asserts the contrary, '' Here the opportunities of salvation exist, but there are found no longer.''
Nor is his view of the retributions of the judgment inconsistent with his repeated assertions of salvation as wholly gratuitous.
Entrance into eternal life is God's free gift to all who believe.
But the degree of glory will be measured by the faithfulness of service, just as the degree of the punishment of the lost will be by the number and aggravation of their sins.
Hence it follows that although the salvation of any is due to God's undeserved favor, still each one that stands at the bar will receive an exact recompense for his entire conduct in the days of his flesh.
: amoKnpUTTOVELY.
2 emcrerxicwv.
*amyxés,
7a0 wadous '« A remembrance of this exact recompense,"' it has well been said, 'will make us comparatively indifferent about life or death, and emulous so to act as to please our Judge."'
PEO NEY eT 2 Cor. V. Il. themselves; for in all things he looks out for the fitting occasion.
He does not then do this in order to show himself to be illustrious, but to stop those men who were using the thing? improperly and to the injury of these.
But what is ''in appearance?''
In what is seen, in what is for display.
For of such sort were they, doing every thing out of a love of honor, whilst they were both empty inwardly and wore indeed an appearance of piety and of venerable seeming, but of good works were destitute.
Knowing therefore the fear of the Lord, we persuade men : but we are made manifest unto God; and I hope that we are made manifest also in your consciences.
KNowInG therefore, he says, these things, that terrible seat of judgment, we do every thing so as not to give you a handle nor offence, nor any false suspicion of evil practice against us.
Seest thou the strictness of life, and zeal of a watchful soul?
' For we are not only open to accusatation,' he saith' 'if we commit any evil deed ; but even if we do not commit, yet are suspected, and having it in our power to repel the suspicion, brave it, we are punished.'
[2.] Ver. 13. ''For whether we are beside ourselves, it is to God; or whether we are of sober mind, it is unto you."
Ver. 12. '' We are not again commending ourselves unto you, but speak as giving you occasion of glorying in our behalf."'
And if, saith he, we have utttered any great thing, (for this is what he here calls being beside himself, as therefore in other places also he calls it folly;—-2 Cor. xi. 1, 17, 21.) for God's sake we do this, lest ye thinking us to be worthless should despise us and perish; or if again any modest and lowly thing, it is for your sakes that ye may learn to be lowly-minded.
Or else, again, he means this.
If any one thinks us to be mad, we seek for our reward from God, for Whose sake we are of this suspected ; but if he thinks us sober, let him reap the advantage of our soberness.
And again, in another way.
Does any one say we are mad?
For God's sake are we in such sort mad.
Wherefore also he subjoins, See how he is continually obviating the suspicion of appearing to praise himself.
For nothing is so offensive to the hearers as for any one to say great and marvellous things about himself.
Since then he was compelled in what he said to fall upon that subject, he uses a corrective, saying, 'we do this for your sakes, not for ours, that ye may have somewhat to glory of, not that we may.'
And not even this absolutely, but because of the false Apostles.
Wherefore also he added, '' To answer them that glory in appearance, and not in heart.''
Seest thou how he hath detached them from them, and drawn them to himself; having shown that even the Corinthians themselves are longing to get hold of some occasion, whereby they may have it in their power to speak on their! behalf and to defend them unto their accusers.
For, says he, 'we say these things not that we may boast, but that ye may have wherein to speak freely on our behalf ;' which is the language of one testifying to their great love:
'and not that ye may boast merely: but that ye may not be drawn aside.'
But this he does not say explicitly, but manages his words otherwise and in a gentler form, and without dealing them a blow, saying,
Ver. 14.
'' For the love of God' constraineth us, because we thus judge."'
'For not the fear of things to come only,' he saith, 'but also those which have already happened allow us not to be slothful nor to slumber ; but stir us up and impel us to these our labors on your behalf.'
And what are those things which have already happened ?
'¢That if one died for all, then all died.''
'Surely then it was because all were lost,' saith he. For except all were dead, He had not died for all>.
For here the opportunities® of salvation '¢That ye may have somewhat to glory towards those which glory in appearance."'
But neither this does he bid them do absolutely, when no cause exists, but when they? extol
2 i. e., self commendation.
4 Rec. text, Christ, [which is certainly correct. ] 5 [Chrysostom seems to understand this clause in the way given in the Auth. Vers., but all modern critics take the aorist strictly and hold the meaning to be, not that all were previously dead, but that all died in his death (Rom. vi. 8.). Christ's death was the death of all his people. C.] 1 The Apostles'.
2 The false Apostles.
§ adoppat.
CHRYSOSTOM.
(Homity XI.
WORKS OF ST.
|flesh'' is being in sins, and ''not after the exist; but there are found no longer.
