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ST. JOHN CHRYSOSTOM

HOMILIES ON PHILIPPIANS, 8-15

[Translated by the Rev. W. C. Cotton, M.A., of Christ Church, Chaplain to
the Bishop of New Zealand; revised by the Rev. John A. Broadus, D.D.,
President of the Southern Baptist Theological Seminary, Louisville, Ky.]


HOMILY VIII: PHILIPPIANS 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."

   THE admonitions which we give ought to be accompanied with
commendations; for thus they become even welcome, when we refer those whom
we admonish to that measure of zeal which they have themselves exhibited;
as Paul, for instance, did here; and observe with what singular discretion;
"So then, my beloved," he says; he did not say simply "be obedient," not
until he had first commended them in these words, "even as ye have always
obeyed "; i.e. "it is not other men, but your own selves, whom I bid you
take example by." "Not as in my presence only, but much more in my
absence." And why, "much more in my absence"? "Ye seemed perhaps at that
time to be doing everything out of respect to me, and from a principle of
shame, but that is no longer so; if then ye make it evident that ye now
strive more earnestly, it is also made evident that neither then was it
done out of consideration to me, but for God's sake." Tell me, what
wouldest thou? "not that ye give heed to me, but that ye 'work out your own
salvation with fear and trembling'"; for it is impossible for one, who
lives devoid of fear, to set forth any high or commanding example; and he
said not merely "with fear," but "and with trembling," which is an
excessive degree of fear. Such fear had Paul: and therefore he said, I fear
"lest having preached to others, I myself should be rejected." (1 Cor. ix.
27.) For if without the aid of fear temporal things can never be achieved,
how much less spiritual matters; for I desire to know, who ever learnt his
letters without fear? who has become a proficient in any art, without fear?
But if, when the devil does not lie in the way, where indolence is the only
obstacle, so much of fear is necessary merely in order that we may master
that indolence which is natural to us; where there is so fierce a war, so
great hindrances, how can we by any possibility be saved without fear? And
how may this fear be produced? If we but consider that God is everywhere
present, heareth all things, seeth all things, not only whatsoever is done
and said, but also all that is in the heart, and in the depth of the soul,
for He is "quick to discern the thoughts and intents of the heart" (Heb.
iv. 12), if we so dispose ourselves, we shall not do or say or imagine
aught that is evil. Tell me, if thou hadst to stand constantly near the
person of a ruler, wouldest not thou stand there with fear? and how
standing in God's presence, dost thou laugh and throw thyself back, and not
conceive fear and dread? Let it never be that thou despisest His patient
endurance, for it is to bring thee to repentance that He is longsuffering.
Whenever thou eatest, consider that God is present, for He is present;
whenever thou art preparing to sleep, or giving way to passion, if thou art
robbing another, or indulging in luxury, or whatever thou art about, thou
wilt never fall into laughter, never be inflamed with rage. If this be thy
thought continually, thou wilt continually be in "fear and trembling,"
forasmuch as thou art standing beside the King. The architect, though he be
experienced, though he be perfectly master of his art, yet stands with
"fear and trembling," lest he fall down from the building. Thou too hast
believed, thou hast performed many good deeds, thou hast mounted high:
secure thyself, be in fear as thou standest, and keep a wary eye, lest thou
fall thence. For manifold are the spiritual sorts of wickedness which aim
to cast thee down. (Eph. vi. 12.) "Sense the Lord with fear," he says, "and
rejoice unto Him with trembling." (Ps. ii. 11.) And how is rejoicing
compatible with "trembling"? Yet this, be assured, is the only rejoicing;
for when we perform some good work, and such as beseemeth those who do
anything "with trembling," then only do we rejoice. "Work out your own
salvation with fear and trembling": he says not "work," but "work out,"
i.e. with much earnestness, with much diligence; but as he had said, "with
fear and trembling," see how he relieves their anxiety: for what does he
say? "It is God that worketh in you." Fear not because said, "with fear and
trembling." I said it not with this view, that thou shouldest give up in
despair, that thou shouldest suppose virtue to be somewhat difficult to be
attained, but that thou mightest be led to follow after it, and not spend
thyself in vain pursuits; if this be the case, God will work all things. Do
thou be bold; "for it is God that worketh in you." If then He worketh, it
is our part to bring a mind ever resolute, clenched and unrelaxed. "For it
is God that worketh in you both to will and to work." "If He does Himself
work in us to will, how dost thou exhort us? for if He works Himself even
the will, the words, which you speak to us, have no meaning, 'that ye have
obeyed'; for we have not 'obeyed'; it is without meaning that thou sayest,
'with fear and trembling'; for the whole is of God." It was not for this
that I said to you, "for it is He that worketh in you both to will and to
work," but my object was to relieve your anxiety. If thou wilt, in that
case He will "work in thee to will." Be not affrighted, thou art not-
worsted; both the hearty desire and the accomplishment are a gift from Him:
for where we have the will, thenceforward He will increase our will. For
instance, I desire to do some good work: He has wrought the good work
itself, and by means of it He has wrought also the will. Or he says this in
the excess of his piety, as when he declares that our well-doings are gifts
of grace.

   As then, when he calls these gifts, he does not put us out of the pale
of free will, but accords to us free will, so when he says, "to work in us
to will," he does not deprive us of free will, but he shows that by
actually doing right we greatly increase our heartiness in willing. For as
doing comes of doing, so of not doing comes not doing. Hast thou given an
alms? thou art the more incited to give. Hast thou refused to give? thou
art become so much the more disinclined. Hast thou practiced temperance for
one day? Thou hast an incitement for the next likewise. Hast thou indulged
to excess? Thou hast increased the inclination to self-indulgence. "When a
wicked man cometh into the depth of vice, then he despises." (Prov. xviii.
3.) As, then, when a man cometh into the depth of iniquity, he turns a
despiser; so when he cometh into the depth of goodness, he quickens his
exertions. For as the one runs riot in despair, so the second, under a
sense of the multitude of good things, exerts himself the more, fearing
lest he should lose the whole. "For His good pleasure," he says, that is,
"for love's sake," for the sake of pleasing Him; to the end that what is
acceptable to Him may take place; that things may take place according to
His will. Here he shows, and makes it a ground of confidence, that He is
sure to work in us, for it is His will that we live as He desires we
should, and if He desires it, He Himself both worketh in us to this end,[1]
and will certainly accomplish it; for it is His will that we live aright.
Seest thou, how he does not deprive us of free will?

   "Do all things without murmurings and disputings." The devil, when he
finds that he has no power to withdraw us from doing right, wishes to spoil
our reward by other means. For he has taken occasion to insinuate pride or
vainglory, or if none of these things, then murmuring, or, if not this,
misgivings. Now then see how Paul sweeps away all these. He said on the
subject of humility all that he did say, to overthrow pride; he spoke of
vainglory, that is, "not as in my presence only"; he here speaks of
"murmuring and disputing." But why, I want to know, when in the case of the
Corinthians he was engaged in uprooting this evil tendency, did he remind
them of the Israelites, but here has said nothing of the sort, but simply
charged them? Because in that case the mischief was already done, for which
reason there was need of a more severe stroke and a sharper rebuke; but
here he is giving admonitions to prevent its being done. Severe measures
then were not called for in order to secure those that had not yet been
guilty; as in leading them to humility he did not subjoin the instance in
the Gospel, wherein the proud were punished, but laid the charge as from
God's lips (Luke xvi. 237 xviii. 14?); and he addresses them as free, as
children of pure birth, not as servants; for in the practice of virtue a
rightminded and generous person is influenced by those who do well, but one
of bad principles by those who do not do well; the one by the consideration
of honor, the other of punishment. Wherefore also writing to the Hebrews,
he said, bringing forward the example of Esau, "Who for one mess of meat
sold his own birthright" (Heb. xii. 16); and again, "if he shrink back, my
soul hath no pleasure in him." (Heb. x. 38.) And among the Corinthians were
many who had been guilty of fornication. Therefore he said, "Lest when I
come again my God should humble me before you, and I should mourn for many
that have sinned heretofore, and repented not of the uncleanness, and
fornication, and lasciviousness which they committed. (2 Cor. xii. 21.)
That ye may be blameless," says he, "and harmless"; i.e. irreproachable,
unsullied; for murmuring occasions no slight stain. And what means "without
disputing"? Is it good, or not good? Do not dispute, he says, though it be
trouble, or labor, or any thing else whatever. He did not say, "that ye be
not punished," for punishment is reserved for the thing; and this he made
evident in the Epistle to the Corinthians; but here he said nothing of the
sort; but he says, "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." Observest thou that
he is instructing these not to murmur? So that murmuring is left for
unprincipled and graceless slaves. For tell me, what manner of son is that,
who murmurs at the very time that he is employed in the affairs of his
father and is working for his own benefit? Consider he says, that you are
laboring for yourself, that it is for yourself that you are laying up; it
is for those to murmur, when others profit by their labors, others reap the
fruit, while they bear the burden; but he that is gathering for himself,
why should he murmur? Because his wealth does not increase? But it is not
so. Why does he murmur who acts of free-will, and not by constraint? It is
better to do nothing than to do it with murmuring, for even the very thing
itself is spoilt. And do you not remark that in our own families we are
continually saying this; "it were better for these things never to be done,
than to have them done with murmuring"? and we had often rather be deprived
of the services some one owes us, than submit to the inconvenience of his
murmuring. For murmuring is intolerable, most intolerable; it borders upon
blasphemy. Otherwise why had those men to pay a penalty so severe? It is a
proof of ingratitude; the murmurer is ungrateful to God, but whoso is
ungrateful to God does thereby become a blasphemer. Now there were at that
time, if ever, uninterrupted troubles, and dangers without cessation: there
was no pause, no remission: innumerable were the horrors, which pressed
upon them from all quarters; but now we have profound peace, a perfect
calm.

   Wherefore then murmur? Because thou art poor? Yet think of Job. Or
because sickness is thy lot? What then if, with the consciousness of as
many excellencies and as high attainments as that holy man, thou hadst been
so afflicted? Again reflect on him, how that for a long time he never
ceased to breed worms, sitting upon a dunghill and scraping his sores; for
the account says that "(after a long time had passed,) then said his wife
unto him, How long wilt thou persist, saying, Yet a little while I bide in
expectation? Speak some word against the Lord, and die."[1] (Job ii. 9,
LXX.) But your child is dead? What then if thou hadst lost all thy
children, and that by an evil fate, as he did? For ye know, ye know well,
that it is no slight alleviation to take our place beside the sick man, to
close the mouth, to shut the eyes, to stroke the beard, to hear the last
accents; but that just man Was vouchsafed none of these consolations, they
all being overwhelmed at once. And what do I say? Hadst thou, thine own
self, been bidden to slay and offer up thine own son, and to see the body
consumed, like that blessed Patriarch, what then wouldst thou have felt
whilst erecting the altar, laying on the wood, binding the child? But there
are some who revile thee? What then would be thy feelings did thy friends,
come to administer consolation to thee, speak like Job's? For, as it is,
innumerable are our sins, and we deserve to be reproached; but in that case
he who was true, just, godly, who kept himself from every evil deed, heard
the contrary of those laid to his charge by his friends. What then, tell
me, if thou hadst heard thy wife exclaiming in accents of reproach; "I am a
vagabond and a servant, wandering from place to place, and from house to
house, waiting until the sun goes down, that I may rest from the woes that
encompass me." (Job ii. 9, LXX.) Why dost thou speak so, O foolish woman?
for is thine husband to blame for these things? Nay, but the devil. "Speak
a word against God," she says, "and die";--and if thereupon the stricken
man had cursed and died, how wouldest thou be the better?--No disease you
can name is worse than that of his, though you name ten thousand. It was so
grievous, that he could no longer be in the house and under cover; such,
that all men gave him up. For if he had not been irrecoverably gone, he
would never have taken his seat without the city, a more pitiable object
than those afflicted with leprosy; for these are both admitted into houses,
and they do herd together; but he passing the night in the open air, was
naked upon a dunghill, and could not even bear a garment upon his body. How
so? Perhaps there would only have been an addition to his pangs. For "I
melt the clods of the earth," he says, "while I scrape off my sore."[2]
(Job vii. 5, LXX.) His flesh bred sores and worms in him, and that
continually. Seest thou how each one of us sickens at the hearing of these
things? but if they are intolerable to hear, is the sight of them more
tolerable? and if the sight of them is intolerable, how much more
intolerable to undergo them? And yet that righteous man did undergo them,
not for two or three days, but for a long while, and he did not sin, not
even with his lips. What disease can you describe to me like this, so
exquisitely painful? for was not this worse than blindness? "I look on my
food," he says, "as a fetid mass." (Job vi. 7.) And not only this, but that
which affords cessation to others, night and sleep, brought no alleviation
to him, nay, were worse than any torture. Hear his words: "Why dost thou
scare me with dreams, and terrify me through visions? If it be morning, I
say, When will it be evening?" (Job vii. 14, 4), and he murmured not. And
there was not only this; but reputation in the eyes of the world was added;
for they forthwith concluded him to be guilty of endless crimes, judging
from all that he suffered. And accordingly this is the consideration, which
his friends urged upon him; "Know therefore that God exacteth less of thee
than thine iniquities deserve." (Job xi. 6.) Wherefore he himself said,
"But now they that are younger than I have me in derision, whose fathers I
disdained to set with the dogs of my flock." (Job xxx. 1.) And was not this
worse than many deaths? Yet though assaulted on all sides by a flood like
this, when there raged around him a fearful storm, clouds, rain,
lightnings, whirling winds, and waterspouts, he remained himself unmoved,
seated as it were in the midst of this surge, thus awful and overwhelming,
as in a perfect calm, and no murmur escaped him; and this before the gift
of grace, before that aught was declared concerning a resurrection, before
aught concerning hell and punishment and vengeance. Yet we, who hear both
Prophets and Apostles and Evangelists speaking to us, and have innumerable
examples set before us, and have been taught the tidings of a Resurrection,
yet harbor discontent, though no man can say that such a fate as this has
been his own. For if one has lost money, yet not all that great number of
sons and daughters, or if he has, perchance it was that he had sinned; but
for him, he lost them suddenly, in the midst of his sacrifices, in the
midst of the service which he was rendering to God. And if any man has at
one blow lost property to the same amount, which can never be, yet he has
not had the further affliction of a sore all over his body, he has not
scraped the humors that covered him; or if this likewise has been his fate,
yet he has not had men to upbraid and reproach him, which is above all
things calculated to wound the feelings, more than the calamities we
suffer. For if when we  have persons to cheer and console us in our
misfortunes, and to hold out to us fair prospects, we yet despond, consider
what it was to have men upbraiding him. If the words, "I looked for some to
have pity, but there was no man, and for comforters, but I found none" (Ps.
lxix. 20), describe intolerable misery, how great an aggravation to find
revilers instead of comforters! "Miserable comforters are ye all" (Job xvi.
2), he says. If we did but revolve these subjects continually in our minds,
if we  well weighed them, no ills of this present time could ever have
force to disturb our peace, when we turned our eyes to that athlete, that
soul of adamant, that spirit impenetrable as  brass. For as though he had
borne about him a body of brass or stone, he met all events with a noble
and constant spirit.

   Taking these things to heart, let us do everything "without murmuring
and disputing." Is it some good work that thou hast before thee, and dost
thou murmur? wherefore? art thou then forced? for that there are many about
you who force you to murmur, I know well, says he. This he intimated by
saying, "in the midst of a crooked and perverse generation"; but it is this
that deserves admiration, that we admit no such feeling when under galling
provocation. For the stars too give light in the night, they shine in the
dark, and receive no blemish to their own beauty, yea they even shine the
brighter; but when light returns, they no longer shine so. Thus thou too
dost appear with the greater lustre, whilst thou holdest straight in the
midst of the crooked. This it is which deserves our admiration, the being
"blameless"; for that they might not urge this plea,[1] he himself set it
down by anticipation. What means "holding fast the word of life"? i.e.
"being destined to live, being of those that are gaining salvation."[2]
Observe how immediately he subjoins the rewards, which are in reserve.
Lights[i.e. luminaries], he says, retain the principle of light; so do ye
the principle[3] of life. What means "the word of life"? Having the seed of
life, i.e. having pledges of life, holding life itself, i.e. "having in
yourselves the seed of life," this is what he calls "the word of life."
Consequently the rest are all dead, for by these words he signified as
much; for otherwise those others likewise would have held "the word of
life." "That I may have whereof to glory," he says; what is this? I too
participate in your good deeds, he says. So great is your virtue, as not
only to save yourselves, but to render me illustrious. Strange kind of
"boasting," thou blessed Paul! Thou art scourged, driven about, reviled for
our sakes: therefore he adds," in the day of Christ, that I did not run,"
he says, "in vain, nor labored in vain," but I always have a right to
glory, he means, that I did not run in vain.

   "Yea, and if I am offered." He said not, "and if I die even," nor did
he when writing to Timothy, for there, too, he has made use of the same
expression, "For I am already being offered." (2 Tim. iv. 6.) He is both
consoling them about his own death, and instructing them to bear gladly the
death that is for Christ's sake. I am become, he says, as it were a
libation and a sacrifice. O blessed soul! His bringing them to God he calls
a sacrifice. It is much better to present a soul than to present oxen. "If,
then, over and above this offering," he says, "I add myself, my death as a
libation, I rejoice." For this he implies, when he says, "Yea, and if I am
offered upon the sacrifice and service, I joy and rejoice with you all; and
in the same manner do ye also joy and rejoice with me." Why dost thou
rejoice with them? Seest thou that he shows that it is their duty to
rejoice? On the one hand then, I rejoice in being made a libation; on the
other, I rejoice with you, in having presented a sacrifice; "and in the
same manner do ye also joy and rejoice with me," that I am offered up;
"rejoice with me, "who rejoice in myself." So that the death of the just is
no subject for tears, but for joy. If they rejoice, we should rejoice with
them. For it is misplaced for us to weep, while they rejoice. "But," it is
urged, "we long for our wonted intercourse." This is a mere pretext and
excuse; and that it is so, mark what he enjoins: "Rejoice with me, and
joy." Dost thou miss thy wonted intercourse? If thou wert thyself destined
to remain here, there would be reason in what thou sayest; but if after a
brief space thou wilt overtake him who has departed, what is that
intercourse which thou dost seek? for it is only when he is forever severed
from him that a man misses the society of another, but if he will go the
same way that thou wilt go, what is the intercourse which thou longest for?
Why do we not bewail all that are upon foreign travel? Do we not just a
little, and cease after the first or the second day? If thou longest for
thy wonted intercourse with him, weep so far only. "It is no evil that I
suffer," says he, "but I even rejoice in going to Christ, and do ye not
rejoice." "Rejoice with me." Let us too rejoice when we see a righteous man
dying, and yet more even when any of the desperately wicked; for the first
is going to receive the reward of his labors, but the other has abated
somewhat from the score of his sins.[1] But it is said, perhaps he might
have altered, had he lived. Yet God would never have taken him away, if
there had been really a prospect of an alteration. For why should not He
who orders all events for our salvation, allow him the opportunity, who
gave promise of pleasing Him? If He leaves those, who never alter, much
more those that do. Let then the sharpness of our sorrow be everywhere cut
away, let the voice of lamentation cease. Let us thank God under all
events: let us do all things without murmuring; let us be cheerful, and let
us become pleasing to Him in all things, that we may also attain the good
things to come, by the grace and loving-kindness of our Lord Jesus Christ,
with whom, &c.

