Commentary on the Second Epistle to Timothy

600 gather the gold of God. Gather it, not so that you may enjoy it, but that you may guard it, so that you may work for yourself a greater torment. For it is impossible for the man who loves money to enjoy it; for he fears that the gold may diminish, that his treasures may fail. “Be vigilant,” he says, “hold everyone as suspect, both servants and friends; be a guardian of what belongs to others.” If you see a poor man perishing of hunger, do not share with him; but if you can, take away even his skin. Be perjured, lie, swear, accuse, slander; even if you must go into the fire, do not refuse; even if it behooves you to undergo a thousand deaths, to perish of hunger, or to wrestle with disease. Does not avarice impose these laws? Be petulant, shameless, brazen, and bold, wicked, depraved, ungrateful, unfeeling, without friendship, irreconcilable, without affection, a parricide, a beast rather than a man. Surpass every serpent in bitterness, every wolf in rapacity, surpass the ferocity of that nature; if you must arrive at the malignity of a demon, do not retreat; ignore a benefit. Does not avarice say these things, and is it not listened to? But God commands the contrary: “Be a friend to all, be gentle, beloved by all, offend no one rashly or in vain, honor your father, honor your mother, enjoy a good reputation, be not a man, but an angel. Speak nothing shameless, nothing false; but do not even think it. Bring aid to those in need, do not force yourself into affairs by plundering, do not be abusive, nor bold.” And no one listens. Is not Gehenna justly brought upon us? Is not the fire and the worm that never dies deserved? How long shall we cast ourselves over precipices? How long shall we walk among thorns? How long shall we pierce ourselves with nails, and give thanks? We are subject to cruel tyrants, and we reject the kind Lord, who says nothing annoying, nothing barbaric, nothing hard, nothing useless, but all things useful, conferring upon us much gain and profit. Let us rise at last, let us turn ourselves, let us compose ourselves, let us love God, as is fitting, that we may be deemed worthy of the goods promised to those who love Him, through the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and unto the ages of ages. Amen.

COMMENTARY OF OUR HOLY FATHER JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, ON THE SECOND EPISTLE TO TIMOTHY. HOMILY I.

1. Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, 2. To Timothy, my dearly beloved son, grace, mercy, and peace from God the Father and Christ Jesus our Lord.

He had said, "I hope to come unto thee shortly" (1 Tim 3:14); that was not permitted. He consoles him by letters concerning this matter, since he himself could not be present, perhaps because he was grieving, and because he had by now taken up the helm. For even though they are great men, when they undertake the care of the Church, they suffer new things, submerged by many waves of affairs on every side. And for this reason he feels the weight of the burden at that time. Even though there are great men—not just one, but many—when they undertake the management…

^A of the helm and the government of the Church, they suffer from foreign troubles, being overwhelmed from many quarters by waves of affairs, and especially at that time, when the beginning of the preaching was taking place, when everything was untilled, when everything was hostile, when everything stood in opposition. And not this alone, but there were also heresies starting from Jewish teachers, which he had also indicated in his former epistle.

He does not comfort him only by letters, but he also calls him to himself: "Be diligent to come to me quickly," he says; and, "When you come, bring the books, especially the parchments." It seems to me that this epistle is near the end; for "I am already being poured out," he says; and again, "At my first defense no one stood with me." Putting all these things right, he also makes his comfort from his own temptations, and says: "Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus."

Immediately he raised up his soul from the very introduction. "Do not tell me of the dangers here," he says, "these beget for us the eternal life, where there is nothing of this kind, where pain, sorrow, and sighing have fled away." For he says that he did not make us apostles only that we might be in danger, but that we might also die, that we might suffer such things. Since the recounting of one’s own evils was not only no comfort, but even an addition of grief, he immediately from the beginning makes his consolation: "According to the promise," he says, "of life which is in Christ Jesus." If, however, it is a promise, do not seek it here; for "hope that is seen is not hope."

"To Timothy, my beloved child." Not simply "child," but "beloved." For it is possible to be children not loved; but "you are not such," he says, "nor do I call you child simply, but beloved child." Since he also calls the Galatians children, yet he suffers for them, saying, "My little children, of whom I labor again." But he especially testifies to his great virtue by calling him "beloved." How? For when love is not from nature, it is from virtue. Those who are born of us are loved by us not only for virtue, but also by the necessity of nature; but when they are loved according to faith, they are for no other reason than for virtue; for whence else? And especially with Paul, who does nothing out of partiality. Otherwise he shows by saying, "beloved child," that it was not as one angry, nor as one despising him, nor as one having condemned him, that he did not appear. ^B "Grace, mercy, and peace from God the Father and Christ Jesus our Lord." These things, even as before, he wishes for him now.

And see how immediately in the introduction he makes his defense to him, that he did not come to him, nor see him. For both "Until I come," and "Be diligent to come to me quickly," caused him to expect a swift presence. To this, therefore, he immediately makes his defense. And he does not immediately tell the cause why he did not come, so as not to grieve him too much; this was his being held by Caesar; but when he called him to himself near the end, then he revealed it. He does not immediately from the introduction cast him into grief, but hints at hopes of seeing him: "I desire to see you," and, "Be diligent to come to me quickly."

Immediately, therefore, from the introduction he raises him up, and says the following with praise. "I thank God, whom I serve with a pure conscience from my forefathers, as without ceasing I have remembrance of you in my prayers night and day, greatly desiring to see you, being mindful of your tears, that I may be filled with joy." "I thank God," he says, "that I am mindful of you; so I love you." This is of overflowing love, when one also adorns himself with friendship from the intensity of loving. "I give thanks," he says, "to God, whom I serve." How? "With a pure conscience from my forefathers"; that his conscience was not harmed. Otherwise he speaks here of his life, and everywhere he calls the conscience the life. Or that I did not betray anything of those things that I was eager for, for a human cause, not even then when I was persecuting. Therefore he says, "But I obtained mercy, because I did it ignorantly in unbelief"; saying as it were, do not suspect the matter to be wickedness. He does well to establish his character, that his profession concerning love may be shown worthy of belief. What he says is this: I do not lie, nor do I have one thing ^C and say another. So that even then, being compelled, he praised himself, as the book of Acts somewhere reveals. For because they were slandering him as a seditious man and a revolutionary, for this reason he said: "And Ananias said to me, The God of our fathers has designated you that you should know His will, and see the Just One, and hear the voice from His mouth, that you will be His witness to all men of what you have seen and heard." So also here, that he might not receive a reputation as unfriendly and disingenuous for having forgotten, he reasonably praises himself, saying, "that I have remembrance of you without ceasing," and not simply, but "in my prayers." That is, it is a work of prayer for me, I continue for all time doing this continuously. For this is what he hints at by saying, "Night and day I was begging God for this, longing to see you." Do you see a burning desire? Do you see a madness of love? Do you see humility? How he makes his defense to the disciple? Then he shows that it was not simply, nor in vain. He had indeed shown it already, but he also shows it here; for he says, "Being mindful of your tears." It was likely that he would weep and lament upon being separated, more than a child being torn from the breast and the nurse and milk. "That I may be filled," he says, "with joy, I desire to see you." Therefore I would not have deprived myself of such pleasure, even if I were very insensitive and cruel and beastly; for those tears, having come to memory, were sufficient to bend me. But now I am not one of such, but of those who purely serve God. So that many necessities were leading me to you. So then he was weeping. And he puts another reason at the same time and a comforting one: "Receiving," he says, "a remembrance of the genuine faith that is in you."

2. Then also another praise, that he was not from the Gentiles, nor from the unbelieving, but from a household that from of old was serving Christ. "Which," he says, "dwelt in your grandmother Lois, and in your mother Eunice." For he says, "He was the son of a faithful Jewish woman." How Jewish? How faithful? Not from among the Gentiles. But because of his father, that he was a Greek, and because of the Jews who were in those places, he took and circumcised him. Do you see how the law began to be dissolved, by...

^A providing that he should not be beloved? Thus indeed he was an affectionate father, and thus a genuine disciple of Christ. Since I, too, am not without affection, but am among the number of those who are concerned for the truth, what was there to prevent me from coming to you? I am certain, however, that the same is in you. "Long ago," he says, "this good has been in you; you received a faith ^B from your ancestors not feigned." For the praises of ancestors, when we are partakers with them, belong also to us; but if we depart from them, they are nothing, nay, they even condemn us the more. Therefore he added: "I am certain, however, that the same is also in you." He does not say, "I conjecture," but, "I am certain, and persuaded." If, therefore, you have come to this for no human reason, nothing will be able to shake you.

6. "For which cause I put you in remembrance that you stir up the grace of God, which is in you by the putting on of my hands." See how he shows that he is in much sorrow and depression of spirit. He is very close to saying, "Do not think that I have despised you; but know that ^C I have neither rejected you, nor forgotten you: and if there is no other, think of your grandmother and your mother." Therefore, since I know that you have faith not feigned, I remind you: for you have need of readiness to "stir up the grace of God." For as fire has need of fuel, so too does grace have need of our readiness, to be always fervent. "I put you in remembrance that you stir up the grace of God, which is in you by the putting on of my hands"; that is, the grace of the Spirit, which you received to preside over the Church, to perform signs, and to exhibit the whole ^D ministry. For it is in our power to extinguish it or to kindle it; therefore he says elsewhere, "Quench not the Spirit." It is extinguished by sloth and listlessness; it is aroused by watchfulness and attention. It is indeed in you, but do you make it more fervent; that is, fill it with confidence, with joy, with gladness: stand manfully.

7. "For God has not given us the spirit of fear; but of power, and of love, and of a sound mind." That is, we have not received the spirit for the purpose of being cowed, but of acting with confidence. For to many He gives a spirit of fear, as in wars, as it is read in the books of Kings: "And the spirit of fear fell upon them" (Exod. 15.16); that is, He sent a fear into them. But on the contrary, to you He gave a spirit of power and of love towards Him. Therefore that also is of grace: and not simply of grace, but when we have first exhibited our own part. For He who causes us to cry "Abba, Father," also puts in us love towards God and towards our neighbor; that we may "love one another," he says: for when fear is set aside by power, love is born. For nothing is so wont to dissolve friendship as fear and the suspicion of treachery. "For God has not given us," he says, "the spirit of fear; but of love, of power, and of a sound mind." By "sound mind" he means the health of mind and soul: or "of a sound mind," so that we may act soberly, if anything grave happens to us, so that it may render us sober and cut away superfluities. Do not, therefore, let us take it grievously, if any troublesome thing happens to us: for that is soundness of mind. "Make not haste in the time of temptation" (Eccli. 2.2). Many have many sad things at home, and all are participants of sorrow; but the causes are not the same; but one is vexed by a wife, another by a son, another by a servant, another by a friend, another by an enemy, another by a neighbor, another by some loss; and many and various are the causes of sorrow. In sum, it is impossible to find anyone at all empty of sorrow; but one has smaller, another larger arguments for sadness. Let us not, therefore, take it grievously, nor think that we alone are in sorrow.

