{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/113/1130067.htm","path":"chr/ecf/113/1130067.htm","source_url":"https://sacred-texts.com/chr/ecf/113/1130067.htm","text":"\u201cLet the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts to God. 860 And whatsoever ye do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.\u201d\nHaving exhorted them to be thankful, he shows also the way, that, of which I have lately discoursed to you. And what saith he? \u201cLet the word of Christ dwell in you richly\u201d; or rather not this way alone, but another also. For I indeed said that we ought to reckon up those who have suffered things more terrible, and those who have undergone sufferings more grievous than ours, and to give thanks that such have not fallen to our lot; but what saith he? \u201cLet the word of Christ dwell in you\u201d; that is, the teaching, the doctrines, the exhortation, wherein He says, that the present life is nothing, nor yet its good things. If we know this, we shall yield to no hardships whatever. (Matt. vi. 25, &c) \u201cLet it dwell in you,\u201d he saith, \u201crichly,\u201d not simply dwell, but with great abundance. Hearken ye, as many as are worldly, 861 and have the charge of wife and children; how to you too he commits especially the reading of the Scriptures and that not to be done lightly, nor in any sort of way, but with much earnestness. For as the rich in money can bear fine and damages, so he that is rich in the doctrines of philosophy will bear not poverty only, but all calamities also easily, yea, more easily than that one. For as for him, by discharging the fine, the man who is rich must needs be impoverished, and found wanting, 862 and if he should often suffer in that way, will no longer be able to bear it, but in this case it is not so; for we do not even expend our wholesome thoughts when it is necessary for us to bear aught we would not choose, but they abide with us continually. And mark the wisdom of this blessed man. He said not, \u201cLet the word of Christ\u201d be in you, simply, but what? \u201cdwell in you,\u201d and \u201crichly.\u201d\n\u201cIn all wisdom, teaching and admonishing one another.\u201d \u201cIn all,\u201d says he. Virtue he calls wisdom, and lowliness of mind is wisdom, and almsgiving, and other such like things, are wisdom; just as the contraries are folly, for cruelty too cometh of folly. Whence in many places it calleth the whole of sin folly. \u201cThe fool,\u201d saith one, \u201chath said in his heart, There is no God\u201d (Ps. xiv. 1.); and again, \u201cMy wounds stink and are corrupt from the face of my foolishness.\u201d (Ps. xxxviii. 5, Sept.) For what is more foolish, tell me, than one who indeed wrappeth himself about in his own garments, but regardeth not his brethren that are naked; who feedeth dogs, and careth not that the image of God is famishing; who is merely persuaded that human things are nought, and yet clings to them as if immortal. As then nothing is more foolish than such an one, so is nothing wiser than one that achieveth virtue. For mark; how wise he is, says one. He imparteth of his substance, he is pitiful, he is loving to men, he hath well considered that he beareth a common nature with them; he hath well considered the use of wealth, that it is worthy of no estimation; that one ought to be sparing of bodies that are of kin to one, rather than of wealth. He that is a despiser of glory is wholly wise, for he knoweth human affairs; the knowledge of things divine and human, is philosophy. So then he knoweth what things are divine, and what are human, and from the one he keeps himself, on the other he bestoweth his pains. And he knows how to give thanks also to God in all things, he considers the present life as nothing; therefore he is neither delighted with prosperity, nor grieved with the opposite condition.