Homilies On Philippians
CONTENTS.
HOMILIES ON PHILIPPIANS.
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Homi Ly I.— Phil. i. 1, 2.
Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus which are at Philippi, with the Bishops and Deacons: Grace to you, and peace, from God our Father, and the Berm eeUGANe Ta ISU teenie Came eee tree teat In ei ein ant 4 GM che bus Vk, ws GaN R'E alas % Sans Sie atalbie tote mec chet tra Me
Homi ty II.— Phil. i. 8-11.
For God is my witness, how I long after you all in the tender mercies of Christ Jesus.
And this I pray, that your love may abound yet more and more in knowledge and all discernment; so that ye may approve the things that are excellent; that ye may be sincere and void of offence unto the day of Christ; being filled with the fruits of righteousness, which are through Jesus Christ, unto the Pe ate Petaey Ole CIOS pete tP eles Batate ie eM tree ae phe STEN alk sl csolv & ip in owiaaAWPe ere Weg Uw Uk ae diel aM sataiet ae
Homity IIJ.— Phil. i. 18-20.
And therein I rejoice, yea and will rejoice.
For I know that this shall turn to my salvation through your supplication and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope, that in nothing shall I be put to shame, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether by life, or by death....................
005. 193
Homity IV.
— Phil. i. 22-26.
Then what I shall choose I wot not.
But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better: yet to abide in the flesh is more needful for your sake.
And having this confidence, I know that I shall abide, yea and abide with you all, for your progress and joy in the faith; that your glorying may abound in Jesus Christ in me through my
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* Homity V.— Phil. ii. 1-4.
If there is therefore any comfort in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, fulfill ye my joy, that ye be of the same mind, having the same love, being of one accord, of one mind; doing nothing through faction, or through vainglory; but in lowliness of mind each counting other better than himself; not looking each of NOno His OWnithings, Dut each.of; You,a)sSo.to the things) Of OLNETS iim epee wie b am
0. wwe gener Sulatae « oiche wets 203 " Homity VI.— Phil. ii. 5-8.
Have this mind in you, which was also in Christ Jesus: who being in the form of God counted it not a prize to be on an equality with God: but emptied himself, taking the form of a servant, being made in the likeness of men: and being found in fashion as a man, He humbled Himself, Be pecknune obedient ainto death,.vea the death Of the, cross .'). 3). 0ie om dao oie lpia. Siejsieisie sie ta wines eta sens 206
1 HomiLy VII. — Phil. ii. 5-11.
Have this mind in you, which was also in Christ Jesus: who being in the form of God counted it not a prize to be on an equality with God: but emptied Himself, taking upon Him the form of a servant, being made in the likeness of men: and being found in fashion as a man, He humbled
Himself, becoming obedient unto death, yea the death of the cross.
Wherefore also God highly exalted Him, and gave unto Him the Name which is above every name: that in the Name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father............
00. c ce cece eee eee 212 Homity VIII.— Phil. ii. 12-16.
So then, my beloved, even as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
For it is God which worketh in you both to will and to work for His good pleasure.
Do all things without murmurings and disputings: that ye may be blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world; holding forth the word of life; that I may have whereof to glory in the day of Christ.........0.ce cece cee ec eeeeereees
Homity IX.— Phil. ii. 19, 20, 21.
But I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state.
For I have no man likeminded, who will care truly for VOUr Sate uror tiiey all ceck their own, not the things of [esis Christ. o0)05 16
5 dis (oi opp epee sepe nie wnnbie lace os ayes 223 Homity X.— Phil. iii. 1-3.
Finally, my brethren, rejoice in the Lord.
To write the same things to you, to me indeed is not irksome, but for you it is safe.
Beware of the dogs, beware of the evil workers, beware of the concision.
For we are the circumcision, who worship by the spirit of God, and glory in Christ Jesus,
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CONTENTS.