HOMILY IX: PHILIPPIANS ii. 19--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 your state. For they all seek their
own, not the things of Jesus Christ."

   HE had said, "have fallen out unto the progress of the Gospel; so that
my bonds became manifest in Christ throughout the whole praetorian guard."
(Phil. i. 12, 13.) Again, "Yea, and if I am offered upon the sacrifice and
service of your faith." (Phil. ii. 17.) By these words he strengthened
them. Perchance they might suspect that his former words were spoken just
to comfort them. What then? "I send Timothy unto you," says he; for they
desired to hear all things that concerned him. And wherefore said he not,
"that ye may know my state," but, "that I may know yours"? Because
Epaphroditus would have reported his state before the arrival of Timothy.
Wherefore further on he says, "But I counted it necessary to send to you
Epaphroditus, my brother (Phil. ii. 25); but I wish to learn of your
affairs. For it is likely that he had remained long time with Paul through
his bodily weakness. So that he says, I wish to "know your state." See then
how he refers everything to Christ, even the mission of Timothy, saying, "I
hope in the Lord Jesus," that is, I am confident that God will facilitate
this for me, that I too may be of good courage, when I know your state. As
I refreshed you when ye heard the very things of me which ye had prayed
for, that the Gospel had advanced, that its enemies were put to shame, that
the means by which they thought to injure, rather made me rejoice; thus too
do I wish to learn of your affairs, that I too may be of good courage when
I know your state. Here he shows that they ought to rejoice (or his bonds,
and to be conformed to them, for they begat in him great pleasure; for the
words, "that I too may be of good comfort," imply, just as you are.

   Oh, what longing had he toward Macedonia He testifies the same to the
Thessalonians, as when he says, "But we, brethren, being bereaved of[1] you
for a short season," &c. (1 Thess. ii. 17.) And here he says, "I hope to
send Timothy" that I may "know your state," which is a proof of excessive
care: for when he could not himself be with them, he sent his disciples, as
he could not endure to remain, even for a little time, in ignorance of
their state. For he did not learn all things by revelation of the Spirit,
and for this we can see some reason; for if the disciples had believed that
it were so, they would have lost all sense of shame,[2] but now from
expectation of concealment, they were more easily corrected. In a high
degree did he call their attention by saying, "that I too may be of good
comfort," and rendered them more zealous, so that, when Timothy came he
might not find any other state of things, and report it to him. He seems to
have acted in like sort in his own person, when he delayed his coming to
the Corinthians, that they might repent; wherefore he wrote, "to spare you
I forbare to come to Corinth." (2 Cor. i. 23.) For his love was manifested
not simply in reporting his own state, but in his desire to learn of
theirs; for this is the part of a soul which has a care of others, which
takes thought for them, which is always wrestling for them.

   At the same time too, he honors them by sending Timothy. "What sayest
thou? dost thou send Timothy? and wherefore?" Because "I have no one
likeminded"; that is, none of those whose care is like mine, none who "will
care truly for you." (Phil. ii. 20.) Had he then no one of those who were
with him? No one likeminded, that is, who has yearnings and takes thought
for you as I do. No one would lightly choose, he means, to make so long a
journey for this purpose. Timothy is the one with me who loves you? For I
might have sent others, but there was none like him. This then is that
likemindedness, to love the disciples as the master loves them. "Who," says
he, "will truly care for you," that is, as a father. "For they all seek
their own, not the things of Jesus Christ" (Phil. ii. 21), their own
comfort, their own safety. This too he writes to Timothy. But why doth he
lament such things as these? To teach us his hearers not to fall in like
sort, to teach his hearers not to seek for remission from toil; for he who
seeks remission from toil, seeks not the things that are Christ's, but his
own. We ought to be prepared against every toil, against every distress.

   Ver. 22. "Ye know the proof of him, that as a child serveth a father,
so he served with me in furtherance of the Gospel."

   And that I speak not at random, "ye yourselves," he says, "know, that
as a child serveth a father, so he served with me in furtherance of the
Gospel." He presents then Timothy to them, and with reason, that he might
enjoy much honor from them. This too he does when he writes to the
Corinthians, and he says, "Let no man therefore despise him, for he worketh
the work of the Lord as I also do." (1 Cor. xvi. 10.) This he said not as
caring for him, but for those who receive him, that they might receive a
great reward.

   Ver. 23. "Him therefore," he says, "I hope to send forthwith, so soon
as I shall see how it will go with me," that is, when I see where I stand,
and what end my affairs will have.

   Ver. 24. "But I trust in the Lord that I also myself shall come to you
shortly."

   I am not therefore sending him, as though I myself would not come, but
that I may be of good courage when I know your state, that even in the mean
time I may not be ignorant of it. "But I trust in the Lord," says he. See
how he makes all things depend on God, and speaks nothing of his own mind.
That is, God willing.[4]

   Ver. 25. "But I counted it necessary to send to you Epaphroditus, my
brother, and fellow-worker, and fellow-soldier."

   And him too he sends with the same praises as Timothy, for he commended
him on these two points; first, in that he loved them, when he says, "who
will care truly for you "; and secondly, in that he had approved himself in
the Gospel. And for the same reason, and in the same terms, he praises this
man also: and how? By calling him a brother, and a fellow-worker, and not
stopping at this point, but also "fellow-soldier," he showed how he shared
in his dangers, and testifies of him the same things which he testifies of
himself. For "fellow-soldier" is more than "fellow-worker "; for perchance
he gave aid in quiet matters, yet not so in wars and dangers; but in saying
"fellow-soldier," he showed this too.

   Ver. 25. "To send to you your messenger, and minister to my needs";
that is, I give you your own, since I send to you him that is your own, or,
perhaps, that is your Teacher.[1] Again he adds many things concerning his
love, in saying,

   Ver. 26, 27. "Since he longed after you all, and was sore troubled,
because ye had heard that he was sick. For indeed he was sick nigh unto
death: but God had mercy on him; and not on him only, but on me also, that
I might not have sorrow upon sorrow."

   Here he aims at a farther point, making it manifest, that Epaphroditus
too was well aware, how he was beloved of them. And this is no light thing
toward loving. You know how he was sick, he says; and he grieved that on
his recovery he did not see you, and free you from the grief ye had by
reason of his sickness. Here too he gives another reason for sending so
late to them, not from any remissness, but he kept Timothy because he had
no one else, (for, as he had written, he had "no one likeminded,") and
Epaphroditus because of his sickness. He then shows that this was a long
sickness, and had consumed much time, by adding, "for he was sick nigh unto
death." You see how anxious Paul is to cut off from his disciples all
occasion of slighting or contempt, and every suspicion that his not coming
was because he despised them. For nothing will have such power to draw a
disciple toward one, as the persuasion that his superior cares for him, and
that he is full of heaviness on his account, for this is the part of
exceeding love. Because "ye have heard," he says, "that he was sick; for he
was sick nigh unto death." And that I am not making an excuse, hear what
follows. "But God had mercy on him." What sayest thou, O heretic? Here it
is written, that God's mercy retained and brought back again him who was on
the point of departure. And yet if the world is evil, it is no mercy to
leave a man in the evil. Our answer to the heretic is easy, but what shall
we say to the Christian? for he perchance will question, and say, "if to
depart and to be with Christ is far better," how saith he that he hath
obtained mercy? I would ask why the same Apostle says, that "it is more
needful to abide with you"?[2] For as it was needful for him, so too for
this man, who would hereafter depart to God with more exceeding riches, and
greater boldness. Hereafter that would take place, even if it did not now,
but the winning souls is at an end for those who have once departed
thither. In many places too, Paul speaks according to the common habits of
his hearers, and not every where in accordance with his own heavenly
wisdom: for he had to speak to men of the world who still feared death.
Then he shows how he esteemed Epaphroditus, and thence he gets for him
respect, by saying, that his preservation was so useful to himself, that
the mercy which had been shown to Epaphroditus reached him also. Moreover,
without this the present life is a good; were it not so, why does Paul rank
with punishment untimely deaths? as when he says, "For this cause many are
weak and sickly among you, and not a few sleep" (1 Cor. xi. 30); for the
future life is not (merely) better than an evil state, since (then) it were
not good, but better than a good state.

   "Lest I should have," he says, "sorrow upon sorrow"; sorrow from his
death in addition to that which sprung from his sickness. By this he shows
how much he prized Epaphroditus.

   Ver. 28. "I have sent him therefore the more diligently." What means
"more diligently"? It is, without procrastination, without delay, with much
speed, having bidden him lay all aside, and to go to you, that he might be
freed from heaviness; for we rejoice not on hearing of the health of those
we love, so much as when we see them, and chiefly so when this happens
contrary to hope, as it was in the case of Epaphroditus.

   "I have sent him therefore the more diligently, that when ye see him
again, ye may rejoice, and that I may be the less sorrowful." How "less
sorrowful"? Because if ye rejoice, I too rejoice, and he too joys at a
pleasure of such sort, and I shall be "less sorrowful." He said not
sorrowless, but "less sorrowful," to show that his soul never was free from
sorrow: for he who said, "Who is weak, and I am not weak? who is made to
stumble, and I burn not?" (2 Cor. xi. 29), when could such an one be free
from sorrow? That is, this despondency I now cast off.

   Ver. 29. "Receive him therefore in the Lord with all joy."

   "In the Lord" either means spiritually and with much zeal, or rather
"in the Lord" means God willing. Receive him in a manner worthy of saints,
as saints should be received with all joy.

   All this he does for their sakes, not for that of his messengers, for
greater gain has the doer than the receiver of a good deed. "And such hold
in honor," that is, receive him in a manner worthy of saints.

   Ver. 30. "Because for the work of Christ he came nigh unto death,
hazarding his life, to supply that which was lacking in your service
towards me."

   This man had been publicly sent by the city of the Philippians, who had
come as minister to Paul, and perchance bringing him some contribution, for
toward the end of the Epistle he shows that he also brought him money, when
he says, "Having received of Epaphroditus the things that came from you."
(Phil. iv. 18.)

   It is probable then, that on his arrival at the city of Rome, he found
Paul in great and urgent peril, so that those who were accustomed to resort
to him were unable safely to do so, but were themselves in peril by their
very attendance; which is wont to happen chiefly in very great dangers, and
the exceeding wrath of kings, (for when any one has offended the king, and
is cast into prison, and is strictly guarded, then even his servants are
debarred from access, which probably then befell Paul,) and that
Epaphroditus, being of a noble nature, despised all danger, that he might
go in unto him, and minister unto him, and do everything which need
required. He therefore sets forth two facts, by which he gains for him
their respect; the one, that he was in jeopardy well nigh unto death, he
says, for my sake; the other, that in so suffering he was representing
their city, so that the recompense for that his peril would be accounted to
those who sent him, as if the city had sent him as their ambassador, so
that a kind reception of him and approval of what he had done may rather be
called a participation in the things that he had dared. And he said not,
"for my sake," but obtains the more credit for his words, by saying,
"because for the work of God," since he acted not for my sake, but for
God's sake "he was nigh unto death." What then? though by the providence of
God he died not, yet he himself regarded not his life, and gave himself up
to any suffering that might befall him, so as not to remit his attendance
on me. And if he gave himself up to death to attend on Paul, much more
would he have endured this for the Gospel's sake. Or rather, this also had
been for the Gospel's sake, even to have died for Paul. For we may bind
about our brows the crown of martyrdom, not only by refusing to sacrifice,
but such causes as these also make death martyrdom, and if I may say
something startling, these latter do so far more than the former. For he
who dares to face death for the lesser cause, will much rather for the
greater. Let us therefore, when we see the Saints in danger, regard not our
life, for it is impossible without daring ever to perform any noble act,
but need is that he who takes thought beforehand for his safety here,
should fall from that which is to come.

   "To supply," he says, "your lack of service toward me." What is this?
the city was not present, but by sending him, it fulfilled through him all
service toward me. He therefore supplied your lack of service, so that for
this reason too he deserves to enjoy much honor, since, what ye all should
have done, this hath he performed on your behalf. Here he shows that there
is also a foregoing service rendered by those in safety to those in danger,
for so he speaks of the lack,[1] and the lack of service. Seest thou the
spirit of the Apostle? These words spring not from arrogance, but from his
great care towards them; for he calls the matter a "service" and a "lack,"
that they may not be puffed up, but be moderate, nor think that they have
rendered some great thing, but rather be humble-minded.

   For we owe the saints a debt, and are not doing them a favor. For as
supplies are due by those who are in peace and not engaged in war to such
as stand in the army and fight (for these stand on their behoof), thus too
is it here. For if Paul had not taught, who would have cast him into
prison? Wherefore we ought to minister to the Saints. For is it not absurd
to contribute to an earthly king, when engaged in war, all that he wants,
as clothing and food, not according to his need alone, but abundantly,
whilst to the King of Heaven, when engaged in war, and contending against
far more bitter foes (for it is written. "our wrestling is not against
flesh and blood") (Eph. vi. 12), we will not supply urgent necessity? What
folly is this! What ingratitude! What base love of gain! But, as it seems,
the fear of man has greater force with us than hell, and the future
torments. For this cause, in truth, all things are turned upside down; for
political affairs are daily accomplished with much earnestness, and one
must not be left behind, whilst of spiritual things there is no account
taken at all; but the things which are demanded of us of necessity, and
with compulsion, as though we were slaves, and against our wills, are laid
down by us with much readiness, while such as are asked from willing minds,
and as if from free men, are again deficient. I speak not against all, but
against those who are behindhand with these supplies. For might not God
have made these contributions compulsory? Yet He would not, for He has more
care of you than of those whom you support. Wherefore He would not that you
should contribute of necessity, since there is no recompense. And yet many
of those who stand here are lower minded[2] than the Jews. Consider how
great things the Jews gave, tithes,[3] first-fruits, tithes again, and
again other tithes, and besides this thirteenths, and the shekel, and no
one said, how much they devour; for the more they receive, the greater is
the reward. They say not, They receive much, they are gluttons; which words
I hear now from some. They for their part, while they are building houses,
and buying estates, still think they have nothing; but if any priest is
clothed in dress more bright than usual, and enjoys more than what is
necessary for his sustenance, or has an attendant, that he may not be
forced himself to act unbecomingly, they set the matter down for riches.
And in truth we are rich even at this rate, and they admit it against their
will; for we, though we have but little, are rich, whilst they, though they
get everything about them, are poor.

   How far shall our folly extend? does it not suffice to our punishment
that we do no good deed, but must we add to it the punishment of evil
speaking? For if what he has were your gifts, you lose your reward by
upbraiding him for what you gave. In a word, if thou didst give it, why
dost thou upbraid him? You have already borne witness to his poverty, by
saying that what he has are your gifts. Why then dost thou upbraid? Thou
shouldest not have given, didst thou intend so to do. But dost thou speak
thus, when another gives? It is then more grievous, in that when thou
thyself hast not given, thou upbraidest for another man's good deeds. How
great reward thinkest thou those who are thus spoken of will receive? It is
for God's sake they thus suffer. How and wherefore? Had they so willed,
they might have taken up a trader's life, even though they received it not
from their ancestors. For I hear many speaking thus at random, when we say
that a certain man is poor. Had he willed, they say, he might have been
rich, and then tauntingly add, His father, his grandfather, and I know not
who was so; but now see what a robe he wears! But what? tell me, ought he
to go about naked? You then start nice questionings on these points, but
see lest thou thus speakest against thyself. Listen to that exhortation of
Christ, which says, "Judge not that ye be not judged." (Matt. vii. 1.) He
might, it is true, if he had willed, have led a trader's or a merchant's
life, and would surely not have lacked. But he would not. What then, says
one, is he here profited? Tell  me, what is he profited? Does he wear
silken robes? Does he proudly clear his way through the forum with a troop
of followers? Is he borne along on horseback? Does he build houses, having
where to dwell? If he act so, I too accuse him, and spare him not, but
declare that he is unworthy of the priesthood. For how can he exhort others
not to spend their time on these superfluities, who cannot advise himself?
But if he has sufficient for support, is he therefore doing wrong? Would
you have him lead a vagabond life, and beg? Wouldest not thou too, his
disciple, be put to shame? But if thy father in the flesh did this, thou
wouldest think shame of the thing. If thy spiritual father be compelled so
to do, wilt thou not veil thy head, and even think thou art sinking into
the earth? It is written, "A father's dishonor is a reproach to the
children." (Ecclus. iii. 11.) But what?  Should he perish with famine? This
were not like a pious man; for God willeth it not. But what do they
straightway philosophize? It is written, say they, "Get you no gold, nor
silver, nor brass in your purses, neither two coats, nor yet staves" (Matt.
x. 9, 10), whilst these men have three or four garments, and beds well
spread. I am forced now to heave a bitter sigh, and, but that it had been
indecorous, I had wept too! How so? Because we are such curious searchers
into the motes of others, while we feel not the beams in our own eyes. Tell
me, why sayest thou not this to thyself? The answer is, Because the command
is laid only on our Teachers. When then Paul says, "having food and
covering we shall be therewith content" (1 Tim. vi. 8), says he this only
to Teachers? By no means, but to all men; and this is clear, if we will
begin farther back. For what does he say? "Godliness with contentment is
great gain (1 Tim. vi. 6); for we brought nothing into this world, it is
certain that neither can we carry anything out" (1 Tim. vi. 7); he then
straightway adds, "And having food and covering, we shall be therewith
content; but they that desire to be rich, fall into a temptation and a
snare, and many foolish and hurtful lusts." (1 Tim. vi. 8, 9.) You see that
this is spoken to all; and how is it when he says again, "Make not
provision for the flesh to fulfill the lusts thereof" (Rom. xiii. 14), is
not this said absolutely to all? and what when he says, "Meats for the
belly, and the belly for meats, but God shall bring to nought both it and
them" (1 Cor. vi. 13); or what when he says, "But she that giveth herself
to pleasure, is dead while she liveth" (1 Tim. v. 6), speaking of a widow.
Is then the widow a Teacher? Has not he said himself, "But I permit not a
woman to teach, nor to have dominion over a man"? (1 Tim. ii. 12.) But if a
widow, in old age, (and age has need of great attendance,) and a woman's
nature too, (for the woman's sex, being weak, has need of more
refreshment,) if then, where there is both the age and the nature, he
suffers her not to live in luxury, but even says that she is dead, (for he
did not simply forbid a life of luxury, but said, "she who giveth herself
to luxury is dead while she liveth,") and thus hath cut her off, (for she
that is dead is cut off,) what indulgence then will any man have, who does
those things, for which a woman and an aged one too is punished?