\nTarry not, I entreat, for another to teach thee; thou hast the oracles of God. No man teacheth thee as they; for he indeed oft grudgeth much for vainglory\u2019s sake and envy. Hearken, I entreat you, all ye that are careful for this life, and p. 301 procure books that will be medicines for the soul. If ye will not any other, yet get you at least the New Testament, the Apostolic Epistles, the Acts, the Gospels, for your constant teachers. If grief befall thee, dive into them as into a chest of medicines; take thence comfort of thy trouble, be it loss, or death, or bereavement of relations; or rather dive not into them merely, but take them wholly to thee; keep them in thy mind.\nThis is the cause of all evils, the not knowing the Scriptures. We go into battle without arms, and how ought we to come off safe? Well contented should we be if we can be safe with them, let alone without them. Throw not the whole upon us! Sheep ye are, still not without reason, but rational; Paul committeth much to you also. They that are under instruction, are not for ever learning; for then they are not taught. If thou art for ever learning, thou wilt never learn. Do not so come as meaning to be always learning; (for so thou wilt never know;) but so as to finish learning, and to teach others. In the arts do not all persons continue for set times, in the sciences, and in a word, in all the arts? Thus we all fix definitely a certain known time; but if ye are ever learning, it is a certain proof that ye have learned nothing.\nThis reproach God spake against the Jews. \u201cBorne from the belly, and instructed even to old age.\u201d (Isa. 46:3, 4, Sept.) If ye had not always been expecting this, all things would not have gone backward in this way. Had it been so, that some had finished learning, and others were about to have finished, our work would have been forward; ye would both have given place to others, and would have helped us as well. Tell me, were some to go to a grammarian and continue always learning their letters, would they not give their teacher much trouble? How long shall I have to discourse to you concerning life? In the Apostles\u2019 times it was not thus, but they continually leaped from place to place, appointing those who first learned to be the teachers of any others that were under instruction. Thus they were enabled to circle the world, through not being bound to one place. How much instruction, think ye, do your brethren in the country stand in need of, [they] and their teachers? But ye hold me riveted fast here. For, before the head is set right, it is superfluous to proceed to the rest of the body. Ye throw everything upon us. Ye alone ought to learn from us, and your wives from you, your children from you; but ye leave all to us. Therefore our toil is excessive.\n\u201cTeaching,\u201d he saith, \u201cand admonishing one another with psalms and hymns and spiritual songs.\u201d Mark also the considerateness of Paul. Seeing that reading is toilsome, and its irksomeness great, he led them not to histories, but to psalms, that thou mightest at once delight thy soul with singing, and gently beguile thy labors. \u201cHymns,\u201d he saith, \u201cand spiritual songs.\u201d But now your children will utter songs and dances of Satan, like cooks, and caterers, and musicians; no one knoweth any psalm, but it seems a thing to be ashamed of even, and a mockery, and a joke. There is the treasury house of all these evils. For whatsoever soil the plant stands in, such is the fruit it bears; if in a sandy and salty soil, of like nature is its fruit; if in a sweet and rich one, it is again similar. So the matter of instruction is a sort of fountain. Teach him to sing those psalms which are so full of the love of wisdom; as at once concerning chastity, or rather, before all, of not companying with the wicked, immediately with the very beginning of the book; (for therefore also it was that the prophet began on this wise, \u201cBlessed is the man that hath not walked in the counsel of the ungodly\u201d; (Ps. i. 1.), and again, \u201cI have not sat in the council of vanity\u201d; (Ps. xxvi. 4, Sept.), and again, \u201cin his sight a wicked doer is contemned, but he honoreth those that fear the Lord,\u201d (Ps. xv. 4, Sept.,) of companying with the good, (and these subjects thou wilt find there in abundance,) of restraining the belly, of restraining the hand, of refraining from excess, of not overreaching; that money is nothing, nor glory, and other things such like.