EPISTLE TO THE PHILIPPIANS
— Continued.
PAGE Homity XI.— Phil. iii. 7-10.
Howbeit what things were gain to me, these have I counted loss for Christ.
Yea, verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but dung, that I may gain Christ, and be found in Him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith...
0°73.
0 arene cies cee owen Homity XII.— Phil. iii.
13, 14.
Brethren, I count not myself yet to have apprehended: but one thing I do, forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize.of the high calling, of God in Christ Jesusss
Jc 2-9, 4. sure oss ee ere Homity XIII.— Phil. iii. 18-21.
For many walk, of whom I told you often, and now tell you even weeping,
that they are the enemies of the cross of Christ: whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things.
For our citizenship is in heaven; from whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory, according to the working whereby He is able even to subject all
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Homity XIV.— Phil. iv. 4-7.
Rejoice in the Lord alway: again I will say, Rejoice.
Let your forbearance be known unto all men.
The Lord isat hand.
In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God.
And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus.............-..000.
Homity XV.— Phil. iv. 10-14.
But I rejoice in the Lord greatly, that now at length ye have revived your thought for me; wherein ye did indeed take thought, but ye lacked opportunity.
Not that I speak in re-
spect of want: for ] have learned in whatsoever state I am, therein to be content.
I know how to be abased and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want.
I can do all things in Him that strengtheneth me.
Howbeit ye did well, that ye had fellowship with my affliction............. Soe Mateo ere
EPISTLE TO THE COLOSSIANS.
HomiLy I.—Col.i. 1, 2.
Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the saints and faithful brethren in Christ which are at Colossze: grace to you, and peace, from God our
Wathertrcteters re statessincots athre feone ee la ec loe eee os siete ala enelal anata are tangata ic eit
Pgh Miiicy hs ysiriey Homity II.—Col. i. 9, 10.
For this cause we also, since the day we heard it, do not cease to pray and make request for you, that ye may be filled with the knowledge of His will in all spiritual wisdom and understanding; to walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing eel in: the' knowledge' of God Fou h08 ee Ue Os ee oie ale wate he aie nf nae RC etn Homiy III. —Col. i. 15-18.
Who is the Image of the invisible God, the Firstborn ofall creation.
For in Him were all things created, in the heavens, and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers: all things have been created through Him and unto
Him: and He is before all things, and in Him all things consist.
And He is the head of the body, the CRTC aig SMa ee! gel ein bee ata © pia Whe a a erate dl ei ahe ater bre Paretaral etm Met nanan aaEET Snag eta Ones ee boaters watson
Homity IV.— Col. i, 21, 22, And you being in time past alienated and enemies in your mind in your evil works, yet now hath He reconciled in the body of His flesh through death, to present you holy and without blemish'and* unreprovable before:
Him i). So atns os eee an clelk stalengheneelinar tate sorte crc Sener eee Homity V.— Col. i. 26-28.
Even the mystery which hath been hid from all ages and generations: but now hath it been manifested to His saints, to whom God was pleased to make known what is the riches of the 264.
270°
glory of this mystery among the Gentiles, which is Christ in you, the hope of glory: whom we proclaim, admonishing every man, and teaching every man in all wisdom; that we may present every man perfect in Christy). oasis Re elev nine a eglen dee ga couse aod ticle ote Es ote ne Te en. ee eee ee HomiLy VI.—Col. ii. 6, 7. As therefore ye received Christ Jesus the Lord, so walk in Him: rooted and builded
up in Him, and stablished in your faith, even as ye were taught, abounding in thanksgiving.............
Homity VII.— Col. ii. 16-19.
Let no man therefore judge you in meat, or in drink. or in respect of a feastday or a new moon, or a Sabbath day: which are a shadow of the things to come; but the body is Christ's.
Let no man rob you of your prize by a voluntary humility and worshiping of the angels, dwelling in the things which he hath seen, vainly puffed up by his fleshly mind, and not holding fast the Head, from whom
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CONTENTS.
