{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/110/1100068.htm","path":"chr/ecf/110/1100068.htm","source_url":"https://sacred-texts.com/chr/ecf/110/1100068.htm","text":"\u201cAnd, behold, one came and said unto Him, Good Master, by doing what, shall I inherit eternal life?\u201d\nSome indeed accuse this young man, as one dissembling and ill-minded, and coming with a temptation to Jesus, but I, though I would not say he was not fond of money, and under subjection to his wealth, since Christ in fact convicted him of being such a character, yet a dissembler I would by no means call him, both because it is not safe to venture on things uncertain, and especially in blame, and because Mark hath taken away this suspicion; for he saith, that \u201chaving come running unto Him, and kneeling to Him, he besought Him,\u201d and that \u201cJesus beheld him, and loved him.\u201d 2402\nBut great is the tyranny of wealth, and it is manifest hence; I mean, that though we be virtuous as to the rest, this ruins all besides. With reason hath Paul also affirmed it to be the root of all evils in general. \u201cFor the love of money is the root of all evils,\u201d 2403 he saith.\nWherefore then doth Christ thus reply to him, saying, \u201cThere is none good?\u201d 2404 Because He came unto Him as a mere man, and one of the common sort, and a Jewish teacher; for this cause then as a man He discourses with him. And indeed in many instances He replies to the secret thoughts of them that come unto Him; as when He saith, \u201cWe worship we know what;\u201d 2405 and, \u201cIf I bear witness of myself, my witness is not true.\u201d 2406 When therefore He saith, \u201cThere is none good;\u201d not as putting Himself out from being good doth He say this, far from it; for he said not, \u201cWhy dost thou call me good? I am not good;\u201d but, \u201cthere is none good,\u201d that is, none amongst men.\nAnd when He saith this self-same thing, He saith it not as depriving even men of goodness, but in contradistinction to the goodness of God. Wherefore also He added, \u201cBut one, that is, God;\u201d and He said not, \u201cbut my Father,\u201d that thou mightest learn that He had not revealed Himself to the young man. So also further back He called men evil, saying, \u201cIf ye, being evil, know how to give good gifts to your children.\u201d 2407 For indeed there too He called them evil, not as condemning the whole race as evil (for by \u201cye,\u201d He means not \u201cye men\u201d), but comparing the goodness that is in men with the goodness of God, He thus named it; therefore also He added, \u201cHow much more shall your Father give good things to them that ask Him?\u201d And what was there to urge Him, 2408 or what the profit that He should answer in this way? He leads him on by little and little, and teaches him to be far from all flattery, drawing him off from the things upon each, and fastening him upon God, and persuading him to seek after the things to come, and to know that which is really good, and the root and fountain of all things, and to refer the honors to Him.\nSince also when He saith, \u201cCall no one master upon earth,\u201d it is in contradistinction to Himself He saith this, and that they might learn what is the chief sovereignty over all things that are. For neither was it a small forwardness the young man had shown up to this time in having fallen into such a desire; and when of the rest some were tempting, some were coming to Him for the cure of diseases, either their own or others, he for eternal life was both coming to Him, and discoursing with Him. For fertile was the land and rich, but the multitude of the thorns choked the seed. Mark at any rate how he is prepared thus far for obedience to the commandments. For \u201cBy doing what,\u201d he saith, \u201cshall I inherit eternal life?\u201d So ready was he for the performance of the things that should be told him. But if he had come unto Him, tempting Him, the evangelist would have declared this also to us, as He doth also with regard to the others, as in the case of the lawyer. And though himself had been silent, Christ could not have suffered p. 370 him to lie concealed, but would have convicted him plainly, or at least would have intimated it, so that he should not seem to have deceived Him, and to be hidden, and thereby have suffered hurt.