Church Fathers: Nicene Fathers Vol 09: 19.05.01 Homily I Part 1

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Church Fathers: Nicene Fathers Vol 09: 19.05.01 Homily I Part 1



TOPIC: Nicene Fathers Vol 09 (Other Topics in this Collection)
SUBJECT: 19.05.01 Homily I Part 1

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Homily I.

The Argument.

This Homily was delivered in the Old Churchhyperlink of Antioch, while St. Chrysostom was yet a Presbyter, upon that saying of the Apostle, 1 Tim. v. 23, "Drink a little wine for thy stomach's sake, and thy often infirmities."

1. Ye have heard the Apostolic voice, that trumpet from heaven, that spiritual lyre! For even as a trumpet sounding a fearful and warlike note, it both dismays the enemy, and arouses the dejected spirits on its own side, and filling them with great boldness, renders those who attend to it invincible against the devil! And again, as a lyre, that gently soothes with soul-captivating melody, it puts to slumber the disquietudes of perverse thoughts; and thus, with pleasure, instills into us much profit. Ye have heard then to-day the Apostle discoursing to Timothy of divers necessary matters! for he wrote to him as to the laying on of hands, saying, "Lay hands suddenly on no man, neither be partaker of other men's sins."hyperlink And he explained the grievous danger of such a trangression, by showing that so men will undergo the punishment of the sins perpetrated by others, in common with them, because they confer the power. on their wickedness by the laying on of hands. Presently again he says, "Use a little wine for thy stomach's sake, and thine often infirmities." To-day also he has discoursed to us concerning the subjection of servants, and the madness of misers, as well as on the arrogance of the rich, and on various other matters.

2. Since then it is impossible to go through every part, what part of the words rehearsed would you have us select for the subject of our address to your charity?hyperlink For as in a meadow, I perceive in what has been read a great diversity of flowers; a multiplicity of roses and violets, and of lilies not a few; and everywhere the various and copious fruit of the Spirit is scattered around, as well as an abundant fragrance. Yea, rather the reading of the divine Scriptures is not a meadow only, but a paradise; for the flowers here have not a mere fragrance only, but fruit too, capable of nourishing the soul. What part then of the things rehearsed do you desire that we bring before you this day? Do you wish what seems the more insignificant, and easy for any one to understand, to be that which we should handle at present? To me, indeed, this seems proper, and I doubt not you will concur in this opinion. What then is this that might seem plainer than anything else? What but that, which seems so easy, and obvious for any one to say? Well! what is that? "Use a little wine for thy stomach's sake, and thine often infirmities." Well then, let us employ the whole of our discourse upon this subject; and this we would do, not for the love of praise, nor because we study to exhibit powers of oratory (for the things about to be spoken are not our own, but such as the grace of the Holy Spirit may inspire); but in order that we may stir up those hearers who are too listless, and may convince them of the greatness of the treasure of the holy Scriptures; and that it is neither safe, nor free from peril, to run through them hastily. For if indeed a text so simple and obvious as this one, which seems to the multitude to contain nothing that need be insisted on, should appear to afford us the means of abundant riches, and openings toward the highest wisdom, much rather will those others, which at once manifest their native wealth, satisfy those who attend to them with their infinite treasures. Assuredly then, we ought not hastily to pass by even those sentences of Scripture which are thought to be plain; for these also have proceeded from the grace of the Spirit; but this grace is never small, nor mean, but great and admirable, and worthy the munificence of the Giver.

3. Let us not therefore listen carelessly; since even they who roast the metallic earth, when they have thrown it into the furnace, not only take up the masses of gold, but also collect the small particles with the utmost care. Inasmuch, then, as we likewise have to roasthyperlink the gold drawn from the Apostolic mines, not by casting it into the furnace, but by depositing it in the thoughts of your souls; not lighting an earthly flame, but kindling the fire of the Spirit, let us collect the little particles with diligence.hyperlink For if the saying be brief, yet is its virtue great. For pearls too have their proper market, not owing to the size of the substance, but the beauty of their nature. Even so is it with the reading of the divine Scriptures; for worldly instruction rolls forth its trifles in abundance, and deluges its hearers with a torrent of vain babblings, but dismisses them empty-handed, and without having gathered any profit great or small. Not so however is it with the grace of the Spirit, but, on the contrary, by means of small sentences, it implants divine wisdom in all who give heed, and one sentence often times affords to those who receive it a sufficient source of provision for the whole journey of life.hyperlink