EPISTLE TO THE. COLOSSIANS
— Continued.
PAGE Homity VIII.—Col. iti. 5-7.
Mortify therefore your members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness, the which is idolatry; for which things' sake cometh the wrath of God upon the sons of disobedience; in the which ye also walked aforetime when ye lived in these things.
HomiLy IX.
— Col. il. 16, 17.
Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto
God. And whatsoever ye do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God re ae Era CLOUT CI iter cman vs re etic ah ae ee Me URL eh ch g Pe ea) EN irae WER: Whe gie ohh Gis a hide dehe 'are
HomIiLty X.— Col. iii. 18-25.
Wives, be in subjection to your husbands, as is fitting in the Lord.
Husbands, love your wives, and be not bitter against them.
Children, obey your parents in all things, for this is wellpleasing in the Lord.
Fathers, provoke not your children, that they be not discouraged.
Servants, obey in
all things them that are your masters according to the flesh; not with eyeservice, as men-pleasers, but in singleness of heart, fearing the Lord: whatsoever ye do, work heartily, as unto the Lord, and not unto men; knowing that from the Lord ye shall receive the recompense of the inheritance: ye serve the Lord Christ.
For he that doeth wrong shall receive again for the wrong that he hath done: and there is no respect of persons.
Chap. iv. I.
Masters, render unto your servants that which is just and equal; knowing are ES CEMAUCEACNIASteL LMR VIA. Ge crete ae ei ae sieeeaie whe acevo igri Ca) Suet, Cia! ciate jy oto csi din) ore a hae dee Giada
Homity XI.—Col. iv. 5,6.
Walk in wisdom toward them that are without, redeeming the time.
Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one.....
Homity XII.—Col. iv. 12, 13.
Epaphras, who is one of you, a servant of Christ Jesus, saluteth you, always
striving for you in his prayers, that ye may stand perfect and fully assured in all the will of God.
For I bear him witness that he hath much labor for you, and for them in Laodicea, and for them in Hierapolis. .
FIRST EPISTLE TO THE THESSALONIANS.
HomiLy I. — 1 Thess. i. I, 2, 3.
Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you, and peace.
We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ before our God and Father................
HomiLy II.—1 Thess. i. 8,9, 10.
For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but in every place your faith to God-ward is gone forth; so that we need not to speak anything.
For they themselves report concerning us what manner of entering in we had unto you; and how ye turned unto God from idols, to serve a living and true God, and to wait for His Son from Heaven, whom He raised from the dead, even Jesus, which delivereth us from the wrath to come........
HomiLy III.—1 Thess. ii. 9-12.
For ye remember, brethren, our labor and travail: working night and day,
that we might not burden any of you, we preached unto you the Gospel gf God.
Ye are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe: as ye know how we dealt with each one of you, as a father with his own children, exhorting you and encouraging you and testifying, to the end that ye should walk worthily of God, who calleth you into His own
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For this cause I also, when I could no longer forbear, sent that I might know your faith, lest by any means the tempter had tempted you, and our labor should be in vain.
But when Timothy came even now unto us from you, and brought us glad tidings of your faith and love, and that ye have good remembrance of us always, longing to see us, even as we also to see you; for this cause, breth-
ren, we were comforted over you in all our distress and affliction through your faith: for now we Ne if RiCmL MCLE AGEGIIDRC ILA ISO LCL G0 fae ete aicinie tl pists sia!ecain opi Te 2's CA MMRMG oa reals s0nie Siatavel cle « eciaivlarses Bysteneitia ie seavecet sie! a HomiLty V.—1 Thess. iv. 1, 2, 3.
Finally then, brethren, we beseech and exhort you in the Lord Jesus, that
as ye received of us how ye ought to walk and to please God, even as ye do walk, — that ye abound more and more.
