“Then what I shall choose I wot not. But I am in a strait betwixt the two, having the desire to depart and be with Christ; which is very far better: yet to abide in the flesh is more needful for your sake. And having this confidence, I know that I shall abide, yea and abide with you all, for your progress and joy in the faith; that your glorying may abound in Jesus Christ in me, through my presence with you again.”
Nothing can be more blessed than the spirit of Paul, for the reason that nothing is more noble. We all shudder at death, I am wont to say, some by reason of our many sins, of whom I too am one, others from love of life, and cowardice, of whom may I never be one; for they who are subject to this fear are mere animals. This then, which we all shudder at, he prayed for, and hasted toward Him; saying, “To depart is very far better.” What sayest thou? when thou art about to change from earth to heaven, and to be with Christ, dost thou not know what to choose? Nay, far is this from the spirit of Paul; for if such an offer were made to any one on sure grounds, would he not straightway seize it? Yes, for as it is not ours “to depart and be with Christ,” neither, if we were able to attain to this, were it ours to remain here. Both are of Paul, and of his spirit. He was confidently persuaded. What? Art thou about to be with Christ? and dost thou say, “What I shall choose I wot not”? and not this only, but dost thou choose that which is here, “to abide in the flesh”? What in the world? didst thou not live an exceeding bitter life, in “watchings,” in shipwrecks, in “hunger and thirst,” and “nakedness,” in cares and anxiety? “with the weak” thou wert “weak,” and for those who “were made to stumble” thou dost “burn.” (2 Cor. 11:23, 29.) “In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in fastings, in pureness.” (2 Cor. 6:5, 6.) “Five times” didst thou “receive forty stripes save one,” “thrice” wast thou “beaten with rods, once” wast thou “stoned” “a night and a day” thou hast “been in the deep, in perils of waters, in perils of robbers, in perils in the city, in perils in the wilderness, in perils among false brethren.” (2 Cor. xi. 24-26.) Didst thou not, when the whole nation of the Galatians returned to the observance of the law, didst thou not cry aloud, and say, “Whosoever of you would be justified by the law, ye are fallen away from grace”? (Gal. v. 4.) How great was then thy grief, and still dost thou desire this perishing life? Had none of these things befallen thee, but had thy success, wherever success attended thee, been without fear, and full of delight, yet shouldest not thou hasten to some harbor, from fear of the uncertain future? For tell me, what trader, whose vessel is full of untold wealth, when he may run into port, and be at rest, would prefer to be still at sea? what wrestler, when he might be crowned, would prefer to contend? what boxer, when he might put on his crown, would choose to enter afresh into the contest, and offer his head to wounds? what general is there, who when he might be quit of war with good report, and trophies, and might with the king refresh himself in the palace, would choose still to toil, and to stand in battle array? How then dost thou, who livest a life so exceeding bitter, wish to remain still here? Didst thou not say, I am in dread, “lest by any means, after that I have preached to others, I myself should be rejected?” (1 Cor. ix. 27.) If for no other cause, yet surely for this, thou oughtest to desire thy release; were the present full of innumerable goods, yet for the sake of Christ thy Desire. 561
Oh that spirit of Paul! nothing was ever like it, nor ever will be! Thou fearest the future, thou art compassed by innumerable dreadful things, and wilt thou not be with Christ? No, he answers, and this for Christ’s sake, that I may render more loving unto Him those whom I have made his servants, that I may make the plot 562 which I have planted bear much fruit. (1 Cor. iii. 9.). Didst thou not hear me, when I declared that I sought not “that which profited myself” (1 Cor. x. 33.), but my neighbor? Heardest thou not these words, “I could wish that I myself were anathema from Christ” (Rom. ix. 3.), that many might come unto Him? I, who chose that part, shall I not much rather choose this, shall I not with pleasure harm myself by this delay and postponement, that they may be saved?
“Who shall utter Thy mighty acts, O Lord” (Psa. cvi. 2.), because Thou sufferedst not Paul to be hidden, because Thou madest manifest to the world such a man? All the Angels of God
Philip. 1.24. For this cause “to abide in the flesh is more needful for your sake.”