It is impossible for a man who is mortal and living this life to be without sorrow; but if not today, tomorrow; if not tomorrow, after that a cause for pain will happen. For as it is impossible for those who sail to be without anxiety, if they sail on a great sea: so those who lead this life cannot but be in sorrow; even if you speak of a rich man: for because he is rich, he has many occasions of desires; and even if you bring forward the king himself: for even he is subject to the rule of many, and does not do everything by his own will, but grants many things contrary to his own will; and he is most of all a slave, who performs everything against his own will. Why? Because he has many who desire to receive of his own. Consider, then, in how much anguish he is, when he wishes to do something, and cannot, either because of fear, or because of suspicion, or because of enemies, or because of friends? Often, moreover, when he attempts to do something, the multitude of those who oppose the action takes away all the pleasure of the thing done. A man is never free from cares. But what? Do you think those to be free from sorrow who lead a life without care? But it is not so. For just as a man who is immortal cannot be found, so neither can one free from cares. How great are the things they must endure, which cannot be expressed in words; but they themselves alone can see and experience them? How many in the very midst of luxuries, in the very midst of pleasure, have chosen to die? For pleasure does not wholly remove one from sorrow; indeed, pleasure itself brings forth infinite sorrows, diseases, loathings: and these being even removed, one sorrows without cause. For when the soul is thus affected, it is wont to sorrow even without cause. For physicians say that a weak stomach produces untimely sorrows. Does not this happen to us, when we sorrow, and know not any cause of sorrow? Finally, you would find no one empty of sorrow: for if some others have a smaller cause of sorrow than we do, yet each thinks he has an equal one, and is more affected by his own discomforts than by those of others. For just as those who have pain in some part of the body think that they suffer more than their neighbors; and he who is infirm in his eye thinks no sickness is equal to this; again, he who is infirm in his stomach says this is the most grave of all evils; and each thinks the infirmities by which they are held are the most troublesome of all: so he who is in sorrow thinks his own pain is the greatest of all; for he thinks this by the test of experience. For example: he who has no children thinks nothing is more troublesome than infertility; he who, on the contrary, has many children with poverty, rejects nothing as much as the multitude of children; he who has one, thinks nothing is worse than having only one. From this, indeed,

is made cowardly, and is placed in distress, to whom he is always most dear, and never receives any recovery. He who has a beautiful wife thinks nothing is worse than to have a beautiful one; for the matter is full of suspicion and treachery: he who has an ugly one says there is nothing worse than to have a deformed wife; for the matter is full of repulsiveness. The private man says there is nothing more useless and meaner than this life: the soldier says there is nothing more laborious and dangerous than military service; for it is better to use only bread and water than to bear such burdens. He who is in authority thinks nothing is more bitter than to care for the necessities of others: he who is subject says there is nothing more servile than to be subject to the power of others. He who has contracted marriage thinks nothing is worse than a wife and worry: he who has not married says there is nothing more unfree than not to marry, and to be deprived of a home and rest. The merchant praises the farmer for his security; the farmer praises the merchant for his riches. And in short, the human race is somehow hard to please, fault-finding, and heavy-hearted. When it condemns all men at once, then it says, "Man is nothing," calling the whole nature a creature full of toil and wretched. How many admire old age? How many call youth blessed? Thus also with the ages, there is much discouragement. When we see ourselves reproached because of our age, we say, "Why were we not old?" When the hair turns white, again, "Where is youth?" And in short, we have myriad causes for sorrow. There is only one path exempt from this irregularity, that which is according to virtue; or rather, even that has sorrow, but a sorrow not without profit, but one having gain and benefit. For either someone has sinned, and being pricked by sorrow, has washed away his sins; or he has sympathized with a fallen brother, and here again he has no small reward: for to sympathize with those who are in calamities gives us much boldness before God.

4. Hear what divine Scripture philosophizes concerning Job; hear also what Paul says: *Weep with them that weep* (Rom. 12:15); and again, *Condescending to the lowly* (ibid. 16). For the communion of those who are sad is wont to take away the extreme oppressiveness of sorrow. For just as with a burden, if someone shares the weight, he has lightened the one carrying the load, so also in all other things. But now, when one of our own has died, there are many sitting by, many comforting; and we often raise up an ass that has fallen, but we rather overlook and pass by the souls of our brothers that are falling. And if we see him entering a tavern indecently, we do not stop him; nor if he is getting drunk, do we prevent him, nor if he is doing any other of the absurd things whatsoever; but we rather even cooperate with him. For this reason Paul was saying, *Not only do they do them, but also consent to those that do them* (Rom. 1:32); and many make fellowships of drinking and drunkenness. Make, O man, fellowships, so as to put away the madness of drunkenness: these are friendly to those bound, to those who are in affliction. Something of this kind also Paul enjoined upon the Corinthians: *That, when I come, there be no collections* (1 Cor. 16:2). But now, we do everything for the sake of drunkenness and luxury and extravagance, and we make a common bed, and a common table, and common wine, and a common expense; but no one has made almsgiving common. Such were the friendly acts in the time of the apostles, all property was laid in the midst. I, however, do not bid all, but some part. *As each is prospered*, he says, let each* define on one of the sabbaths* (Ibid.), as if to bring a certain tribute for the seven days, and to deposit it, and so to give alms, even if small, even if great. *For thou shalt not appear empty before the Lord* (Exod. 23:15; Deut. 16:16). These things were said to the Jews; how much more to us? For this reason the poor stand before the doors, so that no one may enter empty, so that he may enter with almsgiving. You enter to be shown mercy: show mercy first. But he who comes later owes more: for when we have begun, the second man deposits more. Make God your debtor, and then ask Him; lend, and then demand back, so that you may receive with interest: God wills this, He does not avoid it. If you ask with almsgiving, He has gratitude; if you demand back with almsgiving, you lend and receive interest. Yes, I entreat. It is not in the extension of the hands that being heard consists: extend your hands, not to heaven, but to the hands of the poor. If you extend your hand to the hands of the poor, you touch the very summit of heaven; for He who is seated there receives the almsgiving; but if you extend fruitless hands, you have profited nothing. For tell me, if the king approached you and asked you in his purple robe, would you not have willingly given all that you had? But now, being asked not by an earthly king, but by the heavenly one through the poor, you stand and overlook and put off the gift? And of how much punishment would you not be worthy? For it is not in the extension of the hands, nor in the multitude of words, but in works that being heard consists. For hear the prophet saying: *When you extend your hands, I will turn My eyes away from you; and if you multiply prayers, I will not hear you* (Isai. 1:15). For since it is necessary to be silent, and one needing mercy must not even look up to heaven, he who has boldness speaks much. But what does he say? *Judge for the orphan and the lowly, and justify the widow, and learn to do good* (Ibid. v. 17). Thus we shall be able to be heard, even if we keep our hands down, even if we do not speak, nor ask. These things, therefore, let us emulate, so that we may obtain the promised good things.

HOMILY II

^A 8. *Be not therefore ashamed of the testimony of our Lord, nor of me His prisoner; but be a partaker of the afflictions of the Gospel according to the power of God, 9. who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before times eternal, 10. but has now been made manifest by the appearing of our Savior Jesus Christ.*

1. Nothing is worse than when someone judges and measures divine things by human reasonings; for thus...

he who attempts this will fall far short of the rock and will be deprived of the light. For if one who wishes to grasp the rays of the sun with human eyes neither grasps them nor attains his desire, but also falls and suffers many injuries, much more will he who wishes to reach that inaccessible light with his own reasonings suffer this, and he brings contempt upon the gift of God. ^A Behold Marcion and Manes and Valentinus, and all those who have brought the other heresies and pernicious dogmas into the Church of God, how, by measuring divine things with human reasonings, they were covered with shame regarding the economy. And yet these matters are worthy not of shame, but of great boasting—I mean the cross of Christ. For nothing is such a great proof of his philanthropy, not heaven, not sea, not earth, not the creation of all things from nothing, not all other things—they are not to be compared to the cross. ^B Therefore, Paul boasts in it, saying: *But far be it from me to boast, except in the cross of our Lord Jesus Christ* (Gal. vi, 14). But the natural men, and those who assign no more to God than to humans, fall away and are ashamed. Therefore, he exhorts the disciple from above, and through him all men, saying: *Do not, therefore, be ashamed of the testimony of our Lord Jesus Christ.* That is, do not be ashamed of preaching the crucified one, but rather boast. For these very things—that is, death, prisons, chains—are in themselves worthy of shame and reproach; but if one adds the cause, and rightly sees the mystery, he will find them to be of great glory and great honor. For that death saved the perishing world; that death joined earth to heaven, destroyed the tyranny of the devil, made men angels and sons of God; that death brought our nature onto the royal throne; these chains have converted many. ^C *Do not, therefore, be ashamed,* he says, *of the testimony of our Lord, nor of me his prisoner; but join in suffering for the Gospel.* That is, even if you yourself suffer these things, do not be ashamed. For that this is what he is hinting at is clear from what was said above: *God gave us a spirit of power and of love and of self-control,* and from what follows also. *But join in suffering,* he says; that is, not only do not be ashamed, but do not even be ashamed of the trial. And he did not say, "Do not fear or tremble," but rather, encouraging him, says, *Do not be ashamed*; as if there were no further danger if he should lay aside the shame. For shame has this burden alone, if one is overcome by it. ^D *Do not, therefore, be ashamed* if I, who raise the dead, who perform countless signs, who run around the world, am now in chains; for I am not being chained as a criminal, but for the sake of the crucified One. If my Lord was not ashamed of the cross, neither am I ashamed of the chains. And rightly admonishing him not to be ashamed, he first reminded him of the cross. If you are not ashamed of the cross, he says, do not be ashamed of the chains; if our Lord and Teacher endured the cross, much more let us bear the chains. For he who is ashamed of the things that He himself suffered is also ashamed of the crucified One; *for I do not,* he says, *bear these chains for my own sake.* Therefore, do not suffer anything human, but be a sharer in all things. *But join in suffering,* he says, *for the Gospel*; not as if the Gospel were laboring, but stirring the disciple to suffer for the Gospel. ^A *According to the power of God,* he says, *who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace which was given to us in Christ Jesus before eternal ages.* Because it was a hard thing to say, "Join in suffering," he again consoles him, saying, *Not according to our works*; that is, do not think these are yours, but that you bear these things by the power of God; for it is yours to choose and readily accept, but it is God’s to uplift and grant rest. Then he also brings forward the proofs of His power. Think, he says, how you were saved, how you were called; as he says elsewhere, *According to his operation, which works in us* (Eph. iii, 20). Thus, it was a greater power to persuade the whole world than to create heaven. How was he called, he says, *with a holy calling*? That is, He made those who were sinners and enemies holy; and these things are not from us, but are a gift of God. ^B If, therefore, He is both powerful to call and good according to grace, and does not do this out of debt, there is nothing to fear. For He who saved us by grace when we were to be saved, even while we were enemies, when He sees us also working, will He not much more cooperate? *Not according to our works,* he says, *but according to his own purpose.* That is, with no one compelling, nor advising, but from His own purpose, prompted by His own goodness, He saved us; for this is what is meant by *according to his own purpose and grace which was given to us in Christ Jesus before eternal ages.* ^C This is, from the beginning these things were prefigured to happen in Christ Jesus. It is no small thing that He has willed this long ago; therefore, it is not from repentance. How, then, is the Son not eternal? For He himself also willed these things from the beginning. *But has now been made manifest by the appearing of our Savior Jesus Christ, who destroyed death, but illuminated life and incorruptibility through the Gospel.* ...but through the Gospel? For these are part of hope; for in His body both have been accomplished, but in ours they will be. How? Through the Gospel. 11. *In which I was appointed a preacher and an apostle and a teacher of the Gentiles.* Why does he frequently say this, calling himself a teacher of the Gentiles? Wishing to persuade, as I said, that it is necessary to go even to the Gentiles. ^D *Do not, therefore, collapse in my sufferings*: the cords of death have been loosed. Not as one doing evil do I suffer these things, but so that the Gentiles might be taught. At the same time, he also gives credibility to his message. 12. *For which cause also,* he says, *I suffer these things; but I am not ashamed: for I know whom I have believed, and I am certain that he is able to keep my deposit until that day.* *But I am not ashamed,* he says. For is one to be ashamed of chains and sufferings? *Do not,* therefore, *be ashamed.* Do you see how he imparts doctrine through his deeds? *I suffer these things,* he says, *I have been cast into prison, I am being driven out: For I know whom I have believed, and I am certain that he is able to keep my deposit until that day.* What is the *deposit*? Faith, the preaching. This, he says, He who deposited it will keep inviolate. I suffer all things so that that treasure might not be plundered: I am not brought to shame as long as the faith is kept inviolate. Or he calls the faithful the deposit, whom God himself deposited with him; or...