Therefore, he says, '' The love of God constraineth us,'' and allows us not to be at rest. For it cometh of extreme wretchedness and is worse than hell itself, that when He hath set forth an act so mighty, any should be found after so great an instance of His provident care reaping no benefit.
For great was the excess of that love, both to die for a world of such extent!, and dying for it when in such a state. flesh '' not being in sins; but in Christ, '' after the flesh '' is His being subject to the affections of nature, such as to thirst, to hunger, to weariness, to sleep.
For '' He did no sin, neither was guile found in His mouth.'' (1 Pet. ii. 22.) Wherefore He also said, '' Which of you convicteth Me of sin ?'' (John viii. 46.) and again,
'The prince of this world cometh, and he hath nothing in Me.''
(ib. xiv. 30.) And ''not after the flesh'' is being thenceforward freed even from these things, not the being without flesh.
For with this also He cometh to judge the world, His being impassible and pure.
Ver. 15.
'' That they which live should no longer live unto themselves, but unto Him who for their sakes died and rose again."'
If therefore we ought not to live unto ourselves, ' be not troubled,' says he, 'nor be confounded when dangers and deaths assail you.'
And he assigns besides an indubitable argument by which he shows that the thing is a debt.
For if through Him we live who were dead ; to Him we ought to live through Whom we live.
And what is said appears indeed to be one thing, but if any one accurately examine it, it is two: one that we live by Him, another that He died for us: either of which even by itself is enough to make us liable ; but when even both are united consider how great the debt is.
Yea, rather, there are three things here.
For the First-fruits also for thy sake He raised up, and led up to heaven: wherefore also he added, '' Who for our sakes died and rose again."'
Whereunto we also shall advance when ''our body"' hath been <' fashioned like unto His glorious body.''
(Phil. ili. 21.) [4.] Ver. 17. ''Wherefore if any man is in Christ, he is a new creature.''
For seeing he had exhorted unto virtue from His love, he now leads them on to this from what has been actually done for them ; wherefore also he added, '' If any man is in Christ,'' he is ''a new creature.''
''If any,'' saith he, '«have believed in Him, he has come to another creation, for he hath been born again by the Spirit.""
So that for this cause also, he says, we ought to live unto Him, not because we are not our own only, nor because He died for us only, nor because He raised up our First-fruits only, but because we have also come unto another life.
See how many just grounds he urges for a life of virtue.
For on this account he also calls the reformation by a grosser name', in order to show the transition and the change to be great.
Then following out farther what he had said, and showing how it is ''a new creation,"' he adds, '' The old things are passed away, behold, all things are become new."'
[3.] Ver.
16.
'' Wherefore we henceforth know no man after the flesh."
For if all died and all rose again; and in such sort died as the tyranny of sin condemned them ; but rose again '' through the laver of regeneration and the renewing of the Holy Ghost ;'' (Titus ill. 5.) he saith with reason,
''we know none'' of the faithful ''after the flesh.''
For what if even they be inthe flesh?
Yet is that fleshly life destroyed, and we are born again* by the Spirit, and have learnt another deportment and rule and life and condition3, that, namely, in the heavens.
And again of this itself he shows Christ to be the Author.
Wherefore also he added, What old things ? He means either sins and impieties, or else all the Judaical observances.
Yea rather, he means both the one and the other.
'' Behold, all things are® become new."'
Ver. 18.
'' But all things are of God."'
Nothing of ourselves.
For remission of sins and adoption and unspeakable glory are given to us by Him.
For he exhorts them no longer from the things to come only, but even from those now present.
For consider.
He said, that we shall be raised again, and go on unto incorruption, and have an eternal house ; but since present things have more force to persuade than things to come, with those who believe not in these as they ought to believe, he shows how great things they have even already received, and being themselves what.
What then being, received they them?
Dead all; (for he saith, ''all died ;'' and, ''He '¢ Even though we have known Christ after the flesh, yet now we know Him so no more."
What then? tell me.
Did He put away the flesh, and is He now not with that body?
Away with the thought, for He is even now clothed in flesh; for ''this Jesus Who is taken up from you into Heaven shall so come.
So?
How? In flesh, with His body.
How then doth he say, '' Even though we have known Christ after the flesh, yet now henceforth no more ?"'
(Acts 1. 11.) Forin us tndeed 'after the 1 rocavrns.
»~ avwGev.
> xaTractacty.
¢ i. e. creation.
* ('They are" Rev. Ver., in accordance with the best authorities.
C.]
Homiry XI.]
HOMILIES ON SECOND CORINTHIANS.
5S: it is meet henceforth to leave them to themselves: '' but quite the contrary, when the Son departed, He entrusted the business to us; for he says, '' gave unto us the ministry of reconcillation. died for all ;'' so loved He all alike ;) inveterate all, and grown old in their vices.