   Yet no one gives a thought to these things, no one searches them out.
And this I have been compelled to say, not from any wish to free the
priests from these charges, but to spare you. They indeed suffer no harm at
your hands, even if it is with cause and justice that they are thus charged
of being greedy of gain; for, whether ye speak, or whether ye forbear, they
must there give an account to the Judge, so that your words hurt them not
at all; but if your words are false besides, they for their part gain by
these false accusations, whilst ye hurt yourselves by these means. But it
is not so with you; for be the things true, which ye bring against them, or
be they false, ye speak ill of them to your hurt. And how so? If they be
true, in that ye judge your Teachers, and subvert order, ye do it to your
hurt. For if we must not judge a brother, much less a Teacher. But if they
be false, the punishment and retribution is intolerable; for of "every idle
word ye shall give account." (Matt. xii. 36.) For your sake then I thus act
and labor.

   But as I said, no one searches out these things, no one busies himself
about these things, no one communes with himself on any of these things.
Would ye that I should add still more? "Whosoever forsaketh not all that he
hath, saith the Christ, is not worthy of Me." (Luke xiv. 33; Matt. x. 37.)
What when he says, "It is hard for a rich man to enter into the kingdom of
heaven"? (Matt. xix. 23; Mark x. 24.) What when he says again, "Woe unto
you that are rich, for ye have received your consolation"? (Luke vi. 24.)
No one searches this out, no one bears it in mind, no one reasons with
himself, but all sit as severe inquisitors on other men's cases. Yet this
is to make themselves sharers in the charges. But listen, that for your own
sake I may free the priests from the charges, which ye say lie against
them, for the persuasion that they transgress the law of God, inclines you
not a little towards evil. Come then, let us examine this matter. Christ
said, "Provide neither gold nor silver, neither two coats, neither shoes,
nor girdle, nor yet staves." (Matt. x. 9, 10.) What then? tell me, did
Peter transgress this command? Surely he did so, in having a girdle and a
garment, and shoes, for listen to the words of the Angel, "Gird thyself,
and bind on thy sandals." (Acts xii. 8.) And yet he had no such great need
of sandals, for at that season a man may go even unshod; their great use is
in the winter, and yet he had them. What shall we say of Paul, when he
writes thus to Timothy, "Do thy diligence to come before winter"? (2 Tim.
iv. 21.) He gives him orders too and says, "The cloak that I left at Troas
with Carpus bring when thou comest, and the books, especially the
parchments." (2 Tim. iv. 13.) See he speaks of a cloak, and no one can say
that he had not another which he wore; for if he did not wear one at all,
it were superfluous to order this one to be brought, and if he could not be
without one to wear, it is clear he had a second.

   What shall we say of his remaining "two  whole years in his own hired
dwelling"? (Acts xxviii. 30.) Did then this chosen vessel disobey Christ?
this man who said, "Yet I live; and yet no longer I, but Christ liveth in
me" (Gal. ii. 20), concerning whom Christ testified, saying, "He is a
chosen vessel unto Me"? (Acts ix. 15.) I ought to leave this difficulty
with you, without supplying any solution to the question. I ought to exact
of you this penalty for your negligence in the Scriptures, for this is the
origin of all such difficulties. For we know not the Scriptures, we are not
trained in the law of God, and so we become sharp inquirers into the faults
of others, whilst we take no account of our own. I ought then to have
exacted from you this penalty. But what shall I do? Fathers freely give to
their sons many things beyond what is fitting: when their fatherly
compassion is kindled, on seeing their child with downcast look, and wasted
with grief, they themselves also feel sharper pangs than he, and rest not
until they have removed the ground of his dejection.

   So be it at least here, be ye at least dejected at not receiving, that
ye may receive well. What then is it? They opposed not, far be it; but
diligently followed the commands of Christ, for those commands were but for
a season, and not enduring; and this I say not from conjecture, but from
the divine Scriptures. And how? Luke relates that Christ said to His
disciples, "When I sent you forth without purse, and wallet, and girdle,
and shoes, lacked ye anything? And they said nothing. (Luke xxii. 35.) But
for the future provide them." But tell me, what could he do? could he have
but one coat? How then? If need was that this be washed, should he, because
without it, stay at home? should he without it go abroad in an unbecoming
manner, when need called? Consider what a thing it would have been that
Paul, who made the circuit of the world with such great success, should
remain at home for want of raiment, and thus hinder his noble work. And
what if violent cold had set in, or rain had drenched it, or perhaps frozen
in, how could he dry his raiment? must he again remain without it? And what
if cold had deprived his body of strength? must he waste away with disease,
and be unable to speak? For hear what be says to Timothy, to prove that
they were not furnished with adamantine bodies, "Use a little wine for thy
stomach's sake, and thine often infirmities." (1 Tim. v. 23.) And again,
when he speaks of another, "I counted it necessary to send to you your
messenger, and minister to my needs." (Phil. ii. 25.) "For indeed he was
sick, nigh unto death; but God had mercy on him, and not on him only, but
on me also." (Phil. ii. 27.) So that they were subject to every sort of
sickness. What then? must they die? By no means. For what cause then did
Christ at that time give them that command? To show His own power, and to
prove that in after times He was able to do it, though He did it not. But
wherefore did He not do it? They were much more admirable than the
Israelites, whose shoes did not wax old, neither their garments, and that
too whilst they were journeying through that desert where the glowing rays
of the sun strike so hot, that they are capable of consuming even stones.
(Ref. to Deut. xxix. 5.) Why then did he do this? For thy sake. For since
thou wouldest not remain in health, but be full of wounds, He gave you that
which might serve for medicine. And this is hence manifest; could He not
Himself have fed them? He that gave to thee, who wast an enemy with Him,
would He not much more have given to Paul? He who gave to the Israelites,
those murmurers, those fornicators, those idolaters, would He not much more
have given to Peter, who spent all for His sake? He who suffered wicked men
to possess aught, would He not much more have freely given to John, who for
Him forsook even his father? Yet he would not: through your hands he feeds
them, that you may be sanctified. And see the excess of His lovingkindness.
He chose that His disciples should be in want, that thou mightest be a
little refreshed.

   For if He had freed them from all want, they would have been much more
admirable, far more glorious. But then that which is to thee salvation
would have been cut off. God willed not then that they should be admirable,
that thou mightest be saved, but that they should rather be lowered. He
hath suffered them to be less accounted of, that thou mightest be able to
be saved. The Teacher who receiveth is not equally reverenced, but he who
receives not is chiefly honored. But then in the latter case the disciple
is not benefited, he is hindered of his fruit. Seest thou the wisdom of God
who thus loveth man? For as He Himself sought not His own glory, nor had
respect to Himself, but when He was in glory, chose to be dishonored for
thy sake, thus too is it in the case of your Teachers. When they might have
been highly reverenced, He preferred that they should be subject to
contempt for thy sake, that thou mightest be able to profit, that thou
mightest be able to be rich. For he is in want of the things of this life,
that you may abound in things spiritual. If then He might have made them
above all want, He showed that for thy sake He suffers them to be in want.
Knowing then these things, let us turn ourselves to well doing, not to
accusations. Let us not be overcurious about the failings of others, but
take account of our own; let us reckon up the excellences of other men,
while we bear in mind our faults; and thus shall we be well pleasing to
God. For he who looks at the faults of others, and at his own excellences,
is injured in two ways; by the latter he is carried up to arrogance,
through the former he falls into listlessness. For when he perceives that
such an one hath sinned, very easily will he sin himself; when he perceives
that he hath in aught excelled, very easily becometh he arrogant. He who
consigns to oblivion his own excellences, and looks at his failings only,
whilst he is a curious enquirer of the excellences, not the sins, of
others, is profited in many ways. And how? When he sees that such an one
hath done excellently, he is raised to emulate the same; when he sees that
he himself hath sinned, he is rendered humble and modest. If we act thus,
if we thus regulate ourselves, we shall be able to obtain the good things
which are promised, through the grace and lovingkindness of our Lord Jesus
Christ, with whom, &c.

HOMILY X: PHILIPPIANS 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 God in the spirit, and glory in Christ Jesus, and
have no confidence in the flesh."

   DEJECTION and care, whenever they strain the soul beyond due measure,
bereave it of its native force. And therefore Paul relieves the
Philippians, who were in great despondency, and they were in despondency
because they did not know how matters were with Paul; they were in
despondency because they thought that it was already over with him, because
of the preaching, because of Epaphroditus. It is in giving them assurance
on all these points that he introduces the words, "Finally, my brethren,
rejoice." "You no longer have," he says, "cause for despondency. You have
Epaphroditus, for whose sake you were grieved; you have Timothy; I am
myself coming to you; the Gospel is gaining ground. What is henceforth
wanting to you? Rejoice!"

   Now he calls the Galatians indeed "children" (Gal. iv. 19), but these
"brethren." For when he aims either to correct anything or to show his
fondness, he calls them "children"; but when he addresses them with greater
honor, "brethren" is the title. "Finally, my brethren," he says, "rejoice
in the Lord." He said rightly "in the Lord," not "after the world." for
this is no rejoicing. These tribulations, he says, which are according to
Christ bring joy. "To write the same things to you, to me indeed is not
irksome, but for you it is safe. Beware of the dogs." Dost thou mark how he
forbears to bring in the exhortation at the beginning? But after he had
given them much commendation, after he had shown his admiration of them,
then he does this, and again repeats his commendation. For this mode of
speech seems to bear somewhat hard upon them. Wherefore he overshadows it
on every side. But whom does he style "dogs"? There were at this place some
of those, whom he hints at in all his Epistles, base and contemptible Jews,
greedy of vile lucre and fond of power, who, desiring to draw aside many of
the faithful, preached both Christianity and Judaism at the same time,
corrupting the Gospel. As then they were not easily discernible, therefore
he says, "beware of the dogs": the Jews are no longer children; once the
Gentiles were called dogs, but now the Jews. Wherefore? because as the
Gentiles were strangers both to God and to Christ, even so are these become
this now. And he shows forth their shamelessness and violence, and their
infinite distance from the relation of children, for that the Gentiles were
once called "dogs," hear what the Canaanitish woman says, "Yea, Lord: for
even the dogs eat of the crumbs which fall from their masters' table."
(Matt. xv. 27.) But that they might not have this advantage, since even
dogs are at the table, he adds that, whereby he makes them aliens also,
saying, "Beware of the evil workers"; he admirably expressed himself,
"beware of the evil workers"; they work, he means, but for a bad end, and a
work that is much worse than idleness, plucking up what is laid in goodly
order.

   "Beware," he says, "of the concision." The rite of circumcision was
venerable in the Jews' account, forasmuch as the Law itself gave way
thereto, and the Sabbath was less esteemed than circumcision. For that
circumcision might be performed the Sabbath was broken; but that the
Sabbath might be kept, circumcision was never broken; and mark, I pray, the
dispensation of God. This is found to be even more solemn than the Sabbath,
as not being omitted at certain times.[1] When then it is done away, much
more is the Sabbath. Wherefore Paul makes a concision of the name, and
says, "Beware of the concision"; and he did not say "that circumcision is
evil, that it is superfluous," lest he should strike the men with dismay,
but he manages it more wisely, withdrawing them from the thing, but
gratifying them with the word, nay, rather with the thing too, in a more
serious way. But not so in the case of the Galatians, for since in that
case the disease was great, he forthwith adopts the remedy of amputation
with open front and with all boldness; but in this case, as they had done
nothing of the sort, he vouchsafes them the gratification of the title, he
casts out the others, and says, "Beware of the concision; for we are the
circumcision"--how?--"who worship God in spirit,[2] and have no confidence
in the flesh." He said not that" we test the one circumcision and the
other, which is the better of the two"; but he would not even allow it a
share in the name; but what does he say? That that circumcision is
"concision." Why? Because they do nothing but cut the flesh up. For when
what is done is not of the law, it is nothing else than a concision and
cutting up of the flesh; it was then either for this reason that he called
it so, or because they were trying to cut the Church in twain; and we call
the thing "cutting up" in those who do this at random, without aim and
without skill. Now if you must seek circumcision, he says, you will find it
among us, "who worship God in spirit," i.e. who worship spiritually.

   For answer me, which is superior, the soul or the body? Evidently the
former. Therefore that circumcision is also superior, or rather, no longer
superior, but this is the only circumcision; for while the type stood, He
rightly brought it forward in conjunction, writing, "For ye shall
circumcise the foreskins of your hearts." (Jerem. iv. 4.) In the same way
in the Epistle to the Romans he does away with it, saying, "for he is not a
Jew which is one outwardly, neither is that circumcision which is outward
in the flesh; but he is a Jew which is one inwardly, and circumcision is
that of the heart, in the spirit, not in the letter." (Rom. ii. 28, 29.)
And lastly, he takes from it the very name, "neither is it circumcision,"
he maintains; for the type while the reality is yet to come, is called
this, but when the reality has come, it no longer retains the title. As in
delineation, a man has drawn a king in outline; so long as the colors are
not put on we say, Lo, there is the king, but when they are added, the type
is lost in the reality, and ceases to show. And he said not, "for the
circumcision is in us," but "we are the circumcision," and justly; for this
is the Man, the circumcision in virtue, this is really the Man. And he did
not say, "For among them is the concision"; for they themselves are
henceforth in a condition of ruin and of wickedness. But no longer, says
he, is circumcision performed in the body, but in the heart. "And have no
confidence," says he, "in the flesh; though I myself might have confidence
even in the flesh." (v. 4.) What does he call "confidence" here, and "in
the flesh"? Boasting, boldness, a high tone. And he did well to add this;
for if he had been of the Gentiles, and had condemned circumcision, and not
only circumcision, but all those that adopted it out of place, it would
have seemed that he was running it down, because he lacked the high
ancestry of Judaism, as being a stranger to its solemn rites, and having no
part therein. But as it is, he, who, though a sharer, yet blames them, will
not therefore blame them as having no share in them, but as disowning them;
not from ignorance, but most especially from acquaintance with them.
Accordingly observe what he says in his Epistle to the Galatians also;
having been brought into a necessity of saying great things about himself,
how even in these circumstances does he manifest nought but humility. "For
ye have heard, of my manner of life in time past," he says, n the Jews
religion" (Gal. i. 13); and again here; "if any other man thinketh to have
confidence in the flesh, I more." (v. 4). And he immediately added, "a
Hebrew of Hebrews. But "if any other man," says he, showing the necessity,
showing that it was on their account that he spoke. "If ye have
confidence," he says, I also say so, since I am silent.[1] And observe the
absence of all ungraciousness in the reproofs; by forbearing to do it by
name, he gave even them the opportunity of retracing their steps. "If any
one thinketh to have confidence"; and it was well to say "thinketh," either
inasmuch as they really had no such confidence, or as that confidence was
no real confidence, for all was by necessity, and not of choice.
"Circumcised on the eighth day"; and he sets down the first that wherein
they chiefly boasted, viz. the ordinance  of circumcision. "Of the stock of
Israel." He pointed out both these circumstances, that he was neither a
proselyte, nor born of proselytes; or from his being circumcised on the
eighth day, it follows that he was not a proselyte, and from his being of
the stock of Israel, that he was not of proselyte parents. But that you may
not imagine that he was of the stock of Israel as coming of the ten tribes,
he says, "of the tribe of Benjamin." So that he was of the more approved
portion, for the place of the priests was in the lot of this tribe. "An
Hebrew of Hebrews." Because he was not a proselyte, but from of old, of
distinguished Jews; for he might have been of Israel, and yet not "an
Hebrew of Hebrews," for many were already corrupting the matter,[2] and
were strangers to the language, being encircled by other nations; it is
either this then, or the great superiority of his birth, that he shows.
"According to the law a Pharisee." He is coming now to the circumstances
dependent on his own will; for all those things were apart from the will,
for his being circumcised was not of himself, nor that he was of the stock
of Israel, nor that he was of the tribe of Benjamin. So that, even among
these he has a larger share, even though there were really many who partook
with him. Where then are we to place the "rather"? Particularly herein that
he was not a proselyte; for to be of the most distinguished tribe and sect,
and this from his ancestors of old, was a thing which belonged not to many.
But he comes to the things which are matters of choice, wherein we have the
"rather." "As touching the law, a Pharisee; as touching zeal, persecuting
the Church." But this is not sufficient; for it is possible to be a
Pharisee even, and yet not very zealous. But this also he adds; behold the
"rather." "According to righteousness." It is possible, however, to be
adventurous, or to act thus[3] from ambition, and not out of zeal for the
law, as the chief priests did. Yet neither was this the case, but,
"according to the righteousness which is in the law, found blameless." If
then both for purity of descent, and earnestness, and habits, and mode of
life, I surpassed all, why have I renounced all those dignities, he asks,
but because I found that the things of Christ are better, and better far?
Wherefore he added; "howbeit what things were gain to me, these have I
counted loss for Christ." (v. 7.)

   Such a course of life, so strictly regulated, and entered upon from
earliest childhood, such unblemished extraction, such dangers, plots,
labors, forwardness, did Paul renounce, "counting them but loss," which
before were "gain," that he might "win Christ." But we do not even contemn
money, that we may "win Christ," but prefer to fail of the life to come
rather than of the good things of the present life. And yet this is nothing
else than loss; for tell me now, let us examine in detail the conditions of
riches, and see whether it be not loss accompanied with trouble, and
without any gain. For tell me, what is the advantage of those stores of
costly garments, what good do we gain when we are arrayed in them? None,
nay, we are only losers. How so? Because even the poor man, in his cheap
and threadbare clothing, does not bear the scorching in time of heat any
wise worse than yourself; nay, rather he bears it better, for clothes that
are threadbare and worn single allow more ease to the body, but not so with
those which are new made, though they be finer than the spider's web.
Besides, you, from your excessive self-importance, wear even two and often
three inner garments, and a cloak and girdle, and breeches too, but no one
blames him if he wears but a single inner garment; so that he is the man
that endures most easily. It is owing to this that we see rich men
sweating, but the poor subject to nothing of the sort. Since then his cheap
clothing, which is sold for a trifle, answers the same or even a better
purpose to him, and those clothes, which oblige a man to pay down much
gold, do only the same thing, is not this great superabundance so much
loss? For it has added nothing in respect of its use  and service, but your
purse is emptied of so much the more gold, and the same use and service.
You who have riches have purchased for a hundred pieces of gold, or even
more, but the poor man for a trifling sum of silver. Do you perceive the
loss? No, for your pride will not let you see it. Would you have us make
out this account in the case of the gold ornaments too, which men put alike
about their horses and their wives? For besides the other evils, the
possession of money makes fools of men; they account their wives and horses
to be worthy of the same honor, and the ornamentation of both is the same;
and they would make themselves finer by the same means as the very beasts
that carry them, or as the very skins of the awnings, wherein they are
borne. What now is the use of decking out a mule or a horse with gold? or
the lady, that has such a weight of gold and jewels about her person, what
does she gain? "But the golden ornaments are never worn out," he answers.
Assuredly this also is said that in the baths and many places both precious
stones and gold ornaments lose much of their value. But be it so, and grant
that they are not injured, tell me, what is  the gain? And how is it when
they drop out, and are lost? is there no loss sustained? And how when they
draw down upon you envy and intrigues? is there no loss then? For when they
do the wearer no good, but rather inflame the eyes of the envious, and act
as an incitement to the robber, do they not become loss? And again, say,
when a man may use them for a serviceable purpose, but is unable on account
of the extravagance of his wife, and is obliged to starve and to stint
himself, that he may see her arrayed in gold, is it not a matter of loss?
For it was on this account that goods have their name from use,[1] not that
we should use them thus like goldsmiths' samples, but that we should do
some good therewith; so then when love of gold does not allow this, is not
the whole thing loss? for he that dares not use them forbears the use as if
they were another's property, and there is no use of them in any way.