4. Since then its riches are so great, let us arouse ourselves, and receive that which is spoken with a watchful mind; for I am preparing to plunge our discussion to an extreme depth. The admonition itself hath no doubt seemed beside the purpose, and superfluous to many: and they are apt to talk much in this way, "Was Timothy of himself not able to judge what it was needful to make use of, and did he wait to learn this of his teacher.hyperlink And then did the teacher not only give directions, but also set them down in writing, graying it there as on a column of brass in his Epistle to him? and was he not ashamed to give directions about things of this nature, when writing in a public manner, to his disciple?" For this end then, that thou mayest learn that the admonition, so far from being beside the purpose, was a necessary and highly profitable one; and that the thing proceeded not from Paul, but from the grace of the Spirit, viz, that this should have been (I say) not a spoken precept, but one deposited in letters, and to be handed down to all future generations through the Epistle, I shall proceed at once to the proof.

5. For besides the subjects which have been mentioned, there is another, about which some are no less perplexed, enquiring within themselves on what account God permitted a man possessing such confidence towards Him,hyperlink whose bones and relics expelled demons,hyperlink to fall into such a state of infirmity; for it is not merely that he was sick, but constantly, and for a length of time; and by these recurring and prolonged infirmities he was not permitted to have even a brief respite. "How does this appear," it may be asked? From the very words of Paul, for he does not say, on account of the "infirmity," but on account of the "infirmities;" and not merely "infirmities," but he clearly speaks of these as being constant, when he says "thine often infirmities." Let those then attend to this, whoever they are, who being given over to a lingeringhyperlink sickness are querulous and dejected under it.

6. But the subject of enquiry is not only, that being a holy man he was sick, and sick so continually, but that he was at the same time entrusted with the public affairs of the world. For if he had been one of those who have retreated to the tops of mountains; who have fixed their cells in solitude, and who have chosen that life which is free from all business, the matter now enquired into were no such difficulty; but that one thrust forward in the throng, and in whose hands the care of so many Churches was placed, and who superintended whole cities and nations; nay, the world at large,hyperlink with so much alacrity and diligence, should be subjected to the straitening of infirmities! This it is which may most of all bewilder one who does not duly consider it. Because, even if not for himself, yet for others at least, it was necessary he should have health. "He was the best general," says the objector. "The war was waged by him, not only against the unbeliever, but against demons, and against the devil himself. All the enemy contended with much vehemence, scattering the forces, and capturing prisoners;hyperlink but this man was able to bring back myriads to the truth, and yet he was sick! For if," he says, "no other injury to the cause had come of this sickness, yet this alone was sufficient to discourage and relax the faithful. If soldiers, when they see their general detained in bed, become discouraged and slack for the fight, much rather was it probable that the faithful should betray somewhat of human nature, when they saw that teacher, who had wrought so many signs, in continual sickness and suffering of body."

7. But this is not all. These sceptics propose yet a further enquiry, by asking for what reason Timothy neither healed himself, nor was healed by his instructor, when he was reduced to this state. Whilst the Apostles raised the dead, cast out devils, and conquered death with abundant ease, they could not even restore the body of one sick man! Although with respect to other bodies, both during their own lives and after death, they manifested such extraordinary power, they did not restore a stomach that had lost its vigour! And what is more than this, Paul is not ashamed, and does not blush, after the many and great signs which he had displayed even by a simple word; yet, in writing to Timothy, to bid him take refuge in the healing virtue of wine drinking. Not that to drink wine is shameful. God forbid! For such precepts belong to heretics; but the matter of astonishment is, that he accounted it no disgrace not to be able, without this kind of assistance, to set one member right when it was disordered. Nevertheless, he was so far from being ashamed of this, that he has made it manifest to all posterity.hyperlink You see then to what a depth we have brought down the subject, and how that which seemed to be little, is full of innumerable questions. Well then, let us proceed to the solution; for we have explored the question thus deep, in order that, having excited your attention, we might lay up the explanation in a safe storehouse.

