Bad Advertisement?
Are you a Christian?
Online Store:Visit Our Store
| Concerning Lowliness of Mind.
PREVIOUS SECTION - NEXT SECTION - HELP 
1. When lately we made mention
of the Pharisee and the publican, and hypothetically yoked two
chariots out of virtue and vice;390
we pointed out each truth, how
great is the gain of humbleness of mind, and how great the damage
of pride. For this, even when conjoined with righteousness and
fastings and tithes, fell behind; while that, even when yoked with
sin, out-stripped the Pharisee’s pair, even although the
charioteer it had was a poor one. For what was worse than the
publican? But all the same since he made his soul contrite, and
called himself a sinner; which indeed he was; he surpassed the
Pharisee, who had both fastings to tell of and tithes; and was
removed from any vice. On account of what, and through what?
Because even if he was removed from greed of gain and robbery, he
had rooted over his soul391
| 391 'Επὶ τῆς ψυχῆς The
fibres spreading and entwining over it. | the mother of all
evils—vain-glory and pride. On this account Paul also exhorts and
says “Let each one prove his own work; and then he will have his
ground of boasting for himself, and not for the other.” Whereas
he publicly came forward392
| 392 Παρῆλθεν. The
word used at Athens of orators rising to speak. Παρελθών δ™ žλεξε τοι€δε Thucyd. ii. 59. | as an accuser of the whole world;393
| 393 Fox said in parliament, “I cannot draw an
indictment against humanity.” | and said
that he himself was better than all living men. And yet even if he
had set himself before ten only, or if five, or if two, or if one,
not even was this endurable; but as it was, he not only set himself
before the whole world, but also accused all men. On this account
he fell behind in the running. And just as a ship, after having run
through innumerable surges, and having escaped many storms, then in
the very mouth of the harbour having been dashed against some rock,
loses the whole treasure which is stowed away in her—so truly did
this Pharisee, after having undergone the labours of the fasting,
and of all the
rest of his virtue, since he did not master
his tongue, in the very harbour underwent shipwreck of his cargo.394
| 394 This must be the sense; though there is some little
difficulty in the original. | For the
going home from prayer, whence he ought to have derived gain,
having rather been so greatly damaged, is nothing else than
undergoing shipwreck in harbour.
2. Knowing therefore these things, beloved
even if we should have mounted to the very pinnacle of virtue, let
us consider ourselves last of all; having learned that pride is
able to cast down even from the heavens themselves him who takes
not heed, and humbleness of mind to bear up on high from the very
abyss of sins him who knows how to be sober. For this it was that
placed the publican before the Pharisee; whereas that, pride I mean
and an overweening spirit, surpassed even an incorporeal power,
that of the devil; while humbleness of mind and the acknowledgment
of his own sins committed brought the robber into Paradise before
the Apostles. Now if the confidence which they who confess their
own sins effect for themselves is so great, they who are conscious
to themselves of many good qualities, yet humble their own souls,
how great crowns will they not win.395
For when sinfulness be put together
with humbleness of mind it runs with such ease as to pass and
out-strip righteousness combined with pride. If therefore thou have
put it to with righteousness, whither will it not reach? through
how many heavens will it not pass? By the throne of God itself
surely it will stay its course;396
| 396 Its race being ended; the goal won. | in the midst of the angels, with
much confidence. On the other hand if pride, having been yoked with
righteousness, by the excess and weight of its own wickedness had
strength enough to drag down its confidence; if it be put
together with sinfulness, into how deep a hell will it not be able
to precipitate him who has it? These things I say, not in order
that we should be careless of righteousness, but that we should
avoid pride; not that we should sin, but that we should be
sober-minded. For humbleness of mind is the foundation of the love
of wisdom which pertains to us. Even if thou shouldest have built a
superstructure of things innumerable; even if almsgiving, even if
prayers, even if fastings, even if all virtue; unless this have
first been laid as a foundation, all will be built upon it397
| 397 That is on whatever foundation, other than that
which may have been laid. | to no
purpose and in vain; and it will fall down easily, like that
building which had been placed on the sand.398
| 398 Οἰκοδομὴν
τεθεῖσαν. “'@Οὶ περι Δωδώνην
δυσχ™ιμερον: οἰκι žθεντο.” Iliad. B.
750. | For there is no one, no one of our
good deeds, which does not need this; there is no one which
separate from this will be able to stand. But even if thou
shouldest mention temperance, even if virginity, even if despising
of money, even if anything whatever, all are unclean and accursed
and loathsome, humbleness of mind being absent. Everywhere
therefore let us take her with us,399
| 399
Παραλαμβ€νωμεν. Take her to dwell with us. Comp.
Chrysostom’s expression, συζῆν
‡ρετῇ. | in words, in deeds, in thoughts,
and with this let us build these (graces).