But behold, both a new soul, (for it was cleansed, ) and a new body, and a new worship, and promises new, and covenant, and life, and table, and dress, and all things new absolutely!.
For instead of the Jerusalem below we have received that mother city which is above (Gal. iv. 26) ; and instead of a material temple have seen a spiritual temple ; instead of tables of stone,
[5.] Ver. 19. 'To wit, that God was in Christ reconciling the world unto Himself, not reckoning unto them their tresspasses."'
Seest thou love surpassing all expression, all conception?
Who was the aggrieved one?
Himself.
Who first sought the reconciliation ?
Himself.
'And yet,' saith one, ' He sent the Son, He did not come Himself.'
The Son indeed it was He sent; still not He alone besought, but both with Him and by Him the Father; wherefore he said, that, ''God was reconciling the world unto Himself in Christ: '' that is, by Christ*.
For seeing he had said, fleshy ones ; instead of circumcision, baptism ; instead of the manna, the Lord's body ; instead of water from a rock, blood from His side ; instead of Moses' or Aaron's rod, the Cross; instead of the promised [land], the kingdom of heaven ; instead of a thousand priests, one High Priest ; instead of a lamb without reason', a Spiritual Lamb.
With these and such like things in his thought he said, '¢ Who gave unto us the ministry of reconciliation;'' he here used a corrective, saying, '¢Think not that we act of our own authority' in the business: we are ministers; and He that doeth the whole is God, Who reconciled the world by the Only-Begotten.'"'
And how did He reconcile it unto Himself?
For this is the marvel, not that it was made a friend only, but also by this way a friend.
This way?
What way? Forgiving them their sins; for in no other way was it possible.
Wherefore also he added, '' Not reckoning unto them their tresspasses.'' For had it been His pleasure to require an account of the things we had transgressed in, we should all have perished ; for 'all died.''
But nevertheless though our sins were so great, He not only did not require satisfaction, but even became reconciled ; He not only forgave, but He did not even '' reckon.'' Soought we also to forgive our enemies, that ourselves too may obtain the like forgiveness. penllomthingsamarcen news.
"but all '?athese <'things are of God,'' by Christ, and His free gift.
Wherefore also he added, '¢Who reconciled us to Himself through Christ, and gave unto us the ministry of reconciliation."'
For from Him are all the good things.
For He that made us friends is Himself also the cause of the other things which God hath given to His friends.
For He rendered not these things unto us, allowing us to continue enemies, but having made us friends unto Himself.
But when I say that Christ is the cause of our reconciliation, I say the Father is so also: when I say that the Father gave, I say the Son gave also.
'' Forall things were made by Him;"
(John i. 3.) and of this too He is the Author.
For we ran not unto Him, but He Himself called us.
How called He us?
By the sacrifice of Christ.
'¢ And gave unto us the ministry of reconciliation."
'¢ And having committed unto us the word of reconciliation."'
Here again he sets forth the dignity of the Apostles; showing how great a thing was com- | mitted to their hands, and the surpassing greatFor neither have we come now on any odious office; but to make all men friends with God.
For He saith, 'Since they were not persuaded by Me, do ye continue beseeching until ye have persuaded them.'
Wherefore also he added, Ver. 20.
'' We are ambassadors therefore on behalf of Christ, as though God were entreating by us; we beseech you on behalf of Christ, be ye reconciled to God."' ness of the love of God.
For even when they would not hear the Ambassador that came, He was not exasperated nor left them to themselves, but continueth to exhort them both in His own person and by others.
Who can be fittingly amazed at this solicitude ? The Son Who came Seest thou how he has extolled the thing by introducing Christ thus in the form of a suppliant®; yea rather not Christ only, but even to reconcile, His True and Only-Begotten, was slain, yet not even so did the Father turn away from His murderers ; nor say, ''I sent My Son as an Ambassador, but they not only would not 4 [It is clear that Chrysostom did not favor the view given in the A. V., which connects the substantive verb with the phrase "in Christ,'' and separates it from the participle.
He rather agrees with the Rev. Version which obliterates the comma after Christ, and makes the emphasis to lie on the reconciliation effected in or through Christ, and not on the fact that God was in Christ,—a proposition true enough in itself, but not before the Apostle's mind at this time.
C 5 avOevTat.
6 r.Oévta THY iKETHpLaV TaUTHYV. hear Him, but even slew and crucified Him, t amdas.
2 Literally '' the promise.'"'
Elsewhere St. Chrysostom uses the expression for the promised land.
See Hom. xxxix. on St. Matt.
Oxf. Trans. p. 563.
'' We must not only be delivered out of egypt, but we must also enter into the promise."'
3 aAdyou.
