{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/113/1130044.htm","path":"chr/ecf/113/1130044.htm","source_url":"https://sacred-texts.com/chr/ecf/113/1130044.htm","text":"\u201cFor God is my witness, how I long after you all in the tender mercies of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and all discernment; that ye may approve the things that are excellent; that ye may be sincere and void of offense unto the day of Christ; being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God.\u201d\nHe calls not God to witness as though he should be doubted, but does this from his great affection, and his exceeding persuasion and confidence; for after saying that they had fellowship with him, he adds this also, \u201cin the tender mercies of Christ,\u201d lest they should think that his longing for them was for this cause, and not simply for their own sake. And what mean these words, \u201cin the tender mercies of Christ\u201d? They stand for \u201caccording to Christ.\u201d Because ye are believers, because ye love Christ, because of the love that is according to Christ. He does not say \u201clove,\u201d but uses a still warmer expression, \u201cthe tender mercies of Christ,\u201d as though he had said, \u201chaving become as a father to you through the relationship which is in Christ.\u201d For this imparts to us bowels 541 warm and glowing. For He gives such bowels to His true servants. \u201cIn these bowels,\u201d saith He, as though one should say, \u201cI love you with no natural bowels, but with warmer ones, namely, those of Christ.\u201d \u201cHow I long after you all.\u201d I long after all, since ye are all of this nature; I am unable in words to represent to you my longing; it is therefore impossible to tell. For this cause I leave it to God, whose range is in the heart, to know this. Now had he been flattering them, he would not have called God to witness, for this cannot be done without peril.\nPhilip. 1.9. \u201cAnd this,\u201d saith he, \u201cI pray, that your love may abound yet more and more.\u201d For this is a good of which there is no satiety; p. 189 for see, being so loved he wished to be loved still more, for he who loves the object of his love, is willing to stay at no point of love, for it is impossible there should be a measure of so noble a thing. Paul desires that the debt of love should always be owing; \u201cOwe no man any thing, save to love one another.\u201d (Rom. xiii. 8.) The measure of love is, to stop nowhere; \u201cthat your love,\u201d says he, \u201cmay abound yet more and more.\u201d Consider the character of the expression, \u201cthat it may abound yet more and more,\u201d he says, \u201cin knowledge and all discernment.\u201d He does not extol friendship merely, nor love merely, but such as comes of knowledge; that is, Ye should not apply the same love to all: for this comes not of love, but from want of feeling. What means he by \u201cin knowledge\u201d? He means, with judgment, with reason, with discrimination. There are who love without reason, simply and any how, whence it comes that such friendships are weak. He says, \u201cin knowledge and all discernment, that ye may approve the things that are excellent,\u201d that is, the things that are profitable. This I say not for my own sake, says he, but for yours, for there is danger lest any one be spoiled by the love of the heretics; for all this he hints at, and see how he brings it in. Not for my own sake, says he, do I say this, but that ye may be sincere, that is, that ye receive no spurious doctrine under the pretence of love. How then, says he, \u201cIf it be possible, live peaceably with all men\u201d? \u201cLive peaceably\u201d (Rom. xii. 18.), he says, not, Love so as to be harmed by that friendship; for he says, \u201cif thy right eye causeth thee to stumble, pluck it out, and cast it from thee; that ye may be sincere\u201d (Matt. v. 29.), that is, before God, \u201cand without offence,\u201d that is, before men, for many men\u2019s friendships are often a hurt to them. Even though it hurts thee not, says he, still another may stumble thereat. \u201cUnto the day of Christ\u201d; i.e. that ye may then be found pure, having caused no one to stumble.\nPhilip. 1.11. \u201cBeing filled with the fruits of righteousness which are through Jesus Christ unto the glory and praise of God;\u201d i.e. holding, together with true doctrine, an upright life.\nAnd not merely upright, but \u201cfilled with the fruits of righteousness.\u201d For there is indeed a righteousness not according to Christ, as, for example, a moral life. \u201cWhich are through Jesus Christ to the glory and praise of God.