\nWhen in these thou hast led him on from childhood, by little and little thou wilt lead him forward even to the higher things. The Psalms contain all things, but the Hymns again have nothing human. 863 When he has been instructed out of the Psalms, he will then know hymns also, as a diviner thing. For the Powers above chant hymns, not psalms. For \u201ca hymn,\u201d saith one, \u201cis not comely in the mouth of a sinner\u201d (Ecclesiasticus 15.9.); and again, \u201cMine eyes shall be upon the faithful of the land, that they sit together with me\u201d (Ps. 1:6, 7, Sept.); and again, \u201che that worketh haughtiness hath not dwelt in the midst of my house\u201d; and again, \u201cHe that walketh in a blameless way, he ministered unto me.\u201d (Ps. ci. 6, Sept.)\nSo that ye should safely guard them from intermixing themselves, not only with friends, but even with servants. For the harm done to the free is incalculable, when we place over them corrupt slaves. For if when enjoying all the benefit of a father\u2019s affection and wisdom, they can with difficulty be preserved safe throughout; when we hand them over to the unscrupulousp. 302 ness of servants, they use them like enemies, thinking that they will prove milder masters to them, when they have made them perfect fools, and weak, and worthy of no respect.\nMore then than all other things together, let us attend seriously to this. \u201cI have loved,\u201d saith he,\u201c those that love thy law.\u201d (Ps. cxix. 165, not exact.) This man then let us too emulate, and such let us love. And that the young may further be taught chastity, let them hear the Prophet, saying, \u201cMy loins are filled with illusions\u201d 864 (Ps. xxxviii. 7, Sept.); and again let them hear him saying, \u201cThou wilt utterly destroy every one that goeth a whoring from Thee.\u201d (Ps. lxxiii. 27, Sept.) And, that one ought to restrain the belly, let them hear again, \u201cAnd slew,\u201d he saith, \u201cthe more part of them 865 while the meat was yet in their mouths.\u201d (Ps. lxxviii. 30, Sept.) And that they ought to be above bribes, \u201cIf riches become abundant, set [not] 866 your heart upon them\u201d (Ps. lxii. 10.); and that they ought to keep glory in subjection, \u201cNor shall his glory descend together after him.\u201d (Ps. xlix. 17.) And not to envy the wicked, \u201cBe not envious against them that work unrighteousness.\u201d (Ps. xxxvii. 1.) And to count power as nothing, \u201cI saw the ungodly in exceeding high place, and lifting himself up as the cedars of Libanus, and I passed by, and lo! he was not.\u201d (Ps. xxxvii. 35.) And to count these present things as nothing, \u201cThey counted the people happy, that are in such a case; happy are the people, whose helper is the Lord their God.\u201d (Ps. cxliv. 15, Sept.) That we do not sin without notice, but that there is a retribution, \u201cfor,\u201d he saith, \u201cThou shalt render to every man according to his works.\u201d (Ps. lxii. 12, Sept.) But why doth he not so requite them day by day? \u201cGod is a judge,\u201d he says, \u201crighteous, and strong, and longsuffering.\u201d (Ps. vii. 11.) That lowliness of mind is good, \u201cLord,\u201d he saith, \u201cmy heart is not lifted up\u201d (Ps. cxxxi. 1): that pride is evil, \u201cTherefore,\u201d he said, \u201cpride took hold on them wholly\u201d (Ps. lxxiii. 6, Sept.); and again, \u201cThe Lord resisteth the proud\u201d; and again, \u201cTheir injustice shall come out as of fatness.\u201d That almsgiving is good, \u201cHe hath dispersed, he hath given to the needy, his righteousness endureth for ever.\u201d (Prov. iii. 34.) And that to pity is praiseworthy, \u201cHe is a good man that pitieth, and lendeth.\u201d (Ps. lxxiii. 7, Sept.) And thou wilt find there many more doctrines than these, full of true philosophy; such as, that one ought not to speak evil, \u201cHim that privily slandereth his neighbor, him did I chase from me.