3. But the things belonging to humbleness of
mind have been sufficiently spoken of; not for the value of the
virtue;400
| 400
Κατόρθωμα. The highest form of duty; Perfectum
officium quod Græci,
κατόρθωμα. Cic. De Off. i. 3. | for no one
will be able to celebrate it in accordance with its value; but for
the intelligence of your love. For well do I know that even from
the few things that have been said you will embrace it with much
zeal. But since it is also necessary to make clear and manifest the
apostolic saying which has been to-day read; seeming as it does to
many to afford a pretext for indolence; so that some may not,
providing for themselves hence a certain frigid defence, neglect
their own salvation—to this let us direct our discourse. What
then is this saying? “Whether in pretence,” it says, “or in
sincerity,401
| 401 ‡λήθεια here is that of Aristotle’s
Ethics: sincerity. | Christ is
preached.”402
This many
wrest absolutely403
| 403 ̔Απλῶς. without reference to circumstances. | and just as
happens, without reading what precedes and what comes after it; but
having cut it off from the sequence of the remaining members, to
the destruction of their own soul they put it forward to the more
indolent. For attempting to seduce them from the sound faith; then
seeing them afraid and trembling; on the ground of its not being
without danger to do this,404
| 404 τουτο
ποιεῖν, i.e., to be in that state. Ποιεῖν is not seldom used where παθεῖν might be expected. | and desiring to relieve their
fears, they bring forward this apostolic declaration, saying, Paul
conceded this, by saying, “Whether in pretence or in sincerity,
let Christ be proclaimed.” But these things are not (true), they
are not. For in the first place he did not say “let him be
proclaimed,” but “he is proclaimed,” and the difference
between this and that is wide. For the saying “let him be
proclaimed” belongs to a lawgiver; but the saying “he is
proclaimed” to one announcing the event. For that Paul does not
ordain a law that there should be heresies, but draws away all who
attended to him, hear what he says, “If any one preaches to you a
gospel besides what ye have received, let him be anathema, were it even I, were it
even an angel from the heavens.”405
Now he would not have anathematized
both himself and an angel, if he had known the act to be without
danger. And again— “I am jealous of you with a jealousy of
God,” he says; “for I have betrothed you to one husband a
chaste virgin: and fear lest at some time, as the serpent beguiled
Eve by his wiliness, so your thoughts should be corrupted from the
singleness that is towards Christ.”406
See, he both set down singleness,
and granted no allowance. For if there were allowance, there was no
danger: and if there was no danger Paul would not have feared: and
Christ would not also have commanded that the tares should be
burned up, if it were a thing indifferent to attend to this one or
that or another: or to all indiscriminately.407
4. What ever then is what is meant? I wish to
narrate to you the whole history from a point a little earlier;408
for it is
needful to know in what circumstances Paul was when he was writing
these things by letter. In what circumstances therefore was he? In
prison and chains and intolerable perils. Whence is this manifest?
From the epistle itself. For earlier than this he says, “Now I
wish you to know, brethren, that the circumstances in which I am
have come rather to the furtherance409
| 409 Προκοπήν,
removal, clearing away, of obstacles to its advance. | of the Gospel; so that my bonds
have become manifest in Christ in the whole Court, and to all the
others; and a good many410
| 410 Τοὺς πλείονας.
In the Greek of that day =
πλ™ιονας: like Lat., plures, modified and
weakened comparative. | of the brethren, trusting to my
bonds, the more exceedingly dare fearlessly to speak the word.”411
Now Nero had
then cast him into prison. For just as some robber having set foot
in the house, while all are sleeping, when stealing every thing,412
| 412 ̔Υφαιρόυμενος, lit. secretly taking for
himself. Lat. surripio, So, steal, stealth. | if he see
any one having lit a lamp, both extinguishes the light and slays
him who holds the lamp, in order that he may be allowed in security
to steal and rob the property of others; so truly also the Cæsar
Nero then, just as any robber and burglar while all were sleeping a
deep and unconscious slumber; robbing the property of all, breaking
into marriage chambers,413
| 413 Comp. Cic. in Verr. 11, 1, 3, non
adulterum, sed expugnatorem pudicitiæ. | subverting houses, displaying every
form of wickedness; when he saw Paul having lighted a lamp
throughout the world; (the word of his teaching;) and reproving his
wickedness, exerted himself both to extinguish what was preached,
and to put the teachers out of the way; in order that he might be
allowed with authority to do anything he pleased; and after binding
that holy man, cast him into prison. It was at that time then that
the blessed Paul wrote these things. Who would not have been
astounded? who would not have marvelled? or rather who could
adequately have been astounded at and admired that noble and
heaven-reaching soul; in that, while bound in Rome and imprisoned,
at so great a distance as that, he wrote a letter to the
Philippians? For you know how great is the distance between
Macedonia and Rome. But neither did the length of the way, nor the
amount of time (required), nor the press of business, nor the peril
and the dangers coming one upon another, nor anything else, drive
out his love for and remembrance of the disciples; but he retained
them all in his mind; and not so strongly were his hands bound with
the chains as his soul was bound together and rivetted by his
longing for the disciples:414
| 414 Πόθῳ,
desiderio: absence being a test of love. | which very thing itself indeed also
declaring, in the preface of the Epistle he said, “On account of
my having you in my heart, both in my bonds, and in the defence and
confirmation of the Gospel.”415
And just as a King, having ascended
upon his throne at morning-tide and taken his seat in the royal
courts, immediately receives from all quarters innumerable letters;
so truly he also, just as in royal courts, seated in the dungeon,
both received and sent his letters in far greater number; the
nations from all quarters referring to his wisdom everything
about416
| 416 ̔Υπ™ρ.