And what excuse is left to us? ofttimes it happens that a man who possesses a little and poor city, chooses not to depart to another place, preferring his own rest. Paul might depart to Christ, and would not, (Christ whom he so desired, as for his sake to choose even hell, 563 ) but still remained in the contest on behalf of man. What excuse shall we have? May we then even make mention of Paul? Look to his deeds. He showed that to depart was better, persuading himself not to grieve: he showed them, that if he remained, he remained for their sake, that it proceeded not from wickedness of those who plotted against him. He subjoined also the reason, that he might secure their belief. For if this is necessary, that is, I shall by all means remain, and I will not “remain” simply, but “will remain with you.” For this is the meaning of the word, “and I shall abide with,” i.e. I shall see you. For what cause? “For your progress and joy in the faith.” Here too he rouses them, to take heed unto themselves. If, says he, for your sakes I abide, see that ye shame not my abiding. “For your progress,” I have chosen to remain, when I was about to see Christ. I have chosen to remain, because my presence advances both your faith and your joy. What then? Did he remain for the sake of the Philippians only? He stayed not for their sake only; but this he says, that he may show regard to them. And how were they to “progress” in “the faith ”? That you may be more strengthened, like young fowl, who need their mother until their feathers are set. This is a proof of his great love. In like sort, we also rouse some of you, when we say, for your sake have I remained, that I may make you good.
Philip. 1.26. “That your glorying may abound in Christ Jesus in me, through my presence with you again.”
You see that this explains the word “abide with you.” Behold his humility. Having said, “for your progress,” he shows that it was for his own profit too. This also he does, when he writes to the Romans, and says, “That is, that we may be comforted together in you.” (Rom. 1:11, 12.) Having previously said, “That I may impart unto you some spiritual gift.” And what means, “That your glorying may abound”? This glorying was, their establishment in the faith. For an upright life is glorying in Christ. And sayest thou, “Your glorying in me, through my presence with you again”? Yes, he answers; “For what is our hope, or crown of glorying? Are not even ye?” (1 Thess. ii. 19.) Because “you are our glorying, even as we also are yours” (2 Cor. i. 14.), i.e. that I may be able to rejoice in you greatly. How sayest thou, “That your glorying may abound”? I may glory the more when you make progress. 564
“Through my presence with you again.” What then! Did he come to them? Search ye whether he came.
Philip. 1.27. “Only let your manner of life be worthy of the Gospel of Christ.”
Do you see, how all that he has said, tends to turn them to this one thing, advancement in virtue? “Only let your manner of life be worthy of the Gospel of Christ.” What means this word “only,” but that this, and nought else, is the only thing we should seek? If we have this, nothing grievous will befall us. “That whether I come and see you, or be absent, I may hear of your state.” This he says not as if he had changed his purpose, and no longer meant to visit them. But if this come to pass, he says, even though absent, I am able to rejoice. “If,” that is, “I hear that ye stand fast in one spirit, with one soul.” This is what above all things unites believers, and maintains love unbroken,
What means, “In one spirit”? By the same gift of grace, viz. that of concord, and zeal; for the Spirit 565 is one, and he shows it; for then are we able to stand in “one soul,” also, when we all have “one Spirit.” See how the word “one” is used for concord. See how their souls being many are called one. Thus was it of old. “For they were all,” it is written, “of one heart and of one soul. Striving together for the faith of the Gospel.” (Acts iv. 32.) Does he say, striving together for each other, 566 as though the faith did strive? For did they wrestle against each other? But help each other, he says, in your striving for the faith of the Gospel.
Philip. 1.28. “And in nothing affrighted by the adversaries; which is for them an evident token of perdition, but to you of salvation.”
Well said he, “affrighted,” this is what befalls us from our enemies, they only frighten. “In nothing” therefore, he says, whatever happens, whether dangers—whether plots. For this is the part of those who stand upright; the enemy can do nought but frighten only. Since it was likely that they should be greatly troubled, when Paul suffered such numberless ills, he says, I exhort you not only not to be shaken, but not to be affrighted, yea rather to despise them heartily; for if ye are thus affected, ye will straightway, by this means, make evident at once their destruction, and your salvation. For when they see, that with their innumerable plots they are unable to frighten you, they will take it as a proof of their own destruction. For when the persecutors prevail not over the persecuted, the plotters over the objects of their plots, the powerful over those subject to their power, will it not be self-evident, that their perdition is at hand, that their power is nought, that their part is false, that their 567 part is weak? “And this,” he says, “comes from God.”