\u201d Seest thou 542 that I speak not of mine own glory, but the righteousness of God; and oftentimes he calls mercy itself too righteousness; let not your love, he says, indirectly injure you, by hindering your perception of things profitable, and take heed lest you fall through your love to any one. For I would indeed that your love should be increased, but not so that ye should be injured by it. And I would not that it should be simply of prejudice, but upon proof whether I speak well or no. He says not, that ye may take up my opinion, but that ye may \u201cprove\u201d it. He does not say outright, join not yourself to this or that man, but, I would that your love should have respect to what is profitable, not that ye should be void of understanding. For it is a foolish thing if ye work not righteousness for Christ\u2019s sake and through Him. Mark the words, \u201cthrough Him.\u201d Does he then use God as a mere assistant? Away with the thought. Not that I may receive praise, says he, but that God may be glorified.\nPhil. 1:12, 13. \u201cNow I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the Gospel, so that my bonds became manifest in Christ throughout the whole pr\u00e6torian guard, and to all the rest.\u201d\nIt was likely they would grieve when they heard he was in bonds, and imagine that the preaching was at a stand. What then? He straightway destroys this suspicion. And this also shows his affection, that he declares the things which had happened to him, because they were anxious. What say you? you are in bonds! you are hindered! how then does the Gospel advance? He answers, \u201cso that my bonds in Christ became manifest in all the pr\u00e6torium.\u201d This thing not only did not silence the rest, nor affright them, but contrariwise rather encouraged them. If then they who were near the dangers were not only nothing hurt, but even received greater confidence, much more should you. Had he when in bonds taken it hardly, and held his peace, it were probable that they would be affected in like sort. But as he spoke more boldly when in bonds, he gave them more confidence than if he had not been bound. And how have his bonds \u201cturned to the progress of the Gospel\u201d? So God in His dispensation ordered, he means, that my bonds were not hid, my bonds which were \u201cin\u201d Christ, which were \u201cfor\u201d Christ.\n\u201cIn the whole pr\u00e6torium.\u201d For up to that time they so called the palace. 543 And in the whole city, 544 says he.\nPhilip. 1.14. \u201cAnd that most of the brethren in the Lord, being confident through my bonds, p. 190 are more abundantly bold to speak the word without fear.\u201d\nThis shows that they were of good courage even before, and spoke with boldness, but much more now. If others then, says he, are of good courage through my bonds, much more am I; if I am the cause of confidence to others, much more to myself. \u201cAnd most of the brethren in the Lord.\u201d As it was a great thing to say, My bonds gave confidence to them, he therefore adds beforehand, \u201cin the Lord.\u201d Do you see how, even when he sees himself constrained to speak great things, he departs not from moderation? \u201cAre more abundantly bold,\u201d he says, \u201cto speak the word without fear\u201d; the words \u201cmore abundantly\u201d show that they had already begun.\nPhilip. 1.15. \u201cSome indeed preach Christ even of envy and strife, and some also of good will.\u201d\nAnd what this means is worth enquiry. Since Paul was under restraint, many of the unbelievers, willing to stir up more vehemently the persecution from the Emperor, themselves also preached Christ, in order that the Emperor\u2019s wrath might be increased at the spread of the Gospel, and all his anger might fall on the head of Paul. From my bonds then two lines of action have sprung. One party took great courage thereat; the other, from hope to work my destruction, set themselves to preach Christ; \u201csome of them through envy,\u201d that is, envying my reputation and constancy, and from desire of my destruction, and the spirit of strife, work with me; or that they themselves may be esteemed, and from the expectation that they will draw to themselves somewhat of my glory. \u201cAnd some also of good will,\u201d that is, without hypocrisy, with all earnestness.\nPhilip. 1.16. \u201cThe one proclaim Christ of faction not sincerely.\u201d 545\nThat is, not with pure motives, nor from regard to the matter itself; but why? \u201cthinking to add affliction to my bonds.\u201d 546 As they think that I shall thus fall into greater peril, they add affliction to affliction. O cruelty! O devilish instigation! They saw him in bonds, and cast into prison, and still they envied him. They would increase his calamities, and render him subject to greater anger: well said he, \u201cthinking,\u201d for it did not so turn out. They thought indeed to grieve me by this; but I rejoiced that the Gospel was furthered.