\u201d (Ps. cxii. 9.)\nWhat is the hymn of those above? The Faithful know. What say the cherubim above? What say the Angels? \u201cGlory to God in the highest.\u201d (Ps. cxii. 5.) Therefore after the psalmody come the hymns, as a thing of more perfection. \u201cWith psalms,\u201d he saith, \u201cwith hymns, with spiritual songs, with grace singing in your hearts to God.\u201d (Ps. ci. 5, Sept.) He means either this, that God because of grace hath given us these things; or, with the songs in grace; or, admonishing and teaching one another in grace; or, that they had these gifts in grace; or, it is an epexegesis 867 and he means, from the grace of the Spirit. \u201cSinging in your hearts to God.\u201d Not simply with the mouth, he means, but with heedfulness. For this is to \u201csing to God,\u201d but that to the air, for the voice is scattered without result. Not for display, he means. And even if thou be in the market-place, thou canst collect thyself, and sing unto God, no one hearing thee. For Moses also in this way prayed, and was heard, for He saith, \u201cWhy criest thou unto Me?\u201d (Ex. xiv. 15.) albeit he said nothing, but cried in thought\u2014wherefore also God alone heard him\u2014with a contrite heart. For it is not forbidden one even when walking to pray in his heart, and to dwell above.\nCol. 3.17. \u201cAnd whatsoever ye do,\u201d he saith, \u201cin word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.\u201d\nFor if we thus do, there will be nothing polluted, nothing unclean, wherever Christ is called on. If thou eat, if thou drink, if thou marry, if thou travel, do all in the Name of God, that is, calling Him to aid thee: in everything first praying to Him, so take hold of thy business. Wouldest thou speak somewhat? Set this in front. For this cause we also place in front of our epistles the Name of the Lord. Wheresoever the Name of God is, all is auspicious. For if the names of Consuls make writings sure, much more doth the Name of Christ. Or he means this; after God say ye and do everything, do not introduce the Angels besides. Dost thou eat? Give thanks to God both before and afterwards. Dost thou sleep? Give thanks to God both before and afterwards. Launchest thou into the forum? Do the same\u2014nothing worldly, nothing of this life. Do all in the Name of the Lord, and all shall be prospered to thee. Whereonsoever the Name is placed, there all things are auspicious. If it casts out devils, if it drives away diseases, much more does it render business easy.\nAnd what is to \u201cdo in word or in deed\u201d? p. 303 Either requesting or performing anything whatever. Hear how in the Name of God Abraham sent his servant; David in the Name of God slew Goliath. Marvelous is His Name and great. Again, Jacob sending his sons saith, \u201cMy God give you favor in the sight of the man.\u201d (Gen. xliii. 14.) For he that doeth this hath for his ally, God, without whom he durst do nothing. As honored then by being called upon, He will in turn honor by making their business easy. Invoke the Son, give thanks to the Father. For when the Son is invoked, the Father is invoked, and when He is thanked, the Son has been thanked.\nThese things let us learn, not as far as words only, but to fulfill them also by works. Nothing is equal to this Name, marvelous is it everywhere. \u201cThy Name,\u201d he saith, \u201cis ointment poured forth.\u201d (Song of Sol. 1.3.) He that hath uttered it is straightway filled with fragrance. \u201cNo man,\u201d it is said, \u201ccan call Jesus Lord, but by the Holy Ghost.