8. But before I proceed to solve these questions, permit me to say something of the virtue of Timothy, and of the loving care of Paul. For what was ever more tender hearted than this man, who being so far distant, and encircled with so many cares, exercised so much consideration for the health of his disciple's stomach, and wrote with exact attention about the correction of his disorder? And what could equal the virtue of Timothy? He so despised luxury, and derided the sumptuous table, as to fall into sickness from excessive austerity, and intense fasting. For that he was not naturally so infirm a person, but had overthrown the strength of his stomach by fasting and water drinking; you may hear Paul himself carefully making this plain. For he does not simply say, "use a little wine;" but having said before, "drink no longer water," he then brings forward his counsel as to the drinking of wine. And this expression "no longer" was a manifest proof, that till then he had drunk water, and on that account was become infirm Who then would not wonder at his divine wisdom and strictness? He laid hold on the very heavens, and sprang to the highest point of virtue. And his Teacher testifies this, when he thus speaks, "I have sent unto you Timothy, who is my beloved and faithful son in the Lord;"hyperlink and when Paul calls him "a son," and a "faithful and beloved son," these words are sufficient to show that he possessed every kind of virtue. For the judgments of the saints are not given according to favour or enmity, but are free from all prejudice. Timothy would not have been so enviable, if he had been Paul's son naturally, as he was now admirable, inasmuch as having no connection with him according to the flesh, he introduced himself by the relationship of piety into the Apostle's adoption; preserving the marks of his spiritual wisdomhyperlink with exactness in all things. For even as a young bullockhyperlink linked to a bull, so he drew the yoke along with him, to whatever part of the world he went: and did not draw it the less on account of his youth, but his ready will made him emulate the labours of his teacher. And of this, Paul himself was again a witness when he said, "Let no man despise him, for he worketh the work of the Lord as I also do."hyperlink See you how he bears witness, that the ardour of Timothy was the very counterpart of his own?

9. Furthermore, in order that he might not be thought to have said these things out of favour or kindness, he makes his hearers themselves to be witnesses of the virtue of his son, when he says, "But ye know the proof of him, that, as a son with a father, so he hath served with me in the Gospel;"hyperlink that is, "ye have had experience of his virtue, and of his approved soul." At the same time, however, that he had reached to this height of good works, he did not thereby grow confident; but was full of anxiety and fear, therefore also he fasted rigidly, and was not affected as many are, who, when they have kept themselves to it but ten, or perhaps twenty months,hyperlink straightway give up the matter altogether. He, I say, was in no wise thus affected, nor did he say anything like this to himself. "What further need have I of fasting? I have gotten the mastery of myself; I have overcome my lusts; I have mortified my body; I have affrighted demons; I have driven away the devil; I have raised the dead; I have cleansed lepers; I am become terrible to the adverse powers; what further need have I of fasting, or to seek safety from that quarter?" Anything like this he did not say, he did not think of; but, in proportion as he abounded with innumerable good works, so much the more did he fear and tremble.hyperlink And he learnt this spiritual wisdom from his preceptor; for even he, after he had been rapt into the third heaven, and transported to paradise; and had heard unutterable words; and taken part in such mysteries; and traversed the whole world, like some winged being, when he wrote to the Corinthians, said, I fear "lest by any means having preached to others, I myself should be a castaway."hyperlink And if Paul was afraid after so many signal good works; he who was able to say, "The world is crucified unto me, and I unto the world;"hyperlink much more does it become us to fear; and the rather in proportion as we have stored uphyperlink numerous good works. For then the devil becomes fiercer; then he is more savage, when he beholds us regulating our lives with carefulness! When he sees the cargo of virtue stowed together, and the lading become heavy, then he is in haste to accomplish a more grievous shipwreck! For the insignificant and abject man, although he may be supplanted and fall, brings not so great an injury to the common cause. But the man who has been standing most conspicuously as it were on some eminence of virtue, and who is one manifestly seen and known of all men, and admired of all; when he is assaulted and falls, causes great ruin and loss. Not only because he falls from this elevation but makes many of those who look up to him more negligent. And as it is in the body, some other limb may be destroyed without there being any great damage, but if the eyes be deprived of sight, or the head be seriously injured, the whole body is rendered useless; so also we must say of the saints, and of those who have performed the highest good works; when such are extinguished, when they contract any stain, they bring upon all the rest of the body a universal and, intolerable injury!