As Lat. super. Multa super Priamo ragitans, super Hectore
multa. Virg. Æn. i. 750. | what had
taken place among themselves; and he administered more business
than the reigning monarch in proportion to his having had a larger
dominion entrusted to him. For in truth God had brought and put
into his hands not those who inhabited the country of the Romans
only, but also all the barbarians, both land and sea. And by way of
showing this he said to the Romans, “Now I would not that ye
should be ignorant, brethren, that ofttimes I have purposed to come
to you, and have been hindered until the present; in order that I
might have some fruit also among you, as among the rest of the
Gentiles too. Both to Greeks and barbarians, both to wise and those
without understanding I am a debtor.”417
Every day therefore he was in
anxious thought at one moment for Corinthians, at another for
Macedonians; how Philippians, how Cappadocians, how Galatians, how
Athenians, how they who inhabited Pontus, how all together were. But all
the same, having had the whole world put into his hands, he
continually cared not for entire nations only, but also for each
single man; and now indeed he despatched a letter on behalf of
Onesimus, and now on behalf of him who among the Corinthians had
committed fornication. For neither used he to regard this—that it
was the individual who had sinned and needed advocacy; but that it
was a human being; a human being, the living thing most precious to
God; and for whose sake the Father had not spared even the
Only-begotten.
5. For do not tell me that this or that man is
a runaway slave, or a robber or thief, or laden with countless
faults, or that he is a mendicant and abject, or of low value and
worthy of no account; but consider that for his sake the Christ
died; and this sufficeth thee for a ground for all solicitude.
Consider what sort of person he must be, whom Christ valued
at so high a price as not to have spared even his own blood. For
neither, if a king had chosen to sacrifice himself on any one’s
behalf, should we have sought out another demonstration of his
being some one great and of deep interest to the King—I fancy
not—for his death would suffice to show the love of him who had
died towards him. But as it is not man, not angel, not archangel;
but the Lord of the heavens himself, the only-begotten Son of God
himself having clothed himself with flesh, freely gave himself on
our behalf. Shall we not do everything, and take every trouble, so
that the men who have been thus valued may enjoy every solicitude
at our hands? And what kind of defence shall we have? what
allowance? This at least is the very thing by way of declaring
which Paul also said, “Do not by thy meat destroy him for whose
sake Christ died.”418
For desiring to shame, and to bring
to solicitude, and to persuade to care for their neighbours, those
who despise their brethren, and look down upon them as being weak,
instead of all419
| 419 'Αντὶ. It may mean, as an equivalent, in the
balance; comprehending and out-weighing all other
considerations. | else he set
down the Master’s death.
Sitting then in the prison he wrote the letter
to the Philippians from that so great distance. For such as this is
the love that is according to God:420
| 420 ̔Ηκατὰ Θεὸν
‡γ€πη, “Ó γὰρ κ‹τὰ Θεὸν λύπη μετ€νοιαν εἰς σωτηρίαν
ἐργ€ζεται.”
2 Cor. vii. 10. | it is interrupted by no one of
human things, since it has its roots from above in the heavens421
| 421 'Εκ τῶν οὐρανῶν. Chrysostom seems to use ἐκ and not
ἐν, in reference to
ˆνωθεν preceding. This
is the Greek idiom; ‡υτου ἐνὶ Τροίη, Il. B. 237, but ˆυτόθεν ἐξ
œδρης, T. 77. | and its
recompense. And what says he? “Now I desire that ye should know,
brethren.”422
Seest thou
solicitude for his scholars? seest thou a teacher’s carefulness?
Hear too of loving affection of scholars towards their teacher,
that thou mayest know that this was what made them strong and
unconquerable—the being bound together with one another. For if
“Brother helped by brother is as a strong city;”423
| 423 Prov.
xviii. 19. In our
version it stands, “A brother offended is (harder to be won than)
a strong city.” Chrysostom quotes exactly from the LXX. On the other hand, Βοηθ™ω, as governing a dative, has no passive
voice, at least in classical Greek.
Βοηθόυμενος may, as here, be used by the Alexandrians. | far more so
many bound together by the bonds of love would have entirely
repulsed the plotting of the wicked demon. That indeed then Paul
was bound up with the disciples, requires not even any
demonstration further nor argument for us, since in truth even when
in bonds he anxiously cared for them, and each day, he was also
dying for them, burning with his longing.