\nIf he had come unto Him tempting, he would not have departed sorrowing for what he heard. This was not at any rate ever the feeling of any of the Pharisees, but they grew fierce when their mouths were stopped. But not so this man; but he goeth away cast down, which is no little sign that not with an evil will he had come unto Him, but with one too feeble, and that he did indeed desire life, but was held in subjection by another and most grievous feeling.\nTherefore when Christ said, \u201cIf thou wilt enter into life, keep the commandments,\u201d he saith, \u201cWhich?\u201d Not tempting, far from it, but supposing there were some others besides those of the law that should procure him life, which was like one who was very desirous. Then since Jesus mentioned those out of the law, he saith, \u201cAll these things have I kept from my youth up.\u201d 2409 And neither at this did he stop, but again asks, \u201cWhat lack I yet?\u201d which itself again was a sign of his very earnest desire. 2410\nWhat then saith Christ? Since He was going to enjoin something great, He setteth forth the recompenses, and saith, \u201cIf thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven: and come, and follow me.\u201d 2411\n2. Seest thou how many prizes, how many crowns, He appoints for this race? If he had been tempting, He would not have told him these things. But now He both saith it, and in order to draw him on, He also shows him the reward to be great, and leaves it all to his own will, by all means throwing into the shade that which seemed to be grievous in His advice. Wherefore even before mentioning the conflicts and the toil, He shows him the prize, saying \u201cIf thou wilt be perfect,\u201d and then saith, \u201cSell that thou hast, and give to the poor,\u201d and straightway again the rewards, \u201cThou shalt have treasure in Heaven; and come, and follow me.\u201d For indeed to follow Him is a great recompense. \u201cAnd thou shalt have treasure in Heaven.\u201d\nFor since his discourse was of money, even of all did He advise him to strip himself, showing that he loses not what he hath, but adds to his possessions, He gave him more than He required him to give up; and not only more, but also as much greater as Heaven is greater than earth, and yet more so.\nBut He called it a treasure, showing the plenteousness of the recompense, its permanency, its security, so far as it was possible by human similitudes to intimate it to the hearer. It is not then enough to despise wealth, but we must also maintain poor men, and above all things follow Christ; that is, do all the things that are ordered by Him, be ready for slaughter and daily death. \u201cFor if any man will come after me, let him deny himself, and take up his cross, and follow me.\u201d 2412 So that to cast away one\u2019s money is a much less thing than this last commandment, to shed even one\u2019s very blood; yet not a little doth our being freed from wealth contribute towards this.\n\u201cBut when the young man heard it, he went away sorrowful.\u201d 2413 After this the evangelist, as it were to show that he hath not felt anything it was unlikely he should feel, saith, \u201cFor he had 2414 great possessions.\u201d For they that have little are not equally held in subjection, as they that are overflowed with great affluence, for then the love of it becomes more tyrannical. Which thing I cease not always saying, that the increase of acquisitions kindles the flame more, and renders the getters poorer, inasmuch as it puts them in greater desire, and makes them have more feeling of their want.\nSee, for example, even here what strength did this passion exhibit. Him that had come to Him with joy and forwardness, when Christ commanded him to cast away his riches, it so overwhelmed and weighed down, as not to suffer him so much as to answer touching these things, but silenced and become dejected and sullen to go away.\nWhat then saith Christ? \u201cHow hardly shall the rich enter into the kingdom of Heaven!\u201d 2415 blaming not riches but them that are held in subjection by them. But if the rich man \u201chardly,\u201d much more the covetous man. For if not to give one\u2019s own be an hindrance to entering the kingdom, even to take of other men\u2019s goods, think how much fire it heapeth up.\nWhy can it have been, however, that He said to His disciples, that \u201chardly shall a rich man enter in,\u201d they being poor men, and having no possessions? Instructing them not to be ashamed of their poverty, and, as p. 371 it were, excusing Himself to them for suffering them to have nothing.