10. Timothy then, being aware of all these things, fortified himself on every side; for he knew that youth is an age of difficulty; that it is unstable; easily deceived; very apt to slip; and requires an exceedingly strong bridle. It is indeed a sort of combustible pile easily catching anything from without, and quickly kindled; and for that reason he took care to smother it on all sides; and strove toabate the flame in every way. The steedhyperlink that was unmanageable and restive he curbed with much vehemence, until he had tamed him of his wanton tricks; until he had made him docile; and delivered him under entire control, into the hands of that reason whichis the charioteer.hyperlink "Let the body," saith he, "be infirm; but let not the soul be infirm; let the flesh be bridled; but let not the race of the spirit towards heaven be checked." But moreover, one might especially wonder at the man for this, that being thus diseased, and struggling with such an infirmity, he did not become indifferent to God's business, but flew everywhere faster than those who have sound and vigourous constitutions; now to Ephesus; now to Corinth; often to Macedonia and Italy; appearing everywhere, by land and by sea, with the Teacher, sharing in everything his struggles and continuous dangers; while the spiritual wisdom of his soul was not put to shame by his bodily infirmity. Such a thing is zeal for God! such lightness of wing does it impart I For as with those who possess well-regulated and sound constitutions, strength is of no avail, if the soul is abject, slothful, and stupid; so with those who are reduced to extreme weakness, no hurt arises from their infirmity, if the soul be noble and well awake.

11. The admonition however, and the counsel, such as it is, appears to some to give authority for drinking wine too freely. But this is not so. If indeed we closely investigate this very saying, it rather amounts to a recommendation of abstinence. For just consider that Paul did not at first, nor at the outset give this counsel. But when he saw that all strength was overthrown, then he gave it; and even then not simply, but with a certain prior limitation. He does not say merely, "Use wine," but "a little" wine; not because Timothy needed this admonition and advice, but because we need it. On this account, in writing to him, he prescribes the measure and limit of wine-drinking for us; bidding him drink just so much as would correct disorder; as would bring health to the body, but not another disease. For the immoderate drinking of wine produces not fewer diseases of body and of soul, than much drinking of water, but many more, and more severe; bringing in as it does upon the mind the war of the passions, and a tempest of perverse thoughts, besides reducing the firmness of the body to a relaxed and flaccid condition. For the nature of land that is long disturbed by a superabundance of water, is not thereby so much dissolved, as the force of the human frame is enfeebled, relaxed, and reduced to a state of exhaustion, by the continual swilling of wine. Let us guard then against a want of moderation on either side, and let us take care of the health of the body, at the same time that we prune away its luxurious propensities. For wine was given us of God, not that we might be drunken, but that we might be sober; that we might be glad, not that we get ourselves pain. "Wine," it says, "maketh glad the heart of man,"hyperlink but thou makest it matter for sadness; since those who are inebriated are sullen beyond measure, and great darkness over-spreads their thoughts. It is the best medicine, when it has the best moderation to direct it. The passage before us is useful also against heretics, who speak evil of God's creatures; for if it had been among the number of things forbidden, Paul would not have permitted it, nor would have said it was to be used. And not only against the heretics, but against the simple ones among our brethren, who when they see any persons disgracing themselves from drunkenness, instead of reproving such, blame the fruit given them by God, and say, "Let there be no wine." We should say then in answer to such, "Let there be no drunkenness; for wine is the work of God, but drunkenness is the work of the devil. Wine maketh not drunkenness; but intemperance produceth it. Do not accuse that which is the workmanship of God, but accuse the madness of a fellow mortal. But thou, while omitting to reprove and correct the sinner, treatest thy Benefactor with contempt!"