For ye know what charge we gave you through the Lord Jesus.
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HomiLy VI.—1 Thess. iv. 9, 10.
But concerning love of the brethren ye have no need that one write unto you: for ye yourselves are taught of God to love one another; for indeed ye. do it toward all the brethren
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W rere eta id SatG Wie. vinlwise's eet Sew sa as HomiLy VII. —1 Thess. iv. 13.
But we would not have you ignorant, brethren, concerning them that fall
asleep; that ye sorrow not, even as the rest, which have no hope...........eesecee cece cece esscsncces Homity VIII.—1 Thess. iv. 15-17.
For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep.
For the
CONTENTS.
FIRST EPISTLE TO THE THESSALONIANS
— Continued.
PAGE Lord Himself shall descend from heaven, with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first: then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord
Homity IX.—1 Thess. v. I, 2.
But concerning the times and the seasons, brethren, ye have no need that aught be written unto you.
For yourselves know perfectly that the day of the Lord so cometh as a thief
in'the nights \ cso, 0 0 5 Ute UU MAMIE oH ial loin Sle ne SNS gla fole wndidlor shale mie Wet cla ts ie eae
Coast aR a Homity X.—1 Thess. v. 12, 13.
But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you; and to esteem them exceeding highly in love for their works'
sakey Be at peace among nyourselvesines?.
Vr. at as Pale) RMR stele av ole Ik Sie ane Gn Tm alee he, eee HomiLty XI. —1 Thess. v. 19-22.
Quench not the Spirit; despise not prophesyings; prove all things; hold fast that:which is good abstain*fromievery fornrsof evil oi. (.25ir..0 2.32, Gate hath es eee iene eee
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SECOND EPISTLE TO THE THESSALONIANS.
HOMICy 1 Arpurientt soe. coped os 8 Se Sueno Degen. pjelinre. 6 a. pny 5 jaca eta reo) Oka ol ea este alle Rian esa
HomiLy II.— 2 Thess. i. 1, 2.
Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians in God
our Father and the Lord Jesus Christ; Grace to you and peace from God the Father and the Lord Jesus
CUYFESE 2 osetia n's s acew tise «. wicialonaie wash liala Um Bas slow e cele ates o's a: cyame Geet ei aie 6 ian ck ORuens an ec een ae ae ae Homity III.— 2 Thess. i. 9, 10.
Who shall suffer punishment, even eternal destruction from the face of the Lord, and from the glory of His might, when He shall come to be glorified in His Saints, and to be mar-
veled, at in all them that believed.
22. d/<.o2'4 a sis, « sisnays «nic aes aie cease geen ol np cr te oes nee HomiLy IV.— 2 Thess. ii. 6-9.
And now ye know that which restraineth, to the end that he may be revealed
in his own season.
For the mystery of lawlessness doth already work: only there is one that restraineth now, until he be taken out of the way.
And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of His mouth and bring to naught by the manifestation of his coming: even he, whose coming is according to the working of Satan....... wade bane SUPE aR
OS SOLE SIE
ere eee Homity V.— 2 Thess. iii. 3-5.
But the Lord is faithful, who shall stablish you, and guard you from the evil
one.
And we have confidence in the Lord touching you, that ye both do and will do the things which we command.
And the Lord direct your hearts into the love of God, and into the patience of Christ.... 393
HOMILIES OF ST. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
« ON THE LRIST VE Oia Shek Aen Rith? APOSTIsk TO THE
PHILIPPIANS
INTRODUCTORY DISCOURSE.
| But the Lord stood by me and strengthened me."
(2 Tim. iv. 16.) He speaks of the bonds then in which he was before that defence.
For that Timothy was not present then, is evident: for, " At my first defence," he says, ""no man took my part"; and this, by writing, he was making known to him.
He would not then, had he already known it, have written thus to him.
But when he wrote this epistle, Timothy was with him.