\nBut having said it was hard; as He proceeds, He shows that it is even impossible, and not merely impossible, but even in the highest degree impossible; and this He showed by the comparison concerning the camel and the 2416 needle.\n\u201cIt is easier\u201d saith He, \u201cfor a camel to enter in by the eye of a needle, 2417 than for a rich man to enter into the kingdom of Heaven.\u201d 2418 Whence it is shown, that there is no ordinary reward for them that are rich, and are able to practise self command. Wherefore also He affirmed it to be a work of God, that He might show that great grace is needed for him who is to achieve this. At least, when the disciples were troubled, He said, \u201cWith men this is impossible; but with God all things are possible.\u201d 2419\nAnd wherefore are the disciples troubled, being poor, yea, exceedingly poor? Wherefore then are they confounded? Being in pain about the salvation of the rest, and having a great affection for all, and having already taken upon themselves the tender bowels of teachers. They were at least in such trembling and fear for the whole world from this declaration, as to need much comfort.\nTherefore, having first \u201cbeheld them, He said unto them, The things which are impossible with men, are possible with God.\u201d For with a mild and meek look, having soothed their shuddering mind, and having put an end to their distress (for this the evangelist signified by saying, \u201cHe beheld them\u201d), then by His words also He relieves them, bringing before them God\u2019s power, and so making them feel confidence.\nBut if thou wilt learn the manner of it likewise, and how what is impossible may become possible, hear. Born either for this end did He say, \u201cThe things which are impossible with men, are possible with God,\u201d that thou shouldest give it up, and abstain, as from things impossible; but that having considered the greatness of the good work, thou shouldest hasten to it readily, and having besought God to assist thee in these noble contests, shouldest attain unto life.\n3. How then should this become possible? If thou cast away what thou hast, if thou empty thyself of thy wealth, if thou refrain from the wicked desire. For in proof that He does not refer it to God alone, but that to this end He said it, that thou shouldest know the vastness of the good work, hear what follows. For when Peter had said, \u201cBehold, we have forsaken all, and followed Thee,\u201d and had asked, \u201cWhat shall we have therefore?\u201d having appointed the reward for them; He added, \u201cAnd every one who hath forsaken houses, or lands, or brothers, or sisters, or father, or mother, shall receive an hundred fold, and shall inherit eternal life.\u201d 2420 Thus that which is impossible becometh possible. But how may this very thing be done, one may say, to forsake these? how is it possible for him that is once sunk in such lust of wealth, to recover himself? If he begin to empty himself of his possessions, and cut off what are superfluous. For so shall he both advance further, and shall run on his course more easily afterwards.\nDo not then seek all at once, but gently, and by little and little, ascend this ladder, that leads thee up to Heaven. 2421 For like as those in fevers having acrid bile abounding within them, when they cast in thereon meats and drinks, so far from quenching their thirst, do even kindle the flame; so also the covetous, when they cast in their wealth upon this wicked lust more acrid than that bile, do rather inflame it. For nothing so stays it as to refrain for a time from the lust of gain, like as acrid bile is stayed by abstinence and evacuations.\nBut this itself, by what means will it be done? one may say. If thou consider, that whilst rich, thou wilt never cease thirsting, and pining with the lust of more; but being freed from thy possessions, thou wilt be able also to stay this disease. Do not then encompass thyself with more, lest thou follow after things unattainable, and be incurable, and be more miserable than all, being thus frantic.\nFor answer me, whom shall we affirm to be tormented and pained? him that longs after costly meats and drinks, and is not able to enjoy them as he will, or him that hath not such a desire? It is quite clear one must say, him that desires, but cannot obtain what he desires. For this is so painful, to desire and not to enjoy, to thirst and not to drink, that Christ desiring to describe hell to us, described it in this way, and introduced the rich man thus tormented. For longing for a drop of water, and not enjoying it, this was his punishment. So then he that despises wealth quiets the desire, but he that desires to be rich 2422 hath inflamed it more, and not yet p. 372 doth he stay; but though he have got ten thousand talents, he desireth as much more; though he obtain these, again he aims at twice as much more, and going on he desires even the mountains, and the earth, and the sea, and all to become gold for him, being mad with a kind of new and fearful madness, and one that can never thus be extinguished.