12. When, therefore, we hear men saying such things, we should stop their mouths; for it is not the use of Wine, but the want of moderation which produces drunkenness, Drunkenness! that root of all evils. Wine was given to restore the body's weakness, not to overturn the soul's strength; to remove the sickness of the flesh, not to destroy the health of the spirit. Do not then, by using the gift of God immoderately, afford a handle to the foolish and the impudent. For what is a more wretched thing than drunkenness! The drunken man is a living corpse. Drunkenness is a demon self-chosen, a disease without excuse, an overthrow that admits of no apology; a common shame to our kind. The drunken man is not only useless in our assemblies; not only in public and private affairs; but the bare sight of him is the most disgusting of all things, his breath being stench. The belchings, and gapings, and speech of the intoxicated, are at once unpleasant and offensive, and are utterly abhorrent to those who see and converse with them; and the crown of these evils is, that this disease makes heaven inaccessible to drunkards, and does not suffer them to win eternal blessedness: for besides the shame attending those who labour under this disease here, a grievous punishment is also awaiting them there! Let us cut off then this evil habit, and let us hear Paul saying, "Use a little wine." For even this little he permits him on account of his infirmity; so that if infirmity had not troubled him, he would not have forced his disciple to allow himself even a small quantity, since it is fitting that we should always mete out even the needful meat and drink, which are given us, by occasions and necessities; and by no means go beyond our need, nor do anything unmeaningly and to no purpose.

13. But since we have now learnt the tender care of Paul, and the virtue of Timothy, come and let us, in the next place, turn our discourse to the actual solution of those questions. What then are the questions? For it is necessary again to mention them, that the solution of them may be plainer. For what reason then did God permit that such a saint, and one entrusted with the management of so many matters, should fall into a state of disease; and that neither Timothy himself nor his teacher had strength to correct the disorder, but needed that assistance which was to be had by drinking wine? Such, indeed, were the questions proposed. But it is needful to bring forward a precise solution; so that if any should fall not only into the like sickness and disease, but into poverty, and hunger, and bonds, and torments, and discomfitures, and calumnies, and into all those evils which belong to the present life, although they were great and wonderful saints, you may still be able to find, even for their case, in the things which are to-day to be advanced, an exact and very clear reply to those who are disposed to find fault. For ye have heard many asking such questions, as, "Why ever is it that such an one, a moderate and meek man, comes to be dragged daily before the seat of judgment by another who is lawless and wicked, and to suffer evils without number, and God permits this? For what reason again was another man, upon false accusation, unjustly put to death?" "Such a man," says the objector, "was drowned; another was thrown down a precipice; and we might speak of many saints, as well in our own days as in the days of our forefathers, who have suffered divers and chequered tribulations." To the end, therefore, that we may see the reason of these things, and that we ourselves may not be disturbed, nor overlook the case of others who thus meet with a stumbling-block, we should attend with earnest heed to the reasons now about to be advanced.

14. For of the diversified and manifold affliction which befalls the saints, I have reasons eight in number to declare unto your love. Therefore let all direct themselves to me with the strictest attention, knowing that there will be no pardon nor excuse left us hereafter for stumbling at the things which happen, if after all, when there are so many reasons, we are just as much perplexed and disturbed as if there were not one to be found.

The first reason then is, that God permits them to suffer evil, that they may not too easily be exalted into presumption, by the greatness of their good works and miracles.

The second, that others may not have a greater opinion of them than belongs to human nature, and take them to be gods and not men.

The third, that the power of God may be made manifest, in prevailing, and overcoming, and advancing the word preached, through the efficacy of men who are infirm and in bonds.

The fourth, that the endurance of these themselves may become more striking, serving God, as they do, not for a reward; but showing even such right-mindedness as to give proof of their undiminished good will towards Him after so many evils.