   Again, how is it when we erect splendid and spacious mansions,
decorated with columns, marbles, porticos, arcades, and in every possible
way, setting images and statues everywhere? Many indeed even call demons
out of these, i.e. the images, but let us omit the examination of those
points. What too is the meaning of the gilded ceiling? Does it not supply
the same need as to him, whose house is on a moderate scale? "But there is
great delight in it," he says. Yes, for the first or second day, and
afterwards, none at all, but it stands merely for nothing. For if the sun
does not strike us with wonder, from its being customary, much more do
works of art fail, and we only look at them like things of clay. For tell
me, what does a range of pillars contribute to make your dwelling superior
to others, or the finest statues, or the gilding spread over the wall?
Nothing; rather, these come of luxury and insolence, and overweening pride
and folly; for everything there ought to be necessary and useful, not
superfluous things. Do you see that the thing is loss? Do you see that it
is superfluous and unprofitable? for if it supplies no further use or
delight, (and it "does," in the course of time, bring satiety,) it is
nothing else than loss, and vainglory is the hindrance, which will not let
us see this.

   Did Paul then forsake those things which he "counted gain," and shall
not we even quit our loss, for Christ's sake? How long shall we be riveted
to the earth? How long till we shall look up to heaven? Do ye not mark the
aged, what little perception they have of the past? Do ye not mark those
that are finishing their course, both men in age, and men in youth? Do ye
not see persons in the midst of life bereft of them? Why are we so wedded
to unstable objects? Why are we linked to things that are shifting? How
long before we lay hold of the things that last? What would not the old
give, were it granted them to divest themselves of their old age? How
irrational then to wish to return to our former youth, and gladly to give
everything for the sake of this, that we might become younger, and yet when
it is ours to receive a youth that knows no old age, a youth too, which,
joined with great riches, hath far more of spirit, to be unwilling to give
up a little trifle, but to hold fast things that contribute not a whir to
the present life. They can never rescue you from death, they have no power
to drive away disease, to stay old age, or any one of those events, which
happen by necessity and according to the law of nature. And do you still
hold to them? Tell me, what do you gain? Drunkenness, gluttony, pleasures
contrary to nature and various in kind, which are far worse torturers than
the hardest masters.

   These are the advantages which we gain from riches, nor is there one
besides, since we are not so minded, for if we had had the mind, we might
have won heaven itself for our inheritance by our riches. "So then riches
are good," he says. It is not riches, but the will of the possessor that
effects this, for because it is the will that does this, it is in the power
even of a poor man to win heaven. For, as I have often said, God does not
regard the amount of the gifts, but the will of the givers; it is possible
even for one in poverty, who has given but little, to bear off all, for God
requires a measure proportioned to our ability, neither will riches secure
heaven to us, nor poverty, hell; but a good or a bad will, either one or
the other. This then let us correct, this let us repossess, this let us
regulate, and all will then be easy to us.

   For as the artificer works the wood the same, whether his axe be of
iron or of gold, or rather he does it the better with an implement of iron,
so here too, the straight path of virtue is more easily kept in a state of
poverty. For touching riches we read, "It is easier for a camel to go
through a needle's eye, than for a rich man to enter into the kingdom of
Heaven." (Matt. xix. 24.) But He has made no such declarations about
poverty; nay, the very reverse. "Sell thy goods, and give to the poor, and
come follow Me" (v. 21 ); as if the act of following  were to spring from
the selling.

   Never then let us flee from poverty as an evil, for it is the procurer
of heaven. Again, let us never follow riches as a good; for they are the
ruin of such as walk unwarily, but in everything directing our eyes to God,
let us, as occasion requires, use those gifts which He has vouchsafed us,
both strength of body, and abundance of money, and every other gift; for it
is unnatural that we, who have our being for Him, should   make these
things serviceable to others, yet not to Him who has made us He formed
thine eye: make it serviceable to Him, not to the devil. But how
serviceable to Him? By contemplating His creatures and praising and
glorifying Him, and by withdrawing it from all gaze at women. Did He make
thy hands? Preserve them for His use, not for the devil, not putting them
out for robbery and rapine, but for His commandments and for good deeds,
for earnest prayers, for holding out help to the fallen. Hath He made thine
ears? Give these to Him, and not to effeminate[1] strains nor to
disgraceful tales; but "let all thy communication be in the law of the Most
High." (Ecclus. ix. 15.) For "stand," he says, "in the multitude of the
elders, and whoever is wise, cleave unto him." (Ecclus. vi. 34.) Did he
make thy mouth? Let it do nought that is displeasing to Him, but sing
psalms, hymns, and spiritual songs. "Let no corrupt speech proceed out of
your mouth," says the Apostle, "but such as is good for edifying as the
need may be, that it may give grace to them that hear" (Eph. iv. 29); for
edification and not for subversion, for fair words and not for evil
speaking and plotting against other, but the very opposite. He hath made
thy feet, not that thou shouldest run to do evil, but to do good. He made
thy belly, not that thou shouldest cram it to bursting, but to practice
lessons of wisdom. For the production of children, He implanted desire in
thy mind, not for fornication, nor for adultery. He gave thee
understanding, not to make of thee a blasphemer or a reviler, but that thou
mightest be without falsehood. He gave us both money to be used on fitting
occasion, and strength likewise to  be used on fitting occasion. He
instituted arts, that our present state of existence might be held together
by them, not that we should separate ourselves from spiritual things, not
that we should devote ourselves to the base arts but to the necessary ones,
that we might minister to one another's good, and not that we should plot
one against another. He gave us a roof, that it might afford shelter from
the rain, and no more, not that it should be decked out with gold, while
the poor man perishes with hunger. He gave clothing to cover us, not to
make a display withal, not that things like these should have much gold
lavished upon them, and that Christ should perish naked. He gave you a
place of shelter, not that you should keep it to yourself, but to offer it
to others also. He gave thee land, not that, cutting off the chief portion
of it, you should spend the good gifts of God upon harlots, and dancers,
and actors, and flute players, and harp players, but upon those that hunger
and are in want. He gave you the sea to sail on, that you might not be
wearied with journeying, not that you should pry into its depths, and bring
up thence precious stones and all the other things of the same kind, nor
that you should make this your business.

   "Why then are there precious stones?" he says. Nay, do you tell me why
these stones  are such, and why one class are regarded as of  great value,
while the others are more useful? For these may be conducive to building,
but those to no purpose; and these are stronger than those "But they," he
says, "produce a beautiful effect." How so? it is a matter of  fancy. Are
they whiter? No, they are not whiter than pure white marble, nor nearly
equal to it. But are they stronger? Not even this can be said for them.[1]
Well then, are they more useful? are they larger? Not even this. Whence
then are they so admired, save from fancy? For if they are neither more
beautiful, (for we shall find others more shining and more white,) nor
useful, nor stronger, whence came they to be so admired? Was it not from
mere fancy? Why then did God give them? They were not His gift, but it is
your own imagination that they are anything great. "How is it, then," he
answers, "that even the Scripture shows admiration of them?" So far it
addresses itself to your fancy. As a master too in talking to a child often
admires the same object as it does, when he desires to attract and engage
it.

   Why do you aim at finery in your clothing? He clothed thee with a
garment and with sandals. But where is there any reason for these things?
"The judgments of God," he says,  "are more to be desired than gold; yea
than much fine gold." (Ps. xix. 10.) These, beloved, are of no use. Had
they been of use, he would not have bidden us despise them. And for Holy
Scripture, it speaks with reference to our notion, and this too is an
instance of God's lovingkindness. "Why then," he asks, "did He give purple
and the like?" These things are products of God's gift. For He has willed
by other things also to show forth His own riches. And He gave you corn too
by itself; but from this you make many things, cakes and sweetmeats, of
every sort and variety, having much enjoyment. Pleasure and vainglory give
rise to all these inventions. It pleased you to set them before everything.
For if a foreigner or a rustic, who was ignorant of the land, should put
the question, and, seeing your admiration, were to say, "Why do you admire
these?" What have you to say? that they are fair to look at? But not so.
Let us then give up such notions; let us lay hold of the things that are
truly real. These are not, but simply pass away, only flowing past like a
river. Wherefore I charge you, let us take our stand upon the rock, that we
both escape being easily turned about, and that we may obtain  the good
things to come, by the grace and lovingkindness of our Lord Jesus Christ,
with whom, &c.

HOMILY XI: PHILIPPIANS iii. 7-10.

"Howbeit what things were gain to me, these have I counted loss for Christ.
Yea verily, and I counted all things to be loss for the excellency of the
knowledge of Christ Jesus my Lord: for whom I suffered the loss of all
things, and do count them but dung, that I may gain Christ and be found in
Him, not having a righteousness of mine own, even that which is of the law,
but that which is through faith in Christ,   the righteousness which is of
God."

   IN our contests with heretics, we must make the attack with minds in
vigor, that they may be able to give exact attention. I will therefore
begin nay present discourse where the last ended. And what was that? Having
enumerated every Jewish boast, both those from his birth, and those that
were from choice, he added, "Howbeit, what things were gain to me, these
have I counted to be loss for the excellency of the knowledge of Christ
Jesus my Lord; for whom I suffered the loss of all things, and do count
them but dung, that I may gain Christ." Here the heretics spring to their
attack: for even this comes of the wisdom of the Spirit, to suggest to them
hopes of victory, that they may undertake the fight.

   For if it had been spoken plainly, they would have acted here as they
have done in other places, they would have blotted out the words, they
would have denied the Scripture, when they were unable at all to look it in
the face. But as in the case of fishes, that which can take them is
concealed so that they may swim up, and does not lie open to view; this in
truth hath come to pass here too. The Law, they say, is called "dung" by
Paul, it is called "loss." He says, it was not possible to gain Christ
except I "suffered" this "loss." All these things induced the heretics to
accept this passage, thinking it to be favorable to them: but when they had
taken it, then did he enclose them on all sides with his nets. For what do
they themselves say? Lo! the Law is "loss," is "dung"; how then do ye say
that it is of God?

   But these very words are favorable to the Law, and how they are so,
shall be hence manifest. Let us attend accurately to his very words. He
said not, The Law is loss: but "I counted it loss." But when he spake of
gain, he said not, I counted them, but "they were gain." But when he spake
of loss he said," I counted": and this rightly; for the former was
naturally so, but the latter became so, from my opinion. "What then? Is it
not so?" says he. It is loss for Christ.

   And how has the law become gain? And it was not counted gain, but was
so. For consider how great a thing it was, to bring men, brutalized in
their nature, to the shape of men. If the law had not been, grace would not
have been given. Wherefore? Because it became a sort of bridge; for when it
was impossible to mount on high from a state of great abasement, a ladder
was formed. But he who has ascended has no longer need of the ladder; yet
he does not despise it, but is even grateful to it. For it has placed him
in such a position, as no longer to require it. And yet for this very
reason, that he doth not require it, it is just that he should acknowledge
his obligation, for he could not fly up. And thus is it with the Law, it
hath led us up on high; wherefore it was gain, but for the future we esteem
it loss. How? Not because it is loss, but because grace is far greater. For
as a poor man, that was in hunger, as long as he has silver, escapes
hunger, but when he finds gold, and it is not allowable to keep both,
considers it loss to retain the former, and having thrown it away, takes
the gold coin; so also here; not because the silver is loss, for it is not;
but because it is impossible to take both at once, but it is necessary to
leave one. Not the Law then is loss, but for a man to cleave to the Law,
and desert Christ. Wherefore it is then loss when it leads us away from
Christ. But if it sends us on to Him, it is no longer so. For this cause he
saith "loss for Christ"; if for Christ, it is not so naturally. But why
doth not the Law suffer us to come to Christ? For this very cause, he tells
us, was it given. And Christ is the fulfilling of the Law, and Christ is
the end of the Law. It doth suffer us if we will. "For Christ is the end of
the Law." He who obeyeth the Law, leaves the Law itself. It suffers, if we
take heed to it, but if we do not take heed, it suffers not. "Yea verily,
and I have counted all things but loss." Why, he means, do I say this of
the Law? Is not the world good? Is not the present life good? but if they
draw me away from Christ, I count these things loss. Why? "for the
excellency of the knowledge of Jesus Christ my Lord." For when the sun hath
appeared, it is loss to sit by a candle: so that the loss comes by
comparison, by the superiority of the other. You see that Paul makes a
comparison from superiority, not from diversity of kind; for that which is
superior, is superior to somewhat of like nature to itself. So that he
shows the connection of that knowledge by the same means, by which he draws
the superiority from the comparison. "For whom I suffered the loss of all
things, and do count them dung, that I may gain Christ." It is not yet
manifest, whether he speaks of the Law, for it is likely that he applies it
to the things of this world. For when he says, "the things which were gain
to me, those I have counted loss for Christ; yea verily," he adds, "I count
all things loss." Although he said all things, yet it is things present;
and if you wish it to be the Law too, not even so is it insulted. For dung
comes from wheat, and the strength of the wheat is the dung, I mean, the
chaff. But as the dung was useful in its former state, so that we gather it
together with the wheat, and had there been no dung, there would have been
no wheat, thus too is it with the Law.

   Seest thou, how everywhere he calls it "loss," not in itself, but for
Christ. "Yea verily, and I count all things but loss." Wherefore again?
"For the excellency of the knowledge (of Him), for whom I suffered the loss
of all things." Again, " wherefore too I count all things to be loss, that
I may gain Christ."

   See how, from every point, he lays hold of Christ as his foundation,
and suffers not the Law to be anywhere exposed, or receive a blow, but
guards it on every side. "And that I may be found in Him, not having a
righteousness of mine own, even that which is of the Law." If he who had
righteousness, ran to this other righteousness because his own was nothing,
how much rather ought they, who have it not, to run to Him? And he well
said, "a righteousness of mine own," not that which I gained by labor and
toil, but that which I found from grace. If then he who was so excellent is
saved by grace, ranch more are you. For since it was likely they would say
that the righteousness which comes from toil is the greater, he shows that
it is dung in comparison with the other. For otherwise I, who was so
excellent in it, would not have cast it away, and run to the other. But
what is that other? That which is from the faith of God, i.e. it too is
given by God. This is the righteousness of God; this is altogether a gift.
And the gifts of God far exceed those worthless good deeds, which are due
to our own diligence.

   But what is "By faith that I may know Him"?(1) So then knowledge is
through faith, and without faith it is impossible to know Him. Why how?
Through it we must "know the power of His resurrection." For what reason
can demonstrate to us the Resurrection? None, but faith only. For if the
resurrection of Christ, who was according to the flesh, is known by faith,
how can the generation of the Word of God be comprehended by reasoning? For
the resurrection is less than the generation. Why? Because of that there
have been many examples, but of this none ever; for many dead arose before
Christ, though after their resurrection they died, but no one was ever born
of a virgin. If then we must comprehend by faith that which is inferior to
the generation according to the flesh, how can that which is far greater,
immeasurably and incomparably greater, be comprehended by reason? These
things make the righteousness; this must we believe that He was able to do,
but how He was able we cannot prove. For from faith is the fellowship of
His sufferings. But how? Had we not believed, neither should we have
suffered: had we not believed, that "if we endure with Him, we shall also
reign with Him" (2 Tim. ii. 12), we should not have endured the sufferings.
Both the generation and the resurrection is comprehended by faith. Seest
thou, that faith must not be absolutely, but through good works; for he
especially believes that Christ hath risen, who in like sort gives himself
up to dangers, who hath fellowship with Him in His sufferings. For he hath
fellowship with Him who rose again, with Him who liveth; wherefore he
saith, "And may 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: that I may know Him, and the
power of His resurrection, and the fellowship of His sufferings, becoming
conformed unto His death; if by any means I may attain unto the
resurrection from the dead." He saith, being made conformable unto His
death, i.e. having fellowship; whereas He suffered from men, thus I too;
wherefore he said, "becoming conformed" and again in another place, "and
fill up on my part that which is lacking of the afflictions of Christ in my
flesh." (Col. i. 24.) That is, these persecutions and sufferings work the
image of His death, for He sought not His own, but the good of many.

   Therefore persecutions, and afflictions, and straits, ought not to
disturb you, but ought even to make you glad, because through them we are
"conformed to His death." As if he had said, We are molded to His likeness;
as he says in another place, where he writeth, "bearing about in the body
the dying of the Lord Jesus." (2 Cor. iv. 10.) And this too comes from
great faith. For we not only believe that He arose, but that after His
resurrection also He hath great power: wherefore we travel the same road
which He travelled, i.e. we become brethren to Him in this respect also. As
if he had said, We become Christs in this respect. O how great is the
dignity of sufferings! We believe that we become "conformed to His death"
through sufferings! For as in baptism, we were "buried with the likeness of
His death," so here, with His death. There did he rightly say, "The
likeness of His death" (Rom. vi. 4, 5), for there we died not entirely, we
died not in the flesh, to the body, but to sin. Since then a death is
spoken of, and a death; but He indeed died in the body, whilst we died to
sin, and there the Man died which He assumed, who was in our flesh, but
here the man of sin; for this cause he saith, "the likeness of His death,"
but here, no longer the likeness of His death, but His death itself. For
Paul, in his persecutions, no longer died to sin, but in(1) his very body.
Wherefore, he endured the same death. "If by any means," saith he, "I may
attain unto the resurrection from the dead." What sayest thou? All men will
have a share in that. "For we shall not all sleep, but we shall all be
changed" (1 Cor. xv. 51), and shall all share not only in the Resurrection,
but in incorruption. Some indeed to honor, but others as a means of
punishment. If therefore all have a share in the Resurrection, and not in
the Resurrection only, but also in incorruption, how said he," If by any
means I may attain," as if about to share in some especial thing? "For this
cause," saith he, "I endure these things, if by any means I may attain unto
the resurrection from the dead." For if thou hadst not died, thou wouldest
not arise. What is it then? Some great thing seems here to be hinted at. So
great was it, that he dared not openly assert it, but saith, "If by any
means." I have believed in Him and His resurrection, nay, moreover, I
suffer for Him, yet I am unable to be confident concerning the
Resurrection. What resurrection doth he here mention? That which leads to
Christ Himself. I said, that I believed in "Him, and in the power of His
resurrection," and that I "have fellowship with His sufferings," and that I
"become conformed to His death." Yet after all these things I am by no
means confident; as he said elsewhere, "Let him that thinketh he standeth,
take heed lest he fall." (1 Cor. x. 12.) And again, "I fear test by any
means, after that I have preached to others, I myself should be rejected."
(1 Cor. ix. 27.)

   Ver. 12. "Not that I have already obtained, or am already made perfect:
but I press on, if so be that I may apprehend that for which also I was
apprehended by Christ Jesus."