And he shows it by what he says:
'But I hope in the Lord Jesus to send Timothy shortly unto you."
(Phil. 11. 19.) And again, "Him I hope to send forthwith so soon as I shall see how it will go with me."
For he was loosed from his bonds and again bound after he had been tothem.
Butif he saith, '" Yea, and I am® offered upon the sacrifice and service of your faith," it is not as though this were now come to pass, but as much as to say, '' and whenever this takes place I am glad," raising them from their dejection at his bonds.
For that he was not about to die at that time is plain from what he saith: "But I hope® in the Lord that I myself also shall come shortly unto you."
(Phil. ii. 24.) And again, " And having this confidence, I know that I shall abide, yea, and abide with you all."
THE Philippians are of a city in Macedonia, a city that is a colony, as Luke saith.
Here that seller of purple was converted, a woman of uncommon piety and heedfulness.
Here the ruler of the synagogue' believed.
Here was Paul scourged with Silas.
Here the magistrates requested them to depart, and were afraid of them, and the preaching had an illustrious commencement.
And he bears them many and high testimonies himself, calling them his own crown, and saying they had suffered much.
For, "To you," he saith, 'it hath been granted of God,' not only to believe on Him, but also to suffer in His behalf."
(Phil. i. 29.) But when he wrote to them, it happened that he was in bonds.
Therefore he says, "So that my bonds became manifest in Christ in the whole pretorium," calling the palace of Nero the pretorium.®
But he was bound and let go again,* and this he showed to Timothy by saying, " At my first defence no one took my part, but all forsook me: may it not be laid to their account.
1 [This reading contains an obvious error, and would be readily altered by students or copyists; and one manuscript gives '* keeper of the prison."
Chrysostom not unfrequently makes slips in quoting from memory, as do most preachers.
He is here doubtless thinking of Crispus.
(Acts xviii. 8.) Below, in paragraph 3, he has it right. —J. A. B.
2. But the Philippians had sent to him Epaphroditus, to carry him money, and to know the things concerning him, for they were most lovingly disposed toward him.
For that they sent, hear himself, saying, "I have all things, and 2 [All documents for New Testament give "' in behalf of Christ."
Chrysostom was quoting from memory. — J.
8 [Scholars now generally understand the pravtorian camp or the pretorian guard.
See Lightfoot here. yi A.
* His statement amounts to this, that ee present epistle was written in St. Paul's first imprisonment, when Timothy was with him, for that the second to Timothy was written in a second imprisonment, from which he was only released by martyrdom. The *¢ first defence" belongs to the second imprisonment.
Between the two, it is probable that he visited the Philippians, according to his intention.
5 The zf is omitted, perhaps in order to put the objection in a strong light.
; 6 [Correct New Testament text, '' trust." —J. A. B.]
WORKS
-OF Si CHRYSOSTOM:
at once, upon one miracle, both ran to them, and was baptized with all his house.
For the miracle that took place he saw alone, but the gain he reaped not alone, but jointly with his wife and all his house.
Nay, even the magistrates who scourged him seem to have done this rather of sudden impulse than out of wickedness, both from their sending at once to let him go, and from their being afterwards afraid.
And he bears testimony to them not only in faith, or in perils, but also in well-doing, where he says,
"That even in the beginning of the Gospel, ye sent once and again unto my need"
(Phil. iv.
15, 16), when no one else did so; for he says, "no Church had fellowship with me in the matter of giving and receiving"; and that their intermission had been rather from lack of opportunity than from choice, saying, " Not that ye took no thought for me, but ye lacked opportunity."
(Phil. iv. ro.) Let us aiso, knowing these things, and having so many patterns, and the love that he bore them — for that he loved them greatly appears in his saying, "' For I have no man like minded, who will care truly for your state"' (Phil. 11. 20) ; and again, " Because
I have you in my heart, and in my bonds," — abound ; I am filled, having received from Epaphroditus the things that came from you.'"'
