Homily

HOMILY ON THE APOSTOLIC SAYING: "BUT KNOW THIS, THAT IN THE LAST DAYS THERE SHALL COME PERILOUS TIMES" (2 Tim. 3:1)

^A I am indeed infirm and poor, and unskilled in the art of teaching; but when I behold your assembly, I forget my infirmity, I ignore my poverty, I have no knowledge of my lack of skill; such is the tyranny of your love. Therefore, more eagerly than those who abound in riches, I set before you the table of my own indigence. Of this magnanimity you are the authors to me, while you raise up the fallen, because you are prompt to listen and hang upon our words. Just so, young swallows, when they see their mother flying toward them, stretching themselves out of the nest and craning their necks, in this way receive their food from her. In the same manner, you too, looking with great eagerness at the one speaking, receive the instruction coming from my tongue, and even before the words leap from my mouth, you seize them all with great study. Who then would not count both you and us blessed in all this, since we speak ^B "to the ears of those who listen" (Ecclus. 25:12)? The labor is common, common also is the crown; the profit is common, common also the reward. Therefore Christ pronounced his disciples blessed, saying: "But blessed are your eyes, for they see; and your ears, for they hear" (Matt. 13:16). Grant me leave to address you also with these words, since you show such eagerness: "But blessed are your eyes, for they see; and your ears, for they hear." That your ears hear is plain; but that your eyes see, as the disciples then saw, this I shall endeavor to demonstrate, so that your blessedness may not be half, but altogether perfect. What then did the disciples see? Dead men rising, blind men recovering their sight, lepers cleansed, demons driven out, the lame walking, every defect of nature corrected. These things you also see now, even if not with the eyes of the body, but with the eyes of faith. For such are the eyes of faith: they see things that do not appear, and they understand things that have not yet come to pass. ^C Whence is this demonstrated, namely that faith is the vision and the argument of things that do not appear? Hear Paul saying: "Now faith is the substance of things hoped for, the argument of things that do not appear" (Heb. 11:1). And what is marvelous is this: these carnal eyes see things that fall under observation, but things that do not fall under observation they do not see; but the eyes of faith are entirely the opposite: things that fall under observation they do not see, but things that do not fall under observation they see. And that they do not see things which are seen, and do see the things which are not seen, Paul declared with these words: "For our present momentary and light affliction prepares for us an eternal weight of glory beyond all measure, because we look not at the things which are seen, but at the things which are not seen" (2 Cor. 4:17). And how could anyone see things which are not seen? By what other means, if not by the eyes of faith? Thus also he says elsewhere: "By faith we understand that the worlds were framed" (Heb. 11:3), so that things which are visible might be made from things not visible. Do you wish me to produce another testimony, that the eyes of faith see those things which are not seen? Writing at one time to the Galatians, Paul said: "Before whose eyes Jesus ^D Christ was painted, crucified among you" (Gal. 3:1). What, did the Galatians see him crucified? Do we not all confess that Christ suffered in Palestine, in the middle of Judea? How then did the Galatians see him crucified? With the eyes of faith, not of the flesh. Do you see how the eyes of faith see things that do not appear? For from such a distance and after so long a time they saw Christ crucified. Thus you also see the dead rising; thus today you perceive the leper cleansed; thus you saw the paralytic raised up, and you saw even more than the Jews who were present then. For they, being present, did not accept the miracle, but you, though absent, have accepted the faith. Therefore I rightly said to you, "Blessed are your eyes, for they see" (Matt. 13:16). But if you wish to learn from elsewhere that the eyes of faith see things that are not seen, and pass over things that are seen—for they would not otherwise see the things that are not seen, unless they despised those things spoken of above—hear Paul discussing Abraham, that he indeed saw with the eyes of faith his son Isaac about to be born, and thus received the promise. For what does he say? "And he did not weaken in faith, nor did he regard his own body now grown dead" (Rom. 4:19). Great is the power of faith. Just as "the thoughts of mortals are timid and weak" (Wis. 9:14), so faith is strong and powerful. "He did not regard his own body now grown dead." Do you see how he dismissed visible things? How he did not regard old age? Even though this was before his eyes, he saw with the eyes of faith, not with the eyes of the body. Therefore he did not look at old age, nor at "the deadness of Sarah's womb" (Rom. 4:19). Here he indicates to us the sterility. For the weakness was twofold; one from age, the other from the weakness of nature. For not only was the body itself inept for the procreation of children on account of age, but her womb also, and the workshop of nature, was dead even before old age, namely on account of sterility. Do you see how many impediments there were? The old age of the man, the old age of the wife; sterility, a greater obstacle than old age: for that is the greatest impediment to the procreation of children. Verily, however, he passes over all these, and with the eyes of faith he looks to...