\u201d (1 Cor. xii. 3.) So great things doth this Name Work. If thou have said, In 868 the Name of Father, and Son, and Holy Ghost, with faith, thou hast accomplished everything. See, how great things thou hast done! Thou hast created a man, and wrought all the rest (that cometh) of Baptism! So, when used in commanding diseases, terrible is The Name. Therefore the devil introduced those 869 of the Angels, envying us the honor. Such incantations are for the demons. Even if it be Angel, even if it be Archangel, even if it be Cherubim, allow it not; for neither will these Powers accept such addresses, but will even toss them away from them, when they have beheld their Master dishonored. \u201cI have honored thee,\u201d He saith, \u201cand have said, Call upon Me\u201d; and dost thou dishonor Him? If thou chant this incantation with faith, thou wilt drive away both diseases and demons, 870 and even if thou have failed to drive away the disease, this is not from lack of power, but because it is expedient it should be so. \u201cAccording to Thy greatness,\u201d he saith, \u201cso also is Thy praise.\u201d (Ps. xlviii. 10.) By this Name hath the world been converted, the tyranny dissolved, the devil trampled on, the heavens opened. We have been regenerated by this Name. This if we have, we beam forth; This maketh both martyrs and confessors; This let us hold fast as a great gift, that we may live in glory, and be well-pleasing to God, and be counted worthy of the good things promised to them that love Him, through the grace and lovingkindness, &c.\n[\u201cGod\u201d is the correct N.T. text (as in Rev. Ver.), and is here given by several mss. of Chrys.\u2014J.A.B.]\n300:861 300:862\n\u1f10\u03bb\u03ad\u03b3\u03c7\u03b5\u03c3\u03b8\u03b1\u03b9, not in money to pay, but in power to prevent loss. Or it may be, \u201cmust be in process of being found wanting.\u201d\n301:863\n[This distinction is unfounded. It is likely that by \u201cpsalms\u201d the Apostle meant especially the Psalms of the Old Test., and by \u201chymns\u201d those which were already being written among the Christians; while \u201cspiritual songs\u201d might include both the others, as being contrasted with secular songs. But the distinction cannot be confidently made. Compare Lightfoot here.\u2014J.A.B.]\n302:864\n\u1f10\u03bc\u03c0\u03b1\u03b9\u03b3\u03bc\u03ac\u03c4\u03c9\u03bd. Evil spirits being supposed to \u201cmake sport of\u201d the soul by means of the body.\n302:865\n\u03c0\u03af\u03bf\u03c3\u03b9\u03bd, Savile, marg. and 1 ms. and so Sept. and E.V. \u201cfattest,\u201d Edd. \u03c0\u03bb\u03b5\u03af\u03bf\u03c3\u03b9\u03bd. [So Chrys. on that Psalm.\u2014Field.\u2014J.A.B.]\n302:866\nThe mss. omit the negative, which would easily be lost in the preceding word. One might take it, \u201cBeware of them.\u201d [Field inserts the negative without remark.\u2014J.A.B.]\n302:867\ni.e. an additional explanation, viz. of \u201csinging in your hearts.\u201d\n303:868\n[He uses \u1f10\u03bd \u03c4\u1ff7 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9, which in this connection amounts to substantially the same as the Evangelist\u2019s \u03b5\u1f30\u03c2 \u03c4\u1f78 \u1f44\u03bd\u03bf\u03bc\u03b1 (Matt. xxviii. 19). Compare Acts viii. 16 with x. 48.\u2014J.A.B.]\n303:869\nOr, \u201cthe matters of the Angels\u201d (\u03c4\u1f70 \u03c4\u1ff6\u03bd \u1f00\u03b3\u03b3\u03ad\u03bb\u03c9\u03bd).\n303:870\nGretser de S. Cruce, l. iv. c. 3, quotes the Emperor Leo as speaking of curing a demoniac \u201cby the Sign of the Cross, and the invocation of the Holy and life-giving Trinity.\u201d This agrees with what he has said before, Hom. viii. p. 298, on the use of the Holy Sign. G. also quotes Tertullian de Bapt. 6, who alludes to this form of using it. \u201cThe Faith sealed (obsignata) in the Father and the Son and the Holy Ghost.\u201d There were, however, other forms, as \u201cIn the Name of our Lord Jesus Christ.\u201d \u201cDeus in adjutorium meum intende,\u201d &c. Gretser also refers to St. Chrys. Catech. ii. fin., where he bids every one on leaving his house cross himself, saying, \u201cI renounce thee, Satan, and thy pomp, and thy angels, and I place myself with thee, O Christ.\u201d St. Cyr. Cat. iv. 10 also connects the Invocation of His Name with the Sign. St. Cyprian, Test. ii. 21, quotes Rev. xiv. 1, so as to imply this connection.","title":"Nicene and Post-Nicene Fathers, Vol. XIII: The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians.: Colossians 3:16,17","type":"page"}