   "Not that I have already obtained." What means "already obtained"? He
speaks of the prize, but if he who had endured such sufferings, he who was
persecuted, he "who had in him the dying of the Lord Jesus," was not yet
confident about that resurrection, what can we say? What meaneth, "if I may
apprehend"? What he before said, "If I may attain to the resurrection of
the dead." (2 Cor. iv. 10.) If I may apprehend, he saith, His resurrection;
i.e. if I may be able to endure so great things, if I may be able to
imitate Him, if I may be able to become conformed to Him. For example,
Christ suffered many things, He was spit upon, He was stricken, was
scourged, at last He suffered what things he suffered.(1) This is the
entire course. Through all these things it is needful that men should
endure the whole contest, and so come to His resurrection. Or he means
this, if I am thought worthy to attain the glorious resurrection, which is
a matter of confidence, in order to His resurrection. For if I am able to
endure all the contests, I shall be able also to have His resurrection, and
to rise with glory. For not as yet, saith he, am I worthy, but "I press on,
if so be that I may apprehend." My life is still one of contest, I am still
far from the end, I am still distant from the prize, still I run, still I
pursue. And He said not, I run, but "I pursue." For you know with what
eagerness a man pursues. He sees no one, he thrusts aside with great
violence all who would interrupt his pursuit. He collects together his
mind, and sight, and strength, and soul, and body, looking to nothing else
than the prize. But if Paul, who so pursued, who had suffered so many
things, yet saith, "if I may attain," what should we say, who have relaxed
our efforts? Then to show that the  thing is of debt, he saith, "For which
also I was apprehended by Christ Jesus." I was, he saith, of the number of
the lost, I gasped for breath, I was nigh dead, God apprehended me. For He
pursued us, when we fled from Him, with all speed. So that he points out
all those things; for the words, "I was apprehended," show the earnestness
of Him who wishes to apprehend us, and our great aversion to Him, our
wandering, our flight from Him.

   So that we are liable for a vast debt, and no one grieves, no one
weeps, no one groans, all having returned to their former state. For as
before the appearance of Christ we fled from God, so now also. For we can
flee from God, not in place, for He is everywhere; and hear the Prophet,
when he says, "Whither shall I go from Thy Spirit, or whither shall I flee
from Thy presence"? (Ps. cxxxix. 7.) How then can we flee from God? Even as
we can become distant from God, even as we can be removed afar off. "They
that are far from Thee," it says, "shall perish." (Ps. lxxiii. 27.) And
again, "Have not your iniquities  separated between Me and you?" (Isa. lix.
2.) How then comes this removal, how comes this separation? In purpose and
soul: for it cannot be in place. For how could one fly from Him who is
everywhere present? The sinner then flies. This is what the Scripture
saith, "The wicked fleeth when no man pursueth him." (Prov. xxviii. 1.) We
eagerly fly from God, although He always pursueth us. The Apostle hasted,
that he might be near Him. We haste, that we may be far off.

   Are not these things then worthy of lamentation? Are they not worthy of
tears? Whither fliest thou, wretched and miserable man? Whither fliest thou
from thy Life and thy Salvation? If thou fly from God, with whom wilt thou
take refuge? If thou fly from the Light, whither wilt thou cast thine eyes?
If thou fly from thy Life, whence wilt thou henceforth live? Let us fly
from the enemy of our Salvation! Whensoever we sin we fly from God, we are
as runaways, we depart to a foreign land, as he who consumed his paternal
goods and departed into a foreign land, who wasted all his father's
substance, and lived in want. We too have substance from our Father; and
what is this? He hath freed us from our sins; He hath freely given to us
power, strength for works of virtue; He hath freely given to us readiness,
patience; He hath freely given to us the Holy Ghost in our baptism; if we
waste these things we shall henceforth be in want. For as the sick, as long
as they are troubled with fevers, and badness of their juices, are unable
to arise or work, or do anything, but if any one sets them free, and brings
them to health, if they then work not, this comes from their own sloth;
thus too is it with us. For the disease was heavy and the fever excessive.
And we lay not upon a bed, but upon wickedness itself, cast away in crime,
as on a dunghill, full of sores, and evil odors, squalid, wasting away,
more like ghosts than men. Evil spirits encompassed us about, the Prince of
this world deriding and assaulting us; the Only-Begotten Son of God came,
sent forth the rays of His Presence, and straightway dispelled the
darkness. The King, who is on His Father's throne, came to us, having left
His Father's throne. And when I say having left, think not of any removal,
for He filleth the heavens and the earth, but I speak of the economy; He
came to an enemy, who hated Him, who turned himself away, who could not
endure to behold Him, who blasphemed Him every day. He saw him lying on a
dunghill, eaten with worms, afflicted with fever and hunger, having every
sort of disease; for both fever vexed him, which is evil desire; and
inflammation lay heavy on him, this is pride; and gnawing hunger had hold
of him, which is covetousness; and putrefying sores on every side, for this
is fornication; and blindness of eyes, which is idolatry; and dumbness, and
madness, which is to worship stocks and stones, and address them; and great
deformity, for wickedness is this, foul to behold, and a most heavy
disease. And he saw  us speaking more foolishly than the mad, and calling
stocks our God, and stones likewise; He saw us in such great guilt, he did
not reject us; was not wroth, turned not away, hated us not, for He was a
Master, and could not hate His own creation. But what does he do? As a most
excellent physician, He prepareth medicines of great price, and Himself
tastes them first. For He Himself first followed after virtue, and thus
gave it to us. And He first gave us the washing,(1) like some antidote, and
thus we vomited up all our guilt, and all things took their flight at once,
and our inflammation ceased, and our fever was quenched, and our sores were
dried up. For all the evils which are from covetousness, and anger, and all
the rest, were dissipated by the Spirit. Our eyes were opened, our ears
were opened, our tongue spake holy words: our soul received strength, our
body received such beauty and bloom, as it is like that he who is born a
son of God should have from the grace of the Spirit; such glory as it is
like that the new-born son of a king should have, nurtured in purple. Alas!
How great nobility did He confer on us!

   We were born, we were nurtured, why do we again fly from our
Benefactor? He then, who hath done all these things, giveth us strength
too, for it was not possible, for a soul bowed down by the disease to
endure it, did not He Himself give us the strength. He gave us remission of
our sins. We devoured all things. He gave us strength, we wasted it. He
gave us grace, we quenched it; and how? we consumed it upon nought that was
fitting, we used it for no useful end. These things have destroyed us, and
what is more dreadful than all, when we are in a foreign country, and
feeding on husks, we say not, Let us return to our Father, and say, "We
have sinned against Heaven, and against Thee." (Luke xv. 18.) And that too,
when we have so loving a Father, who eagerly desires our return. If we will
only return to Him, He does not even bear to call in question our former
deeds, only let us quit them. It is sufficient apology with Him, that we
have returned. Not only He Himself calls not in question, but if another
does so, He stops his mouth, though the accuser be one of good repute. Let
us return! How long do we stand afar off? Let us perceive our dishonor, let
us be sensible of our vileness. Sin makes us swine, sin brings famine to
the soul; let us regain ourselves, and be sober again, and return to our
former high birth, that we may obtain the good things which are to come, in
Christ Jesus our Lord, with whom to the Father together with the Holy
Spirit be glory, might, honor, now and ever and world without end.

HOMILY XII: PHILIPPIANS 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 Jesus."

   NOTHING so renders our real excellences vain and puffs them away, as to
be remembering the good deeds we have done; for this produces two evils, it
both renders us remiss, and raises us to haughtiness. Wherefore see how
Paul, since he knew our nature to be easily inclined to remissness, though
he had given great praise to the Philippians, now subdues their mind by
many other things above, but chiefly by his resent words And what are they?
"Brethren, I count not myself(2) to have apprehended." But if Paul had not
as yet apprehended, and is not confident about the Resurrection and things
to come, hardly should they be so, who have not attained the smallest
proportion of his excellence. That is, I consider that I have not as yet
apprehended all virtue, as if one were speaking of a runner. Not  as yet,
saith he, have I completed all. And if in another place he saith, "I have
fought the good fight" (2 Tim. iv. 7), but here, "I count myself not as yet
to have apprehended "; any one who reads carefully will well know the
reason both of those, and of the present words; (for it is not necessary to
dwell continually on the same point;) and that he spoke these words at a
much earlier date, but the others near his death. But I am solely engaged
on "one thing," says he, "in stretching forward to the things which are
before." But "one thing," says he, "forgetting the things which are behind,
and stretching forward to the things which are before, I press on toward
the goal unto the prize of the high calling of God in Christ Jesus." For
what made him reach forward unto the things which are before, was his
forgetting the things that are behind. He then, who thinks that all is
accomplished, and that nothing is wanting to him for the perfecting of
virtue, may cease running, as having apprehended all. But he who thinks
that he is still distant from the goal, will never cease running. This then
we should always consider, even though we have wrought ten thousand good
deeds; for if Paul, after ten thousand deaths, after so many dangers,
considered this, how much more should we? For I fainted not, saith he,
although I availed not, after running so much; nor did I despair, but I
still run, I still strive. This thing only I consider, that I may in truth
advance. Thus too we should act, we should forget our successes, and throw
them behind us. For the runner reckons not up how many circuits he hath
finished, but how many are left. We too should reckon up, not how far we
are advanced in virtue, but how much remains for us. For what doth that
which is finished profit us, when that which is deficient is not added?
Moreover he did not say, I do not reckon up, but I do not even remember.
For we thus become eager, when we apply all diligence to what is left, when
we give to oblivion everything else. "Stretching forward," saith he; before
we arrive, we strive to obtain. For he that stretches forward is one who,
though his feet are running, endeavors to outstrip them with the rest of
his body, stretching himself towards the front, and reaching out his hands,
that he may accomplish somewhat more of the course. And this comes from
great eagerness, from much warmth; thus the runner should run with great
earnestness, with so great eagerness, without relaxation. As far as one who
so runs differs from him who lies supine, so far doth Paul differ from us.
He died daily, he was approved daily, there was no season, there was no
time in which his course advanced not. He wished not to take, but to snatch
the prize; for in this way we may take it. He who giveth the prize standeth
on high, the prize is laid up on high.

   See how great a distance this is that must be run over! See how great
an ascent! Thither we must fly up  with the wings of the Spirit, otherwise
it is impossible to surmount this height. Thither must we go with the body,
for it is allowed. "For our citizenship is in heaven" (Phil. iii. 20),
there is the prize; seest thou the runners, how they live by rule, how they
touch nothing that relaxes their strength, how they exercise themselves
every day in the palaestra, under a master, and by rule? Imitate them, or
rather exhibit even greater eagerness, for the prizes are not equal: many
are those who would hinder you; live by rule: many are the things which
relax your strength; make its feet(1) agile: for it is possible so to do,
it comes not naturally, but by our will. Let us bring it to lightness, lest
our swiftness of foot be hindered by the weight of other things. Teach thy
feet to be sure. for there are many slippery places, and if thou fallest,
straightway thou losest much. But yet if thou fall, rise up again. Even
thus mayst thou obtain the victory. Never attempt slippery things, and thou
wilt not fall; walk upon firm ground, up with thy head, up with thine eyes;
these commands the trainers give to those who run. Thus thy strength is
supported; but if thou stoopest downward, thou fallest, thou art relaxed.
Look upward, where the prize is; the sight of the prize increaseth the
determination of our will. The hope of taking it suffereth not to perceive
the toils, it maketh the distance appear short. And what is this prize? No
palm branch; but what? The kingdom of heaven, everlasting rest, glory
together with Christ, the inheritance, brotherhood, ten thousand good
things, which it is impossible to name. It is impossible to describe the
beauty of that prize; he who hath it alone knoweth it, and he who is about
to receive it. It is not of gold, it is not set with jewels, it is far more
precious. Gold is mire, in comparison with that prize, precious stones are
mere bricks in comparison with its beauty. If thou hast this, and takest
thy departure to heaven, thou wilt be able to walk there with great honor;
the angels will reverence thee, when thou bearest this prize, with much
confidence wilt thou approach them all. "In Christ Jesus." See the humility
of his mind; this I do, saith he, "in Christ Jesus," for it is impossible
without an impulse from Him to pass over so vast an interval: we have need
of much aid, of a mighty alliance; He hath willed that thou shouldest
struggle below, on high He crowns thee. Not as in this world; the crown is
not here, where the contest is; but the crown is in that bright place. See
ye not, even here, that the most honored of the wrestlers and charioteers
are not crowned in the course below, but the king calls them up, and crowns
them there? Thus too is it here, in heaven thou receivest the prize.

   Ver. 15. "Let us, therefore, as many as be perfect, be thus minded,"
saith he. "And if in anything ye are otherwise minded, even this shall God
reveal unto you." What sort of thing? That we should "forget the things
which are behind." Wherefore it belongs to him who is perfect not to
consider himself perfect. How therefore sayest thou, "as many as are
perfect"? For tell me, are we minded as thou art? For if thou hast not
attained nor art perfected, how dost thou command those that are perfect to
be so minded as thou art, who art not yet perfect? Yea, for this, saith he,
is perfection. And "if ye are in anything otherwise minded, even this shall
God reveal unto you." That is, if any one considers that he has attained
all excellence. He puts them on their guard, not by speaking directly, but
what saith he? "If in anything ye are otherwise minded, even this shall God
reveal unto you." See how humbly he saith this! God shall teach you, i.e.
God shall persuade you,(1) not teach you; for Paul was teaching, but God
shall lead them on. And he said not, shall lead you on, but "shall reveal,"
that this may rather seem to spring from ignorance. These words were spoken
not concerning doctrines, but concerning perfection of life, and our not
considering ourselves to be perfect, for he who considers that he hath
apprehended all, hath nothing.

   Ver. 16. "Only, whereunto we have already attained, by that same rule
let us walk, let us mind the same thing."

   "Only, whereunto we have attained." What means this? Let us hold fast,
he saith, that in which we have succeeded; love, concord, and peace: for in
this we have succeeded.(2) "Whereto we have attained: to walk by the same
rule, to mind the same thing." "Whereunto we have attained," i.e. in this
we have already succeeded. Seest thou, that he wills that his precepts
should be a rule to us? And a rule admits neither addition, nor
subtraction, since that destroys its being a rule. "By the same rule," i.e.
by the same faith, within the same limits.

   Ver. 17. "Brethren, be ye imitators of me, and mark them which so walk
even as ye have us for an ensample."

   He had said above, "beware of dogs," from such he had led them away; he
brings them near to these whom they ought to imitate. If any one, saith he,
wishes to imitate me, if any one wishes to walk the same road, let him take
heed to them; though I am not present, ye know the manner of my walk, that
is, my conduct in life. For not by words only did he teach, but by deeds
too; as in the chorus, and the army, the rest must imitate the leader of
the chorus or the army, and thus advance in good order. For it is possible
that the order may be dissolved by sedition.

   The Apostles therefore were a type, and kept throughout a certain
archetypal model. Consider how entirely accurate their life was, so that
they are proposed as an archetype and example, and as living laws. For what
was said in their writings, they manifested to all in their actions. This
is the best teaching; thus he will be able to carry on his disciple. But if
he indeed speaks as a philosopher, yet in his actions doth the contrary, he
is no longer a teacher. For mere verbal philosophy is easy even for the
disciple: but there is need of that teaching and leading which comes of
deeds. For this both makes the teacher to be reverenced, and prepares the
disciple to yield obedience. How so? When one sees him delivering
philosophy in words, he will say he commands impossibilities; that they are
impossibilities,  he himself is the first to show, who does not practice
them. But if he sees his virtue fully carried out in action, he will no
longer be able to speak thus. Yet although the life of our teacher be
careless, let us take heed to ourselves, and let us listen to the words of
the prophet; "They shall be all taught of God." (Isa. liv. 13.) "And they
shall teach no more every man his brother, saying, Know the Lord, for they
shall all know me from the least of them to the greatest of them." (Jer.
xxxi. 34.) Hast thou a teacher who is not virtuous? Still thou hast Him who
is truly a Teacher, whom alone thou shouldest call a Teacher. Learn from
Him: He hath said, "Learn of Me, for I am meek." (Matt. xi. 29.) Take not
heed, then, to thy teacher, but to Him and to His lessons. Take thence thy
examples, thou hast a most excellent model, to it conform thyself. There
are innumerable models laid before thee in the Scriptures of virtuous
lives; whichsoever thou wilt, come, and after the Master find it in the
disciples. One hath shown forth through poverty, another through riches;
for example, Elijah through poverty, Abraham through riches. Go to that
example, which thou esteemest most easy, most befitting thyself to
practice. Again, one by marriage, the other by virginity; Abraham by
marriage, the other by virginity. Follow whichever thou wilt: for both lead
to heaven. One shone forth by fasting, as John, another without fasting, as
Job. Again, this latter had a care for his wife, his children, his
daughters, his family, and possessed great wealth; the other possessed
nothing but the garment of hair. And why do I make mention of family, or
wealth, or money, when it is possible that even one in a kingdom should lay
hold on virtue, for the house of a king would be found more full of trouble
than any private family. David then shone forth in his kingdom; the purple
and the diadem rendered him not at all remiss. To another it was entrusted
to preside over a whole people, I mean Moses, which was a more difficult
task, for there the power was greater, whence the difficulty too became
greater. Thou hast seen men approved in wealth, thou hast seen them in
poverty also, thou hast seen them in marriage, thou hast seen them in
virginity too; on the contrary, behold some lost in marriage and in
virginity, in wealth and in poverty. For example, many men have perished in
marriage, as Samson,[1] yet not from marriage, but from their own
deliberate choice. Likewise in virginity, as the five virgins. In wealth,
as the rich man, who disregarded Lazarus: in poverty, innumerable poor men
even now are lost. In a kingdom, I can point to many who have perished, and
in ruling the people. Wouldest thou see men saved in the rank of a soldier?
there is Cornelius; and in the government of a household? there is the
eunuch of the Ethiopian Queen. Thus is it universally. If we use our wealth
as is fit, nothing will destroy us; but if not, all things will destroy us,
whether a kingdom, or poverty, or wealth. But nothing will have power to
hurt the man, who keeps well awake.

   For tell me, was captivity any harm? None at all. For consider, I pray
thee, Joseph, who became a slave, and preserved his virtue. Consider
Daniel, and the Three Children, who became captives, and how much the more
they shone forth, for virtue shineth everywhere, is invincible, and nothing
can put hindrances in its way. But why make I mention of poverty, and
captivity, and slavery; and hunger, and sores, and grievous disease? For
disease is, more hard to endure than slavery. Such was Lazarus, such was
Job, such was also Timothy, straitened by" often infirmities." (1 Tim. v.
23.) Thou seest that nothing can obtain the mastery over virtue; neither
wealth, nor poverty, nor dominion, nor subjection, nor the preeminence in
affairs, nor disease, nor contempt, nor abandonment. But having left all
these things below, and upon the earth, it hastens towards Heaven. Only let
the soul be noble, and nought can hinder it from being virtuous. For when
he who works is in vigor, nothing external can hinder him; for as in the
arts, when the artificer is experienced and persevering, and thoroughly
acquainted with his art, if disease overtakes him, he still hath it; if he
became poor, he still hath it; whether he hath his tools in his hand or
hath them not, whether he works or worketh not, he loseth not at all his
art: for the science of it is contained within him. Thus too the virtuous
man, who is devoted to God, manifests his art, if you cast him into wealth,
or if into poverty, if into disease, if into health, if into dishonor, if
into great honor. Did not the Apostles work in every state, "By glory and
dishonor, by good report and evil report"? (2 Cor. vi. 8.) This is an
athlete, to be prepared for everything; for such is also the nature of
virtue.