the heavens, having as the greatest proof of what had been promised, the power of the One who promised. For this reason, ^A "He did not waver in the promise of God through unbelief, but was strengthened by faith" (Rom. 4:20). For faith is a strong staff and a sure harbor, ridding one of the error of reasonings and resting the soul in deep tranquility. "But blessed are your eyes, for they see" (Matth. 13:16); for it is necessary to return again to this saying. And yet the Jews also saw the things that were then taking place. But He does not call that outward sight blessed; for it does not of itself see the miracles, but the inner sight does. Those men saw a blind man and were saying, "Is this he, or is it not he? Let us call his parents" (John 9:8, 9). Do you hear them doubting? Do you see that physical sight does not suffice for the contemplation of a miracle? Those who were present and watching were saying, "Is this he, or is it not he?" But we, who are not present, do not say, "Is this he, or is it not he?" but, "It is He." Have you learned that absence does no harm when there are eyes of faith, and that presence does no good when there are no eyes of faith? For what did seeing profit them? Nothing. For we have seen more clearly than they did. Since, therefore, your eyes see the contemplation, and your ears hear the hearing, which Christ called blessed, come, let us set before you the pearls of the Scriptures. For just as Christ did not solve the questions for the Jews, ^B but even increased the obscurity because they were not paying attention, so also for you, because you are paying attention, it is necessary to bring the hidden things into the open. For the disciples also came and were wondering, saying, "Why do you speak to them in parables?" (Matth. 13:10, 13). But He answered, "Because seeing they do not see." So then, since you, not having seen, have seen, it is necessary not to speak to you in a parable; and "because hearing they do not hear." So then, since you, not having heard then, hear now no less than they heard then, it is necessary not to deprive you of this table. For indeed Christ did not bless them any less than the others; for He says, "Because you saw, you believed; blessed are they who have not seen, and yet have believed" (John 20:29). Do not, therefore, become sluggish toward virtue because you were not born in those times, but in His. For if you would, you were not harmed; just as many of those, too, who lived at that time, because they did not wish to, were not helped.