whom he deposited with God. For even now, he says, "Behold, I deposit you with the Lord"; that is, these things will not be useless to me: and Timothy shows me the fruit of the deposit. ^A Do you see him, not even feeling his own troubles because of the hope he has for his disciples? Such a teacher ought to be, so to care for his disciples, to esteem them as everything. "Now we live," he says, "if you stand fast in the Lord"; and again, "For what is our hope, or joy, or crown of boasting? Is it not even you before our Lord Jesus Christ?" (1 Thess. 2:19). Do you see him worrying about these things, not less than his own? For it is necessary for natural fathers to be surpassed, it is necessary to be more fervent. ^B But it is also appropriate for the children to be affectionately disposed towards them. "Obey," he says, "your leaders, and submit to them, for they are keeping watch over your souls, as those who will have to give an account" (Heb. 13:17). For tell me, he himself is liable to such great danger, and you do not even wish to obey him, and that for your own benefit? For even if he manages his own affairs well, so long as yours are not well disposed, he is in agony, he gives a double account. And consider how great it is to be examined and in agony for each one of those who are under charge. What price do you wish to set? What care that is a recompense ^C for these dangers? But you will say nothing equal; for you have not yet given your soul, but he lays down his soul for you. And if he does not lay it down when the time calls, he loses it there; but you do not even wish to be subject to him by word. This is the cause of all evils, that the authority of rulers has vanished; there is no awe, no fear. "Obey," he says, "your leaders, and submit"; but now everything is overturned and confused. I do not say this for the sake of the leaders; for what will they profit from our honor, other than that they will have people who listen to them? But it is for your own benefit. ^D For these, even if they are honored, do not profit for the future, but the condemnation is greater for them; even if they are insulted, they are not harmed for the future, but rather there is a greater defense for them. But I wish for everything to happen for your own sake. For when the leaders are honored by those under them, this is also brought forward to them, just as it was said to Eli, "I took you from your father's house." But when they are insulted, as in the case of Samuel, "It is not you," he says, "whom they have rejected, but me" (1 Reg. 8:7). So that insult is gain for them, but honor is a burden. I do not say these things for their sake, therefore, but for your own. He who honors the priest will also honor God; but he who has learned to despise the priest, by proceeding on this path, will one day insult God also. "He who receives you," he says, "receives me" (Matt. 10:40); and, "Hold his priests in honor." From this, the Jews learned to despise God, because they despised Moses, because they were stoning him. For whenever someone is piously disposed toward the priest, much more so toward God. Even if the priest is worthless, God, seeing that you honor him for His sake and respect the one who is not worthy of honor, will Himself render you the reward. For if he who receives a prophet, he says, in the name of a prophet, shall receive a prophet's reward (Matt. 10:41); also he who honors, and welcomes, and obeys—evidently the priest. For if where there is a matter of hospitality, where you do not know the guest, you receive such a great reward; him to whom He also orders you to be subject, if you are submissive, much more so. "On Moses' seat," He says, "the scribes and the Pharisees have sat; all therefore, whatever they tell you to do, do, but do not do according to their works" (Matt. 23:2-3). Do you not know what the priest is? He is an angel of the Lord. For does he speak his own things? If you despise him, you do not despise him, but God who ordained him. And whence is it clear that God ordained him, he says? Therefore, if he does not have this opinion, your hope is emptied. For if God does not work at all through him, neither do you have the laver, nor do you partake of the mysteries, nor do you enjoy blessings; you are not, therefore, a Christian.

3. What then? he says: does God ordain everyone, even the unworthy? God does not ordain everyone, but He works through everyone, even if they themselves should be unworthy, for the sake of the salvation of the people. For if He spoke through an ass, and through Balaam, through a vile man, for the sake of the people, much more through the priest. For what does God not do for the sake of our salvation? For what does He not utter? And through whom does He not work? If He worked through Judas, and through those prophesying, to whom He says, "I do not know you, depart from me, you who work iniquity" (Matt. 7:23), and others cast out demons—much more will He work through the priests. For if we were to examine the lives of the rulers, we ourselves would end up being those who ordain the teachers, and everything would be upside down, the feet above, and the head below. Hear Paul saying: "But to me it is the least that I should be judged by you or by human day" (1 Cor. 4:3); and again, "You, who are you to judge your neighbor?" (Rom. 14:10). If you must not judge the neighbor, much more the teacher. For if God commanded this, you do well, and you sin by not doing so; but if the contrary, do not dare, nor attempt to go beyond the boundaries. Against Aaron, after the making of the calf, arose those around Korah, and Dathan, and Abiron (Num. 16): what therefore? Did they not perish? Let each one mind his own affairs. For if he holds a perverted doctrine, even if he be an angel, do not obey; but if he teaches right things, do not pay attention to his life, but to his words. You have Paul regulating you toward what is needed both through works and through words. But he does not give to the poor, he says, nor does he administer well. Whence is this clear to you? Before you have learned, do not blame, fear the accounts. Many things are judged from suspicion. Imitate your Master; hear Him saying: "Having come down I will see if they are fulfilling according to their cry; but if not, that I may know" (Gen. 18:21). But if you have learned and investigated and seen, wait for the judge; do not snatch away Christ's order; these things are for Him to examine, not you; you are the lowest slave, not the master; you are a sheep; do not, therefore, pry into the shepherd, so that you may not give an account for those things which you accuse him of. And how does He say to me, he says, not doing it himself? It is not he that says these things to you; if you obey him, you have no reward; Christ is advising you of these things. And what am I saying? It is not even necessary to obey Paul, if he says anything of his own, if he says anything human, but the Apostle who...

speaks within him. I do not judge your lives by comparing them to one another, but let each man examine his own life. But "he ought to be better," you say. He is a priest. And what does he have more than you? Does he not have labors? Does he not have dangers? Does he not have the struggle, the cares, the tribulations? Since he has these things, how can he not be better than you? But even if he is not better, tell me, are you therefore under obligation to destroy yourself? ^A These words are of arrogance. For whence do you know that he is not better than you? "If he steals," you say, "if he commits sacrilege." Whence do you know this, O man? Why do you push yourself over the precipice? And yet, if someone were to say that another person possesses purple robes, even if you know it, you stop your ears; even if you could refute him, you immediately draw back, and pretend not to know, not wishing to cast yourself into a useless danger; but here you not only do not draw back, but you even take upon yourself a useless danger. These words are not without fault; for listen to Christ saying: *I say to you that every idle word that men speak, they shall give account of it in the day of judgment* (Matt. XII, 36). Do you think yourself better than someone, and yet you do not groan, nor beat your breast, nor bow your head, nor imitate the publican? Therefore, you wish to destroy yourself even if you are better. Are you better? Be silent, so that you may remain better: but if you say that, you have destroyed everything. If you think you are something, you are not; if you do not think you are anything, you have added much. For if he who was a sinner, because he confessed, went down justified, ^B if one is not a great sinner and he thinks himself to be one, what will he not gain? Examine your life. Do you not steal? But you commit robbery, you do violence, and you perform ten thousand other such things. I say these things not to praise theft—far be it—but to shed tears if anyone should be such a person, much less to approve it. For how great an evil sacrilege is cannot even be told; but I spare you; for I do not want to diminish our virtue by accusing others. What, I ask, is worse than a publican? Yet it was true to be a publican and liable to a thousand evils; and because the Pharisee said, "I am not as this publican" (Luke XVIII, 11), he departed condemned. Do you not fear that you might be exactly like this slanderer of sacred things, and that you might lose everything? I am compelled to speak these things and to refute such statements, not because I care only for them, but because I fear for you, lest you destroy your own virtue by such boasting and judgment. For hear Paul monitoring and saying: *Let every man prove his own work, and so he shall have glory in himself alone, and not in another* (Gal. VI, 4). If you go to a doctor, having a wound, without applying medicine and healing the ulcer, do you curiously ask the doctor whether he has a wound or not? Or, if he has one, are you anxious? Or because he has one, do you not care for your own, and say, "The doctor ought to be in good health; but because he, even though he is a doctor, is not in good health, shall I leave my own ulcer uncared for?" Or, if a priest is wicked, what solace will the subordinate gain? Not at all. But he will pay his due penalty; and you will pay yours; for the teacher now only fulfills the order. For they shall be, he says, *all taught of God* (John VI, 45; Isa. LIV, 13); and they shall not say, "Know the Lord," for all shall know me, from the least of them to the greatest (Jer. XXXI, 34).

^C Why then, you say, does he preside? Why does he occupy this place? Do not, I ask, let us attack teachers with curses, let us not examine them too curiously, let us not destroy ourselves; let us discuss our own affairs, and let us curse no one. Let us reverence that day in which He Himself illuminated us. If someone has a father who is liable to a thousand evils, he covers them all. *Do not glory in the dishonor of your father*, it says; *for it is not a glory to you, but a shame* (Eccli. III, 12). For even if he lacks prudence, have mercy. If these things must be said about bodily fathers, much more so about spiritual ones. Reverence him, because he ministers to you every day. He takes care that the Scriptures are read, for your sake he adorns the house, for your sake he keeps watch, for your sake he prays, he stands before God as a suppliant for you, for you is his entire worship. Reverence these things, think on these things, approach with all piety. Tell me, is he wicked? And what is this? Does the one who is not wicked bestow upon you great goods? Not at all; for according to your faith everything is accomplished. Neither will the righteous man profit you if you are not faithful; nor will the wicked man harm you if you are faithful. God worked through cows on the threshing floor when He wished to save the people. Does the life of the priest, does his virtue, effect such a thing? The things that God bestows are not such that they are perfected by priestly virtue: everything is of grace; his task is only to open his mouth, but God works everything; he fulfills only the symbol. Think how great the interval is between John and Jesus; for listen to John saying: *I have need to be baptized of thee* (Matt. III, 14), and, *I am not worthy to unloose the latchet of his shoe* (John I, 27). Yet, with so great a difference existing, the Spirit descended, which John did not have. *For of his fullness*, he says, *we have all received* (John I, 16). And yet before he was baptized, it did not descend; nor did John cause it to descend. Why then is the matter performed in this way? So that you may learn that the priest fulfills the symbol. No human is so distant from another human as John was from Jesus; yet the Spirit descended upon Him, that you may learn that God perfects and works all things.

The dignity of the eucharistic sacrifice does not depend on the man offering it. Christ is truly in the Eucharist.

we shall receive benefit from what is said. Let us therefore give heed intently, let us give heed to the things said with diligence, let us inscribe them upon our minds, let us keep them ever engraved upon our conscience, and let us continually send up glory to the Father and to the Son and to the Holy Spirit.

HOMILY III

^AHold the pattern of sound words which thou hast heard from me in faith and love which is in Christ Jesus; keep the good deposit through the Holy Spirit who dwells in us. This thou knowest, that all who are in Asia turned away from me; of whom are Phygelus and Hermogenes. May the Lord grant mercy to the house of Onesiphorus, because he often refreshed me, and was not ashamed of my chain, but when he arrived in Rome he sought me more diligently, and found me. May the Lord grant to him to find mercy from the Lord in that day. And how much he ministered in Ephesus, thou knowest better.

1. He did not give instructions to the disciple only through letters, but already did so through words as well. And this he showed in many places and in other instances, saying: Whether by word or by epistle, as by us. But much more so here. Let us not think, therefore, that the things regarding teaching were spoken incompletely; for he delivered many things to him even without writing; these, therefore, he recalls to him, saying: Hold the pattern of sound words which thou hast heard from me. And what is it that he says? Just as in the case of painters, he says, I have imprinted for you an image of virtue and of all things that are pleasing to God, as having laid down a certain rule, ^B archetype, and boundaries in your soul. Hold fast to these things, then; whether it be concerning faith, or love, or self-control that one must deliberate, take the examples from there; there will be no need for you to seek an image from others, with everything lying there. Keep the good deposit. How? Through the Holy Spirit who dwells in us. For it is not of a human soul nor power to suffice for such a guard when things have been entrusted. Why? Because there are many robbers, deep darkness; the devil stands by, and lies in wait; we know not at what hour, at what time he attacks. How, then, shall we suffice for the guard, he says? Through the Holy Spirit; that is, if we have the Spirit with us; if we do not banish the grace, He will be present. For unless the Lord builds the house, in vain did the builders labor; unless the Lord guards the city, in vain did the guards watch over it (Ps. 126.1). This is a wall for us, this is a fortress, this is a refuge. If then He dwells within, and He Himself guards, what need is there of the commandment? In order that we might hold fast to Him, he says, in order that we might guard Him, and not drive Him ^C away through base actions. Then he interprets the temptations, not wishing to cast down the disciple, but to rouse him, so that if ever he himself should fall into these, he might not feel like a stranger, looking towards the teacher and remembering all things that happened to him. What then does he say? Since it was likely that he, having been arrested, would be abandoned, and enjoy no kindness, no inclination, no help, but even be betrayed by the very believers and friends, hear what he says: This thou knowest, that all who are in Asia turned away from me. It was likely that there were many from the regions of Asia in Rome at that time; but no one stood by me, he says, no one recognized me, all were estranged. And behold his philosophic soul. He merely stated what happened, he did not curse them; but he both praised the one who did this and prays for him for ten thousand goods, while for those he did not curse, but what does he say? Of whom are Phygelus and Hermogenes. May the Lord grant mercy, he says, to the house of Onesiphorus, because he often refreshed me, and was not ashamed of my chain, but when he arrived in Rome he sought me more ^D diligently, and found me. Behold how everywhere he speaks of the shame, not the danger, so that Timothy might not be afraid, even though the matter was full of dangers; for he had clashed then with Nero, having taken up some of those who were attached to him. But when he arrived, he says, in Rome he not only did not flee from meeting me, but even sought me out, and found me. May the Lord grant to him to find mercy from the Lord in that day. And how much he ministered in Ephesus, thou knowest better. Such ought the faithful to be, neither hindered by fear, nor threat, nor shame, but to cooperate with one another, just as one is to stand by and help in war. For they do not bestow as much upon those in danger as upon themselves, making themselves partners through what has been done for them—the crowns that are owed to them. For example, some one of those attached to God has been set in affliction, suffering many dreadful things, and contending with much endurance; you have not yet been dragged to this contest; it is permitted to you, if you wish, even without having entered into the stadium, to be a sharer in the crowns laid away for him, by being present, by anointing, by exhorting, by rousing. And that this is so, hear what he says writing elsewhere: Nevertheless you did well, having shared in my affliction; and again: When you sent items to my need in Thessalonica also, once and twice (Phil. 4.14-16). And how did those who were absent share in the affliction with the one who was not present? How? Because you sent to me, he says, the things for my need, once and twice. And again, speaking about Epaphroditus, he says: That he drew near to death, having hazarded his life, that he might fill up your lack of service to me (Ibid. 2.30). For just as with kings, not only those fighting, but also those guarding the equipment share in the honor, and not simply, but often obtained the same gifts, even though they have not stained their hands, nor taken up weapons, nor have they even viewed the battle line of the enemies at all; much more so in the case of these afflictions. For the one who helps the athlete pining from hunger, the one who is present, the one exhorting with words, the one providing all other care, has the same reward as the one contending.