6. And that the disciples too were bound up
with Paul with all perfectness;424
| 424 'Ακριβ™ιας. As a chain accurately and closely
linked so as not to be severed asunder. | and that not men only, but women
also, hear what he says about Phœbe. “Now I commend425
| 425 Συνίστημι. Lit.
establish, vouch for her. | to you
Phœbe the sister, being a deaconess of the Church which is in
Cenchreæ; that ye may receive her in the Lord worthily of the
saints, and stand by her, in whatever matter she may require you,
since426
| 426 ῞Ητις, answering to Lat. quæ with
subjunctive, expressing the cause. | she has
proved a helper427
| 427 Προστ€τις,
patroness: a relation well-known in Greece. | of many; and
of me myself.”428
But in this
instance he bore witness to her of her zeal so far as help went
(only:)429
| 429 i.e.,
μόνον; a common ellipsis in Chrysostom. | but
Priscilla and Aquilla went as far even as death for Paul’s sake;
and about them he thus writes, saying, “Aquila and Priscilla
salute you, who for my life’s sake laid down their own neck;”430
for death
clearly. And about another again writing to these very persons he
says, “Because he went as far as death; having counselled ill for
his life, in order that he might supply your deficiency in your
service towards me.”431
Seest thou how they loved their
teacher? how they regarded his rest432
before their own life? On this
account no one surpassed them then. Now this I say, not that we may
hear only, but that we may also imitate; and not to the ruled only,
but also to those who rule is what we say addressed; in order that
both scholars may display much solicitude about their teachers, and
the teachers may have the same loving affection as Paul about those
placed under them; not those present only, but also those who are
far off. For also Paul, dwelling in the whole world just as in one
house, thus
continually took thought for the salvation
of all; and having dismissed every thing of his own; bonds and
troubles and stripes and straits, watched over and inquired into
each day, in what state the affairs of the disciples were; and
often for this very purpose alone sent, now Timothy, and now
Tychicus; and about him he says, “That he may know your
circumstances, and encourage your hearts:”433
and about Timothy; “I have sent
him, being no longer able to contain myself; lest in some way the
tempter have tempted you.”434
And Titus again elsewhere, and
another to another place. For since he himself, by the compulsion
of his bonds being often detained in one place, was unable to meet
those who were his vitals, he met them through the
disciples.
7. And then therefore being in bonds he writes
to the Philippians, saying, “Now I desire that ye should know,
brethren,”435
calling the
disciples brethren. For such a thing as this is love; it casts out
all inequality, and knows not superiority and dignity; but even if
one be higher than all, he descends to the lowlier position of all;
just what Paul also used to do. But let us hear what it is that he
desires they should know. “That the things which happened unto
me,” he says, “have fallen out rather to the furtherance of the
gospel.”436
Tell me, how
and in what way? Hast thou then been released from thy bonds? hast
thou then put off thy chain? and dost thou with free permission
preach in the city? hast thou then, having gone into an assembly,
drawn out many long discourses about the faith, and departed after
gaining many disciples? hast thou then raised the dead and been
made an object of wonder? hast thou then cleansed lepers, and all
were astounded? hast thou driven away demons, and been exalted? No
one of these things, he says. How then did the furtherance of the
gospel take place? tell me. “So that my bonds,” he says,
“have become openly known in the whole Court, and to all the
rest.”437
What sayest
thou? this then, this was the furtherance, this the advance, this
the increase of the proclamation—that all knew that thou wast
bound. Yes, he says: Hear at least what comes next, that thou
mayest learn that the bonds not only proved no hindrance, but also
a ground of greater freedom of speech. “So that several438
| 438 Τοὺς πλεἰονας
again, plures, complures, a good many. | of the
brethren in the Lord, in reliance on my bonds, more abundantly dare
fearlessly to speak the word.”439
What sayest thou, O Paul? have thy
bonds inspired not anxiety but confidence? not fear but earnest
longing? The things mentioned have no consistency.440
| 440 'Ακολουθίαν. Comp. Xen Exped. Cyri.
ii. iv. 19. ὡς ὀυκ
‡κόλουθα žιη; the two things were incompatible. | I too know
it. For neither did these things take place according to the
consistency of human affairs, he means,441
| 441 Φησίν. This
word, so constantly used by Chrysostom, is sometimes almost
redundant; the nominative to it, if any, being uncertain. It may be
redundant here or it may be equivalent to λ™γει; he means. He does not say it. | but what came about was above
nature, and the successes were of divine grace. On this account
what used to cause anxiety to all others, that to him afforded
confidence. For also if any one having taken the leader of an army
and confined him, have made this publicly known, he throws the
whole camp into flight; and if any one have carried a shepherd away
from the flock, the security with which he drives off the sheep is
great. But not in Paul’s case was it thus, but the contrary
entirely. For the leader of the army was bound, and the soldiers
became more forward in the spirit; and the confidence with which
they sprung upon their adversaries was greater: the shepherd was in
confinement, and the sheep were not consumed, nor even
scattered.
8. Who ever saw, who ever heard of, the
scholars taking greater encouragement in the dangers of their
teachers? How was it that they feared not? how was it that they
were not terrified? how was it that they did not say to Paul,
“Physician, heal thyself,”442
deliver thyself from thy manifold
perils, and then thou will be able to procure for us those
countless good things? How was it they did not say these things?