3. *The power of divine Scripture.* Paul is anxious not only for the present, but also for the future flock. Apostolic writings are the walls of the Churches. The Apostle is anxious for the future, etc. — What then is today’s reading? "But know this, that in the last days grievous times shall come" (2 Tim. 3:1). Paul writes to Timothy again. The threat is fearful; but let us be roused; for he hints at these times for us, and those after these, and those concerning the very consummation. "But know this, that in the last days grievous times shall come." The saying is brief, but the power is great. For just as aromatics indicate their fragrance not by their bulk, but by their nature; so too the divine Scriptures provide us with all utility, not by the multitude of their phrases, but by the power of the things contained within them. Thus also the nature of incense is fragrant of itself; but when you cast it into the fire, then it displays all the delight that is in it. ^C So also the divine Scripture is most sweet of itself; but when it takes hold of our soul, as if having fallen into a censer, it fills the whole house with fragrance. "But know this, that in the last days grievous times shall come." He speaks of the consummation. What then is this to you, O blessed Paul? And what to Timothy? And what to those who were hearing then? For a little while later they are about to die, to be snatched away from the coming dire and wicked men. But he says, "I see not only the present, but I also foresee the future. I do not spare the present flock only, but I also worry and fear for the future one." We, for our part, barely provide for the people who are with us, but he feels much anxiety for those not yet born. Thus also an excellent shepherd does not only predict when he sees wolves approaching the flock and coming near the sheep, but he signals them even when they are far away. Thus also Paul, like an excellent shepherd, sitting from a high place of the dignity of prophecy, and seeing from above with prophetic eyes the beasts running down and attacking the flock at the very consummation, predicts and protests beforehand, so that he may prepare even those not yet born to be vigilant, and may wall in the whole flock with prophecy. For a loving father often builds a splendid and great house for his own children, not so that it may be useful only to them, but also to his grandchildren and those after them. Thus also a king, surrounding a beloved city with a wall on the outside, makes it safe and strong and lasting, not so that it may serve in his generation alone, but so that it may be useful to all who come after, suitable not against the machines of that time, but against subsequent attacks. Thus also did Paul. For since the apostolic writings are the walls of the Churches, he secures through them not only those who existed then, but also those who would exist afterwards. And he constructed this rampart so strong and unbreakable, and drove it around the whole world with all safety, so that he might deliver those then, and those after them, and those now, and those following hereafter until the coming of Christ, from the entire siege of the enemies. Such are the souls of the saints: loving, caring, hiding a fatherly goodwill within their affection, overwhelming the affection of nature, and surpassing those birth pangs; for they are of the Spirit and divine grace.

4. ^D Do you wish me to show you again from another side that the saints are not concerned with their own affairs, nor do they fear only for the present, but also for those who will exist after them? The disciples approached Him, he says, as He sat on the mountain, men by now aged and about to depart from the present life. What then do they ask? What do they worry about? What do they fear? For what things do they bring their inquiry to the Teacher? Is it for the things of their own life, or for the things of those times? By no means. But passing over all those, what do they say? "What is the sign of Your coming..."