2. For do not figure to yourself Paul as the athlete, the invincible and unconquerable one, but some other one of the many, who, had he not happened upon much comfort, much exhortation, would not perhaps have stood, would not have contended. So those who are outside are those who have entered into the contests...

^A of victory, they might become partakers of the crowns. And it is wonderful that those who are still alive are deemed worthy of participating in the same things as those who have entered the contests; just as, therefore, it is right for those who have departed to communicate with those who are already laid to rest, with those who have been crowned, and who need nothing, for this is to communicate in the death of Paul, as he says: *Communicating in the memories of the saints*. And how, he says, is it possible to understand? When you admire that man, when you execute any of those things for which he was crowned, you are a sharer of his contests and his crowns. *May the Lord*, he says, *grant to him to find mercy from the Lord in that day*. He had mercy upon me, he says; he will therefore have a retribution on that day, the tremulous and terrible one, where we shall have need of much mercy. *May the Lord*, he says, *grant to him to find mercy from the Lord*. Are there two Lords? By no means; but one is our Lord Christ Jesus, and one is God. Here those who labor under the disease of Marcion usurp that statement. But let them learn that this is the custom of Scripture, and that it occurs frequently in the sacred Books, such as when it says, *The Lord said to my Lord*; and again, *I said to the Lord, You are my Lord* (Ps. CIX, 1; XV, 2); and elsewhere, *The Lord rained from the Lord* (Gen. XIX, 24). This, however, declares persons of the same substance, not a diversity of nature; for it does not say this so that we might understand two substances distinct from one another, but so that we might understand two persons of the same substance. See, moreover, how he says, *May the Lord grant to him*. What is this? Nothing other than mercy. For because he had obtained mercy from Onesiphorus, he asks that he might obtain the same ^B from God. And if Onesiphorus, who had exposed himself to dangers, is saved by mercy, much more shall we be. For those punishments are terrible, terrible and in need of much clemency, so that we may not hear that tremulous statement: *Depart, I do not know you, you who work iniquity*; so that we do not hear again that tremulous one: *Depart, you cursed, into the eternal fire, prepared for the devil and his angels* (Matt. VII, 23; XXV, 41); so that they might not hear: *A chasm is between us and you* (Luke XVI, 26); so that they might not hear that thing full of horror: *Take him up, and cast him into the outer darkness*; so that they might not hear that which strikes much fear, *Wicked and slothful servant* (Matt. XXII, 13; XXV, 26). For that tribunal is indeed horrendous and terrible. And yet God is mild and gentle. For God is called the God of mercies and the God of consolation (II Cor. I, 3), and is so good that none other is his equal, benign, clement, of much mercy, and He does not want the death of the sinner, but that he might be converted and live (Ezech. XVIII, 23). Whence then, whence does it happen that that day is full of so much terror? A river of fire is drawn before His throne, the books of our deeds are opened, that day is like a burning furnace, angels run about, and many furnaces are set in place. How then is He clement? How is He merciful? How is He good? And yet thus He is shown to be clement toward men from this, and the greatness of His clemency is displayed. For He therefore strikes so much fear into us, that being compelled by these things we might be awakened to the desire for the kingdom. See ^C furthermore with me how he does not testify about Onesiphorus just anyhow, but he says, *He often refreshed me*: as if he had refreshed an athlete, he says, who was exhausted by heat and labor, and strengthened him. And how much he ministered to me at Ephesus, you know better. Not only at Ephesus, he says, but also here. For such ought he to be who is vigilant and aroused, he ought not to act once or twice or three times, but through the whole of his life. For as our body, not having been nourished once, possesses the substance of the entire life, but has need of daily food: so also in piety we have need of the daily aid of good works. For we have need of much mercy: for indeed on account of our sins the clement God does all those things, though He has need of none of these, but acts for our sake. For He therefore set forth and recounted all things to us; and not only recounted them, but also produced faith through works. For He was worthy of belief even from words alone; but lest anyone might think those words were hyperbole or only threats, He adds certainty through works. How? By bringing punishments privately and publicly. And that you might learn from the things themselves, now He punished Pharaoh, now He brought on the flood of waters and that universal destruction, and sometimes even the punishment of fire. And now also we see many of the wicked punished and paying the penalty: which are examples of Gehenna. ^D *The judgments of God are to be feared.—3. For that we might not sleep, nor grow torpid with sloth, nor forget the words, He admonishes and arouses us through works, showing here judgments, tribunals, punishments. And if among men there is such care for justice, among God who established these laws, will there be no account of these things? And how can these be believed? For one can see tribunals everywhere, both at home and in the forum. For at home the master exercises justice daily over his servants, and inflicts punishments upon those who sin, punishing some faults, and pardoning others. In the fields also the steward and the wife are judged: in a ship the captain judges his passengers, in armies the general judges his soldiers; and you shall find many tribunals; in the arts the master judges the student. Privately, therefore, and publicly everyone judges another; and nowhere might one see the reason for law neglected, but everywhere everyone is to render an account. Therefore, when here the investigation of justice is done everywhere through cities, through homes, and through individuals; there, where the right hand of God is full of justice, and His justice is like the mountains of God, will there be no account of justice there? And how does God, *the just, strong, and wise Judge* (Ps. VII, 12), endure it, and not exact punishments? Here you have the cause: *He is patient*, he says, *He waits a long time, drawing you to repentance*: but if you persevere, *According to your hardness and impenitent heart you treasure up for yourself wrath* (Rom. II, 5). If therefore He is just, He renders according to merit, and does not allow those who suffer evil to go unavenged: for this is the duty of the just. If He is powerful, He renders even after death, and in the resurrection: for this is the duty of a strong judge. But if, while being patient, He delays, let us not be troubled, nor say, Why does He not avenge here? For if it were done so, the race of men would have been taken away already, if He demanded punishment from us daily for our sins. For there is no day empty of sins, but we commit either a greater or a lesser fault. And so we would not even have reached the twentieth year, had it not been for His much patience and goodness, which gives us much space for repentance, so that we might put away our delights. Let everyone therefore, reviewing his deeds with a right conscience, and bringing his whole life into the middle, consider whether he is not worthy of a thousand punishments and torments, and when he says in indignation, Why does that man, perpetrating a thousand crimes, not...

617 S. JOANNIS CHRYSOSTOMI ^A renders in death and in the resurrection; for this is the mark of a powerful one. If however, being long-suffering, He forbears, let us not be troubled, nor let us say, "Why does He not execute judgment here?" For if this were to happen, the human race would have been snatched away long ago, if He demanded from us an accounting of our offenses every single day. For there is not—there is not a day clear of sins, but we stumble in something, either great or small. So that not even one of us would have arrived at the age of twenty, were it not for His great forbearance and goodness, which provides us with a wide space for repentance, so that we might strip off our offenses. Each one, therefore, entering into his own actions with a right conscience, and bringing his entire life into the open, let him consider whether he is worthy of ten thousand punishments and torments; and whenever he is vexed as to why such-and-such a person, who commits ten thousand wicked things, does not pay the penalty, let him reflect upon his own, and he will cease his vexation. For those things appear great because they occur in great and manifest matters; but if he were to examine his own, perhaps he would find more.

For stealing and overreaching are similar, whether they happen regarding gold or silver; for both are born from the same mind, and the man who has pilfered a small thing will not refuse to pilfer a great one; and if ^B it is not present, this has not happened because of him, but because of the contingency of the matter. The man who injures a poorer person, if he were able, would not have overlooked the wealthy one either; the matter results from weakness, not from his own choice. "Such-and-such a person rules," he says, "and steals the goods of those under him." But do you not steal? Tell me. For do not tell me that he steals talents of gold, while you steal ten obols; since even in almsgiving, some threw in gold, while she threw in two mites, and brought nothing less than they did. Why? For the intention is judged, and not the gift. Then, in the matter of almsgiving, do you consider it right for God to judge in this way, and that nothing less is brought away because of poverty, if you contribute two mites, compared to those who have deposited ten thousand talents of gold, but in the matter of overreaching, not so? And how would this be reasonable? Just as that woman, by contributing two mites, brought nothing less because of her intention, so you, having pilfered two mites, are in no better condition than those men; nay, if one must say something truly astonishing, you are more given to overreaching than they are. For just as if someone should commit adultery with the king’s wife, whether with that of a poor man or that of a slave, he is equally an adulterer, as the sin is not judged by the difference of the persons, but by the wickedness of the intention of the one who dared it; so it is also here. And I would rather call him an adulterer who commits it with some random woman than him who commits it with the queen herself; for there, the wealth and the beauty and many other things were the attractions, but here, there is nothing; so that this man would be more of an adulterer. Again, I would rather call that man a drunkard who has indulged in the poor wine; and so also the overreacher, the man who does not even despise the small things. For the man who steals much might perhaps despise the small things; but the man who has pilfered the small things, not at all the great ones; so that this man is more of a thief. For he who does not despise silver, how would he despise gold? So when we blame rulers, let us reconsider our own actions, and we shall find that we ourselves are stealing and overreaching more than they, if we judge these things, as is just to judge them, not by the deed, but by the intention. For tell me, if one person were brought forward having taken the things of a poor man, and another the things of a wealthy man, would both not pay a similar penalty? What then? Is the murderer not equally a murderer, whether he kills a crippled and poor person, or a wealthy and handsome one? When, therefore, we say that such-and-such a person snatched the field of so-and-so, let us reflect on our own, and thus we shall neither condemn others, and we shall admire God for His forbearance, and we shall not be vexed that the judgment does not come upon them, and we ourselves shall be slower toward the committing of evils. For when we see that we ourselves are liable to the same faults, we shall no longer be so distressed, but we shall turn away from sins, and we shall attain the future goods in Christ Jesus our Lord, to whom with the Father and the Holy Spirit be glory, power, honor, now and ever and unto the ages of ages. Amen. 78

HOMILY IV.

"You therefore, my child, be strengthened in the grace that is in Christ Jesus, and what you have heard from me through many witnesses, these things entrust to faithful men, who will be able to teach others also. You therefore suffer hardship, as a good soldier of Christ Jesus. No one serving as a soldier entangles himself in the affairs of this life, that he may please the one who enlisted him. But even if one competes in the games, he is not crowned unless he has competed lawfully. The hard-working farmer must be the first to partake of the fruits. Understand what I say; for the Lord will give you understanding in all things."