How! It was because they had been schooled, from the grace of the
Spirit, that these things took place not out of weakness, but out
of the permission of the Christ; in order that the truth might
shine abroad more largely; through bonds and imprisonments and
tribulations and straits increasing and rising, to a greater
volume. Thus is the power of Christ in weakness perfected.443
| 443 Διαλ€μπη. In
Attic Greek the optative would be used to express past time. But it
may be noticed that Chrysostom nearly always has the subjunctive, a
usage probably of the Alexandrian period of Greek literature. 2 Cor. xii. 9. | For indeed
if his bonds had crippled Paul444
| 444 ̔Υπεσκ™λισε.
Lit. tripped up, causing a fall. | and made him cowardly; either
himself or those belonging to him; one could not but feel
difficulty; but if rather they prepared him into greater renown,
one must be astounded and marvel, how through a thing involving
dishonour glory was procured for the disciple—through a thing
inspiring cowardice confidence and encouragement resulted to them
all. For who was not astounded at him then, seeing him encircled
with a chain? Then demons took to flight all the more, when they
saw him spending his
time in a prison. For not so splendid does
the diadem make a royal head, as the chain his hands; not owing to
their proper nature, but owing to the grace that darted brightness
on them.445
| 445 'Απανθοῦσαν. This properly is, dropping its
flowers as a plant, withering, defloresco. I strongly
suspect that ἐπανθοῦσαν should be read; which not
only is just what is wanted, but gives a satisfactory government to
‡υτ‚ις, which now it has not. | On this
account it was that great encouragement resulted to the disciples.
For also they saw his body indeed bound, but his tongue not bound,
his hands indeed tightly manacled,446
| 446 'Εσφιγμ™νας. Comp. the chaining of Prometheus
“'Αρ€σσε μ‚λλον σφίγγε.”
Lat. stringo, constrictus. | but his voice unshackled, and
transversing the whole world more swiftly than the solar ray. And
this became to them an encouragement; learning as they did from the
facts that no one of present things is to be dreaded. For when the
soul has been genuinely imbued by divine longing and love, it pays
regard to no one of things present; but just as those who are mad
venture themselves against fire and sword and wild beasts and sea
and all else, so these too, maddened with a most noble and most
spiritual frenzy, a frenzy arising from sanity,447
| 447 Σωφροσύνῃς.
Not in its ethical, but in its etymological sense, σῶοι τῄν φρ™να, sound in mind. The
antithesis is doubtless intentional. | used to laugh at all things that
are seen. On this account, seeing their teachers bound, they the
more exulted, the more prided themselves; by facts giving to their
adversaries a demonstration that on all sides they were impregnable
and indomitable.
9. Then therefore, when matters were in this
state, some of the enemies of Paul, desiring to fan up the war to
greater vehemence, and to make the hatred of the tyrant, which was
felt towards him greater, pretended that they themselves also
preached; (and they did preach the right and sound faith,) for the
sake of the doctrine advancing more rapidly: and this they did, not
with the desire to disseminate the faith; but in order that Nero,
having learnt that the preaching was increasing and the doctrine
advancing, might the sooner have Paul led away to execution.448
| 448 Τὀ
Β€ραθρον. The Athenian place and mode of execution.
It cannot be literally rendered. The Tarpeian rock may be meant.
Dejicere a saxo cives, Hor. Serm. This sentence proves
“‡λήθεια” to be, not
truth, but sincerity. They preached “@ορθὴν καὶ ὑγιῆ
πίστιν.” | There were
therefore two schools; that of Paul’s scholars and that of
Paul’s enemies; the one preaching out of sincerity, and the
others out of love of contention and the hatred they felt towards
Paul. And by way of declaring this he said, “Some indeed through
envy and strife are preaching Christ,” (pointing out those his
enemies) “but some also through good pleasure;”449
saying this
about his own scholars.450
Then next about those; “Some
indeed out of contentiousness,” (his enemies,) not purely, not
soundly, but, “thinking that they are thereby bringing pressure
upon my bonds;451
but the
others out of love;” (this again about his own brethren;)
“knowing that I am set452
for the defence of the gospel.”