and of the consummation of the age?" Do you see how they inquire even about the consummation of the age, and are solicitous for future men? For the apostles do not look to their own interests, but to those of others, both all together and each individually. Peter, therefore, the coryphaeus of that choir, the mouth of all the apostles, the head of that family, the prefect of the whole world, the foundation of the Church, the ardent lover of Christ; for He says, "Peter, do you love me more than these?" Therefore I bring forward his praises, that you may learn that he truly loved Christ: for certainly the greatest proof of his love toward the Lord was his solicitude for His servants. I do not say these things, but the beloved Lord Himself: "If you love me," He says, "feed my sheep." Let us see, therefore, whether he truly possesses the prefecture of a shepherd, whether he truly loves the sheep, whether he truly is a lover of the flock, so that we may learn that he also loved the shepherd; for He said that the former is proof of the latter. This Peter, then, after he had cast away everything that he had, namely the net and all that was in the boat, having left the sea, the art, and the house. Let us not, therefore, attend to the fact that these were few, but that these were all his goods, and let us praise his alacrity. For the one who had gathered into two denarii did not deposit a great mass of money, but displayed the vast riches of his zeal, just as this one also in great poverty afforded a great abundance of alacrity. For what were farms, servants, houses, and gold to another, these were nets, the sea, the trade, and the boat to him. Let us not, therefore, attend to this, whether he left few things, but whether he left all things. For that which is sought is not whether he deposited great or small things, but whether he brought nothing less, when he could have brought more. Having left all things—country, home, friends, kinsmen, and even his very safety—for even in this way he rendered the Jewish people hostile to himself: "For already," he says, "the Jews had conspired that if anyone were to confess Him to be Christ, he should be put out of the synagogue." Whence it is manifest that he neither doubted nor feared concerning the kingdom of heaven: but of that he was exceedingly persuaded, and, from the very demonstration of things, nay, even before the demonstration of things, had believed from the voice of the Savior that he himself was certainly going to possess it. For when he had said, "We have left all, and have followed You; what shall we have?" Christ answered them, "You shall sit upon twelve thrones, judging the twelve tribes of Israel." I have premised these things, so that when I have shown him anxious for his fellow servants, you may not say that he feared for himself. For how should he have feared, after He who was about to crown him had passed sentence concerning the crown and the rewards to be conferred upon him? This Peter, therefore, who had left all things, who confidentially expected the kingdom of heaven, when a certain rich man approached and said to Christ Himself, "What shall I do to inherit eternal life?" when Christ had answered him, "If you wish to be perfect, go, sell all that you have, and give to the poor, and come, follow me"; then, when that man was affected with sadness, Christ had said to the disciples, "See how difficult it is for the rich to enter into the kingdom of heaven: Amen, amen I say to you, it is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God." Peter, void of the possession of goods, who was confident of the kingdom, who did not fear for his own salvation; having been made certain of the honor stored up for him there, upon hearing these things said, "Who can be saved?" Why do you fear, O blessed Peter? Why are you anxious? Why do you tremble? You have cast away all things, you have dismissed all things; the discourse is about the rich, it is their accusation: you, indeed, lead your life in poverty and need. But, he says, I do not attend to the things which concern myself, but I seek the utility of others. Therefore, full of confidence regarding his own affairs, he was inquiring about the salvation of others, saying, "Who can be saved?" Do you see the solicitude of the apostles? How they are one body? Do you see how Peter feared both for the present and for the future? So also did Paul. Wherefore he said, "Know that in the last days grievous times shall come." He does the same thing elsewhere. For when he was about to depart from Asia, and to be carried off to Rome, and thence to be transferred to heaven: for the death of the saints is not death, but a translation from earth to heaven, from worse to better things, from fellow servants to the Lord, from men to angels: because, therefore, he was about to go to the Lord God of all, he rightly dispensed all things that pertained to himself. For what time he was with the disciples, he imparted doctrine to them with all diligence, and said, "I am clean from the blood of all," and, he says, I have left nothing undone of those things which were to be administered for salvation. What then? After he had placed his own affairs in safety, when he could not be accused by the Lord concerning the things that pertained to the time of his life, did he neglect the souls that were to come after? By no means: but as if he were about to give an account for them also, thus he spoke these things to them with all accuration, and those words which we shall now read: "Take heed," he says, "to yourselves and to all the flock." Do you see how he was bound by their concern? For each of us cares for his own affairs, but he indeed, being set over all, cared for the things that concerned everyone. Wherefore he says concerning teachers, "Who watch for your souls, as being to give an account." And it is a fearful thing to give an account for so great a multitude; but, as I was saying, having summoned them, he says, "Take heed to yourselves and to all the flock, in which the Holy Spirit has placed you as shepherds and bishops." What has happened? Why do you exhort? Do you foresee something grievous? Do you discern something harsh? Or what danger impends, or what calamity, or war? Tell us, I pray: for you are higher than we are: and you do not only see the present, but you also foresee the future. Tell us, therefore, why you command and exhort these things. "I know," he says, "that after my departure grievous wolves shall enter into the flock." Do you see what I was saying, how he was not only anxious and fearful for those who were in his own time, but also for those who were to be after his departure? For "wolves," he says, "shall enter"; and not simply, "wolves," but also "grievous wolves," not sparing the flock. The battle is twofold—the absence of Paul, and an incursion of the wolves, and the teacher is not present, and those who corrupt [the flock] will be present. And observe the craftiness of the beasts, and of wicked men.