1. The disciple receives much encouragement on the sea because his master was on the ship during the shipwreck and was saved; for he will no longer think that the storms happen because of his own ignorance, but because of the nature of things; and this is no small thing for consolation. It also brings encouragement to the commander in wars to see the general wounded, and then recovering again. In this way, it brings some comfort to the faithful that the Apostle suffered many terrible things, and was not broken by any of them; for if this were not the case, he would not have recounted his own sufferings. For Timothy, hearing that the one who could do so much and had mastered the whole world is in bonds and in afflictions, and is not dejected nor distressed—having been abandoned by his own people—if he himself had suffered the same things, he would not have thought that the matter was one of human weakness, nor that it was because he was a disciple and less than Paul, since the teacher himself suffered these things, but that all these things had happened because of the nature of the matter. For he himself also had wrought these things, and for this reason he recounts these things, so that he might strengthen him and restore him. That he was doing this for this reason, therefore, having narrated his afflictions and temptations, he added: "You therefore, my child, be strengthened in the grace that is in Christ Jesus." What are you saying? You have shaken us with fear; you said that you are bound, that you are in affliction, that all have turned away from you; and as if you had said that you have suffered nothing terrible, and have not been abandoned by anyone, so

^A he adds: "Do not therefore be ashamed of the testimony of our Lord, nor of me his prisoner, but share in suffering for the gospel" (2 Tim. 1:8). Since he had already encouraged him, he now shows that this is an honor, not a disgrace; for it is to be a partaker in the sufferings of Christ. And notice how he draws this from the common things of life. He cites the soldier, the athlete, and the husbandman. "No soldier," he says, "on service gets entangled in civilian pursuits, since his aim is to satisfy the one who enlisted him" (2 Tim. 2:4). And, "An athlete is not crowned unless he competes according to the rules" (2 Tim. 2:5). And, "It is the hard-working farmer who ought to have the first share of the crops" (2 Tim. 2:6). ^B Therefore, O my son, be strengthened; for it is more necessary for you than for him. For if Paul suffers these things, much more are you obligated to bear them, if I the teacher am so, much more the disciple. And he brings forward the exhortation with great affection, calling him son; he does not say it simply, but "My son." You must mimic the father, he says. If you are a son, be strengthened; and he said more than that, not from stories only, but from the grace of God. "Be strengthened," he says, "in the grace that is in Christ Jesus" (2 Tim. 2:1)—that is, through the grace of Christ. That is, stand bravely; you know the battle. For he says elsewhere, "We are not wrestling against flesh and blood" (Eph. 6:12), not that he pushes them down, but that he rouses him. Therefore, he says, be vigilant; have the grace of the Lord assisting you, and by your own readiness and intention, bring ^C what is yours. "And what you have heard from me before many witnesses, entrust to faithful men" (2 Tim. 2:2). Entrust, not what you have debated; for faith is from hearing, and hearing through the word of God. What is "Before many witnesses"? As if he were to say, You did not hear it in secret or in hiding, but while many were present, and with boldness. He does not say "tell," but "entrust," just as a treasure which is entrusted and deposited in safety. Again, he terrifies the disciple both from above and from below. But he says "entrust," and not only to the faithful; for what would be the use if he were faithful but could not bring the doctrine to others? If he himself did not betray the faith, but did not make others like himself? Therefore, a teacher must have two qualities: to be faithful, and to be able to teach. Therefore he says, "who will be able to teach others also" (2 Tim. 2:2). ^D "Share in suffering as a good soldier of Christ Jesus" (2 Tim. 2:3). Oh, what a dignity it is to be a soldier of Christ! Think of earthly kings, how great those consider it to be who serve as soldiers for them. If therefore it is the part of a soldier to suffer hardships, not to suffer them is not to be a soldier. Thus, you should not be troubled if you suffer hardships; for that is the part of a soldier, but if you do not suffer, it is a thing to be indignant about. "No soldier on service gets entangled in civilian pursuits" (2 Tim. 2:4). And, "If anyone competes, he is not crowned unless he competes according to the rules" (2 Tim. 2:5). These things are said to Timothy, but they are said through him to all, both teachers and disciples. No one, therefore, who is endowed with the episcopacy should disdain to hear these things, but should be indignant if he does not do them. "If anyone competes," he says, "he is not crowned, unless he competes according to the rules." What does it mean, "unless he competes according to the rules"? It is not enough if he descends into the struggle, nor if he is anointed, nor if he joins in the contest; but unless he observes the whole law of the struggle—the things that concern food, and those that concern temperance and chastity, and those that concern the gymnasium, and all things that it is fitting for athletes to do—he is never crowned. And see the wisdom of Paul; he makes mention of contests and soldiers, both that he might be ready for slaughter and blood, and that he might bravely and firmly bear all things, so that he might always be in training. "It is the hard-working farmer," he says, "who ought to have the first share of the crops" (2 Tim. 2:6). He had spoken of his own examples, he had spoken of the teacher; finally he speaks of those of the public order, of athletes, of soldiers, and there he places the rewards, both that he might please the one who chose him, and that he might be crowned.

Homily IV

Homily IV

and human bonds cannot encompass the word of God. "I suffer these things for the sake of the elect." For this reason, he says, I suffer all things for the sake of the elect, that they too might attain the salvation which is in Christ Jesus, with eternal glory. Behold, another exhortation: I suffer these things, he says, not for my own sake, but for the salvation of others. It was possible for me to live without danger; it was possible for me to suffer none of these things, had I looked only to my own affairs. But for whose sake do I suffer these things? For the sake of others' good, that others might attain eternal life. What then do you promise, and why? He did not say simply, "For these people," but, "For the sake of the elect." If God chose them, we must suffer everything for their sake, ^C "that they too might attain salvation." The phrase, "they too," is that of one pointing out and saying, "just as we have," for God has chosen us as well. And just as God suffered for us, so do we for them; so that the matter is a repayment, not a grace. In the case of God, it was grace; for He did not suffer first in order to benefit us. But in our case, it is a recompense; having first been benefited by God, we suffer what we suffer for their sake, that they might attain salvation. What are you saying? What kind of salvation? Are you, who are not the cause of your own salvation but are perishing, to become the cause of salvation for another? For this reason he added: Not of this, he says, but "that which is in Christ Jesus," of the salvation which is truly such, "with eternal glory." Present things are painful, but they are on earth; present things are depressing, but they are fleeting; they are full of unpleasantness and pain, but only until today and tomorrow.

3. Yet good things are not like this, but are eternal, ^D and in heaven. That is truly glory, but this is dishonor. Behold then, my beloved; there is no glory on earth, but the true glory is in the heavens. If anyone wishes to be glorified, let him be dishonored; if anyone wishes to attain rest, let him be afflicted; if anyone wishes to be well-regarded and to live in luxury forever, let him despise things that are fleeting. And that dishonor is glory, and glory is dishonor—come, let us demonstrate this to the best of our ability, that we might see what is truly glory. It is not possible to be glorified on earth; but if you wish to be glorified, it must be through dishonor. And come, let us examine this in the case of two persons, Nero and Paul. The former had the glory of the world, the latter had the dishonor. How? That man was a tyrant, having accomplished many things, having set up trophies, possessing flowing wealth, infinite armies from everywhere, the greater part of the inhabited world being subject to him, the Queen City subject to him, the entire senate bowing to him, and he himself used to proceed from the palace in brilliant state. Whether he had to arm himself, he would go forth armed with gold and precious stones; whether he had to sit in peace, he sat clothed in purple. He had many bodyguards, many shield-bearers; he was called master of land and sea, Emperor, Augustus, Caesar, King, and many other such names which flattery devised and service; and nothing was lacking at all to his glory. But even the wise and the powerful and kings trembled before him and feared the man, for he was said to be, in other respects as well, a cruel and impudent person; this man even wanted to be considered a god, and he despised all the idols, and God Himself who is over all, and he was served as a god. What is better than this glory? Or rather, what is worse than this dishonor? But I know not how the tongue has outrun the truth, and has delivered a verdict before the trial. But for now, let us examine the matter according to the opinion of the many, according to that of the unbelievers, according to flattery. What is greater in regard to glory than for one to be considered even a god? This is truly great dishonor, for a man to be so raving; but for now let us examine the matter according to the opinion of the many. Nothing, then, was lacking to him for human glory, but he was served by everyone as a god. But let us compare Paul with him, if it please you. The man was a Cilician; and how great is the distance between Cilicia and Rome, everyone knows. He was a leather-worker, poor, ignorant of external wisdom, knowing only Hebrew, a language sneered at by everyone, and especially by the Italians. For they do not so much sneer at those who have a barbarian, or Greek, or any other language, as they do at the Syrian; and this has much in common with that one. And do not wonder that they despised this; for if they despise the Greek, which is marvelous and beautiful, how much more the language of the Hebrews. A man who often lived in hunger, and went to sleep hungry; a man naked, not having even what to wear. "In cold and nakedness," he says. And not only these things, but he had also come to be in bonds; for he had been thrown in with robbers, with magicians, with tomb-robbers, with murderers, at the command of that very man, and he was scourged as a criminal, which is what he says himself. Who then is more brilliant? Is it not that the many do not even know the name of the one, while Greeks and barbarians and Scythians and those at the very ends of the inhabited world sing of this man every single day? But let us not examine the present, but the things of that time. Who was more brilliant? Who was more glorious? The one wearing the chain and being dragged in bonds from the prison, or the one wearing the purple and proceeding from the palace? The one in bonds, in every way. Why? Because that man, even with armies and sitting in brilliant state, could not accomplish what he wanted; but the prisoner, even in simple state as a criminal, accomplished all things more authoritatively. How and in what way? That man said, "Do not spread the word of piety"; this man said, "I will not comply; for the word of God is not bound." And the Cilician, the prisoner, the tent-maker, the poor man, the one living in hunger, despised the man from Rome, the rich man, the one who was king, the one who ruled over everything, the one who with boundless [powers]...

that he is the clearer, he is the glorious one. Nor is it such a great thing that he conquered, but that he conquered in such a condition, whilst shining with such splendor. For I shall say it again, and I will not cease from saying it: a chain was wrapped around him, and he cast down him who was arrayed with the diadem. He conquered; and this appeared far more splendid than that: wrapped in squalid rags, as one living in a prison, and more than that purple, he turned all to himself through those surrounding bonds—he lay upon the ground, detained and bowed down, and having left him who was being carried in a golden chariot, all looked attentively at him; and indeed deservedly so. For it was the custom to see the Emperor carried in a white yoke; but this was new and stupendous, to behold the prisoner speaking with such confidence to the Emperor, with as much as the Emperor would have spoken to a miserable and vile slave. A huge crowd stood by, and all were servants of the Emperor; but they marveled not at their master, but at the conqueror of their master; and him whom all feared and trembled before, him alone he trampled underfoot. ^A See what great splendor is in the bonds themselves. But what will you say after this? The tomb of that man is not even known; but this man lies more splendid than all kings in the very royal city, where he also conquered, where he erected a trophy. If anyone remembers that man, he remembers him with reproach, even his own family (for he is said to have been a wanton); but the memory of this man is celebrated everywhere with praise, not only among us, but even among our enemies. For when the truth shines forth, not even enemies dare to act shamelessly; for even if they do not marvel at him for [his] faith, they celebrate him for [his] confidence and constancy. This man is celebrated, crowned with the mouth of all, everywhere daily; that man is attacked with accusations and reproaches. What things, therefore, are splendid? But indeed it is foolish to praise a lion by its claw, when it behooved to mention those things which are truly worthy of praise. What are those? The things which are in the heavens: how he will come with the King of heaven, with a splendid attire; how Nero will then stand with downcast countenance, sad. But if it seems to you that I am saying things incredible and ridiculous, you are the ridiculous one, mocking things which are not worthy of laughter. For if you do not believe in future things, believe from those which have passed: it is not yet the time for crowns, and the athlete enjoys such honor; when the Agonothetes comes, what honor will he enjoy? Among foreigners he was a guest, a guest and a stranger, and he is held in such admiration; when ^B he shall be in his own country, what good will he not enjoy? Now our life is hidden with Christ in God (Col. 3:3); and yet he who is dead works and is honored more than the living: when our life shall come, what will he not obtain? what will he not achieve? Therefore God willed him to enjoy such honor, not because he asked for it. For if, while he was in the body, he despised that glory rendered by many, how much more now [that he is] freed from the body? And not only for this did He will him to enjoy it, but so that those who do not believe in future things might be led [to believe] even from the present ones. I say that Paul will come with the King of heaven, when the resurrection shall be, and that he will enjoy countless goods. But the infidel does not believe: therefore he shall learn from present things. The tent-maker is clearer and more honorable than the Emperor: no Roman Emperor has been affected with such honor; truly that Emperor lies somewhere outside, ^C but this man occupies the middle of the city, as living and reigning. From these things believe also concerning the future. If this man here, where he was driven away and vexed, achieved such honor, when he comes, what will it be? If, where he was a tent-maker, he was so clear, when he comes shining with solar rays, what will it be? If after such vileness he achieved such magnitude, when he comes, what will he not achieve? Can the truth of things itself be avoided? Whom would it not move, that the tent-maker surpassed in honor him who was honored more than all Emperors? If here many things were done above nature, much more so in the future. Believe, O man, the present things, if you will not believe the future: believe those things which are seen, if you will not believe the invisible ones. Nay rather, believe those things which are seen; for thus you will believe also those things which are not seen: if you will not, let that of the Apostle be fittingly said to you: We are pure from your blood: for we have declared all things to you and have omitted nothing which it behooved to say (Acts 20:26, 27): now impute to yourselves the punishment of Gehenna. ^D As for us, O dearest children, let us be imitators of Paul, not according to faith only, but also according to life. So that we may obtain celestial glory, let us despise the present glory: let nothing of those things present entice us: let us contemn visible things, that we may attain celestial ones; nay, even through these we shall attain those; but let our scope be to obtain those above all: which may we all obtain.