Philip. 1.29. “For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer in his behalf.”
Again does he teach them moderation of spirit by referring all to God, and saying that sufferings in behalf of Christ are of grace, the gift of grace, a free gift. Be not then ashamed of the gift of grace, for it is more wonderful than the power of raising the dead, or working miracles; for there I am a debtor, but here I have Christ for my debtor. Wherefore ought we not only not to be ashamed, but even to rejoice, in that we have this gift. Virtues he calls gifts, yet not in like sort as other things, for those are entirely of God, but in these we have a share. But since even here the greatest part is of God, he ascribes it entirely to Him, not to overturn our free will, but to make us humble and rightly disposed.
Philip. 1.30. “Having the same conflict which ye saw in me”; i.e. ye have also an example. Here again he raises them up, by showing them that everywhere their conflicts were the same with his, their struggles were the same with his, both severally, and in that they united with him in bearing trials. He said not, ye have heard, but “ye saw,” for he strove too at Philippi. Truly this is an exceeding virtue. Wherefore writing to the Galatians, also he said, “Did ye suffer so many things in vain, if it be indeed in vain.” (Gal. iii. 4.) And again, writing to the Hebrews, he said, “But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of suffering; partly, being made a gazing-stock both by reproaches and afflictions.” (Heb. 10:32, 33.) And writing again to Macedonians, that is, to the Thessalonians, he said, “For they themselves report concerning us, what manner of entering in we had unto you.” (1 Thess. i. 9.) And again, “For yourselves, brethren, know our entering in unto you, that it hath not been found vain.” (1 Thess. ii. 1.) And in like sort does he witness the same things of them all, labors and strivings. But such things ye will not now find among us; now it is much if one suffer a little in goods alone. And in respect of their goods also he witnesses great things of them. For to some he says, “For ye took joyfully the spoiling of your possessions” (Heb. x. 34.); and to others, “For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor” (Rom. xv. 26.); and “your zeal hath stirred up very many of them.” (2 Cor. ix. 2.)
Seest thou the praises of the men of that time? But we endure not so much as buffetings or blows, neither insult nor loss of our possessions: they were straightway zealous, and all of them strove as martyrs, whilst we have grown cold in love toward Christ. Again I am constrained to accuse things present; and what shall I do? It is against my will, yet am I constrained. Were
There is nothing better than oil. It is the cause of light, and there also it is the cause of light. 578 “Then shall thy light break forth as the morning” (Isa. lviii. 8.), saith the Prophet, if thou showest pity upon thy neighbour. And as natural oil contains light, so then doth mercy [alms] grant us a great, a marvelous light. Much mention doth Paul, too, make of this mercy. In one place, hear him say, “Only that we should remember the poor.” (Gal. ii. 10.) And in another, “If it be meet for me to go also.” (1 Cor. xvi. 4.) And in every place, turn where you will, ye see him anxious about this very thing. And again, “And let our people also learn to maintain good works.” (Tit. iii. 14.) And again, “These things are good and profitable unto men.” (Tit. iii. 8.) Listen to a certain other one who saith, “Alms 579 do deliver from death” (Tob. xii. 9.); If Thou takest away pity, “Lord, Lord, who shall stand” (Ps. cxxx. 3.); and it is said, If Thou enterest “into judgment with thy servant” (Ps. cxliii. 2.); “A great thing is man”; why? “and an honorable thing is a merciful man.” (Prov. xx. 6, LXX.) For this is the true character of man, to be merciful, yea rather the character of God, to show mercy. Dost thou see, how strong is the mercy of God? This made all things, this formed the world, this made the angels, it was through mere goodness. For this cause, too, He threatened hell, that we may attain unto the kingdom, and through mercy we do attain unto the kingdom. For wherefore did God, being alone, create so many beings? was it not through goodness? was it not through love to men? If you ask why such and such things are, you will always find your answer in Goodness. Let us show mercy to our neighbors, that mercy may be shown to us. These acts of mercy 580 we show not so much to them, as lay up for ourselves against That Day. When the flame of the fire is great, this oil (mercy) is that which quenches the fire, and this brings light to us. Thus by this means shall we be freed from the fire of hell. For whence will He be compassionate and show mercy? Mercy comes of love! Nothing incenses God so much as to be pitiless. “A man was brought to him who owed him ten thousand talents, and he was moved with compassion, and forgave him. And there were owing to that man from his fellow-servant a hundred pence, and he caught him by the throat. Therefore the Lord delivered him to the tormentors, till he should pay what was due.” Let us on hearing this be merciful to those who are our debtors in money or in sins. Let no one remember evils, if at least he does not wish to injure himself; for he does not so much aggrieve the other (as he injures himself). For he 581 either will follow him with vengeance, or he has not done so; but dost thou thyself, while not forgiving thy neighbor his sins, seek for a kingdom? Lest this should happen to us, let us forgive all, (for it is ourselves that we pardon,) that God may forgive us our sins, and so we may obtain the good things which are in store, through the grace and lovingkindness, &c.