At the same time they sent to know this.
For that they sent also to know this he shows at once in the beginning of the epistle, writing of his own matters, and saying, " But I would have you know that the things which happened unto me have fallen out rather unto the progress of the Gospel."
(Phil. i. 12.) And again, "I hope to send Timothy shortly unto you, that I also may be of good comfort when I know your state."
This, "' that also, suis was. aie meant, "as you for full assurance sent to know the things concerning me, so 'I also,' that I may be of good comfort when I know the things concerning you."
Since then they had also been a long time without sending' (for this he proves by saying, '"' Now at length you have revived your thought for me") (Phil. iv. 10), and then they heard that he was in bonds (Phil. ii. 26) ; for if they heard about Epaphroditus, that he was sick, he being no such very remarkable person as Paul was, much more did they hear about Paul, and it was reasonable that they should be disturbed ; therefore, in the opening of the epistle he offers them much consolation about his bonds, showing that they should not merely not be disturbed, but even rejoice.
Then he gives them counsel about unanimity and humility, teaching them that this was their greatest safety, and that so they could easily overcome their enemies.
For it is not being in bonds that is painful to your teachers, but their disciples not being of one mind.
For the former brings even furtherance to the Gospel, but the latter distracts.
4. let us also, knowing these things, show ourselves worthy of such examples, by being ready to suffer for Christ.27, But now the persecution is no more.
So then, if there is nothing else, let us imitate their earnestness in well doing, and not think, if we have given once or twice, that we have fulfilled all.
For we must do this through our whole life.
For it is not once that we have to please God, but constantly.
The racer, if, after running even ten heats, he leave the remaining one undone, has lost all; and we, if we begin with good works, and afterward faint, have lost all, have spoiled all.
Listen to that profitable admonition that saith, ' Let not mercy® and truth forsake thee." (Prov. iii. 3.)
He saith not do so once, nor the second time, nor the third, nor the tenth, nor the hundredth, but continually:
'let them not forsake thee."
And he did not say, Do not forsake them, but, "Let them not forsake thee," showing that we are in need of them, and not they of us; and teaching us that we ought to make every effort to keep them with us.
And " bind them," saith he, "about thy neck."
For as the children of the wealthy have an ornament of gold about their neck, and never put it off, because it exhibits a token of their high birth, so should we too wear mercy ever about us, showing that we are children of the compassionate one, " who 3. So then after admonishing them to be of one mind, and showing that unanimity comes of humility, and then aiming a shaft at those Jews who were everywhere corrupting the doctrine under a show of Christianity, and calling them
"dogs" and "evil workers" (Phil. i. 2), and giving admonition to keep away from them, and teaching to whom it is right to attend, and discoursing at length on moral points, and bringing them to order, and recalling them to themselves, by saying, 'The Lord is at hand" (Phil. iv. 5), he makes mention also, with his usual wisdom, of what had been sent, and then offers them abundant consolation.
But he appears in writing to be doing them special honor, and never in any place writes any thing of reproof, which is a proof of their virtue, in that they gave no occasion to their teacher, and that he has written to them not in the way of rebuke, but throughout in the way of encouragement.
And as I said also at first, this city showed great readiness for the faith ; inasmuch as the very jailor, (and you know it is a business full of all wickedness, )
2 [Such a digressive and awkward sentence is of course smoothed out in the altered text, but is perfectly natural in a freely spoken discourse. — J. A. B.
[And 3 The same word is here used for '' mercy"? and ' alms." it is quoted from the Sept. in the plural,
'' mercies,' or ''almsthrough misunderstanding of the rather obscure connection.—J.A.B.] | givings." — J. A. B.]
1 [The altered text and most editions add '' but had then done it,"' |
INGRODU GLORY DISCOURSE:
makes the sun to rise upon the evil and the good" (Matt. v. 45).
'But the unbelievers," you say, "do not believe it."