For what? Nevertheless, in any way; whether in pretence or in
sincerity, Christ is being announced.”453
So that vainly and to no purpose is
this saying taken in reference to heresies. For those who then were
preaching were not preaching corrupt doctrine; but sound and right
belief. For if they were preaching corrupt doctrine, and were
teaching other things contrary to Paul, what they desired was
certain not to succeed to them. Now what did they desire? That the
faith having grown, and the disciples of Paul having become
numerous, it should rouse Nero to greater hostility. And if they
were preaching different doctrines, they would not have made the
disciples of Paul numerous; and by not doing so,454
| 454 μὴ ποιοῦντες
δš. Referring to ἐποίησαν, just used. But the Greeks
(as Aristophanes) sometimes use
ποιῶ in these cases, whatever word precedes; as in
English. They generally repeat the same word, e.g.,
“μανθ€νεις; Οὐ
μανθ‡νω,” Aristoph. Here, then,
taken in either way, it comes to the same. Μὴ, because hypothetical, “if they did not
make.” | they would not have exasperated the
tyrant. He does not therefore say this—that they were bringing in
corrupt doctrines—but that the motive from which they were
preaching, this was corrupt. For it is one thing to state
the pretext455
| 455 Πρόφασιν. But
it was not their pretext, but their real motive: v. 17. Any one
conversant with Greek authors cannot fail to notice that, with some
mental process of their own, they at times use expressions
naturally suggesting the very contrary to what they must mean. | of their
preaching itself was not sound. For the preaching does not become
sound when the doctrine is laden with deception; and the pretext
does not become sound when the preaching indeed is sound, but they
who preach do not preach for the sake of God, but either with a
view of enmity, or with a view to the favour of others.
10. He therefore does not say this—that they
were bringing in heresies; but that it was not from a right motive,
nor through piety456
| 456 Εὐλ€βειαν,
Lit. carefulness in handling anything holy—reverence. | that they
were preaching what they did preach. For it was not they might
increase the gospel that they were doing this; but that they might
wage war against him, and throw him into greater danger—on this
account he accuses them. And see how with exactitude he laid it.457
| 457 Αὐτὀ,
i.e., the change:
žγκλημα, involved in
ἐγκαλει. |
“Thinking,” he says, “that they were putting pressure upon my
bonds.”458
He did not
say, putting, but “thinking they were putting upon,” that is
supposing, by way of pointing out that even if they so
supposed, still he
himself was not in such a position; but that he even rejoiced on
account of the advance of the preaching. He added therefore saying,
“But in this I both rejoice and will rejoice:”459
whereas if
he held their doctrines deception, and they were bringing in
heresies, Paul could not possibly rejoice. But since the doctrine
was sound and of genuine parentage, on this account he says, “I
rejoice and will rejoice.” For what if they460
| 460 'Εκεῖνοι, Lat isti, “the
men.” | are destroying themselves by doing
this out of contentiousness? Still, even unwillingly, they are
strengthening my cause. Seest thou how great is Paul’s power? how
he is caught by no one of the devil’s machinations? And not only
is he not caught; but also by these themselves he subdues him. For
great indeed is both the devil’s craftiness,461
| 461 Κακουργία, “παρα τ€υτας
γὰρ κακουργεὶ,” of the
sophist Arist. Rhet. iii. 2, 7. | and the wickedness of those who
minister to him; for under pretence of being of the same mind, they
desired to extinguish the proclamation.462
| 462 Κήρυγμα. In its
proper sense, the thing preached, the Gospel. But it more commonly
is = κηρυξις, which word is
scarcely used at all. | But “he who seizes the cunning in
their craftiness”463
did not permit that this should
take place then. By way of declaring this very thing at least Paul
said, “But the continuing in the flesh is the more necessary for
your sake; and this I confidently know, that I shall continue and
remain in company with you all.”464
For those men indeed set their mind
on casting me out of the present life, and are ready to endure
anything for this object: but God does not permit it on your
account.
11. These things therefore, all of them,
remember with exactness in order that you may be able with all
wisdom to correct those who use the Scriptures without reference to
circumstances465
and at
hap-hazard, and for the destruction of their neighbours. And we
shall be able both to remember what has been said, and to correct
others, if we always betake ourselves to prayers as a refuge, and
beseech the God who gives the word of wisdom to grant both
intelligence in hearing, and a careful and unconquerable
guardianship of this spiritual deposit in our hands. For things
which often we have not strength to perform successfully from our
own exertions, these we shall have power to accomplish easily
through prayers which are persevering. For always and without
intermission it is a duty to pray, both for him who is in
affliction, and him who is in dangers, and him who is in
prosperity—for him who is in relief and much prosperity, that
these may remain unmoved and without vicissitude, and may never
change; and for him who is in affliction and his many dangers, that
he may see some favourable change brought about to him, and be
transported into a calm of consolation. Art thou in a calm? Then
beseech God that this calm may continue settled to thee. Hast thou
seen a storm risen up against thee? Beseech God earnestly466
| 466 ̓Εκτενῶς.
Like a racer, with every muscle “stretched out.” Antilochus
exclaims to his horses in the chariot race, ̓Ειμβητον, κὰι σφῶι τιταινετον.
Il. xxiii. 403. Comp.
Philip. iii. 13;
τοῖς žμπροσθεν ἐπεκτεινόμενος διώκω: the same
metaphor. | to cause the
billow to pass, and to make a calm out of the storm. Hast thou been
heard? Be heartily thankful for this; because thou hast been heard.
Hast thou not been heard? Persevere,467
| 467 Παρˆμεινον. Wait, as it were, at the door; παρ‡, until answered. Matt. vii. 7,
τῶ κρουοντι (to him who continues knocking) ‡νοιγήσεται. | in order that thou mayest be heard.