[The editions in Greek, and the Latin translations, without support from any known Greek ms., here repeat, “thou oughtest to desire thy release from these things.” Field retains it as if necessary. Yet it is not necessary, and is in character quite similar to the additions which are so common in the altered text.—J.A.B.]
198:562 199:563[Chrys. frequently refers to Rom. ix. 3, according to his mistaken interpretation.—J.A.B.]
199:564St. Chrys. seems to take “your glorying” as “the glorying which I Paul have in you.” The passage quoted from 2 Cor. i. 14 shows that the two senses are connected. Compare 2 Cor. v. 12.
200:565The punctuation is altered. He seems to be proving, not the unity of the Spirit, but the relation of that doctrine to practice.
200:566[i.e. you and the faith.—J.A.B.]
200:567Chrys. seems to make a false opposition between ἐκείνων and αὑτῶν; but if the reading is correct, this is really one of his rapid changes of the “point of view,” though not amounting to a change of person. Dounæus suggests ὅτι τὰ ἐκείνων ἀληθῆ; (for ἀσθενῆ;) ‘That the others’ (principles) ‘are true.’ Compare the letter of Antoninus [Hadrian] quoted by Justin Martyr. Apol. i. 70.
201:568 201:569κρατεῖν. He seems to mean “to have them in their power.”
201:570See on the passage, Hom. xxii., Tr. p. 508.
201:571κατακλᾶσθαι. See on Stat. Hom. xiii. § 9, Tr. p. 429. In that and Hom. xii. the law of nature is discussed at some length.
201:572[This is obscure, and the Oxford editor follows the suggestion of Downes that for ἀργός, “idle,” we should read ἄοργος, “without anger,” but, as Field points out, there is no such word.—J.A.B.]
201:573 201:574 201:575Comp. Wis. 1:14, Wis. 11:24.
201:576Ecclesiasticus 18.13, as above. Compare Ps. 145:9, Job 4:18.
202:577[So the best group of mss., though Field retains the reading of the other group, “if he were to make darkness.” The vague expression, “so to do as He once did,” probably refers to the universal destruction at the Deluge.—J.A.B.]
202:578[There is a queer play upon the words ἐλαίου, “oil,” and ἐλέου, “mercy,” which in Chrys.’s day (as in Mod. Greek) were pronounced alike. As oil in the natural, so mercy in the spiritual sphere, he says, is the cause of light.—J.A.B.]
202:579[The Greek word which we borrow and contract into “alms” is derived from the word here rendered pity and mercy.—J.A.B.]
202:580al. This oil; see note 2; and on Rom. xiv. 13, Hom. xxv., Tr. p. 425, note g; and on Matt. xxv., Hom. lxxviii. init., also Hom. on Stat. vi., Tr. p. 130, note c. He may mean here to distinguish the fire of Hell, from which we may be freed, from that which is to rage, but to be quenched.
202:581[This probably means God, as suggested by the altered text, which of course tinkered so obscure a passage.—J.A.B.]