They noticed the absence of the teacher, and then they set upon the flock. What then? Should you leave us without leaders, and foretell only the hardships, without devising any comfort? But if you do this, you rather increase the cowardice, and cast down the spirits, and relax the nerves, and paralyze the hands of those who hear. For this very reason, he first reminded them of the Spirit: *In which the Holy Spirit has set you as shepherds and overseers* (Acts 20:28). Even if Paul departs, he says, yet the Paraclete is present. Did you see how he gave them wings of spirit, by reminding them of the divine Teacher, for whom even he himself, when present, had strength? Why then did he cast them into fear? So that he might again expel their sloth. For he who advises must do both: neither allow the listener to be over-confident, so he does not become more slothful; nor, on the other hand, frighten him only, so that he does not fall into cowardice. Having reminded them of the Spirit, he expelled the cowardice; but by speaking of the wolves, he expelled the sloth. *Grievous wolves, not sparing the flock* (Acts 20:29). *Watch yourselves. I have shrunk from nothing,* he says, *remember me.* For to remember Paul is truly sufficient for confidence. He does not simply speak of the memory of himself, but the memory of his deeds. For that he does not simply speak of the memory of himself, but so that by remembering they might emulate him, he added: *Remember me, that for three years, night and day, I did not cease with tears and those groans of mine, admonishing every one of you* (Acts 20:31). I do not desire you to remember me simply, but also the time, and the admonition, and the zeal, and the tears, and all those groans. For just as with the sick, their relatives, when after extending many and long discourses they are not convinced to forsake the food and medicines harmful to the sick, they weep, so that they might bend them all the more; so also did Paul with his disciples: whenever he saw the word of teaching ailing, he brought in the healing from his tears. ^B 6. Now who would not have felt shame seeing Paul weeping and groaning, even if he were more insensible than stones? Did you see how even there he predicted the things to come? And here he does the same thing, saying: *Know this, that in the last days grievous times shall come* (2 Tim. 3:1). Why does he say this to Timothy, and not say: "Let those who are to be hereafter see that grievous times shall come"? But rather "Know you," so that you may learn that the disciple is concerned for coming events just like the teacher. For if he were not concerned, he would not have placed the worry in him similarly to his own. Thus Christ also acts; for because the disciples approached, wishing to learn about the consummation, He says to them: *You shall hear of wars* (Matt. 24:6). And yet they were not going to hear. For the body of the faithful is one. And just as those who were then living hear about the later ones, so we learn about those things that happened then. For as I said, we and they are one body, bound to one another with precision, even if we occupy the last rank of the members; and this body, no time separates, nor place; for we are bound to one another, not by the encompassing of nerves, but surrounded on all sides by ^C bonds of love. For this reason He speaks to them about us, and we hear about them. It is worth asking also that: why does he say that the gloomy things are everywhere pushed together toward the ends of the present life? For he says elsewhere: *In the last days some shall depart from the faith* (1 Tim. 4:1); and here again he says: *In the last days grievous times shall come* (2 Tim. 3:1). And Christ, foretelling in agreement with these, said: *For at the consummation you shall hear of wars and rumors of wars, and famines and pestilences* (Matt. 24:6, 7). Why, then, [is there] the magnitude and the gathering of calamities at the consummation? Some say that, since the creation is laboring and ailing, just as a body grown old draws many diseases to itself, so also it itself, while growing old, draws many calamities to itself. But the body comes to old age according to the weakness of nature and law; yet the pestilences, and the wars, and the earthquakes are not because of the old age of the creation. For it is not because these things of creation are getting old that these diseases exist; *famines, and pestilences, and earthquakes in places*; but because the mind of men is about to be corrupted; for all these things are the chastisements of sins, and medicines for human ailments. For indeed, human diseases are intensified at that time. And why are they intensified then? he says. It seems to me that, because the tribunal is delayed, and the rewards are about to come, and the Judge has not yet arrived, those who are to render an account become more slothful. Which is what Christ also says regarding the evil servant, that he became more slothful from that point. *My lord delays,* says the servant, and for this reason he was beating his fellow-servants, and was disturbing the master's substance. ^D For this reason Christ also, to the disciples who had gathered and wanted to learn the day of the consummation, did not speak, [but rather] made us anxious continuously by the uncertainty of the things to come, so that each one, always expecting the future, and being in hopes of the coming of Christ, might be more zealous. For this reason someone advises, saying: *Do not delay to turn to the Lord, and do not wait from day to day, lest you be destroyed while you delay* (Eccli. 5:8-9). The end is uncertain, he says, and for this reason it is uncertain, so that you may always be zealous. For this reason *as a thief in the night, so the day of the Lord comes* (1 Thess. 5:2); not that He might steal, but that He might make us more secure. For he who foresees the thief lives in wakefulness, and having lit a lamp is awake throughout. So also you, having lit the light of faith and of a righteous manner of life, keep your lamps bright in continuous wakefulness. Since we do not know when the bridegroom comes, we must be prepared throughout, so that when he comes, he may find us sober. 7. I wished to extend the discourse; but even this, the weakness of the body, for which I was parted from you for this long time, scarcely allowed me to say. For the time is long to me, not in the number of days, but in the measure and the disposition of the soul. For to those who love, even a short time of separation appears long and unspeakable. For this reason Paul, having departed from the Thessalonians for a little while, said: *We, brethren, being bereaved of you for a short hour, in presence, not in heart, have labored the more abundantly to see your face* (1 Thess. 2:17). If Paul, who knew how to philosophize most of all, could not bear "a short hour," how shall we endure so many days? But he, no longer able to endure, and having the remains of the sickness, ran toward you, considering that he would apply a greatest medicine—the love of your [hearts]...