   If thou sayest, I am not able to preside over many, I ought to lead a
solitary life; thou offerest an insult to virtue, for it can make use of
every state, and shine through all: only let it be in the soul. Is there a
famine? or is there abundance? It shows forth its own strength, as Paul
saith, "I know how to abound, and how to be in want." (Phil. iv. 12; Acts
xxviii. 30.) Was he required to work? He was not ashamed, but wrought two
years. Was hunger to be undergone? He sank not under it, nor wavered. Was
death to be borne? He became not dejected, through all he exhibited his
noble mind and art. Him therefore let us imitate, and we shall have no
cause of grief: for tell me, what will have power to grieve such an one?
Nothing. As long as no one deprives us of this art, this will be the most
blessed of all men, even in this life as well as in that to come. For
suppose the good man hath a wife and children, and riches, and great honor,
with all these things he remaineth alike virtuous. Take them away, and
again in like sort he will be virtuous, neither overwhelmed by his
misfortunes, nor puffed up by prosperity, but as a rock standeth equally
unmoved in the raging sea and in calm, neither broken by the waves nor
influenced at all by the calm, thus too the solid mind stands firm both in
calm and in storm. And as little children, when sailing in a ship, are
tossed about, whilst the pilot sits by, laughing and undisturbed, and
delighted to see their confusion; thus too the soul which is truly wise,
when all others are in confusion, or else are inopportunely smiling at any
change of circumstance, sits unmoved, as it were, at the tiller and helm of
piety. For tell me, what can disturb the pious soul? Can death? This is the
beginning of a better life. Can poverty? This helps her on toward virtue.
Can disease? She regards not its presence. She regards neither ease, nor
affliction; for being beforehand with it, she hath afflicted herself. Can
dishonor? The world hath been crucified to her. Can the loss of children?
She fears it not, when she is fully persuaded of the Resurrection. What
then can surprise her? None of all these things. Doth wealth elevate her?
By no means, she knoweth that money is nothing. Doth glory? She hath been
taught that "all the glory of man is as the flower of grass." (Isa. xl. 6.)
Doth luxury? She hath heard Paul say, "She that giveth herself to pleasure
is dead while she liveth." (1 Tim. v. 6.) Since then she is neither
inflamed nor cramped, what can equal such health as this?

   Other souls, meanwhile, are not such, but change more frequently than
the sea, or the cameleon, so that thou hast great cause to smile, when thou
seest the same man at one time laughing, at another weeping, at one time
full of care, at another beyond measure relaxed and languid. For this cause
Paul saith, "Be not fashioned according to this world." (Rom. xii. 2.) For
we are citizens of heaven, where there is no turning. Prizes which change
not are held out to us. Let us make manifest this our citizenship, let us
thence already receive our good things. But why do we cast ourselves into
the Euripus, into tempest, into storm, into foam? Let us be in calm. It all
depends not on wealth, nor on poverty, nor honor, nor dishonor, nor on
sickness, nor on health, nor on weakness, but on our own soul. If it is
solid, and well-instructed in the science of virtue, all things will be
easy to it. Even hence it will already behold its rest, and that quiet
harbor, and, on its departure, will there attain innumerable good things,
the which may we all attain, by the grace and love of our Lord Jesus
Christ, with whom, to the Father, together with the Holy Spirit, be glory,
dominion, honor, now and ever, and world without end. Amen.

HOMILY XIII: PHILIPPIANS 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 things unto Himself."

   Nothing is so incongruous in a Christian, and foreign to his character,
as to seek ease and rest; and to be engrossed with the present life is
foreign to our profession and enlistment. Thy Master was crucified, and
dost thou seek ease? Thy Master was pierced with nails, and dost thou live
delicately? Do these things become a noble soldier? Wherefore Paul saith,
"Many walk, of whom I told you often, and now tell  you even weeping, that
they are the enemies of the cross of Christ." Since there were some who
made a pretense of Christianity, yet lived in ease and luxury, and this is
contrary to the Cross: therefore he thus spoke. For the cross belongs to a
soul at its post for the fight, longing to die, seeking nothing like ease,
whilst their conduct is of the contrary sort. So that even if they say,
they are Christ's, still they are as it were enemies of the Cross. For did
they love the Cross, they would strive to live the crucified life. Was not
thy Master hung upon the tree? Do thou otherwise imitate Him. Crucify
thyself, though no one crucify thee. Crucify thyself, not that thou mayest
slay thyself, God forbid, for that is a wicked thing, but as Paul said,
"The world hath been crucified unto me and I unto the world." (Gal. vi.
14.) If thou lovest thy Master, die His death. Learn how great is the power
of the Cross; how many good things it hath achieved, and doth still: how it
is the safety of our life. Through it all things are done. Baptism is
through the Cross, for we must receive that seal. The laying on of hands is
through the Cross. If we are on journeys, if we are at home, wherever we
are, the Cross is a great good, the armor of salvation, a shield which
cannot be beaten down, a weapon to oppose the devil; thou bearest the Cross
when thou art at enmity with him, not simply when thou sealest thyself by
it, but when thou sufferest the things belonging to the Cross. Christ
thought fit to call our sufferings by the name of the Cross. As when he
saith, "Except a man take up his cross and follow Me" (Matt. xvi. 24), i.e.
except he be prepared to die.

   But these being base, and lovers of life, and lovers of their bodies,
are enemies of the Cross. And every one, who is a friend of luxury, and of
present safety, is an enemy of that Cross in which Paul makes his boast:
which he embraces, with which he desires to be incorporated. As when he
saith, "I am crucified unto the world, and the world unto me." But here he
saith, "I now tell you weeping." Wherefore? Because the evil was urgent,
because such deserve tears. Of a truth the luxurious are worthy of tears,
who make fat that which is thrown about them, I mean the body, and take no
thought of that soul which must give account. Behold thou livest
delicately, behold thou art drunken, to-day and to-morrow, ten years,
twenty, thirty, fifty, a hundred, which is impossible; but if thou wilt,
let us suppose it. What is the end? What is the gain? Nought at all. Doth
it not then deserve tears, and lamentations, to lead such a life; God hath
brought us into this course, that He may crown us, and we take our
departure without doing any noble action. Wherefore Paul weepeth, where
others laugh, and live in pleasure. So sympathetic is he: such thought
taketh he for all men. "Whose god," saith he, "is the belly." For this have
they a God![1] That is, "let us eat and drink!" Dost thou see, how great an
evil luxury is? to some their wealth, and to others their belly is a god.
Are not these too idolaters, and worse than the common? And their "glory is
in their shame." (1 Cor. xv. 32.) Some say it is circumcision. I think not
so, but this is its meaning, they make a boast of those things, of which
they ought to be ashamed. It is a fearful thing to do shameful actions; yet
to do them, and be ashamed, is only half so dreadful. But where a man even
boasts himself of them, it is excessive senselessness.

   Do these words apply to them alone? And do those who are here present
escape the charge? And will no one have account to render of these things?
Does no one make a god of his belly, or glory in his shame? I wish,
earnestly I wish, that none of these charges lay against us, and that I did
not know any one involved in what I have said. But I fear lest the words
have more reference to us than to the men of those times. For when one
consumes his whole life in drinking and reveling, and expends some small
trifle on the poor, whilst he consumes the larger portion on his belly,
will not these words with justice apply to him? No words are more apt to
call attention, or more cutting in reproof, than these: "Whose god is the
belly, whose glory is in their shame." And who are these? They, he says,
who mind earthly things. "Let us build houses." Where, I ask? On the earth,
they answer. Let us purchase farms; on the earth again: let us obtain
power; again on the earth: let us gain glory; again on the earth: let us
enrich ourselves; all these things are on the earth. These are they, whose
god is their belly; for if they have no spiritual thoughts, but have all
their possessions here, and mind these things, with reason have they their
belly for their god, in saying, "Let us eat and drink, for to-morrow we
die." And about thy body, thou grievest, tell me, that it is of earth,
though thus thou art not at all injured. But thy soul thou draggest down to
the earth, when thou oughtest to render even thy body spiritual; for thou
mayest, if thou wilt. Thou hast received a belly, that thou mayest feed,
not distend it, that thou mayest have the mastery over it, not have it as
mistress over thee: that it may minister to thee for the nourishment of the
other parts, not that thou mayest minister to it, not that thou mayest
exceed limits. The sea, when it passes its bounds, doth not work so many
evils, as the belly doth to our body, together with our soul. The former
overfloweth all the earth, the latter all the body. Put moderation for a
boundary to it, as God hath put the sand for the sea. Then if its waves
arise, and rage furiously, rebuke it, with the power which is in thee. See
how God hath honored thee, that thou mightest imitate Him, and thou wilt
not; but thou seest the belly overflowing, destroying and overwhelming thy
whole nature, and darest not to restrain or moderate it.

   "Whose God," he saith, "is their belly." Let us see how Paul served
God: let us see how gluttons serve their belly. Do not they undergo ten
thousand such deaths? do not they fear to disobey whatever it orders? do
not they minister impossibilities to it? Are not they worse than slaves?
"But our citizenship," says he, "is in Heaven." Let us not then seek for
ease here; there do we shine, where also our citizenship is. "From whence
also," saith he, "we wait for a Saviour," the Lord Jesus Christ: "who shall
fashion anew the body of our humiliation, that it may be conformed to the
body of his glory." By little and little he hath carried us up. He saith,
"From Heaven" and "Our Saviour," showing, from the place and from the
Person, the dignity of the subject. "Who shall fashion anew the body of our
humiliation," saith he. The body now suffereth many things: it is bound
with chains, it is scourged, it suffereth innumerable evils; but the body
of Christ suffered the same. This, then, he hinted at when he said, "That
it may be conformed to the body of his glory." Wherefore the body is the
same, but putteth on incorruption. "Shall fashion anew." Wherefore the
fashion is different; or perchance he has spoken figuratively of the
change.

   He saith, "the body of our humiliation," because it is now humbled,
subject to destruction, to pain, because it seemeth to be worthless, and to
have nothing beyond that of other animals. "That it may be conformed to the
body of his glory." What? shall this our body be fashioned like unto Him,
who sitteth at the right hand of the Father, to Him who is worshiped by the
Angels, before whom do stand the incorporeal Powers, to Him who is above
all rule and power, and might? If then the whole world were to take up
weeping and lament for those who have fallen from this hope, could it
worthily lament? because, when a promise is given us of our body being made
like to Him, it still departs with the demons. I care not for hell
henceforth; whatever can be said, having fallen from so great glory, now
and henceforth consider hell to be nothing to this falling away. What
sayest thou, O Paul? To be made like unto Him? Yes, he answereth; then,
lest you should disbelieve, he addeth a reason; "According to the working
whereby He is able even to subject all things unto Himself." He hath power,
saith he, to subject all things unto Himself, wherefore also destruction
and death. Or rather, He doth this also with the same power. For tell me,
which requireth the greater power, to subject demons, and Angels, and
Archangels, and Cherubim, and Seraphim, or to make the body incorruptible
and immortal? The latter certainly much more than the former; he showed
forth the greater works of His power, that you might believe these too.
Wherefore, though ye see these men rejoicing, and honored, yet stand firm,
be not offended at them, be not moved. These our hopes are sufficient to
raise up even the most sluggish and indolent.

   Chap. iv. ver. I. "Wherefore," saith he, "my brethren, beloved and
longed for, my joy and crown, so stand fast in the Lord, my beloved."

   "So." How? Unmoved. See how he addeth praise after exhortation, "my joy
and my crown," not simply joy but glory too, not simply glory but my crown
too. Which glory nought can equal, since it is the crown of Paul. "So stand
fast in the Lord, my beloved," i.e. in the hope of God.[1]

   Ver. 2, 3. "I exhort Euodia, and exhort Syntyche, to be of the same
mind in the Lord. Yea, I beseech thee also, true yokefellow, help these
women."

   Some say Paul here exhorts his own wife; but it is not so, but some
other woman, or the husband of one of them. "Help these women, for they
labored with me in the Gospel, with Clement also, and the rest of my
fellow-workers whose names are in the book of life." Seest thou how great a
testimony he beareth to their virtue? For as Christ saith to his Apostles,
"Rejoice not that the spirits are subject to you, but rejoice that your
names are written in the book of life" (Luke x. 20); so Paul testifieth to
them, saying, "whose names are in the book of life." These women seem to me
to be the chief of the Church which was there, and he commendeth them to
some notable man whom he calls his "yokefellow," to whom perchance  he was
wont to commend them, as to a fellow-worker, and fellow-soldier, and
brother, and companion, as he doth in the Epistle to the Romans, when he
saith, "I commend unto you Phebe our sister, who is a servant of the Church
that is at Cenchrea." (Rom. xvi. 1.) "Yokefellow;" either some brother of
theirs, or a husband of hers; as if he had said, Now thou art a true
brother, now a true husband, because thou hast become a Member. "For they
labored with me in the Gospel." This protection[2] came from home, not from
friendship, but for good deeds. "Labored with me." What sayest thou? Did
women labor with thee? Yes, he answereth, they too contributed no small
portion. Although many were they who wrought together with him, yet these
women also acted with him amongst the many. The Churches then were no
little edified, for many good ends are gained where they who are approved,
be they men, or be they women, enjoy from the rest such honor. For in the
first place the rest were led on to a like zeal; in the second place, they
also gained a by the respect shown; and thirdly, they made those very
persons more zealous and earnest. Wherefore thou seest that Paul hath
everywhere a care for this, and commendeth such men for consideration. As
he saith in the Epistle to the Corinthians: "Who are the first-fruits of
Achaia," (1 Cor. xvi. 15.) Some say that the word "yokefellow," (Syzygus,)
is a proper name. Well, what? Whether it be so, or no, we need not
accurately enquire,[4] but observe that he gives his orders, that these
women should enjoy much protection.

   All we have, saith he, is in the heavens, our Saviour, our city,
whatever a man can name: "whence," saith he, "we wait for a Saviour, the
Lord Jesus Christ." And this is an act of His kindness and love toward man.
He Himself again cometh to us, he doth not drag us thither, but takes us,
and so departs with us. And this is a mark of great honor; for if He came
to us when we were enemies, much rather doth He now when we are become
friends. He doth not commit this to the Angels, nor to servants, but
Himself cometh to call us to His royal mansion. See, we also "shall be
caught up in the clouds" (1 Thess. iv. 17), doing him honor.

   Who then is to be found "the faithful and wise servant"? Who are they
that are deemed worthy of such good things? How miserable are those who
fail! For if we were forever to weep, should we do aught worthy of the
occasion? For were you to make mention of hells innumerable, you would name
nothing equal to that pain which the soul sustaineth, when all the world is
in confusion, when the trumpets are sounding, when the Angels are rushing
forward, the first, then the second, then the third, then ten thousand
ranks, are pouring forth upon the earth; then the Cherubim, (and many are
these and infinite;) the Seraphim; when He Himself is coming, with His
ineffable glory; when those meet Him, who had gone to gather the elect into
the midst; when Paul and his companions, and all who in his time had been
approved, are crowned, are proclaimed aloud, are honored by the King,
before all His heavenly host. For if hell did not exist, how fearful a
thing it is, that the one part should be honored, and the other dishonored!
Hell, I confess, is intolerable, yea, very intolerable, but more
intolerable than it is the loss of the Kingdom. Consider; if any king, or
the son of a king, having taken his departure, and been successful in
innumerable wars, and become the object of admiration, should with his army
entire, return to any city, in his chariot, with his trophies, with his
innumerable ranks of golden shields, with his spearmen, his body-guard all
about him, whilst the whole city was adorned with crowns, whilst all the
rulers of the world accompanied him, and all the soldiery of foreign
nations followed him as captives, then praefects, satraps, and in the
presence of all the rulers, and all that splendor, he should receive the
citizens who meet him, and kiss them, and stretch forth his hand, and give
them freedom of access, and converse with them, all standing around, as
with friends, and tell them that all that journey was undertaken for their
sake, and should lead them into his palace, and give them a share of it,
even if the rest should not be punished, to how great punishment would not
this be equal? But if in the case of men it were a bitter thing to fall
away from this glory, much more is it so with God, when all the heavenly
Powers are present with the King, when the demons, bound, and bowing down
their heads, and the devil himself is led along in chains, and all military
force that opposeth itself, when the Powers of the heavens, when He
Himself, cometh upon the clouds.

   Believe me, I am not even able to finish my words, from the grief which
lays hold of my soul at this relation. Consider of how great glory we shall
be deprived, when it is in our power not to be deprived of it. For this is
the misery, that we suffer these things, when it is in our power not to
suffer them. When he receiveth the one part and leadeth them to His Father
in heaven, and rejecteth the other, whom Angels take and drag against their
will, weeping, and hanging down their heads, to the fire of hell, when they
have first been made a spectacle to the whole world, what grief, think you,
is there? Let us then make haste, while there is time, and take great
thought of our own salvation. How many things have we to say like the rich
man? If any one would now suffer us, we would take counsel of the things
that are profitable! But no one doth suffer us. And that we shall so say,
is clear, not from him alone, but from many others. And that you may learn
this, how many men have been in fevers, and said, if we recover, we shall
never again fall into the same state. Many such words we shall then say,
but we shall be answered as the rich man was, that there is a gulf, that we
have received our good things here. (Luke xvi. 25, 26.) Let us groan then,
I entreat you, bitterly, rather let us not only groan, but pursue virtue
too; let us lament now, for salvation, that we may not then lament in vain.
Let us weep now, and not weep then, at our evil lot. This weeping is of
virtue, that of unprofitable repentance; let us afflict ourselves now, that
we may not then; for it is not the same thing to be afflicted here and
there. Here, thou art afflicted for a little time, or rather thou dost not
perceive thy affliction, knowing that thou art afflicted for thy good. But
there, the affliction is more bitter, because it is not in hope,[1] nor for
any escape, but without limit, and throughout.

   But may we all be freed from this, and obtain remission. But let us
pray and be diligent, that we may obtain the remission. Let us be diligent,
I entreat; for if we are diligent, we prevail even through our prayer: if
we pray earnestly, God grants our request; but if we neither ask Him, nor
do earnestly aught of this sort, nor work, how is it possible that we
should ever succeed? By sleeping? Not at all. For it is much if even by
running, and stretching forth, and being conformed to His death, as Paul
said, we shall be able to succeed, not to say sleeping. "If by any means I
may attain," saith he. But if Paul said, "If by any means I may attain,"
what shall we say? For it is not possible by sleeping to accomplish even
worldly business, not to say spiritual. By sleeping, not even from friends
can anything be received, far less from God. Not even fathers honor them
who sleep, far less doth God. Let us labor for a little time, that we may
have rest for ever. We must at all events be afflicted. If we are not
afflicted here, it awaits us there. Why choose we not to be afflicted here,
that there we may have rest, and obtain the unspeakable blessings, in
Christ Jesus, with whom, to the Father together with the Holy Spirit, be
glory, power, and honor, now and ever, world without end. Amen.