\nPhilip. 1.17. \u201cBut the other of love, knowing that I am set for the defense of the Gospel.\u201d\nWhat means, \u201cthat I am set for the defense of the Gospel\u201d? 547 It is, They are preparing for 548 the account which I must give to God, and assisting me.\nWhat is meant by \u201cfor the defense\u201d? I have been appointed to preach, I must give account, and answer for the work to which I have been appointed; they assist me, that my defense may be easy; for if there be found many who have been instructed and have believed, my defense will be easy. So it is possible to do a good work, from a motive which is not good. And not only is there no reward in store for such an action, but punishment. For as they preached Christ from a desire to involve the preacher of Christ in greater perils, not only shall they receive no reward, but shall be subject to vengeance and punishment. 549 \u201cAnd some of love.\u201d That is, they know that I must give account for the Gospel.\nPhilip. 1.18. \u201cWhat then? only that every way, whether in pretense, or in truth, Christ is proclaimed.\u201d\nBut see the wisdom of the Man. He did not vehemently accuse them, but mentioned the result; what difference does it make to me, says he, whether it be done in this or that way? only that every way, \u201cwhether in pretense or in truth, Christ is proclaimed.\u201d He did not say, \u201cLet him be proclaimed,\u201d as some suppose, stating that he opens the way for the heresies, but, \u201cHe is proclaimed.\u201d 550 For in the first place he did not lay down the law and say, as if laying down the law, \u201cLet Him be proclaimed,\u201d but he reported what was taking place; secondly, if he even spoke as laying down the law, not even thus would he be opening the way for the heresies.\nFor let us examine the matter. For even if he gave permission to preach as they preached, not even thus was he opening the way for the heresies. How so? In that they preached healthfully; though the aim and purpose on which they acted was corrupted, still the preaching itself was not changed, and they were forced so to preach. And why? Because, had they preached otherwise than as Paul preached, had they taught otherwise than as he taught, they would not have increased the wrath of the Emperor. But now by furthering his preaching, by teaching in the same way, and making disciples as he did, they had power to exasperate the Emperor, when he saw the multitude of the disciples p. 191 numerous. But then some wicked and senseless man, taking hold of this passage, says, Verily they would have done the contrary, they would have driven off those who had already believed, instead of making believers to abound, had they wished to annoy him. What shall we answer? That they looked to this thing only, how they might involve him in present danger, and leave him no escape; and thus they thought to grieve him, and to quench the Gospel, rather than in the other way.\nBy that other course they would have extinguished the wrath of the Emperor, they would have let him go at large and preach again; but by this course they thought that because of him all would be ruined, could they but destroy him. The many however could not have this intention, but certain bitter men alone.\nThen \u201cand therein,\u201d says he, \u201cI rejoice, yea, and will rejoice.\u201d What means, \u201cyea, I will rejoice\u201d? Even if this be done still more, he means. For they co\u00f6perate with me even against their will; and will receive punishment for their toil, whilst I, who contributed nothing thereto, shall receive reward. Is there anything beyond this villainy of the Devil, to contrive the punishment of the preaching, and vengeance for the toils? Seest thou with how many evils he pierces through his own! How else would a hater and an enemy of their salvation have arranged all this? Seest thou how he who wages war against the truth has no power, but rather wounds himself, as one who kicks against the goads?\nPhilip. 1.19. \u201cFor I know,\u201d says he, \u201cthat this shall turn to my salvation through your supplication, and the supply of the Spirit of Jesus Christ.\u201d\nNothing is more villainous than the Devil. So does he everywhere involve his own in unprofitable toils, and rends them. Not only does he not suffer them to obtain the prizes, but he even subjects them to punishment.\nFor not only does he command them the preaching of the Gospel, but likewise fasting and virginity, in such sort as will not only deprive them of their reward, but will bring down heavy evil on those who pursue that course. Concerning whom he says elsewhere, also, \u201cBranded in their own conscience as with a hot iron.