HOMILY V

2.11. A faithful saying: for if we have died with him, we shall also live with him: 12. if we suffer, we shall also reign with him: if we deny him, he will also deny us: 13. if we do not believe, he continues faithful: he cannot deny himself. 14. Of these things remind them, testifying before the Lord, not to contend with words; for it is useful to nothing, save to the subversion of the hearers.

...they who do not believe, nor bear the delay of hope. They seek present things, and from these they conjecture concerning the future. Since, therefore, these things were present, death, punishments, bonds; but he truly was saying that they themselves were to come into eternal life; hardly could anyone believe that; but perhaps they were saying: What do you say? Do I die when I live, and do I live when I die? In the earth you promise me nothing, and will you give [it] in heaven? Do you not give things which are small, and will you provide great ones? So that, therefore, one might not think such things, he brings forth an apparatus of speech not ambiguous concerning this matter, which he had already begun, and had given signs thereof (for that, Keep in mind that Jesus Christ is risen from the dead, this is, because after death He rose) : now indeed declaring the same very thing he says: A faithful saying, that he who shall have obtained the celestial life, will obtain the eternal also. Whence faithful? Because If we have died with him, he says,

^A and we shall live with him. Tell me, do we share in the hardships and the labors with him, and not in the blessings? But this is something that not even a man would do, so as to deny a companion when he flourishes, if one has chosen to die and be afflicted with him. And where have we died with him? He calls death both that which comes through the laver and that which comes through sufferings; for he says, *Bearing about in the body the dying of the Lord* (2 Cor. 4:10), and, *We were buried with him by baptism* (Rom. 6:4), and, *Our old man was crucified* (Rom. 6:6), and, *We have been planted together in the likeness of his death*. Here he also speaks of the death of temptations—or rather, he speaks specifically of this, for he was in the midst of temptations when he wrote these things. What he says is this: If we have died for his sake, shall we not live for his sake? This is beyond dispute. If we endure, he says, we shall also reign with him. He did not simply say, We shall reign with him, but, If we endure, showing that it is not enough to die once (though this blessed one died every day), but that there is need of much endurance, of which Timothy was most in need. For do not tell me of the beginnings, he says, but of the persistence to the end. Then he exhorts him also from the other side, not by the good things, but also by the bad. For if even the wicked were to share in the same benefits, this would not be a consolation; and if those who endured were to reign, but those who did not endure were only to suffer that they do not reign—that is indeed terrible, yet it would not be enough to sting the many. Wherefore he says what is more fearful: *If we shall deny him, he also will deny us*. So then, the retributions are not only in the good things, but also in the contrary things. And consider what one who has been denied in his kingdom is likely to suffer: *Whoever shall deny me*, he says, *I also will deny him* (Matt. 10:33). The retribution is not on equal terms, even if it seems so by the way it is stated. For we are men who deny, and he is God; and what need is there to speak of how great is the difference between God and men?

2. Otherwise, we injure ourselves from this, and him we injured not at all, nor can we. Wherefore he added, making the same clear: *If we believe not, he remains faithful; he cannot deny himself*. That is, if we do not believe that he is risen, he is not harmed by this; he is true, he is steadfast, whether we speak it or not. If, therefore, he is not harmed by us who deny him, he requires our confession for no other reason than for our own profit. For he remains the same, whether he is denied or not denied. For *he cannot deny himself*, that is, he cannot cease to be. We say that he is not, even if the matter is not so. He possesses no nature to not be; it is not possible; that is, he cannot pass into non-being; he always remains, his subsistence always exists. Let us not, therefore, behave as if we are showing him ^B a favor, or as if we are harming him. Then, lest anyone think that Timothy stood in need of these things, he added: *Remind them of these things, charging them before the Lord, not to strive about words to no profit, to the subversion of the hearers*. It is a fearful thing to speak this in the presence of God as a witness. For if no one would dare to set aside the testimony of a man, how much more the testimony of God? What I mean is like this: when someone is drawing up a contract or writing a will and wishes to summon trustworthy witnesses, would anyone dare to refer those matters to some outsider? By no means; even if he wishes, fearing the trustworthiness of the witnesses, he keeps himself in check. What is *charging them*? He calls God as witness of what is said and what is done. *Not to strive about words to no profit*. And not only this, but also, *to the subversion of the hearers*. Not only is there no gain from this, but there is also great harm. Therefore, remind them of these things; and if they disregard them, God shall judge them. Why does he advise them not to strive about words? He knows that the matter is appetitive, and that the human soul always wishes to fight and strive about words. Therefore, in order that this might not happen, he does not simply say "do not strive about words," but making the word more fearful, he added, *to the subversion of the hearers*. *Study to present yourself approved unto God, a workman that needeth not to be ashamed, rightly handling the word of truth*. Everywhere he emphasizes "that needeth not to be ashamed." Why does he take much pains regarding shame? Because it was likely that many would be ashamed of Paul himself, a tentmaker, and of the preaching, as if the teachers were perishing. For Christ was crucified, he was about to be beheaded, Peter was crucified head-downward, and these things they suffered at the hands of vile and insolent men. Since, therefore, these men held the power, he says, "Be not ashamed," that is, do not beashamed at all to perform things that belong to piety, even if it be necessary to serve, even if it be necessary to suffer anything whatsoever. How does one become approved? By being a workman that needeth not to be ashamed. A workman is not ashamed to do anything; so neither is the workman of the Gospel, for he must endure all things. *Rightly handling the word of truth*. Well did he say this; for many pull it apart from every side and drag it away; it has many things that grow upon it. And he did not say, "Directing," but, *Rightly handling*; that is, "Cut away the bastards," and resist and excise such things with great intensity; just as with a leather strap, with the sword of the Spirit, cut away from every side the superfluous and alien aspects of the preaching. *But shun profane and vain babblings*. For they will not stop even there. For when something new is introduced, it always breeds innovations; and the wandering of one who has departed from the calm harbor is endless, and will never stop. *For they will proceed to more impiety*, he says, *and their word will have spread like a gangrene*. An unrestrainable evil, no longer able to be contained by treatment, but it corrupts the whole. He shows that innovation is a disease, or rather, more grievous than a disease. Here he indicates their incorrigibility and that not simply, but voluntarily they were led astray; whence also ^C

^A they subvert the faith of some, he says. Not of all, but of some. For if there is no resurrection, the faith is subverted; if there is no resurrection, our preaching is vain, and Christ is not risen. If He is not risen, neither was He born, nor did He ascend into the heavens. Do you see how what seems to attack the resurrection draws many other grave consequences with it? What then? you will ask; is nothing to be done for those who are being subverted? ^B But the foundation of God stands sure, having this seal: The Lord knows those who are His, and let everyone who names the name of the Lord depart from iniquity.

3. He shows that even before they were subverted they were not firm; for they would not have been subverted at the first impulse; just as Adam before the commandment was not stable. For those who are firm not only do not suffer anything from deceivers, but are even an object of admiration. And firm, he says, and it is a foundation. Thus, he who has such a seal must hold fast to the faith. The Lord knows those who are His. What is this? He took it from Deuteronomy. That is, firm souls stand fixed and unmoved. Whence are they known? From the fact that they have these writings in their works, from the fact that they are known by God, and do not perish together, because they depart from iniquity. And let everyone, he says, who names the name of the Lord depart from iniquity. These are the marks of the foundation: just as a foundation is shown to be firm. Just as if one were to inscribe something on a stone, so that the letters might signify something. And these letters are exhibited through works. Having, he says, this seal affixed. Everyone, he says, who names the name of the Lord should depart from iniquity. Therefore, if anyone is iniquitous, he does not cleave to this foundation. Consequently, this also is the function of this seal, that iniquitous deeds may not be performed. Let us not, therefore, cast off the royal mark or the stamp, lest we be without a seal and deformed, so that we may be a foundation, and a firm foundation, that we may not be carried about: this indicates those who are of God, ^C who depart from iniquity. For how can one be of the just God, if he does evil, if he opposes Him by his works, if he insults Him by his deeds? Again we accuse iniquity; again we provoke many enemies. For this plague has invaded the souls of all like a certain tyrant; and what is more grievous, not by necessity or force, but by persuasion and flattery, and they give thanks for such servitude. This is truly grievous; for if they were held by force, and not by love, they would quickly flee. But whence does it happen that the thing seems sweet, when it is most bitter? Whence does justice seem bitter, when it is very sweet? From our own senses. For so some have thought honey to be bitter, and have perceived other harmful things with pleasure. The cause, however, is sought not from the nature of things, but from the perversity of those who are badly affected. Consider what the judgment of our soul is. For a balance, if it has a wavering scale, does not yield the weights justly: and the soul too, if it does not have a scale firm and fixed to the law of God, will not be able to judge things rightly, but will be carried about and dragged. And indeed, if one were to scrutinize it accurately, he would see much bitterness in iniquity, not in those who suffer it only, but also in those who perform it, and in these more so. But let us not yet discuss things to come, but things present. Are there not here fights, tribunals, reproaches, envy, curses? What is more bitter than these? Are there not hatreds, are there not wars, are there not accusations? Does not the conscience frequently lash and bite us? I would wish, if it were possible, to extract the soul of the iniquitous one from the body; you would certainly see it pale, trembling, ashamed, anxious, condemning itself. For even if we have fallen into the depth of wickedness, the judgment of the mind is not corrupted, but stands incorrupt: and no one approaches to say that iniquity is good, but he feigns excuses, and does everything to cast off the blame even in words; but he will never be able to obtain this from his conscience. For here, indeed, the adornment of words, and the vices of rulers, and the swarms of flatterers might be able to obscure justice: but within the conscience none of these things are held; the flatterers are not present, nor are there riches that might corrupt the judge: for judgment is naturally implanted in us by God: but what has been given by God suffers no such thing.

4. But also unpleasant dreams and phantasies and the recurring memory of evil disturb our quiet. For example: someone unjustly took away a house from someone; not only he from whom it was taken groans, but also the one who took it, if he believes in the future judgment; for he who is persuaded of it groans and laments vehemently: but if he does not believe in the future, even so he blushes and is affected with shame. Nay, there is no human being, whether Greek, or Jew, or heretic, who does not fear judgment: even if he does not philosophize about future things, he fears the present, lest God might punish him in his money, lest in his children, lest in his household, ^D or in his soul: for God often does many such things. For because the faith of the resurrection cannot bring all to a sound mind, here also many signs of His just judgment are provided: this miser did not have children, that one fell in war, another was mutilated in body, another lost his son. Revolving these things in his mind, he lives in perpetual terror. Do you not know how much the unjust suffer? Are these not bitter? And yet even if there were no such thing, would not all condemn him himself? Would not all hate and turn away from him? Would not all say that he is more irrational than the brutes, even those who act unjustly? For if they condemn themselves, much more do they condemn others, calling him an extortioner, a miser, a pernicious man. What sweetness, therefore, does he have? Nothing other than that he has greater concern for their custody, that he is held by greater care. For the more riches one has gathered, the greater vigilance he prepares for himself. But why should I mention the curses of those who are unjustly injured? Why the suppliant petitions? What if disease should supervene? For the sick man cannot, he cannot, even if he be the most impious of all, not attend to those things and revolve them in his mind, when he can do nothing. For as long as we are here, the soul, lulled by pleasures, does not bear what is sad: but when it is about to depart from the body, then a greater fear takes hold of it, as it is one that toward the very judg-