HOMILY XIV: PHILIPPIANS iv. 4-7.

"Rejoice in the Lord alway: again I will say, Rejoice. Let your forbearance
be known unto all men. The Lord is at hand. In nothing be anxious; but in
everything by prayer and supplication with thanksgiving let your requests
be made known unto God. And the peace of God, which passeth all
understanding, shall guard your hearts and your thoughts through Christ
Jesus."

   "Blessed[1] they that mourn," and "woe unto them that laugh" (Matt. v.
4; Luke vi. 25), saith Christ. How then saith Paul, "Rejoice in the Lord
alway"? "Woe to them that laugh," said Christ, the laughter of this world
which ariseth from the things which are present He blessed also those that
mourn, not simply for the loss of relatives, but those who are pricked at
heart, who mourn their own faults, and take count of their own sins, or
even those of others. This joy is not contrary to that grief, but from that
grief it too is born. For he who grieveth for his own faults, and
confesseth them, rejoiceth. Moreover, it is possible to grieve for our own
sins, and yet to rejoice in Christ. Since then they were afflicted by their
sufferings, "for to you it is given not only to believe in him, but also to
stiffer for him" (Phil. i. 29), therefore he saith, "Rejoice in the Lord."
For this can but mean, If you exhibit such a life that you may rejoice. Or
when your communion with God is not hindered, rejoice. Or else the word
"in" may stand for "with":[2] as if he had said, with the Lord. "Alway;
again I will say, Rejoice." These are the words of one who brings comfort;
as, for example, he who is in God rejoiceth alway. Yea though he be
afflicted, yea whatever he may suffer, such a man alway rejoiceth. Hear
what Luke saith, that "they returned from the presence of the Council,
rejoicing that they were counted worthy to be scourged for His name." (Acts
v. 41.) If scourging and bonds, which seem to be the most grievous of all
things, bring forth joy, what else will be able to produce grief in us?

   "Again I will say, Rejoice." Well hath he repeated. For since the
nature of the things brought forth grief, he shows by repeating, that they
should by all means rejoice.

   "Let your forbearance be known unto all men." He said above, "Whose god
is the belly, and whose glory is in their shame," and that they "mind
earthly things." (Phil. iii. 19.) It was probable that they would be at
enmity with the wicked; he therefore exhorted them to have nothing in
common with them, but to use them with all forbearance, and that not only
their brethren, but also their enemies and opposers. "The Lord is at
hand,[3] in nothing be anxious." For why, tell me? do they ever rise in
opposition? And if ye see them living in luxury, why are ye in affliction?
Already the judgment is nigh; shortly will they give account of their
actions. Are ye in affliction, and they in luxury? But these things shall
shortly receive their end. Do they plot against you, and threaten you? "In
nothing be anxious." The judgment is already at hand, when these things
shall be reversed. "In nothing be anxious." If ye are kindly affected
toward those who prepare evil against you, yet it shall not at last turn
out to their profit. Already the recompense is at hand, if poverty, if
death, if aught else that is terrible be upon you. "But in everything, by
prayer and supplication, with thanksgiving, let your requests be made known
unto God." There is this for one consolation, "the Lord is at hand." And
again, "I will be with you alway, even unto the end of the world." (Matt.
xxviii. 20.) Behold another consolation, a medicine which healeth grief,
and distress, and all that is painful. And what is this? Prayer,
thanksgiving in all things. And so He wills that our prayers should not
simply be requests, but thanksgivings too for what we have. For how should
he ask for future things, who is not thankful for the past? "But in
everything by prayer and supplication." Wherefore we ought to give thanks
for all things, even for those which seem to be grievous, for this is the
part of the truly thankful man. In the other case the nature of the things
demands it; but this springs from a grateful soul, and one earnestly
affected toward God. God acknowledgeth these prayers, but others He knoweth
not. Offer up such prayers as may be acknowledged; for He disposeth all
things for our profit, though we know it not. And this is a proof that it
greatly profiteth, namely, that we know it not. "And the peace of God which
passeth all understanding shall guard your hearts and your thoughts in
Christ Jesus." What meaneth this? "The peace of God" which He hath wrought
toward men, surpasseth all understanding. For who could have expected, who
could have hoped, that such good things would have come? They exceed all
man's understanding, not his speech alone. For His enemies, for those who
hated Him, for those who determined to turn themselves away, for these, he
refused not to deliver up His Only Begotten Son, that He might make peace
with us. This peace then, i.e. the reconciliation, the love of God, shall
guard your hearts and your thoughts.

   For this is the part of a teacher, not only to exhort, but also to
pray, and to assist by supplication, that they may neither be overwhelmed
by temptations, nor carried about by deceit. As if he had said, May He who
hath delivered you in such sort as mind cannot comprehend, may He Himself
guard yon, and secure you, so that you suffer no ill. Either he means this,
or that that peace of which Christ saith, "Peace I leave with you, My peace
I give unto you" (John xiv. 27): this shall guard you, for this peace
exceedeth all man's understanding. How? When he tells us to be at peace
with our enemies, with those who treat us unjustly, with those who are at
war and enmity toward us; is it not beyond man's understanding? But rather
let us look to the former. If the peace surpasseth all understanding, much
more doth God Himself, who giveth peace, pass all understanding, not ours
only, but also that of Angels, and the Powers above. What meaneth "in
Christ Jesus"? Shall guard us in Him, so that ye may remain firm, and not
fall from His faith.

   Ver. 8. "Finally, brethren, whatsoever things are honorable, whatsoever
things are true, whatsoever things are just." What is "Finally "? It stands
for, "I have said all." It is the word of one that is in haste, and has
nothing to do with present things.

"Finally, brethren, whatsoever things are honorable, whatsoever things are
true, whatsoever things are just, whatsoever things are pure, whatsoever
things are lovely, whatsoever things are of good report, if there be any
virtue, and if there be any praise, think on these things."

   Ver. 9. "The things which ye both learned and received, and heard and
saw in me."

   What meaneth, "whatsoever things are lovely "? Lovely to the faithful,
lovely to God. "Whatsoever things are true." Virtue is really true, vice is
falsehood. For the pleasure of it is a falsehood, and its glory is
falsehood, and all things of the world are falsehood. "Whatsoever things
are pure." This is opposed to the words "who mind earthly things."
"Whatsoever things are honorable." This is opposed to the words "whose god
is their belly." "Whatsoever things are just," i.e. saith he,[1]
"whatsoever things are of good report." "If there be any virtue, if there
be any praise." Here he willeth them to take thought of those things too
which regard men. "Think on these things," saith he. Seest thou, that he
desires to banish every evil thought from our souls; for evil actions
spring from thoughts. "The things which ye both learned and received." This
is teaching, in all his exhortations to propose himself for a model: as he
saith in another place, "even as ye have us for an ensample." (Phil. iii.
17.) And again here, "What things ye learned and received," i.e. have been
taught by word of mouth, "and heard and saw in me": both in respect of my
words and actions and conduct. Seest thou, how about everything he lays
these commands on us? For since it was not possible to make an accurate
enumeration of all things, of our coming in, and going out, and speech, and
carriage, and intercourse (for of all these things it is needful that a
Christian should have thought), he said shortly, and as it were in a
summary, "ye heard and saw in me." I have led yon forward both by deeds and
by words.[2] "These things do," not only in words, but do them also. "And
the God of peace shall be with you," i.e. ye shall be in a calm, in great
safety, ye shall suffer nothing painful, nor contrary to your will. For
when we are at peace with Him, and we are so through virtue, much more will
He be at peace with us. For He who so loved us, as to show favor to us even
against our will, will He not, if He sees us hastening toward Him, Himself
yet much more exhibit His love toward us?

   Nothing is such an enemy of our nature as vice. And from many things it
is evident, how vice is at enmity with us, and virtue friendly toward us.
What will ye? That I should speak of fornication? It makes men subject to
reproach, poor, objects of ridicule, despicable to all, just as enemies
treat them. Ofttimes it hath involved men in disease and danger; many men
have perished or been wounded in behalf of their mistresses. And if
fornication produces these things, much rather doth adultery. But doth
almsgiving so? By no means. But as a loving mother setteth her son in great
propriety, in good order, in good report, and gives him leisure to engage
in necessary work, thus alms-giving doth not release us nor lead us away
from our necessary work, but even renders the soul more wise. For nothing
is more foolish than a mistress.

   But what willest thou? To look upon covetousness? It too treats us like
an enemy. And how? It makes us hated by all. It prepareth all men to vaunt
themselves against us; both those who have been treated unjustly by us, and
those who have not, who share the grief of the former, and are in fear for
themselves. All men look upon us as their common foes, as wild beasts, as
demons. Everywhere are there innumerable accusations, plots against us,
envyings, all which are the acts of enemies. But justice, on the contrary,
makes all men friends, all men sociable, all men well disposed towards us,
by all men prayers are made in our behalf; our affairs are in perfect
safety, there is no danger, there is no suspicion. But sleep also
fearlessly comes over us with perfect safety, no care is there, no
lamenting.

   How much better this sort of life is! And what? Is it best to envy, or
to rejoice with one another? Let us search out all these things, and we
shall find that virtue, like a truly kind mother, places us in safety,
while vice is a treacherous thing, and full of danger. For hear the
prophet, who saith, "The Lord is a stronghold of them that fear Him, and
His covenant is to show them." (Ps. xxv. 14, Sept.) He feareth no one, who
is not conscious to himself of any wickedness; on the contrary, he who
liveth in crime is never confident, but trembles at his domestics, and
looks at them with suspicion. Why say, his domestics? He cannot bear the
tribunal of his own conscience. Not only those who are without, but his
inward thoughts affect him likewise, and suffer him not to be in quiet.
What then, saith Paul? Ought we to live dependent on praise? He said not,
look to praise, but do praiseworthy actions, yet not for the sake of
praise.

   "Whatsoever things are true," for the things we have been speaking of
are false. "Whatsoever things are honorable." That which is "honorable"
belongs to external virtue, that which is "pure" to the soul. Give no cause
of stumbling, saith he, nor handle of accusation. Because he had said,
"Whatsoever things are of good report," lest you should think that he means
only those things which are so in the sight of men, he proceeds, "if there
be any virtue, and if there be any praise, think on these things"--do these
things. He wills us ever to be in these things, to care for these things,
to think on these things. For if we will be at peace with each other, God
too will be with us, but if we raise up war, the God of peace will not be
with us. For nothing is so hostile to the soul as vice. That is, peace and
virtue place it in safety. Wherefore we must make a beginning on our part,
and then we shall draw God toward us.

   God is not a God of war and fighting. Make war and fighting to cease,
both that which is against Him, and that which is against thy neighbor. Be
at peace with all men, consider with what character God saveth thee.
"Blessed are the peacemakers, for they shall be called sons of God." (Matt.
v. 9.) Such always imitate the Son of God: do thou imitate Him too. Be at
peace. The more thy brother warreth against thee, by so much the greater
will be thy reward. For hear the prophet who saith, "With the haters of
peace I was peaceful." (Ps. cxx. 7, Sept.) This is virtue, this is above
man's understanding, this maketh us near God; nothing so much delighteth
God as to remember no evil. This sets thee free from thy sins, this looseth
the charges against thee: but if we are fighting and buffeting, we become
far off from God: for enmities are produced by conflict, and from enmity
springs remembrance of evil.

   Cut out the root, and there will be no fruit. Thus shall we learn to
despise the things of this life, for there is no conflict, none, in
spiritual things, but whatever thou seest, either conflicts or envy, or
whatever a man can mention, all these spring from the things of this life.
Every conflict hath its beginning either in covetousness, or envy, or
vainglory. If therefore we are at peace, we shall learn to despise the
things of the earth. Hath a man stolen our money? He hath not injured us,
only let him not steal our treasure which is above. Hath he hindered thy
glory? Yet not that which is from God, but that which is of no account. For
this is no glory, but a mere name of glory, or rather a shame. Hath he
stolen thy honor? Rather not thine but his own. For as he who committeth
injustice doth not so much inflict as receive injustice, thus too he who
plots against his neighbor, first destroyeth himself.

For "he who diggeth a pit for his neighbor, falleth into it." (Prov. xxvi.
27.) Let us then not plot against others, lest we injure ourselves. When we
supplant the reputation of  others, let us consider that we injure
ourselves, it is against ourselves we plot. For perchance with men we do
him harm, if we have power, but we injure ourselves in the sight of God, by
provoking Him against us. Let us not then harm ourselves. For as we injure
ourselves when we injure our neighbors, so by benefiting them we benefit
ourselves. If then thy enemy harm thee, he hath benefited thee if thou art
wise, and so requite him not with the same things, but even do him good.
But the blow, you say, remains severe. Consider then that thou dost not
benefit, but punishest him, and benefitest thyself, and quickly you will
come to do him good. What then? Shall we act from this motive? We ought not
to act on this motive, but if thy heart will not hear other reason, induce
it, saith he,[1] even by this, and thou wilt quickly persuade it to dismiss
its enmity, and wilt for the future do good to thine enemy as to a friend,
and wilt obtain the good things which are to come, to which God grant that
we may all attain in Christ Jesus. Amen.

HOMILY XV: Philippians 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 respect of want: for I have learned, in
whatsoever state I am, therein to be content. I know how to be abused, and
I know also how to abound: in everything and in all things have I learned
the secret both to be filled and to be hungry, both to abound and to be in
want. I can do all things in him that strengtheneth me. Howbeit, ye did
well, that ye had fellowship with my affliction."

   I HAVE ofttimes said, that almsgiving hath been introduced not for the
sake of the receivers, but of the givers, for the latter are they which
make the greatest gain. And this Paul shows here also. In what way? The
Philippians had sent him somewhat, after a long time, and had committed the
same to Epaphroditus. See then, how when he is about to send Epaphroditus
as the bearer of this Epistle, he praises them, and shows that this action
was for the need, not of the receiver, but of the givers. This he doth,
both that they who benefited him may not be lifted up with arrogance, and
that they may become more zealous in well-doing, since they rather benefit
themselves; and that they who receive may not fearlessly rush forward to
receive, lest they meet with condemnation. For "it is more blessed," He
saith, "to give than to receive." (Acts xx. 35.) Why then does he say, "I
rejoice in the Lord greatly "? Not with worldly rejoicing, saith he, nor
with the joy of this life, but in .the Lord. Not because I had refreshment,
but because ye advanced; for this is my refreshment. Wherefore he also
saith "greatly"; since this joy was not corporeal, nor on account of his
own refreshment, but because of their advancement.

   And see how, when he had gently rebuked them on account of the times
that were passed, he quickly throweth a shadow over this, and teacheth them
constantly and always to remain in well doing. "Because at length," saith
he. The words, "at length," show long time to have elapsed. "Ye have
revived," as fruits which have shot forth, dried up, and afterwards shot
forth. Here he showeth, that being at first blooming, then having faded,
they again budded forth. So that the word "flourished again," has both
rebuke and praise. For it is no small thing, that he who hath withered
should flourish again. He showeth also, that it was from indolence all this
had happened to them. But here he signifies, that even in former time they
were wont to be zealous in these things. Wherefore he addeth, "your thought
for me, wherein ye did indeed take thought." And lest you should think,
that in other things too they had been more zealous, and had then withered,
but in this thing alone, behold how he has added, "your thought for me." I
apply the words, "now at length," only to this; for in other things it is
not so.

   Here some one may enquire, how when he had said, "It is more blessed to
give than to receive" (Acts xx. 25, 34); and, "These hands ministered to my
necessities, and to them that were with me"; and again when writing to the
Corinthians, "For it were good for me rather to die, than that any man
should make my glorying void" (1 Cor. ix. 15); he suffereth his glorying to
be made void? And how? By receiving. For if his glorying was, that he
received not, how doth he now endure so to do? What is it then? Probably,
he then did not receive on account of the false Apostles, "that wherein
they glory" (2 Cor. xi. 12), saith he, "they may be found even as we." And
he said not "are," but "glory"; for they received but secretly. Wherefore
he said, "wherein they glory." Wherefore he also said, "No man shall stop
me of this glorying." (2 Cor. xi. 10,) And he said not simply, shall not
stop me, but what? "in the regions of Achaia." And again, "I robbed other
Churches, taking wages of them that I might minister unto you." (2 Cor. xi.
8.) Here he showed that he did receive. But Paul indeed received rightly,
having so great a work; if in truth he did receive. But they who work not,
how can they receive? "Yet I pray," saith one. But there is no work. For
this may be done together with work. "But I fast." Neither  is this work.
For see this blessed one, preaching in many places, and working too. "But
ye lacked opportunity." What meaneth lacked opportunity? It came not; saith
he, of indolence, but of necessity.[1] Ye had it not in your hands, nor
were in abundance. This is the meaning of, "Ye lacked opportunity." Thus
most men speak, when the things of this life do not flow in to them
abundantly, and are in short supply.

   "Not that I speak in respect of want." said, saith he, "now at length,"
and I rebuked you, not seeking mine own, nor censuring you on this account,
as if I were in want: for I sought it not on this account. Whence is this,
O Paul, that thou makest no vain boasting? To the Corinthians he saith,
"For we write none other things unto you, than what ye read or even
acknowledge." (2 Cor. i. 13.) And in this case he would not have spoken to
them so as to be convicted, he would not, had he been making boasts, have
spoken thus. He was speaking to those who knew the facts, with whom
detection, would have been a greater disgrace. "For I have learnt," saith
he, "in whatsoever state I am, therein to be content." Wherefore, this is
an object of discipline, and exercise, and care, for it is not easy of
attainment, but very difficult, and a new thing. "In whatsoever state I
am," saith he, "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." That is, I know how to use little, to bear hunger and want. "Both
to abound, and to suffer need." "But, says one, there is no need of wisdom
or of virtue in order to abound." There is great need of virtue, not less
than in the other case. For as want inclines us to do many evil things, so
too doth plenty. For many ofttimes, coming into plenty, have become
indolent, and have not known how to bear their good fortune. Many men have
taken it as an occasion of no longer working. But Paul did not so, for what
he received he consumed on others, and emptied himself for them. This is to
know. He was in nowise relaxed, nor did he exult at his abundance; but was
the same in want and in plenty, he was neither oppressed on the one hand,
nor rendered a boaster on the other. "Both to be filled," saith he "and to
be hungry, both to abound, and to be in want." Many know not how to be
full, as for example, the Israelites, "ate, and kicked" (Deut. xxxii. 15),
but I am equally well ordered in all. He showeth that he neither is now
elated, nor was before grieved: or if he grieved, it was on their account,
not on his own, for he himself was similarly affected.