The fifth, that our minds may be wise concerning the doctrine of a resurrection. For when thou seest a just man, and one abounding in virtue, suffering ten thousand evils, and thus departing the present life, thou art altogether compelled, though unwillingly, to think somewhat of the future judgment; for if men do not suffer those who have laboured for themselves, to depart without wages and recompense; much more cannot God design, that those who have so greatly laboured should be sent away uncrowned. But if He cannot intend to deprive those of the recompense of their labours eventually, there must needs be a time, after the end of the life here, in which they will receive the recompense of their present labours.

The sixth, that all who fall into adversity may have a sufficient consolation and alleviation, by looking at such persons, and remembering what sufferings have befallen them.

The seventh, that when we exhort you to the virtue of such persons, and we say to every one of you, "Imitate Paul, emulate Peter," ye may not, on account of the surpassing character of their good works, sloth-fully shrink from such an imitation of them, as deeming them to have been partakers of a different nature.

The eighth, that when it is necessary to call any blessed, or the reverse, we may learn whom we ought to account happy, and whom unhappy and wretched.

These then are the reasons; but it is necessary to establish them all from the Scriptures, and to show with exactness that all that has been said on this subject is not an invention of human reasoning, but the very sentence of the Scriptures. For thus will what we say be at once more deserving of credit, and sink the deeper into your minds.

15. That tribulation then is profitable to the saints, that they may exercise moderation and lowliness, and that they may not be puffed up by their miracles and good works, and that God permits it for this end; we may hear David the prophet, and Paul saying the same. The former says, "It is good for me, Lord, that I have been in trouble, that I might learn thy statutes:"hyperlink and the latter having said, "I was caught up into the third heaven, and" transported to Paradise, goes on to say, "And lest I should be exalted above measure through the abundance of the revelations, there was given me a thorn in the flesh, the messenger of Satan to buffet me."hyperlink What can be clearer than this? "That I might not be exalted above measure," for this reason, saith he, God permitted "the messengers of Satan to buffet me;" by messengers of Satan, indeed, he means not particular demons, but menhyperlink ministering for the devil, the unbelievers, the tyrants, the heathens, who perseveringly molested, and unceasingly worried him. And what he says is just this: "God was able to repress these persecutions and successive tribulations; but since I had been caught up into the third heaven, and transported to Paradise, lest through the abundance of these revelations I might be lifted up and think much of myself, he permitted these persecutions, and suffered these messengers of Satan to buffet me with persecutions and afflictions, that I might not be too much exalted." For although Paul and Peter, and all that are like them, be holy and wonderful men, as indeed they are, yet they are but men, and require much caution lest they should be too easily exalted; and as saints more than others. For nothing is so apt to exalt to presumption as a conscience full of good works, and a soul that lives in confidence. To the end, therefore, that these might suffer nothing of this kind, God permitted that there should be temptations and tribulations; these being powerful to keep them down, and to persuade to the exercise of moderation in all things.

16. That this very particular also contributes much to the showing forth of God's power, you may learn even from the same Apostle, who told us the former. In order that you may not say, (what indeed unbelievers think), that God in permitting this, is some infirm being, and suffers such persons to be continually afflicted, from not being able to deliver His own from dangers: this very thing, I say, observe how Paul has demonstrated by means of these events, showing not only that the events were far from accusing Him of weakness, but that they proved His power more strikingly to all. For having said, "There was given me a thorn in the flesh; a messenger of Satan to buffet me," and having thus signified his repeated trials, he goes on to add, "For this thing I besought the Lord thrice, that it might depart from me; and He said unto me, My grace is sufficient for thee, for My strength is perfected in weakness."hyperlink "My power," He means, "is seen then when ye are in weakness; and yet through you, who seem to grow weak, the word preached is magnified, and is sown in all quarters." When therefore he was led to the dungeon, after having received a great number of stripes, he took prisoner the keeper of the prison.hyperlink His feet were in the stocks, and his hands in the chain; and the prison shook at midnight while they were singing hymns. See you, how His power was perfected in weakness? If Paul had been at large, and had shaken that building, the thing would not have been so wonderful. "For this reason," He saith, "remain bound; and the walls shall be shaken on every side, and the prisoners shall be loosed; in order that My power may appear the greater, when through thee, confined and in fetters, all that are in bonds shall be loosed." This very circumstance then it was which at the time astounded the keeper of the prison, that being so forcibly confined, he, through prayer alone, prevailed to shake the foundations, and throw open the doors of the prison, and to unbind all the prisoners. Nor is this the only occasion. But with Peter too, and Paul himself, as well as the other disciples, one may see this occurring constantly; and in the midst of persecution, the grace of God ever flourishing, and appearing by the side of the tribulations, and thus proclaiming His power. Wherefore He saith, "My grace is sufficient for thee, for My strength is perfected in weakness."