\nAnd that thou mightest learn, that not by addition but by taking away this evil is stayed; if thou hadst ever had an absurd desire to fly and to be borne through the air, how wouldest thou extinguish this unreasonable desire? By fashioning wings, and preparing other instruments, or by convincing the mind that it is desiring things impossible, and that one should attempt none of these things? It is quite plain, that by convincing the mind. But that, thou mayest say, is impossible. But this again is more impossible, to find a limit for this desire. For indeed it is more easy for men to fly, than to make this lust cease by an addition of more. For when the objects of desire are possible, one may be soothed by the enjoyment of them, but when they are impossible, one must labor for one thing, to draw ourselves off from the desire, as otherwise at least it is not possible to recover the soul.\nTherefore that we may not have superfluous sorrows, let us forsake the love of money that is ever paining, and never endures to hold its peace, and let us remove ourselves to another love, which both makes us happy, and hath great facility, and let us long after the treasures above. For neither is the labor here so great, and the gain is unspeakable, and it is not possible for him to fail of them who is but in any wise watchful and sober, and despises the things present; even as on the other hand, as to him that is a slave to these last, and is utterly given up to them, it as altogether of necessity that he fail of those better riches.\n4. Considering then all these things, put away the wicked desire of wealth. For neither couldest thou say this, that it gives the things present, though it deprive us of the things to come, albeit even if this were so, this were extreme punishment, and vengeance. But now not even this may be. For besides hell, and before that hell, even here it casts thee into a more grievous punishment. For many houses hath this lust overthrown, and fierce wars hath it stirred up, and compelled men to end their lives by a violent death; and before these dangers it ruins the nobleness of the soul, and is wont often to make him that hath it cowardly, and unmanly, and rash, and false, and calumnious, and ravenous, and over-reaching, and all the worst things.\nBut seeing perhaps the brightness of the silver, and the multitude of the servants, and the beauty of the buildings, the court paid in the market-place, art thou bewitched thereby? What remedy then may there be for this evil wound? If thou consider how these things affect thy soul, how dark, and desolate, and foul they render it, and how ugly; if thou reckon with how many evils these things were acquired, with how many labors they are kept, with how many dangers: or rather they are not kept unto the end, but when thou hast escaped the attempts of all, death coming on thee is often wont to remove these things into the hand of thine enemies, and goeth and taketh thee with him destitute, drawing after thee none of these things, save the wounds and the sores only, which the soul received from these, before its departing. When then thou seest any one resplendent outwardly with raiment and large attendance, lay open his conscience, and thou shalt see many a cobweb within, and much dust. Consider Paul, Peter. Consider John, Elias, or rather the Son of God Himself, who hath not where to lay His head. Be an imitator of Him, and of His servants, and imagine to thyself the unspeakable riches of these.\nBut if having obtained a little sight by these, thou shouldest be darkened again, as in any shipwreck when a storm hath come on, hear the declaration of Christ, which affirms, that it is impossible \u201cfor a rich man to enter into the kingdom of Heaven.