I say then, hereby shall they believe, if we do these works.
If they see that we take pity on all, and are enrolled under Him for our Teacher, they will know that it is in imitation of Him that we so act.
For, "mercy," it:says, ''and. true -faith:" +, "He well said: <*true.?
For. He' willeth it not: to" be of rapine or fraud.
For this were not " faith"' ; this were not "truth."
For he that plundereth must lie and forswear himself.
So do not thou, saith he, but have faith with thy mercy. riches, and unnumbered wars are made_ for riches.
But he that has learned to despise them, has placed himself in a quiet harbor, he no longer fears damage.
For this hath alms taught him.
He no longer desires what is his neighbor's ; for how should he, that parts with his own, and gives?
He no longer envies the rich man ; for how should he, that is willing to become poor?
He clears the eye of his soul.
And these are but here.
But hereafter it is not to be told what blessings he shall win.
He shall not abide without with the foolish virgins, but shall enter in with those that were wise, together with the Bridegroom, having his lamps bright.
And though they have endured hardship in virginity, he that hath not so much as tasted these hardships shall be better than they.
Such is the power of Mercy.* She brings in her nurslings with much boldness.
For she is known to the porters in Heaven, that keep the gates of the Bride-Chamber, and not known only, but reverenced ; and those whom she knows to have honored her, she will bring in with much boldness, and none will gainsay, but all make room.
For if she brought God down to earth, and persuaded him to become man, much more shall she be able to raise a man to Heaven ; for great is her might.
If then' from mercy and lovingkindness God became man, and He persuaded Himself to become a servant, much rather will
He bring His servants into His own house.
Her let us love, on her let us set our affection, not one day, nor two, but all our life long, that she may acknowledge us.
If she acknowledge us, the Lord will acknowledge us too.
If she disown us, the Lord too will disown us, and will say, "I know you not."
But may it not be ours to hear this voice, but that happy one instead, 'Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." (Matt. xxv. 34.)
Which may we all obtain, by His grace and lovingkindness, in Christ Jesus our Lord, with whom to the Let us put on this ornament.
Let us make a golden chain for our soul, of mercy I mean, while we are here.
For if this age" pass, we can use it no longer.
And why?
'THERE there are no poor, THERE there are no riches, no more want THERE.
While we are children, let us not rob ourselves of this ornament.
For as with children, if they become men, these are taken away, and they are advanced to other adornment; so too is it with us.
There will be no more alms by money, but other and far nobler.'
Let us not then deprive ourselves of this!
Let us make our soul appear beautiful!
Great is alms, beautiful, and honorable, great is that gift, but greater is goodness.
If we learn to despise riches, we shall learn other things besides.
For behold how many good things spring from hence!
He that giveth alms, as he ought to give, learns to despise wealth.
He that has learned to despise wealth has cut up the root of evils.
So that he does not do a greater good than he receives, not merely in that there is a due recompense and a requital for alms, but also in that his soul becomes philosophic, and elevated, and rich.
He that gives alms is instructed not to admire riches or gold.
And this lesson once fixed in his mind, he has gotten a great step toward mounting to Heaven, and has cut away ten thousand occasions of strife, and contention, and envy, and dejection.
For ye know, ye too know, that all things are done for Father and the Holy Ghost, be glory, strength, honor, now and for ever, and world without end.
Amen.
1 The LXX. have "faith," probably in the sense of '' truth," which Aquila has, and the' Hebrew requires; ''true'' is added by St. Chrys. to mark this.
4{The same Greek word that above is translated '' alms." — 2 yAckia, which carries on the simile.
[He BS the age of childhood, when ornaments are a pleasure.— J. A Ie Such a repetition is common with Chrysostom, sometimes perhaps from his own excitement.
Here it seems rather meant to temper the warmth of his eloquence, and fix a sober thought.
3 He probably refers to the benefits conferred by the Saints on those on earth.