17. But to show that many would be too often ready to imagine things of them above human nature, unless they saw them enduring such afflictions, hear how Paul was afraid on this very point; "For though I would desire to glory, I shall not be a fool, but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me."hyperlink But what is it that he means? I am able, he declares, to speak of far greater miracles; but I am unwilling; lest the magnitude of the miracles should raise too high a notion of me among men. For this reason Peter also, when theyhyperlink had restored the lame man, and all were wondering at them, in order to restrain the people, and persuade them that they had exhibited nothing of this power of themselves, or from their native strength, says, "Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?"hyperlink And again at Lystra, the people were not only filled with astonishment, but led forth bulls, after crowning them with garlands, and were preparing to offer sacrifice to Paul and Barnabas. Observe the malice of the Devil. By those very same persons through whom the Lord was at work, to purge out ungodliness from the world, by the same did that enemy try to introduce it, again persuading them to take men for gods; which was what he had done in former times. And this is especially that which introduced the principle and root of idolatry. For many after having had success in wars, and set up trophies, and built cities, and done divers other benefits of this kind to the people of those times, came to be esteemed gods by the multitude, and were honoured with temples, and altars; and the whole catalogue of the Grecian gods is made up of such men. That this, therefore, may not be done towards the Saints,hyperlink God permitted them constantly to be banished,-to be scourged,-to fall into diseases; that the abundance of bodily infirmity, and the multiplicity of those temptations, might convince those who were then with them, both that they were men, who wrought such wonders, and that they contributed nothing of their own power; but that it was mere grace, that wrought through them all these miracles. For if they took men for gods, who had done but mean and vile things, much rather would they have thought these to be such, had they suffered nothing proper to humanity, when they performed miracles, such as no one had ever before Seen or heard of. For if when they were scourged, thrown down precipices, imprisoned, banished, and placed in peril every day, there were, notwithstanding, some who fell into this impious opinion, how much rather would they have been thus regarded, had they endured nothing which belongs to human nature !



Footnotes



1 [That is events which occurred at Antioch during St. Chrysostom's sojourn in that city -ED.]

2 [And the Goths who were threatening the Danubian frontier.-Ed.]

3 [These low foreign adventurers were sometimes hired by actors to get up applause in the theatre, or by men of rank, not overpopular, to raise a cheer when they appeared in public.-ED.]

4 See Hors. XXI., where St. Chrysostom speaks of him as especially pained at this.

5 i. e., so far as the inference is concerned. His testimony is explicit to the fact that the tax was levied for that purpose, and he was on the spot.

6 See the opening of the oration of Libanius, written as if to be delivered by him there, and Hom. XVII. 6, and Hom. XXI. (2).

7 [See also Life of St. John Chrysostom, chapter xi. by Stephens, where the sedition at Antioch is described, and a summary of the Homilies on the Statues is given.-Ed.]

8 Pascha is either Passover or Easter. St. Thos. Aquinas, in the Hymn Lauda Sion, appropriates it to the Christian Festival, calling the Jewish Phase vetus.

9 i. e., the actual days of them on the Jewish computation. This appears the true answer to the difficulty. The Jews kept the Passover this year earlier than the Christians viz. on the 14th day of the moon, or April 18. See l'Art de Verifier les Dates on the year. Thus the supposed difficulty becomes a confirmation of the date otherwise determined. Montfaucon understood it, "we must * if we follow the Judaizers." Tillemont is at a loss to explain the title of Homily III. against the Jews. Against those who would fast the first Passover It may mean either the originall, or that which then happened to be the earlier. The word fast is explained by taking it as their expression for keep. He thinks it necessary to tell them that the true Passover is not fasting, but the Holy Communion. Ben. t. i. p. 611, b. And this agrees with what he says is the common case, viz. that the Christian Easter is so much later, as is required to complete the week.