much more powerful wakefulness in him. And what of the curses of those who are wronged, and their supplications? Or what if sickness should befall? For it is not possible—it is not possible for one who has fallen into sickness, even if he were the most godless of all, not to fret and be anxious about those things, because he can achieve nothing. For as long as we are here, the soul, being in a state of self-indulgence, will not endure painful things; but when it is about to depart from the body, then a greater fear seizes it, as if it had come to the very vestibule of the judgment seat. For example, thieves, while living in prison, live without fear; but when someone leads them to the curtain and sets them there, they are dissolved by fear. For when the fear of death stands present, like fire, it cuts away all those things and forces it to philosophize and to be anxious about the things there; no longer does a desire for money hold it, nor a love of gain, nor of bodies. Just as clouds, when these pass, allow the judgment to be pure, even when grief enters in and softens the hardness. For nothing is so contrary to philosophy as dissipation, just as, conversely, affliction is suitable for philosophy. Consider for me who the covetous man will be then; for, he says, [a time] of affliction makes one forget much luxury. Who will be the one considering those who have been robbed, those who have been wronged, those who have been overreached? Who will be the one seeing others enjoying their gain, while he himself is about to pay the penalty? For it is not possible—it is not possible, having fallen, not to suspect these things; often the soul itself turns from beneath, agonizing, trembling. Is this not bitterness, tell me? For it is necessary that these things happen in every sickness. And if he should see people being punished, and if he should see them dying, what will he not suffer? And these things are here; but as for those there, it is not even possible to speak of how great the punishment is, how great the vengeances, how great the torments, how great the rackings. These things we say: "He who has ears to hear, let him hear." We speak of them constantly, not wishing to speak of them constantly, but being compelled. We wished that there were no need for us to speak of such things at all; but if not, [we would wish] that having been freed from the sickness through a little medicine, we might lead you back to health; but for you to remain in the infirmity would be the work of a limp and vulgar soul, and would be an act of cruelty and harshness to desist from the medical treatment. For if we encourage physicians who have despaired of bodies, saying, "Do not be negligent, but fulfill what is yours until your very last breath, do not give up," shall we not much more exhort ourselves? For perhaps after having come to the very gates of Hades, and the vestibule of wickedness itself, he might be able to become sober, to recover, to grow strong, and to seize hold of eternal life. How many from the tenth hearing have not taken in even a perception, but later were turned around from one alone? Or rather, not from one; for if they were without perception during the ten, yet they gained nonetheless, and later showed the fruit all at once. For just as with a tree that has received ten cuts, and does not fall because of the ten, but later, upon one final cut being inflicted, it is brought down the whole way; it has not happened because of the one cut, but the achievement of the latter is of the ten; and he who looks to the root knows this, while he who observes from above from the trunk is unable to discern any such thing; so indeed it is here. And often, when physicians have brought many medicines, no benefit has occurred, but later someone came forward and achieved the whole thing; yet the work is not of that one alone, but also of those who had already worked upon the ailment. Thus, even if we do not give the fruits of the hearing now, we will give them later; for that we will give them, I am entirely convinced. For it is not possible—it is not possible for such eagerness to listen and such yearning to go to waste; may it not be so; but may we all, becoming worthy of the exhortations of Christ, attain the eternal goods.

HOMILY VI

2 Tim. 2:20. In a great house there are not only vessels of gold and silver, but also of wood and earthen; and some to honor, and some to dishonor. 21. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Master’s use, and prepared unto every good work.

1. Many men are even now disturbed as to why the wicked remain and do not perish. There are indeed many other reasons for this, for instance, in order 631 that they might change, in order that they might become an example to the many through their punishment; but here Paul says something similar. "In a great house," he says, "there are not only vessels of gold and silver, but also of wood and of earth"; indicating by this that just as in a great house it is likely that there is a great difference of vessels, so it is here in the whole world; he is not speaking about the Church, but about the whole world. For do not assume that I mean the Church; for here he does not wish for any vessel to be of wood or of earth, but all to be of gold and silver, where the body of Christ is, where the Virgin is chaste, not having spot or wrinkle. And what he says is this: Let it not trouble you that there are wicked and polluted men; for indeed in a great house there are such vessels. What then? But they do not enjoy the same honor, he says, but some are for honor, and some for dishonor. Yes, he says, but here it fulfills some use, while in the case of the world, not at all. If not for such an activity, God uses these very people for other things; for instance, the vainglorious man builds many things, the covetous man, the merchant, the shopkeeper, the ruler; there are certain works in the world that suit them. But the golden vessel is not for any such thing, but concerns the royal table. He does not say, therefore, that wickedness is a necessary thing; for how could it be? But that they themselves also have a task. For if all were golden and silver, there would have been no need for those others; for instance, if all were patient, there would be no need of buildings; if all were devoid of luxury, there would be no need of victuals; if all were concerned with necessity, there would be no need of splendid architecture. "If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Master’s use, and prepared unto every good work." Do you see that being golden or earthen is not of nature nor of material necessity, but of our own choice? For there, the earthen cannot become golden, nor will that be able to fall into the perfection of the other; but here there is great change and transition. Paul was an earthen vessel, but...

he was made a golden vessel. Judas was a golden vessel, but he was changed into an earthen one. Therefore, they are earthen because of their impurity: the fornicator and the covetous man are made earthen. How, then, does he say elsewhere: "We have this treasure in earthen vessels" (II Cor. IV, 7)? He honors, therefore, and does not reject the earthen vessel, since he says it receives the treasure itself. In that place, he declares the nature itself, not the species of matter. But he wishes to signify this: the earthen vessel is our body. For just as a vessel of earth is nothing else but baked clay, so also is our body nothing else but clay strengthened by the heat of the soul. For that it is earthen is manifest: for as often as that vessel fell and was broken and crushed, so also the body, falling into death, is dissolved. For what do the bones, which are so strong and dry, differ from a shard? And what do the fleshly parts differ from clay? Are they not likewise formed from the moisture of water? But, as I was saying, why does he not disparage the matter there? There he speaks of nature, here of free will. If therefore anyone shall purge himself, he says. He did not say, "purge," but "purge out," that is, purge thoroughly, [he] will be a vessel in honor, sanctified, useful to the Lord. Therefore, those others are useless, even if they be in some use. ^A *Prepared for every good work.* Even if he is not working, he is nevertheless fit to receive. It is necessary, therefore, to be prepared for all things, whether for death or for martyrdom, whether for virginity or for all the rest.

22. But flee youthful desires.

23. But avoid foolish and undisciplined questions, knowing that they generate strife.

24. But the servant of the Lord must not litigate.

25. Correcting with modesty those who resist the truth.

to persuade, if we happen to persuade them. "And having been taken captive," he says, "by him unto his will." ^D One might say that this does not refer to dogmas, but to life; for his will is that we live rightly. Indeed, there are some who are in the devil's snare for the sake of their life; therefore, one must not be discouraged even regarding them. "Lest they recover themselves," he says, "being taken captive unto his will." Now, the "lest" is indicative of great longsuffering; for not doing the will of God is a devilish snare.

3. For just as a bird, even if it is not held by the whole of its body, but by one part—by the foot, I mean—is under the power of the one who set the trap; so also we, even if we are not held entirely, neither by faith nor by life, but by life alone, are under the power of the devil. For he says, "Not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven"; and again, "I know you not, depart from me, you who practice lawlessness." Do you see that there is no profit from faith ^A when the Master does not know us? He says the same to the virgins: "I know you not." What, then, is the profit of virginity and of many sweats, when the Master does not know them? And in many places we find that they are charged nothing regarding faith, but are punished solely for an evil life; just as in other places they are charged nothing regarding life, but perish because of a perverse dogma; for these things hang together. Do you see that when we do not do the will of God, we are under the snare of the devil? And we often enter into hell not from life alone, but even from a single defect, when our other good deeds do not counterbalance it. For even those virgins were not accused of fornication, nor of adultery, nor of envy, nor of malice, nor of drunkenness, nor of backbiting, but of a lack of oil—that is to say, they were not performing almsgiving; for the oil is this. And those who were condemned, "Depart, you cursed, into the eternal fire" (Matt. 25:41), were again accused of none of these things, but they themselves, because they did not feed Christ. Do you see that it suffices for almsgiving, being lacking, to lead one into the fire of hell? For where, ^B tell me, will he be useful who does not perform almsgiving? Do you fast every day? But even those virgins of that time did [so], yet they profited nothing. Do you pray? And what [of] that? Without almsgiving, prayer is fruitless; without it, all things are unclean, all things are useless; the greater part of virtue is cut away. "He who does not love his brother," he says, "does not know God" (1 John 4:8). But how do you love, when you are not willing to share with Him even these small and cheap things?

Tell me, do you live chastely? For what reason? Is it not because you fear punishment? Not at all, but you pursue the thing by nature; since, if you live chastely fearing punishment, and you endure such violence and such tyranny, much more would it have been necessary to perform almsgivings. For it is not the same thing to master the desire for money and for bodies, but the labor is greater here. Why so? Because pleasure is natural and has been sown and planted in our body, but that of money is not. This is something by which we are able to be made equal to God: by showing mercy and pity; when, therefore, we do not have this, we have been deprived of everything. He did not say, "If you fast, you are like your Father"; he did not say, "If you are a virgin," nor did he say, "If you pray, you are like your Father"—for none of these things [describe] God, nor does God perform any of these things—but what? "Become merciful, as your Father who is in heaven" (Luke 6:36). This is the work of God. If, then, you do not have this, ^C what do you have? "I desire mercy," he says, "and not sacrifice" (Osee 6:6). God made heaven, he made earth, the sea; these are great things, and worthy of His wisdom; but by none of these did he draw human nature to himself, as [he did] by mercy and kindness; for this is a work of wisdom and of power and of goodness; but [they are] much more [drawn] because he became a servant. Do we not admire him more for this? Are we not more astonished at him for this? Nothing so attracts God as mercy. And the prophets all speak much about these things, up and down. By mercy, I mean not that which is with greed; for this is not mercy. For neither does the root of a thorn ever produce oil, but of an olive tree; even so, neither does the root of greed produce mercy, nor of injustice, nor of rapine. Do not slander almsgiving, let it not be accused by all. For if you rob so that you may give alms, nothing is worse than this almsgiving. For when it is born from rapine, this is not almsgiving; it is a kind of harshness and cruelty, this is an insult to God. If Cain, having offered the lesser of his own [firstfruits], thus offended, will he who offers the things of others not offend? An offering is nothing else than a sacrifice, a cleansing, not an uncleanness. Do you not dare to pray with dirty hands, yet, when offering filth and uncleanness from rapine, do you consider that you do nothing terrible? Not allowing your hands to be filled with dirt and uncleanness, but having made them clean, you thus offer; and yet this [dirt] brings no indictment, while that [rapine] is worthy of accusation and slander.

4. Let us not, therefore, look at this, how we may offer and pray with clean hands, but how the things offered may also be clean. Since this is a joke; just as if one were to wash the platter and fill it with unclean gifts, is this not a mockery and a joke? Let the hands be clean; they will be, if we not only wash them with water, but with righteousness ^D beforehand; this is the cleansing of hands. But if we are full of injustice, even if you wash them ten thousand times, there is no profit. "Wash yourselves," he says, "become clean" (Isa. 1:16). What then? Did he add, saying, "Go to the springs, go to the baths and the lakes and the rivers"? Nothing of these; but what? "Take away your wickednesses from your souls"; that is, "Become clean." This makes one to have been freed from pollution; this is the true cleanliness. For that one [the bathing] profited nothing great, but this one grants us confidence before God; and it is possible for adulterers and thieves and murderers to possess that [outer cleanliness], and fools and effeminate men and whores and those who have lived as harlots, and especially these. For these are they who are most of all concerned with the cleanliness of the body, smelling of perfumes continually, scraping off [the smell of] the tomb; for their body is a tomb to them, with the soul inside being dead. So that it is possible for those to practice this cleanliness, but for that [inner] one, no longer. It is nothing great if you wash the body.