\u201d (1 Tim. iv. 2.)\nWherefore, I beseech you, let us give thanks to God for all things, since he hath both lightened our toil, and increased our reward. For such as among them live in virginity enjoy not the rewards, which they do who among us live chastely in wedlock; but they who live as virgins among the heretics are subject to the condemnation of the fornicators. All this springs from their not acting with a right aim, but as accusing God\u2019s creatures, 551 and His unspeakable Wisdom.\nLet us not then be sluggish. God hath placed before us contests within measure, having no toil. Yet let us not despise them for this. For if the heretics put themselves to the stretch in unprofitable toils, what excuse shall we have if we will not endure those which are less, and which have a greater reward? For which of Christ\u2019s ordinances is burdensome? which is grievous? Art thou unable to live a virgin life? Thou art permitted to marry. Art thou unable to strip thyself of all thou hast? Thou art permitted to supply the needs of others from what thou hast. Let \u201cyour abundance be a supply for their want.\u201d (2 Cor. viii. 14.) These things indeed appear burdensome. What things? I mean to despise money, and to overcome the desires of the body. But His other commands require no cost, no violence. For tell me, what violence is there in speaking no ill, in simply abstaining from slander? 552 What violence is there in envying not another man\u2019s goods? What violence in not being led away by vain-glory? To be tortured, and endure it, is the part of strength. The exercise of philosophy is the part of strength. To bear poverty through life is the part of strength. It is the part of strength to wrestle with hunger and thirst. Where none of these things are, but where you may enjoy your own, as becomes a Christian, without envying others, what violence is there?\nFrom this source springs envy; nay, rather all evils spring from no other source than this, that we cleave to things present. For did you hold money and the glory of this world to be nought, you would not cast an evil eye on its possessors. But since you gape at these things, and idolize them, and are flattered by them, for this reason envy troubles you, and vain-glory; it all springs from idolizing the things of the present life. Art thou envious because another man is rich? Nay, such an one is an object for pity and for tears. But you laugh and answer straight, I am the object for tears, not he! Thou also art an object for tears, not because thou art poor, but because thou thinkest thyself wretched. For we weep for those who have nothing the matter, and are discontented, not because they have anything the matter, but because, without having, they think they have. For example: if any one, cured of a fever, still is restless and rolls about, lying in health on his bed, is he not more to be wept for than those in fever, not that he has a fever, for he has none, but because having no sickness he still thinks he has? And thou art an object for tears just p. 192 because thou thinkest thyself wretched, not for thy poverty. For thy poverty thou art to be thought happy.\nWhy enviest thou the rich man? Is it because he has subjected himself to many cares? to a harder slavery? because he is bound like a dog, with ten thousand chains\u2014namely, his riches? Evening overtakes him, night overtakes him, but the season of rest is to him a time of trouble of anguish, of pain, of anxiety. There is a noise: he straightway jumps up. Has his neighbor been plundered? He who has lost nothing cares more for it than the loser. For that man has lost once, but having endured the pain he lays aside his care; but the other has it always with him. Night comes on, the haven of our ills, the solace of our woes, the medicine of our wounds. For they who are weighed down by excess of grief, often give no ear to their friends, to their relations, to their intimates,\u2014ofttimes not even to a father when he would give comfort, but take their very words amiss; but when sleep bids them rest, none has the power to look him in the face. For worse than any burning does the bitterness of grief afflict our souls. And as the body, when parched and worn down by struggling against the violence of the sunbeams, is brought to a caravansary with many fountains, and the soothing of a gentle breeze, so does night hand over our soul to sleep. Yea, rather, I should say, not night nor sleep does this, but God, who knoweth our toil-worn race, has wrought this, while we have no compassion on ourselves, but, as though at enmity with ourselves, have devised a tyranny more powerful than natural want of rest\u2014the sleeplessness which comes of wealth. For it is said, \u201cThe anxieties of wealth drive away sleep.