CHRYSOSTOM.
[Homity XI.
WORKSIVOF (ST)
the Father?
For what he says isthis:
'The Father sent the Son to beseech, and to be His Ambassador unto mankind.
When then He was slain and gone, we succeeded to the embassy ; and in His stead and the Father's we beseech you.
So greatly doth He prize mankind that He gave up even the Son, and that knowing He would be slain, and made us Apostles for your sakes ; so that he said with reason, ness itself?, '' He made sin,"'' that is suffered as a sinner to be condemned, as one cursed to die.
'¢ For cursed is he that hangeth on atree."' (Gal. ili. r3.) For to die thus was far greater than to die; and this he also elsewhere implying, saith,
'¢ Becoming obedient unto death, yea the death of the cross.'"'
(Phil. ii. 8.) For this thing carried with it not only punishment, but also disgrace.
Reflect therefore how great things He bestowed on thee.
Fora great thing indeed it were for even a sinner to die for any one whatever; but when He who undergoes this both is righteous and dieth forsinners ; and not dieth only, but even as one cursed; and not as cursed [dieth] only, but thereby freely bestoweth upon us those great goods which we never looked for; (for he says, that '' we might become the righteousness of God in Him; '') what words, what thought shall be adequate to realize these things?
'For the righteous,' saith he, 'He made a sinner; that He might make the sinners righteous.'
Yea rather, he said not even so, but what was greater far; for the word he employed is not the habit, but the quality itself.
For he said not '' made'' [Him] a sinner, but '¢sin;'' not, 'Him that had not sinned' only, but ''that had not even known sin; that we'' also ''might become," he did not say 'righteous,' but, ''righteousness,'' and, '' the righteousness of God.'
For this is [the righteousness] ''of God'' when we are justified not by works, (in which case it were necessary that not a spot even should be found,) but by grace, in which case all sin is done away.
And this at the same time that it suffers us not to be lifted up, (seeing the whole is the free gift of God,) teaches us also the greatness of that which is given.
For that which was before was a righteousness of the Law and of works, but this is
'«« All things are for your sakes.'' (2 Cor. iv. 15.) '¢We are therefore ambassadors on behalf of Christ,'' that is, instead of Christ ; for we have succeeded to His functions.' But if this appears to thee a great thing, hear also what follows wherein he shows that they do this not in His stead only, but also in stead of the Father. For therefore he also added, '' As though God were entreating by us.'' 'For not by the Son Himself only doth He beseech, but also by us who have succeeded to the office of the Son.
Think not therefore,' he says, ' that by us you are entreated ; Christ Himself, the Father Himself of Christ, beseeches you by us.
What can come up to this excess [of goodnes]?
He was outraged who had conferred innumerable benefits; having been outraged, He not only exacted not justice, but even gave His son that we might be reconciled.
They that received Him were not reconciled, but even slew Him.
Again, He sent other ambassadors to beseech, and though these are sent, it is Himself that entreats.
And what doth He entreat?
''Be ye reconciled unto God.''
And he said not, ' Reconcile God to yourselves ;' for it is not He that beareth enmity, but ye; for God never beareth enmity.
Urging moreover his cause, like an ambassador on his mission,! he says, Ver. 21.
'' For Him who knew no sin He made to be sin on our account."
'T say nothing of what has gone before, that ye have outraged Him, Him that had done you no wrong, Him that had done you good, that 'the righteousness of God."'
[6.] Reflecting then on these things, let us fear these words more than hell; let us reverence the things [they express] more than the kingdom, and let us not deem it grievous to be punished, but to sin.
For were He not to punish us, we ought to take vengeance on ourselves, who have been so ungrateful towards our Benefactor.
Now he that hath an object of affection, hath often even slain himself, when unsuccessful in his love; and though successful, if he hath been guilty of a fault towards her, counts it not fit that he should even live; and shall not we, when we outrage One so loving and gentle, cast ourselves into the fire of hell?
Shall I say something strange, and marvellous, and to many perhaps incredible?
To one who hath understanding and loveth the Lord as it behoveth to love Him, there will be greater comfort if punished after provoking One so loving, than if He exacted not justice, that He is first to beseech, though first outraged; let none of these things be set down at present.
Ought ye not in justice to be reconciled for this one thing only that He hath done to you now?'
And what hath He done?
'' Him that knew no sin He made to be sin for you.'"
For had He achieved nothing but done only this, think how great a thing it were to give His Son for those that had outraged Him.
But now He hath both well achieved mighty things, and besides, hath suffered Him that did no wrong to be punished for those who had done wrong.
But he did not say this: but mentioned that which is far greater than this.
What then is this?
'' Him that knew no sin,'' he says, Him that was righteous- ' Stxarcodoyoumevos.
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