10 The second before Easter. It has lately become common to call the week immediately before Easter "Passion Week," but this name belongs to the week before it. The proper title of the last is the "Great" or "Holy" Week.

11 Feriam sextam Quadragesima. This looks like a reprint, as he is more definite.

12 As now in the Greek church. The Latins do not count the week in which Ash-Wednesday is, as not being a whole one.

13 It has been shewn, in a former note, that there is no reason for this doubt.

14 "accepi," it should be, as in Text, "exegi," "I demanded."

15 Lat. has only "the day before yesterday."

16 This must be a slip of the pen. [The sentences have clearly got transposed, and we should read "not only good when He confers favours, but also when He chastises."-ED.]

17 Both arguments may stand, as the common use of <\i>\prw=|<\|i>\ is undoubted.

18 By using the word <\i>\prw=|<\|i>\ . But this may be in anticipation of his reference to Hom. VII. But if this Homily were delivered on Monday, the first day of strict fasting, the scruples of the congregation would be accounted for. No difficulty remains but the use of <\i>\prw=|<\|i>\, in Hom. X., against which is <\i>\e0piou=san<\|i>\. Placing the trials, and Hom. XI.-XVIII. a week later throughout, seems less consistent.

19 See note at the beginning of that Homily and the preceding; it is almost certain from the whole character of Hom. XVII. that it was not delivered immediately after the events referred to. Probably many had returned, whom St. Chrysostom wished to inform of the events during their absence.

20 See Sir H. Nicolas, Chron. of History, p. 117. Gloss. of Dates, art. Hebdomad' Gr'c', observes, that the Greeks named the weeks as beginning on Monday, and taking in Sunday at the end. Still they count Monday the second day, etc. Thus the first Sunday would be the same as with the Latins, but the first week earlier. It seems probable that this was a week earlier than here stated, see Hom. XVIII.

21 And dependent on the erroneous notions, that Hom. XVII. was delivered immediately on the arrival of the commissioners.

22 It may be that, or the first in Lent, considered as the last on which he had preached.

23 Printed, Constantinople.

24 He may exclude the <\i>\turoqa/goj<\|i>\, or cheese-week, as not one of the strictcst fasting. This appears to have been the case from Homily XVIII., which cannot well be placed anywhere but on the fourth Sunday, and which says that half the fast is over.

25 This is chiefly a reprint of this preface. Here nothing better is suggested than the supposition of a mistake in transcribing. The difficulty arises from the mistaken notion, that it was before the trials, whereas it was probably delivered a little before the return of a messenger from C'sarius. See Tabular View.

26 In the Life "and Foot."

27 The Life adds, The rank of metropolis was transferred from Antioch to Laodicea, according to Theordoret, i. 5, c. 10.

28 In the Life, and in Pref. to vol.4, it is proved from Hom. I. de Ann_, that this Homily was actually delivered on that day. This being so, Flavian would be the "Leader" of the Festival.

29 Dominica in albis.

30 So called, because situated in the more ancient part of the city of Antioch, near the river Orontes. It was also called the Apostolic Church, as being that founded by the Apostles.

This Homily was spoken a little before the breaking out of the sedition. It has, however, always been classed with the rest because alluded to in tho next Homily.

31 1 Tim. v.22.

32 Gr., "unto your love," a title by which St. Chrysostom addresses his hearers as we say, "Your Grace," "Your Majesty."

33 The operation of roasting ore, in the Cornish mines, consists in placing it in a comminuted state in a furnace of a particular construction, where it is subjected to a strong heat, but not so strong as to smelt it; by which the arsenic, sulphur, and other impurities, are carried off in the form of vapor, leaving the heavier metallic substance behind.-Tr.

34 See on Rom. xvi. 5, Hom. XXXI.

35 Socr. H. E. iv. 23. Pambos was nineteen years in learning Ps. xxxix. 1. He excelled even St. Autony in exactness of speech. Pall. Hist. Laus. c. 10.