\u201d (Ecclesiasticus 31.1.) See how great is the care of God. But He hath not committed rest to our will, nor our need of sleep to choice, but hath bound it up in the necessities of nature, that good may be done to us even against our wills. For to sleep is of nature. But we, as mighty haters of ourselves, like enemies and persecutors of others, have devised a tyranny greater than this necessity of nature that, namely, which comes of money. Has day dawned? Then such an one is in dread of the informers. Hath night overtaken him? He trembles at robbers. Is death at hand? The thought that he must leave his goods to others preys upon him worse than death. Hath he a son? His desires are increased; and then he fancies himself poor. Has he none? His pains are greater. Deemest thou him blessed who is unable to receive pleasure from any quarter? Can you envy him thus tempest-tossed, while you yourself are placed in the quiet haven of poverty? Of a truth this is the imperfection of human nature; that it bears not its good nobly, but casts insults on its very prosperity.\nAnd all this on earth; but when we depart thither, listen what the rich man, who was lord of innumerable goods, as you say (since for my part I call not these things good, but indifferent), listen to what this lord of innumerable goods says, and of what he stands in need: \u201cFather Abraham,\u201d he exclaims, \u201csend Lazarus, that with the tip of his finger he may drop water on my tongue, for I am scorched in this flame.\u201d For even if that rich man had endured none of the things I have mentioned, if he had passed his whole life without dread and care\u2014why say I his whole life? rather that one moment (for it is a moment, our whole life is but one moment, compared with that eternity which has no end)\u2014if all things had turned out according to his desire; must he not be pitied for these words, yea, rather, for this state of things? Was not your table once deluged with wine? Now you are not master even of a drop of water, and that, too, in your greatest need. Did not you neglect that poor man full of sores? But now you ask a sight of him, and no one gives leave. He lay at your gate; but now in Abraham\u2019s bosom. You then lay under your lofty ceiling; but now in the fire of hell.\nThese things let the rich men hear. Yea, rather not the rich, but the pitiless. For not in that he was rich was he punished, but because he showed no pity; for it is possible that a man who is at the same time rich and pitiful, should meet with every good. And for this cause the rich man\u2019s eyes were fixed on no one else, but on him alone, who then begged his alms; that he might learn from memory of his former actions, that his punishment was just. Were there not ten thousand poor men who were righteous? But he, who then lay at his gate, alone is seen by him, to instruct him and us, how great a good it is to put no trust in riches. His poverty hindered not the one in obtaining the kingdom; his riches helped not the other to avoid hell. Where is the point at which a man is poor? where is the point at which he is reduced to beggary? 553 He is not, he is not poor, who has nought, but he who desires many things! He is not rich who has large possessions, but he who stands in need of nothing. For what profit is there to possess the whole world, and yet live in greater despondency than he who has nothing? Their dispositions make men rich and poor, not the abundance or the want of money. Would you, who are a poor man, become rich? You may have your will, and no one can hinder you. Despise the world\u2019s p. 193 wealth, think it nought, as it is nought. Cast out the desire of wealth, and you are straightway rich. He is rich who does not desire to become rich; he who is unwilling to be poor, is the poor man. As he is the diseased man, 554 who even in health bemoans his case, and not the man who bears his disease more lightly than perfect health, so also he is poor who cannot endure poverty, but in the midst of wealth thinks himself poorer than the poor; not he who bears his poverty more lightly than they their riches, for he is a richer man.\nFor tell me, wherefore fearest thou poverty? wherefore tremblest thou? is it not by reason of hunger? is it not for thirst? is it not for cold? Is it not indeed for these things? There is not, there is not any one who is ever destitute in these things! \u201cFor look at the generations of old, and see, did ever any one trust in the Lord, and was forsaken? or did any one hope in Him, and was made ashamed?\u201d (Ecclesiasticus 2.11.)\nAnd again, \u201cBehold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them.