For even if God at any time delay the giving, it is not in hatred
and aversion;468
| 468
Αποστρεφόμενος. The Pagans adopted the expression
literally, Diva solo fixos oculos aversa tenebat, Virg.
Æn. i. 482. | but from the
desire by the deferring of the giving perpetually to retain thee
with himself; just in the way also that affectionate fathers do;469
| 469 Here we have
ποιουσι, as in English, after
κατ™χειν. See previous note. It might be κατ™χουσι, repeated. | for they
also adroitly manage the perpetual and assiduous attendance of
children who are rather indolent by the delay of the giving. There
is to thee no need of mediators in audience with God; nor of that
much canvassing;470
| 470 Περιδρομῆς,
running about for votes and favour. Lat.
ambitio. “Non ego…Grammaticas ambire tribus
et pulpita dignor.” Hor. Epist. i. 19, 40. | nor of the
fawning upon others; but even if thou be destitute, even if bereft
of advocacy, alone, by thyself, having called on God for help, thou
wilt in any case succeed.471
| 471 To understand this description we have to
bear in mind that, at Rome at least, legal advocates could claim no
fees. They were forbidden, at least before the Imperial age, by the
Cincian law. Turpe reos emptâ miseros defendere linguâ.
Ov. Amor. i. 10, 39. Hence, the obtaining the services of an
eminent lawyer required interest and entreaty. So the Sicilians
begged Cicero to undertake the prosecution of Verres. Cic. in
Verr. Div. c. 12. | He is not so wont to assent when
entreated by others on our behalf, as by ourselves who are in need;
even if we be laden with ten thousand evil deeds. For if in the
case of men, even if we have come into countless collisions with
them, when both at dawn and at mid-day and in the evening we show
ourselves to those who are aggrieved against us, by the unbroken
continuance and the persistent meeting and interview we easily
demolish their enmity—far more in the case of God would this be
effected.
12. But thou art unworthy. Become worthy by thy
assiduity. For that it both is possible that the unworthy should
become worthy from his assiduity; and that God assents more when
called on by ourselves than by others; and
that he often delays the giving, not from
the wish that we should be utterly perplexed, nor to send us out472
| 472 ̓Εκπεμψαι, i.e. from the hall, as it
were, of audience. | with empty
hands; but in order that he may become the author of greater good
things to us—these three points I will endeavour to make evident
by the parable which has to-day been read to you. The woman of
Chanaan had come to Christ praying on behalf of a daughter
possessed by a demon, and crying out with much earnestness473
| 473 ̓Εκτεν™ιας,
as above. | (it says,474
| 474 φησίν, the parable says.
An instance, however, of its redundancy before noticed. 'Ελ™ησον depends not
on it, but on βοῶσα. | “Have pity
on me, Lord, my daughter is badly possessed by a demon.”) See,
the woman of a strange nation, and a barbarian, and outside of the
Jewish commonwealth. For indeed what else (was she) than a dog,475
| 475 Κυναρίοις. In
Greek, as in Latin and German, the diminutive sometimes expresses
contempt. | and unworthy
of the receiving her request? For “it is not,” he says, “good
to take the children’s bread, and to give it to the dogs.” But,
all the same, from her assiduity, she became worthy. For not only
did he admit her into the nobility of children, dog as she was; but
also he sent her off with that high encomium saying, “O woman
great is thy faith; be it done to thee as thou wilt.”476
| 476 Matt. xv.
22, 26, 28. | Now when the
Christ says, “great is thy faith,” seek thou no other
demonstration of the greatness of soul which was in the woman.
Seest thou how, from her assiduity the woman, being unworthy,
became worthy? Desirest thou also to learn that we accomplish (our
wish) by calling on him by ourselves more than by others? She cried
out, and the disciples having come to him say, “Let her go away,
for she is crying after us:”477
and to them he says, “I am not
sent, unless to the lost sheep of the house of Israel.”478
But when she
had come to him by herself and continued crying, and saying,
“Yes, Lord, for even the dogs eat from the table of their
masters,”479
| 479 Matt. v.
27. That is, the bread
thrown to them, when it had been used to cleanse the fingers. Gr.
‡πομαγδαλία, ab ‡πομ€σσομαι.