\u201d And against this declaration set the mountains, and the earth, and the sea; and all things, if thou wilt, suppose 2423 to be gold; for thou shalt see nothing equal to the loss arising to thee from thence. And thou indeed makest mention of acres of land, so many and so many, and of houses ten or twenty or even more, and of baths as many, and of slaves a thousand, or twice as many, and of chariots fastened with silver and overlaid with gold; but I say this, that if each one of you that are rich were to leave this poverty (for these things are poverty compared with what I am about to say), and were possessed of a whole world, and each of them had as many men as are now everywhere on land and sea, and each a world both sea and land, and everywhere buildings, and cities, and nations, and from every side instead of water, instead of fountains, gold flowed up for him, I would not say those who are thus rich are worth three farthings, when they are cast out of the kingdom.\nFor if now aiming at riches that perish, p. 373 when they miss them, they are tormented, if they should obtain a perception of those unspeakable blessings, what then will suffice for consolation for them? There is nothing. Tell me not then of the abundance of their possessions, but consider how great loss the lovers of this abundance undergo in consequence thereof, for these things losing Heaven, and being in the same state, as if any one after being cast out of the highest honor in kings\u2019 courts, having a dung heap, were to pride himself on that. For the storing up of money differs nothing from that, or rather that is even the better. For that is serviceable both for husbandry, and for heating a bath, and for other such uses, but the buried gold for none of these things. And would it were merely useless; but as it is, it kindles moreover many furnaces for him that hath it, unless he use it rightly; countess evils at least spring therefrom.\nTherefore they that are without used to call the love of money the citadel 2424 of evils; but the blessed Paul spake much better and more vividly, pronouncing it \u201cthe root of all evils.\u201d 2425\nConsidering then all these things, let us emulate the things worthy of emulation, not gorgeous buildings not costly estates, but the men that have much confidence towards God, those that have riches in Heaven, the owners of those treasures, them that are really rich, them that are poor for Christ\u2019s sake, that we may attain unto the good things of eternity by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father, together with the Holy Ghost, glory, might, honor, now and always and world without end. Amen.\n1 Tim. vi. 10. [R.V., \u201ca root of all kinds of evil.\u201d]\n369:2404\nMatt. xix. 17. [This clause is found in the rec. text, but not in the better supported form of the verse, which reads, \u201cWhy askest thou me concerning that which is good? One there is who is good.\u201d It is probable, but not certain, that Chrysostom accepted the other form of the text. Comp. note on Homily XXVII. 5., p. 186.\u2014R.]\n369:2405 369:2406 369:2407 369:2408\n[\u03c6\u03b7\u03c3\u03bd, \u201cone may say,\u201d occurs in the Greek here.\u2014R.]\n370:2409\nMatt. xix. 20. [R.V. omits \u201cfrom my youth up.\u201d]\n370:2410\n[An important sentence is omitted here: \u201cBut that also was not a little thing which he supposed he lacked, nor did he think that what he had said sufficed for attaining what he desired.\u201d\u2014R.]\n370:2411\nMatt. xix. 21. [R.V., \u201cIf thou wouldest,\u201d etc.]\n370:2412 370:2413 370:2414\n[R.V., \u201che was one that had,\u201d etc.]\n370:2415\nMatt. xix. 23. [The citation is a combination of this verse and Mark x. 23. The influence of Mark\u2019s more striking account is seen throughout the Homily.\u2014R.]\n371:2416 371:2417\n[R.V., with the same Greek text, renders, \u201cto go through a needle\u2019s eye.\u201d The variation in the English above seems unnecessary.\u2014R.]\n371:2418 371:2419 371:2420\nMatt. xix. 27-29. [The position of the word \u201clands\u201d is peculiar; \u201cor wife\u201d is not found here, but occurs in Homily LXIV. 1.\u2014R.]\n371:2421\n[The following clause is omitted in the translation: \u201cthough (or, if) as a whole it seems difficult to them.\u201d\u2014R.]\n371:2422\n[The Greek adds here, \u03ba\u03b1 \u03c0\u03b5\u03c1\u03b9\u03b2\u03bb\u03bb\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c0\u03bb\u03b5\u03c9, and to possess himself of more.\u2014R.]\n372:2423 373:2424\nMr. Field cites Stob\u00e6us, p. 130, 52, of Bion, and Diog. Laert. vi. 50, of Diogenes the cynic, noting that both say \u03bc\u03b7\u03c4\u03c1\u03c0\u03bf\u03bb\u03b9, not \u1f00\u03ba\u03c1\u03c0\u03bf\u03bb\u03b9. See Adnot. p. 133.\n373:2425","title":"Nicene and Post-Nicene Fathers, Vol. X: The Homilies of St. John Chrysostom.: Homily LX","type":"page"}