   "In everything," saith he, "and in all things I have learned the
secret," i.e. I have had experience of all things in this long time, and
these things have all succeeded with me. But since  boasting might seem to
have a place here, see how quickly he checks up, and says, "I can do all
things in Christ[2] that strengtheneth me." The success is not mine own,
but His who has given me strength. But since they who confer benefits, when
they see the receiver not well affected toward them, but despising the
gifts, are themselves rendered more remiss, (for they considered themselves
as conferring a benefit and refreshment,) if therefore Paul despises the
refreshment, they must necessarily become remiss, in order then that this
may not happen, see how he healeth it again. By what he hath said above, he
hath brought down their proud thoughts, by what followeth he maketh their
readiness revive, by saying, "Howbeit ye did well, that ye had fellowship
with my affliction." Seest thou, how he removed himself, and again united
himself to them. This is the part of true and spiritual friendship. Think
not, saith he, because I was not in want, that I had no need of this act of
yours. I have need of it for your sake. How then, did they share his
afflictions? By this means. As he said when in bonds, "Ye all are partakers
with me of grace." (Phil. i. 7.) For it is grace to suffer for Christ, as
he himself saith in another place, "For to you it is given from God not
only to believe on Him, but also to suffer for Him." (Phil. i. 29.) For
since those former words by themselves might have made them regardless, for
this cause he consoleth them, and receiveth them, and praiseth them again.
And this in measured words. For he said not, "gave," but "had fellowship,"
to show that they too were profiled by becoming partakers of his labors. He
said not, ye did lighten, but ye did communicate with my affliction, which
was something more elevated. Seest thou the humility of Paul? seest thou
his noble nature? When he has shown that he had no need of their gifts on
his own account, he afterward uses freely such lowly words as they do who
make a request; "since thou art wont to give." For he refuseth neither to
do, nor say anything. That is, "Think not that my words show want of shame,
wherein I accuse you, and say, ' Now at length ye have revived,' or are
those of one in necessity; I speak not thus because I am in need, but why?
From my exceeding confidence in you, and of this also ye yourselves are the
authors."

   Seest thou how he sootheth them? How are ye the authors? In that ye
hasted to the work before all the others; and have given me confidence to
remind you of these things. And observe his elevation; he accuseth them not
while they did not send, lest he should seem to  regard his own benefit,
but when they had sent, then he rebuked them for the time past, and they
received it, for he could not seem after that to regard his own benefit.

   Ver. 15. "Ye yourselves also know, ye Philippians, that in the
beginning of the Gospel, when I departed from Macedonia, no Church had
fellowship with me, in the matter of giving and receiving, but ye only."

   Lo, how great is his commendation! For the Corinthians and Romans are
stirred up by hearing these things from him, whilst the Philippians did it
without any other Church having made a beginning. For "in the beginning of
the Gospel," saith he, they manifested such zeal towards the holy Apostle,
as themselves first to begin, without having any example, to bear this
fruit. And no one can say that they did these things because he abode with
them, or for their own benefit; for he saith, "When I departed from
Macedonia, no Church had fellowship with me, in the matter of giving and
receiving, but ye only." What meaneth "receiving," and what "had fellowship
"? Wherefore said he not, "no Church gave to me," but "had fellowship with
me, in the matter of giving and receiving"? Because it is a case of
communication. He saith, "If we sowed unto you spiritual things, is it a
great matter if we shall reap your carnal things." (I Cor. ix. 11.) And
again, "That your abundance may be a supply to their want." (2 Cor. viii.
14.) How did they communicate? In the matter of giving carnal things, and
receiving spiritual. For as they who sell and buy communicate with each
other, by mutually giving what they have, (and this is communication,) so
too is it here. For there is not anything more profitable than this trade
and traffic. It is performed on the earth, but is completed in heaven. They
who buy are on the earth, but they buy and agree about heavenly things,
whilst they lay down an earthly price.

   But despond not; heavenly things are not to be bought with money,
riches cannot purchase these things, but the purpose of him who giveth the
money, his true wisdom, his superiority to earthly things, his love toward
man, his mercifulness. For if money could purchase it, she who threw in the
two mites would have gained nothing great. But since it was not the money,
but the purpose that availed, she received everything, who exhibited a full
purpose of mind. Let us not then say, that the Kingdom can be bought with
money; it is not by money, but by purpose of mind which is exhibited by the
money. Therefore, will one answer, there is no need of money? There is no
need of money, but of the disposition; if thou hast this, thou wilt be able
even by two mites to purchase Heaven; where this is not, not even ten
thousand talents of gold will be able to do that, which the two mites
could. Wherefore? Because if thou who hast much throwest in but a small
portion, thou gavest an alms indeed, but not so great as the Widow did; for
thou didst not throw it in with the same readiness as she. For she deprived
herself of all she had, or rather she deprived not, but gave it all as a
free gift to herself Not for a cup of cold water hath God promised the
kingdom, but for readiness of heart; not for death, but for purpose of
mind. For indeed it is no great thing. For what is it to give one life?
that is giving one man; but one man is not of worth enough.

   Ver. 16. "For even in Thessalonica, ye sent once and again unto my
need."

   Here again is great praise, that he, when dwelling in the
metropolis,[1] should be nourished by a little city. And lest, by always
withdrawing himself from the supposition of want, he should, as I said at
first, render them amiss, having previously shown by so many proofs that he
is not in want, he here does it by one word only, by saying "needs." And he
said not "my,"[2] but absolutely,--having a care of dignity. And not this
only, but what followeth too, for since he was conscious that it was a very
lowly thing, he again secures it, by adding as a correction,

   Ver. 17. "Not that I seek for the gift."

   As he said above, "Not that I speak in respect of want"; that is
stronger than this. For it is one thing, that he who is in want, should not
seek, and another that he who is in want should not even consider himself
to be in want. "Not that I seek for the gift," he says, "but I seek for the
fruit, that increaseth to your account." Not mine own. Seest thou, that the
fruit is produced for them? This say I for your sake, says he, not for my
own, for your salvation. For I gain nothing when I receive, but the grace
belongeth to the givers, for the recompense is yonder in store for givers,
but the gifts are here consumed by them who receive. Again even his desire
is combined with praise and sympathy.

   When he had said, I do not seek, lest he should again render them
remiss, he adds,

   Ver. 18. "But I have all things and abound," i.e. through this gift ye
have filled up what was wanting, which would make them more eager. For
benefactors, the wiser they are, the more do they seek gratitude from the
benefited. That is, ye have not only filled up what was deficient in former
time, but ye have gone beyond. For lest by these words he should seem to
accuse them, see how he seals up all. After he had said, "Not that I seek
for the gift," and "Now at length"; and had shown that their deed was a
debt, for this is meant by, "I have all," then again he showeth, that they
had acted above what was due, and saith, "I have all things and abound, I
am filled." I say not this at hazard, or only from the feeling of my mind,
but why? "Having received of Epaphroditus the things that came from you, an
odor of a sweet smell; a sacrifice acceptable, well pleasing to God." Lo,
whither he hath raised their gift; not I, he saith, received, but God
through me. Wherefore though I be not in need, regard it not, for God had
no need, and He received at their hands in such sort, that the Holy
Scriptures shrunk not from saying, "God smelled a sweet savor" (Gen. viii.
21), which denotes one who was pleased. For ye know, indeed ye know, how
our soul is affected by sweet savors, how it is pleased, how it is
delighted. The Scriptures therefore shrunk not from applying to God a word
so human, and so lowly, that it might show to men that their gifts are
become acceptable. For not the fat, not the smoke, made them acceptable,
but the purpose of mind which offered them. Had it been otherwise, Cain's
offering too had been received. It saith then, that He is even pleased, and
how He is pleased. For men could not without this have learned. He then,
who hath no need, saith that He is thus pleased, that they may not become
remiss by the absence of need. And afterward, when they had no care for
other virtues, and trusted to their offerings alone, behold, how again he
setteth them right by saying, "Will I eat the flesh of bulls, or drink the
blood of goats?" (Ps. 1. 13.) This Paul also saith. "Not that I seek,"
saith he, "for the gift."

   Ver. 19. "And may[1] my God fulfill every. need of yours, according to
His riches in glory, in Christ Jesus."

   Behold how he invokes blessings upon them, as poor men do. But if even
Paul blesseth those who give, much more let us not be ashamed to do this
when we receive. Let us not receive as though we ourselves had need, let us
not rejoice on our own account, but on that of the givers. Thus we too who
receive shall have a reward, if we rejoice for their sake. Thus we shall
not take it hardly, when men do not give, but rather shall grieve for their
sake. So shall we render them more zealous, if we teach them, that not for
our own sake do we so act; "but may my God" fulfill every need of yours, or
every grace, or every joy.[2] If the second be true, "every grace," he
meaneth not only the alms, which are of earth, but every excellency. If the
first, "your every need," which I think too should rather be read, this is
what he means to show. As he had said, "ye lacked opportunity," he here
maketh an addition, as he doth in the Epistle to the Corinthians, saying,
"And He that supplieth seed to the sower, may He supply bread for food, and
multiply your seed for sowing, and increase the fruits of your
righteousness." (2 Cor. ix. 10.) He invokes blessings upon them, that they
may abound, and have wherewith to sow. He blesseth them too, not simply
that they might abound, but "according to His riches," so that this too is
done in measured terms. For had they been as he was, so truly wise, so
crucified, he would not have done this; but since they were men that were
handicraftsmen, poor, having wives, bringing up children, ruling their
families, and who had given these very gifts out of small possessions, and
had certain desires of the things of this world, he blesseth them
appropriately. For it is not unseemly to invoke sufficiency and plenty upon
those who thus use them. See too what he said. He said not, May He make you
rich, and to abound greatly; but what said he? "May He fulfill every need
of yours," so that ye may not be in want, but have things for your
necessities. Since Christ too, when He gave us a form of prayer, inserted
also this in the prayer, when He taught us to say, "Give us this day our
daily bread." (Matt. vi. 11.)

   "According to His riches." That is, according to His free gift, i.e. it
is easy to Him, and possible, and quickly. And since I have spoken of need,
do not think that he will drive you into straits. Wherefore he added,
"according to his riches in glory in Christ Jesus." So shall all things
abound to you, that you may have them to His glory. Or, ye are wanting in
nothing; (for it is written, "great grace was upon them all, neither was
there any that lacked.") (Acts iv. 33.) Or, so as to do all things for His
glory, as if he had said, that ye may use your abundance to His glory.

   Ver. 20. "Now unto our God and Father be the glory for ever and ever.
Amen." For the glory of which he speaks belongs not only to the Son, but to
the Father too, for when the Son is glorified, then is the Father also. For
when he said, This is done to the glory of Christ, lest any one should
suppose that it is to His glory alone, he continued, "Unto our God and
Father be the glory," that glory which is paid to the Son.

   Ver. 21. "Salute every saint in Christ Jesus." This also is no small
thing. For it is a proof of great good will, to salute them through
letters. "The brethren which are with me salute you." And yet thou saidst
that thou hast "no one like-minded, who will care truly for your state."
How then sayest thou now, "The brethren which are with me"? He either
saith, "The brethren which are with me," because he hath no one like-minded
of those who are with him, (where he doth not speak of those in the city,
for how were they constrained to undertake the affairs of the Apostles?) or
that he did not refuse to call even those brethren.

   Ver. 22, 23. "All the saints salute you, especially they that are of
Caesar's household. The grace of the Lord Jesus Christ be with your
spirit."

   He elevated them and strengthened them, by showing that his preaching
had reached even to the king's(1) household. For if those who were in the
king's palace despised all things for the sake of the King of Heaven, far
more ought they to do this. And this too was a proof of the love of Paul,
and that he had told many things of them, and said great things of them,
whence he had even led those who were in the palace to a longing for them,
so that those who had never seen them saluted them. Especially because the
faithful were then in affliction, his love was great. And those who were
absent from each other were closely conjoined together as if real limbs.
And the poor man was similarly disposed toward the rich, and the rich
toward the poor, and there was no preeminence, in that they were all
equally hated and cast out, and that for the same cause. For as, if
captives taken from divers cities should arise and come to the same towns,
they eagerly embrace each other, their common calamity binding them
together; thus too at that time they had great love one toward another, the
communion of their afflictions and persecutions uniting them.

   MORAL. For affliction is an unbroken bond, the increase of love, the
occasion of compunction and piety. Hear the words of David, "It is good for
me that I have been afflicted, that I might learn Thy statutes." (Ps. cxix.
71.) And again another prophet, who saith, "It is good for a man that he
bear the yoke in his youth." (Lam. iii. 27.) And again, "Blessed is the man
whom Thou chastenest, O Lord." (Ps. xciv. 12.) And another who saith,
"Despise not the chastening of the Lord." (Prov. iii. 11.) And "if thou
come near to serve the Lord, prepare thy soul for temptation." (Ecclus. xi.
1.) And Christ also said to His disciples, "In the world ye shall have
tribulation, but be of good cheer." (John xvi. 33.) And again, "Ye shall
weep and lament, but the world shall rejoice." (John. xvi. 20.) And again,
"Narrow and straitened is the way." (Matt. vii. 14.) Dost thou see how
tribulation is everywhere lauded, everywhere assumed as needful for us? For
if in the contests of the world, no one without this receiveth the crown,
unless he fortify himself by toil, by abstinence from delicacies, by living
according to rule, by watchings, and innumerable other things, much more so
here. For whom wilt thou name as an instance? The king? Not even he liveth
a life free from care, but one burdened with much tribulation and anxiety.
For look not to his diadem, but to his sea of cares, by which the crown is
produced for him. Nor look to his purple robe, but to his soul, which is
darker than that purple. His crown doth not so closely bind his brow, as
care doth his soul. Nor look to the multitude of his spearmen, but to the
multitude of his disquietudes. For it is not possible to find a private
house laden with so many cares as a king's palace. Violent deaths are each
day expected, and a vision of blood is seen as they sit down to eat and
drink. Nor can we say how oft he is disturbed in the night season, and
leaps up, haunted with visions. And all this in peace; but if war should
overtake him, what could be more piteous than such a life as this! What
evils has he from those that are his own, I mean, those who are under his
dominion. Nay, and of a truth the pavement of a king's house is always full
of blood, the blood of his own relations. And if ye will, I will also
relate some instances, and ye will presently know; chiefly old occurrences-
-but also some things that have happened in our own times--yet still
preserved in memory. One,(1) it is said, having suspected his wife of
adultery, bound her naked upon mules, and exposed her to wild beasts,
though she had already been the mother to him of many princes. What sort of
life, think ye, could that man have lived? For he would not have broken out
into such vengeance, had he not been deeply affected with that distress.
Moreover, this same man slew his own son,(2) or rather his brother did so.
Of his sons, the one indeed slew himself when seized by a tyrant,(3) and
another put to death his cousin, his colleague in the kingdom, to which he
had appointed him; and(4) saw his wife destroyed by pessaries, for when she
bore not, a certain wretched and miserable woman (for such indeed she was
who thought to supply the gift of God by her own wisdom) gave her
pessaries, and destroyed the queen, and herself perished with her. And this
man is said to have also killed his own brother.(5) Another again, his
successor, was destroyed by noxious drugs, and his cup was to him no longer
drink, but death. And his son had an eye put out, from fear of what was to
follow, though he had done no wrong. It is not befitting to mention how
another ended his life miserably. And after them, one was burnt, like some
miserable wretch, amongst horses, and beams, and all sorts of things, and
left his wife in widowhood. For it is not possible to relate the woes which
he was compelled to undergo in his lifetime. when he rose up in revolt. And
hath not he who now rules, from the time he received the crown, been in
toil, in danger, in grief, in dejection, in misfortune, exposed to
conspiracies? Such is not the kingdom of heaven, but after it is received,
there is peace, life, joy delight. But as I said, life cannot be without
pain. For if in the affairs of this world even he who is accounted most
happy, if the king is burdened with so many misfortunes, what thinkest thou
must be true of private life? I cannot say how many other evils there are!
How many stories have ofttimes been woven on these subjects! For nearly all
the tragedies of the stage, as well as the mythical stories, have kings for
their subjects. For most of these stories are formed from true incidents,
for it is thus they please. As for example, Thyestes' banquet, and the
destruction to all that family by their misfortunes.

   These things we know from the writers(6) that are without: but if ye
will, I will adduce instances from the Scripture too. Saul was the first
king, and ye knew how he perished, after experiencing numberless ills.
After him, David, Solomon, Abia, Hezekiah, Josiah, in like sort. For it is
not possible, without affliction and toil, and without dejection of mind,
to pass through the present life. But let us be cast down in mind, not for
such things as these, for which kings grieve, but for those things, whence
we (thus) have great gain. "For godly sorrow worketh repentance unto
salvation, a repentance which bringeth no regret." (2 Cor. vii. 10.) On
account of these things we should be grieved, for these things we should be
pained, for these things we should be pricked at heart; thus was Paul
grieved for sinners, thus did he weep. "For out of much affliction and
anguish of heart I wrote unto you in many tears." (2 Cor. ii. 4.) For when
he had no cause of grief on his own account, he did so on account of
others, or rather he accounted those things too to be his own, at least as
far as grief went. Others were offended, and he burned; others were weak,
and he was weak: such grief as this is good, is superior to all worldly
joy. Him who so grieves I prefer to all men, or rather the Lord Himself
pronounces them blessed, who so grieve, who are sympathizing. I do not so
much admire him in dangers, or rather I do not admire him less for the
dangers by which he died daily, yet this still more captivates me. For it
came of a soul devoted to God, and full of affection: from the love which
Christ Himself seeketh: from a brotherly and a fatherly sympathy, or
rather, of one greater than both these. Thus we should be affected, thus
weep; such tears as these are full of great delight; such grief as this is
the ground of joy.

   And say not to me: What do they for whom I grieve gain by my so doing?
Though we no way profit them for whom we grieve, at all events we shall
profit ourselves. For he who grieveth thus on account of others, much more
will so do for himself; he who thus weepeth for the sins of others will not
pass by his own transgressions unwept, or rather, he will not quickly sin.
But this is dreadful, that when we are ordered so to grieve for them that
sin, we do not even exhibit any repentance for our own sins, but when
sinning remain without feeling, and have care for and take account of
anything, rather than our own sins. For this cause we rejoice with a
worthless joy, which is the joy of the world, and straightway quenched, and
which brings forth griefs innumerable. Let us then grieve with grief which
is the mother of joy, and let us not rejoice with joy which brings forth
grief. Let us shed tears which are the seeds of great joy, and not laugh
with that laughter, which brings forth the gnashing of teeth for us. Let us
be afflicted with affliction, from which springs up ease, and let us not
seek luxury, whence great affliction and pain is born. Let us labor a
little time upon the earth, that we may have continual enjoyment in heaven.
Let us afflict ourselves in this transitory life, that we may attain rest
in that which is endless. Let us not be remiss in this short life, lest we
groan in that which is endless.

   See ye not how many are here in affliction for the sake of worldly
things? Consider that thou also art one of them, and bear thy affliction
and thy pain, feeding on the hope of things to come. Thou art not better
than Paul or Peter, who never obtained rest, who passed all their life in
hunger and thirst and nakedness. If thou wouldest attain the same things
with them, why journeyest thou along a contrary road? If thou wouldest
arrive at that City, of which they have been deemed worthy, walk along the
path which leadeth thither. The way of ease leadeth not thither, but that
of affliction. The former is broad, the latter is narrow; along this let us
walk, that we may attain eternal life in Christ Jesus our Lord, with whom,
to the Father, together with the Holy Ghost, be honor, might, power, now
and ever, and world without end. Amen.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/XIII, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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