\u201d (Matt. vi. 26.) No one can readily point us out any one who has perished by hunger and cold. Wherefore then dost thou tremble at poverty? Thou canst not say. For if thou hast necessaries enough, wherefore dost thou tremble at it? Because thou hast not a multitude of servants? This truly is to be quit of masters; this is continual happiness, this is freedom from care. Is it because your vessels, your couches, your furniture are not formed of silver? And what greater enjoyment than thine has he who possesses these things? None at all. The use is the same, whether they are of this or that material. Is it because thou art not an object of fear to the many? May you never become so! For what pleasure is it that any should stand in dread and fear of thee? Is it because thou art afraid of others? But thou canst not be alarmed. For \u201cwouldest thou have no fear of the power? do that which is good, and thou shalt have praise from the same.\u201d (Rom. xiii. 3.) Does any say, It is because we are subject to contempt, and apt to suffer ill? It is not poverty but wickedness which causes this; for many poor men have quietly passed through life, whilst rulers, and the rich, and powerful, have ended their days more wretchedly than all evil doers, than bandits, than grave-robbers. For what poverty brings in thy case, that doth wealth in theirs. For that which they who would ill-treat thee do through thy contemptible estate, they do to him from envy and the evil eye they cast upon him, and the latter still more than the former, for this is the stronger craving to ill-treat another. He who envies does everything with all his might and main, while the despiser ofttimes has even pity on the despised; and his very poverty, and utter want of power, has often been the cause of his deliverance.\nAnd sometimes by saying to him, 555 \u201cA great deed it will be if you make away with such an one! If you slay one poor man, what vast advantage will you reap?\u201d we may thus soften down his anger. But envy sets itself against the rich, and ceases not until it has wrought its will, and has poured forth its venom. See you, neither poverty nor wealth is good in itself, but our own disposition. Let us bring it to a good tone, let us discipline it in true wisdom. If this be well affected, riches cannot cast us out of the kingdom, poverty will not make us come short. But we shall meekly bear our poverty, and receive no loss in respect to the enjoyment of future goods, nor even here on earth. But we shall both enjoy what is good on earth, and obtain the good things in heaven, which may we all obtain, through the grace and lovingkindness, &c.\n[Above translated \u201ctender mercies.\u201d\u2014J.A.B.]\n189:542\nThis is still in the person of St. Paul. Of this use of the word Righteousness, see on Rom. iii. 22.\n189:543\n\u03b2\u03b1\u03c3\u03af\u03bb\u03b5\u03b9\u03b1. This is the eastern and despotic name; the other was a remnant of the republic. [The Rev. Ver. understands the word pr\u00e6torium here to mean the pr\u00e6torian guard. See Lightfoot on Philip. Others, the pr\u00e6torian barracks, or the great pr\u00e6torian camp; but without distinct warrant of usage.\u2014J.A.B.]\n189:544\n[This seems to be Chrys.\u2019s interpretation, or recollection, of the Apostle\u2019s phrase, \u201cand to all the rest.\u201d\u2014J.A.B.]\n190:545\n[The order of Phil. 1:16, 17 is transposed in Rev. Ver., upon the authority of nearly all the uncial mss., nearly all the ancient versions, and other documents. It is best here to leave Chrys.\u2019s order, which is that of the Common Ver., but the translation of Rev. Ver. is given as elsewhere.\u2014J.A.B.]\n190:546\n[So Chrys.\u2019s text. The true text is (as Rev. Ver.) \u201cthinking to raise up affliction for me in my bonds.\u201d\u2014J.A.B.]\n190:547\nHe takes \u201cthe Gospel\u201d here in the sense of St. Paul\u2019s preaching of the Gospel. Theodoret takes it of his being a champion of the Gospel among men.\n190:548\n[The altered text has \u201ccutting down,\u201d \u201clessening.\u201d\u2014J.A.B.]\n190:549\n[The altered text puts these three last sentences under ver. 16.\u2014J.A.B.]\n190:550\n[This sentence, wanting in all known mss. of Chrys. is supplied by Field from a Catena. It evidently fell out, as often happened in copying, through similarity to the following sentence. The amplifying repetition is quite in Chrys.\u2019s manner.\u2014J.A.B.]\n191:551\nSee on 1 Tim. iv. Hom. xii. and article Manichees in indices.\n191:552\nOr \u201cin keeping from needless evil speaking.\u201d\n192:553\nOr \u201cTill when (lasts) poverty? Till when beggary?\u201d\n193:554\n\u03bd\u03bf\u03c3\u1ff6\u03bd. Perhaps alluding to the sense \u201cinsane.\u201d\n193:555\nThe reading is doubtful, but the sense clear.","title":"Nicene and Post-Nicene Fathers, Vol. XIII: The Homilies o...","type":"page"}