to see your face.” If Paul, who knew how to philosophize more than all men, could not endure [the absence] for the space of an hour, how shall we endure it for so many days? But he indeed, not bearing the absence for even an hour, ran to you while the remnants of his illness still remained, thinking he was applying the greatest remedy, the fellowship of your charity. For that is more useful to me than the work of any doctors, and more convenient than any consolation I could derive from them, namely, to enjoy your charity; which I pray it may be granted us to enjoy for a longer time, through the prayers and intercessions of all the saints, to the glory of our Lord Jesus Christ, through whom and with whom to the Father be glory, honor, and dominion, along with the Holy Spirit, now and always, and unto the ages of ages. Amen.

Note on this Homily

BY CHRYSOSTOM ON PERFECT CHARITY, ON THE REWARD OF WORKS TO BE BESTOWED ACCORDING TO MERIT, AND ON COMPUNCTION

Many things are circulated regarding this [charity], with Christ saying: “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35); while Paul cries out: “Owe no man anything, but to love one another” (Rom. 13:8). He said that not without cause, but to teach that the debt should be mutual. For just as we always owe nourishment to the body, and give it (for this debt extends through the whole of life), so he teaches that we must act regarding charity; nay, with much greater zeal, in that it leads to eternal life and remains forever with those who are endowed with it. For he says: “And now abideth faith, hope, charity, these three; but the greatest of these is charity” (1 Cor. 13:13). And we learn this first by the mode in which we were propagated. For when God had formed one man, he commanded all to arise from him, that we might deem all to be as one and strive to live in mutual charity. Then, he wisely provided for mutual love through trade: but hear in what way. When he filled the world with many goods, he granted to each region its own species of fruits, so that, because of the necessity of utility, we might approach one another, and by giving on both sides what is superfluous, and receiving what we lack, we might love our kinsmen. He did the same even in individual men. For he did not grant that all should know all things, but to one he gave medicine, to another the craft of building, to another something else, so that, being in need of mutual services, we might love one another. In spiritual things, too, one may see the same thing, as Paul says: “To one is given by the Spirit the word of wisdom; to another the word of knowledge; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues” (1 Cor. 12:8-10). But there is nothing superior to charity; wherefore he himself prefers it to all, in these words: “If I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And if I have the gift of prophecy, and understand all mysteries, and if I have all faith, so that I could remove mountains, and have not charity, I am nothing” (1 Cor. 13:1-2). He pronounces that there is no profit in religion unless charity is present. And he did not speak these things about charity without cause; for he knew—he knew plainly, as one who cultivated the commands of God—that when this plant puts down firm roots, the fruits of all goods are sent forth. For that which is said: “Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness” (Exod. 20:13-16), and whatever other commands there are, are comprehended in this one, as in a head: “Thou shalt love thy neighbor as thyself” (Lev. 19:18; Gal. 5:14). What need is there to speak of these small things and be silent about the great ones? Because of charity, the beloved Son of God descended to us, who consorted and dwelt with us men, so that, the error of many gods having been removed, and the true religion having been proclaimed, he might teach men mutual charity, just as he…