Comp. the very apposite passage, in which Agaracritus, a low
person, says that this had been his own fare; ἤ μ€την γὰν
̓Απομαγδαλἱας σιτόυμενος τοσουτος ἐκτραφ™ιην. Cleon
rejoins, 'Απομαγδαλίοις ὡσπερ κύων, ὦ παμπόνηρε; πῶς οῦν κυνος
βορ‡ν σιτούμενος μ€χει σὺ,
Aristoph. Equ. 412. Κυνˆρια. So “canicula,” of the dog
star, invisum sidus. | then he
granted the favour and says, “Be it done unto thee as thou
wilt.” Seest thou how, when they were entreating him, he
repelled; but when she who needed the gift herself cried out, he
assented? For to them he says, “I am not sent, unless to the lost
sheep of the house of Israel;” but to her480
he said, “Great is thy faith; be
it done unto thee as thou wilt.” Again, at the beginning and in
the prelude of her request he answered nothing; but when both once
and twice and thrice she had come to him, then he granted the boon;
by the issue making us believe that he had delayed the giving, not
that he might repel her481
| 481 Διακρούσηται,
as with rude violence. Lit. knock to a distance from himself, as
with a hard blow. | but that he might display to us all
the woman’s endurance. For if he had delayed in order that he
might repel her, he would have not granted it even at the end; but
since he was waiting to display to all her spiritual wisdom, on
this account he was silent.482
| 482 'Εσιγα. Not
literally, for Christ had answered, “It is not meet to take the
children’s bread.” But that was silence, as far as returning
any favorable answer went. | For if he had granted it
immediately and at the beginning, we should not have known the
woman’s virtue.483
| 483 Τὴν ‡νδρ™ιαν τῆς
γυναικὸς. Lit the woman’s manliness; a courage above her
sex. The antithesis is doubtless intentional. “Ε'ν€ντια παρ€λληλα μ‚λλον γνώριμα,
Arist. Rhet. 'Ανδρ™ia = Lat. virtus. Gibbon,
using this is the general sense, has the expression, “manly
virtue,” in reference to
‡ρετῆς 'Ανδρ™να, Hom. Odys. xvii. 322. | “Let her
go”484
| 484 Φησὶν again: with no
nominative. Certainly not Christ—the disciples said it. We might
expect φ€σιν; but this,
I believe, Chrysostom never uses in these cases. “It says,”
i.e., the history, or “he,” the Evangelist.
Sometimes τις is
understood. | it says,
“because she is clamouring behind us.” But what (says) the
Christ? “Ye hear a voice, but I see the mind: I know what she is
going to say. I choose not to permit the treasure hidden in her
mind to escape notice; but I am waiting and keeping silence; in
order that having discovered it I may lay it down in publicity, and
make it manifest to all.
13. Having therefore learned all these things,
even if we be in sins, and unworthy of receiving, let us not
despair; knowing, that by assiduity of soul we shall be able to
become worthy of the request. Even if we be unaided by advocate and
destitute, let us not faint; knowing that it is a strong
advocacy—the coming to God one’s self by one’s self with much
eagerness. Even if he delay and defer with respect to the giving,
let us not be dispirited; having learned that the putting it off
and delay is a sure proof of caring and love for mankind. If we
have thus persuaded ourselves; and with a soul deeply pained and
fervent, and thoroughly roused purpose; and such as that with which
the woman of Chanaan approached, we too come to him, even if we be
dogs; even if we have done anything whatever dreadful; we shall
both rebut485
| 485 'Αποκρουσόμεθα. Rebut the charges brought against
us. “Κακὰ,” comp. the
double sense of the Lat. crimen. | our own
crimes, and obtain so great liberty of speech486
| 486 Παρρησίαν.
Here, liberty to address the Court. So King Agrippa says, “Paul,
thou art permitted to speak for thyself.” Acts xxvi. 1.
Chrysostom throughout maintains the metaphor of the judicial
process—‡προστ€τευτος, κ.τ.λ. | as also to be advocates for others;
in the way in which also this woman of Chanaan not only herself
enjoyed liberty of speech and ten thousand encomiums but had power
to snatch her dear daughter487
| 487 Θυγατριον.
Here a diminutive of endearment, “filiola.” Ω῏ Σωκρατιδιον φιλτατον, Arist.
Nub. 736. As the Greeks said, ὑποκοριστικῶς. | out of her intolerable
sufferings. For
nothing—nothing is more powerful than prayer when fervent and
genuine. This both disperses present dangers, and rescues from the
penalties which take place at that hour.488
| 488 Καιρον, “μ™ρος
χρονου,” Aristotle, A critical moment. | That therefore we may both complete
our passage through the present life with ease,489
| 489
Εὐκολίας. Effect for cause; contentedness for that
which creates it; ease. Comp. “O Melibæe, Deus nobis hæc
otia fecit,” Virg. Ecl. i. 6. | and depart thither490
| 490 'Εκει. The
Greek euphemism for the other world. Aristophanes speaks of the
kindliness and contentedness of Sophocles in both states of being,
̔Ο
δ' ἐύκολος μ™ν ἐνθ€δ žυκαλος δ' ἐκει Ranæ, 82. See last note. | with
confidence, with much zeal and eagerness let us perform this
perpetually. For thus shall we be able both to attain the good
things which are laid up, and to enjoy those excellent hopes; which
God grant that we may all attain; by the grace and loving kindness
and compassion of our Lord Jesus Christ—with whom to the Father
together with the Holy Spirit be glory, honour, dominion, to the
ages of the ages.491
| 491 Perhaps this common phrase, “ages
(consisting) of ages,” is in contrast to ages of years. Comp.
“magnus annus-menses. Magnus ab integro sæclorum
nascitur ordo.” Vir. Eccl. IV. 5. |
Amen.E.C.F. INDEX & SEARCH
|