HOMILY VII

^A ...is of this sort, and is useless, because the inner man is not there. Let someone be full of rot and wounds—if they wash the body, what is the profit? What is the end? But if the rot of the body cannot be helped by washing it and wiping it away from the surface, when the rot is in the soul, what shall we gain from the cleanliness of the body? Nothing. We have need of pure prayers; but prayers can never be pure if the soul that sends them forth is unclean. Moreover, nothing makes the soul so unclean as avarice and rapacity. But there are some who, after they have committed a thousand evils throughout the day, wash in the evening and enter the church with much boldness, lifting up their hands as if they had put away all their filth through such a washing. If the matter were thus, it would be a great gain to wash daily; if this were so, I myself would never cease frequenting the baths if washing made one clean and took away sins. But these things are ridiculous, foolish babble, and children’s games. God does not avert His eyes from the filth of the body, but from the uncleanness of the soul; for hear Him saying: *Blessed are the pure in heart*—[is it] in body? By no means, but *who are pure in heart; for they shall see God* (Matt. V, 8). And what does the Prophet say? *Create a clean heart in me, O God* (Ps. L, 12); and again, *Wash thy heart from wickedness* (Jer. IV, 14). It is a great good to be accustomed to good things. See how these things are small and useless. And since the soul has been accustomed to them first, it does not stop, nor does it endure to approach prayer before it has fulfilled those things. For example: we are accustomed to wash before we pray, and it is not permitted to pray with unwashed hands, nor do we do so willingly in any other way, as if we were about to offend God and remain in a bad conscience. If that trivial thing has such tyranny, that it is fulfilled every day; if we were to establish ourselves in the habit of almsgiving, and were to resolve to fulfill this always, never entering the house of prayer with empty hands, the matter would be excellently established. For great, indeed, is the force of habit, both in good things and in bad; there would no longer be need of labor, for it would draw us along itself. Most people have accustomed themselves to sign themselves frequently, and they no longer have need of a prompter; but often, even when the mind is occupied elsewhere, by habit, as if by some living prompter, the hand is drawn of its own accord to make the sign. Some have made a habit for themselves of not swearing; and they will never do this, neither willingly nor against their will. Let us place ourselves in this habit of distributing alms. With how much labor shall we need to find this remedy? For tell me, if the consolation of almsgiving did not exist, and we were liable to punishment for a thousand crimes, would we not lament greatly? Would we not say, "Would that we could wash away sins with money," and we would pour out everything—if the wrath of God could be appeased by money—and we would not spare our resources? For if we do this in sickness, and in death say, "If he could be redeemed from death, he would give all his resources," much more should this be done here. And yet, see how great the kindness of God is; He did not grant you to redeem a temporal death, but an eternal one. Do not redeem this brief life, He says, but that everlasting one; I sell you that, not this; I am not mocking you. If you receive this, you have received nothing; I know how great that is. But not so the hucksters and merchants of worldly things; for if it is permitted to them to cheat whom they wish, they give the least for the greatest. God, however, does not do so, but gives far greater things for small ones. Tell me, if you were to approach a merchant, and two gems were set before you, one of which was cheap, and the other of great value and afforded honest wealth, and having set down the price for the lesser, you were to take that precious one; would you accuse him? By no means; rather, you would marvel the more. So, too, now, two lives are set before us, the temporal and the eternal; God sells these, but He sells us this one, not that one; why do we grumble after the manner of infants because we receive the more precious? Is it permitted, therefore, you will say, to buy life with money? Yes, provided we give our own and not another’s in payment, and provided we do not proceed to plunder. But they are mine, you will say. They are not yours after rapacity, but they are His; they are another’s, no matter how much you retain them. For if you were to receive a deposit, for however much time the one who deposited it remains away, the deposit is not yours, even if it be with you. If, therefore, those things which we have received as deposits from those who are willing and grateful are not ours, not even for the time we hold them; much less are these things which we have snatched from the unwilling. For He is their Lord, no matter how much you retain them. Virtue is ours; but money—even that which is ours is not ours, much less are another’s ours, but today they are ours, tomorrow another’s. But virtue is always ours; for it is not diminished after the manner of those things, but to everyone, when it is present, it is whole. Let us, therefore, acquire this, and let us despise money, so that we may be able to obtain the true goods, of which may we all be deemed worthy.

HOMILY VII

^B Know this also, that in the last days perilous times shall come. 2. For men shall be lovers of self, lovers of money, boasters, proud, blasphemers, disobedient to parents, ungrateful, wicked, 3. without peace, without affection, slanderers, incontinent, fierce, without kindness, 4. traitors, headstrong, puffed up, lovers of pleasure more than lovers of God, 5. having a form indeed of godliness, but denying the power thereof. And from these turn away. 6. For of these are they who creep into houses, and lead captive silly women laden with sins, who are led away by various desires and pleasures, 7. always learning, and never coming to the knowledge of the truth.

^A And again in another place in the same epistle he prophesies that such a thing will happen later. And here, too, he does the same, saying: *But know this, that in the last days grievous times shall come* (2 Tim. 3:1). And he shows this not only from the future, but also from what has passed: *As*, saith he, *Jannes and Jambres withstood Moses* (2 Tim. 3:8). And again from reasonings: *But in a great house there are not only vessels of gold and of silver* (2 Tim. 2:20). Why does he do this? Lest Timothy, or any of us, be troubled when wicked men exist. If, he says, they existed in the time of Moses and will exist after these things, it is no wonder if they are with us also. *In the last days grievous times shall come.* He is not accusing the days or the times, but the men who are then living. For it is our custom to speak of "evil times," not because the times themselves are evil, but because of the things that happen in them by the hands of men. And he immediately puts forth the cause of all evils, the root and the source, and that from which all other things are born: arrogance. He who is caught by this passion does not even observe his own affairs. For when one does not observe the affairs of one's neighbor, when one neglects their concerns, how will one observe one's own? For just as one who looks to the affairs of his neighbor will also manage his own well in theirs; so he who despises theirs, will also treat his own with contempt. For if we are members of one another, the salvation of our neighbor is not only his, but also belongs to the rest of the body; and the harm of our neighbor does not stop at him alone, but stretches to reach everyone with its pain. If we are a building, whatever part suffers, it harms the rest; but if it is firm, it is able to support the rest as well. So also in the Church: have you despised your brother? You have harmed yourself. How? Your member suffered no small injury. For if he who does not share his possessions goes away into hell, then he who sees his neighbor in danger in more vital matters and does not stretch out a hand will suffer this much more, in proportion to how much greater the damage has become. *There shall be*, he says, *men who are lovers of self* (2 Tim. 3:2). This "lover of self" is the person who does not truly love himself; the "lover of the brethren," this is the one who loves himself more. From this comes the love of money. For it contracts love, which is broad and outpoured everywhere, and draws it into a narrow space—that ruinous, penny-pinching thing, self-love. *Lovers of money.* From this, arrogance is begotten; from arrogance, pride; from pride, blasphemy; from blasphemy, recklessness and disobedience. For he who exalts himself against men will easily do so against God. ^B Thus also sins are born; often they rise from below. He who is reverent toward men is much more so toward God; he who is gentle toward fellow-servants is much more so toward the Master; but he who despises fellow-servants, proceeding on that path, will despise God Himself. Let us not, therefore, despise one another; for that is a wicked teaching, leading us to despise God. And in this very thing we despise God when we despise one another, He who commanded us to show much diligence toward one another. But in another way, if you wish, I will make this clear by an example. Cain despised his brother, and he immediately despised God. How did he despise Him? See how insolently he answers God: *Am I my brother's keeper?* (Gen. 4:9). Esau despised his brother again, and he despised God. For this reason God said: *That I loved Jacob, but I hated Esau* (Rom. 9:13). Wherefore also Paul says: *Lest there be any fornicator, or profane person, as Esau* (Hebr. 12:16). The brothers despised Joseph, and they despised God. The Israelites despised Moses; for this reason they despised God. So also the sons of Eli despised the people, and they despised God. Do you wish to see it from the opposite view? Abraham spared his brother, and he obeyed God; and this is clear from his obedience in the case of his son Isaac, and all his other virtue. Again, Abel, being gentle toward his brother, was also reverent toward God. Let us not, therefore, despise one another, so that we do not learn to despise God also; let us honor one another, so that we may learn to honor God. The one who is bold against men becomes bold against God as well. But when love of money, and self-love, and recklessness come together at the same time, what is left for complete destruction? The whole thing is corrupted, and a heavy mire of sins flows in. *Ungrateful*, he says. For how will the lover of money be grateful? To whom will he show gratitude? To no one; he considers everyone an enemy, wishing to take everything belonging to all. For even if you were to empty out all your substance, he knows no gratitude toward you; he is indignant that you did not have much, and that you have made him master of many things. Even if you were to make him master of the world, he knows no gratitude toward you; for he thinks he has received nothing. His desire is insatiable. For desire is a disease. And such are the desires that come from diseases. ^C 2. And he who suffers from fever can never be filled, but, always drunk with desire, is never satisfied, but always thirsts. So also he who is mad about money never knows how to fill his desire; and since he is never filled, however much you may empty out for him, he will not know any gratitude toward you. For he will know it only to the one who gives him all that he wants; but no one will be able to do this, for what he wants has no measure; therefore he will show gratitude to no one. Nothing is so ungrateful as a lover of money; nothing so senseless as a lover of wealth; he is an enemy of the whole world; he is indignant that there are men at all—for he wants everything to be full of desolation, so that he alone might have everything. And he imagines many such things: "If there were an earthquake in the city," he says, "and then everyone were buried, and I were the only one left behind, so that I could take everyone’s possessions, if it were possible; if a plague came and destroyed everyone except for the gold; if there were a shipwreck, if there were an inundation of the sea"—and he devises ten thousand such things; never anything good, but he prays for earthquakes, and lightning, and wars, and pestilences, and all such things to happen. Tell me, O wretched and miserable man, and slave more than any bondsman, if everything were gold, would you not have been destroyed by the gold, perishing from hunger? If there were an earthquake, and the world were swallowed up, you too would have perished by this ruinous desire; for there being no man upon the earth, the necessities of life would not have been gathered for you. Let us suppose that all the men throughout the world had been utterly wiped out, and then their gold and their silver had somehow arrived at you automatically (for they imagine foolish and impossible things), and the wealth of those men, the gold, the silver, the silken garments, all the gold-spun things had come into your hands automatically: what is the profit? In this way, death would have taken you most of all.

with no farmers or bakers present, and wild beasts devouring everything, and demons shaking your soul with terror. And while many demons possess it even now, then they would have driven you into madness and immediately destroyed you. But I would not wish for that, you will say; I would wish there to be farmers and bakers. But they would have needed to make expenditures. And I would not wish for them to make expenditures. Such is this insatiable greed. For what could be more ridiculous than this? Have you seen 702 him wishing for things that cannot be? He wants there to be many to serve him, and he grieves that they need food and that they diminish his resources. So tell me, do you want men to be made of stone? All these things are ridiculous: waves, squalls, winter, storm, and the great disturbance of the soul, which is always hungry, always thirsty. Tell me, then, shall we not pity someone like this? Or shall we not weep? And yet, in the body there is a disease, the most grievous of all, which physicians call bulimia, when one, having gorged and filled oneself with food, cannot sate that hunger; but in the soul, shall we not weep for such a disease? For the greed for money is the bulimia of the soul, which is filled with many things but is never stilled, but is always stretched by desire. For if one needed to take hellebore, or something far more severe, to be freed from this disease, would one not willingly accept everything? No amount of money can fill an insatiable belly. Are we not ashamed, then, that while they are so frenzied regarding money, we do not even show the smallest part of love toward God, and we hold God as of less value than money? For the sake of money, men endure vigils, journeys, constant dangers, hatreds, snares, and everything; yet we do not dare even to utter a word for God, or to undergo enmities, but if it is necessary to help someone who is oppressed, we avoid the enmities and dangers of the powerful, and we betray the one who is unjustly treated. And when we have received power from God to bring aid, we lose it, lest we bring enmities upon ourselves; and immediately many cast this in our faces. Seek friendship in vain, they say, and do not seek enmity in vain. Is it such a trifling thing to seek enmity in vain? What could be better than this enmity? For friendship undertaken for God is good; but enmity undertaken for Him is far better. For when we are loved for the sake of God, we are debtors for that honor; but when we are hated for His sake, He is the debtor to us for our reward. Furthermore, when the greedy satisfy their loves, they know no measure of love; but we, if we do the smallest thing, think that we have done everything. We do not love God as they love gold, no, not even in the smallest part. They are to be blamed for being carried along by such madness for gold; we are to be judged for not being carried along in the same way toward God; but as much honor as they bestow upon the earth (for gold is earth), we do not bestow as much upon the Lord of all. For what if we are not mad about gold, and yet do not pray to God assiduously? But these men show contempt for wife, children, property, and their own salvation, and that, too, while they do not know whether they will increase their wealth; for often, while they were indulging in hope, the soul departed, and they went away having labored in vain: whereas we, knowing that we shall obtain what we desire if we love Him as we ought, do not love Him nonetheless, but are altogether cold in the love of neighbor and in the love of God. Consequently, we are cold in the love of God, because we are cold in the love of neighbor. For it is not possible, it is not possible, for one who does not know how to love to have anything generous or manly. For the foundation of all goods is nothing other than friendship; *In this,* he says, *do the law and the prophets hang* (Matt. 22:40). For just as fire, having entered into a forest, is accustomed to purge everything: so the fervor of love, wherever it falls, takes away and cuts off everything that could harm the divine seed, and makes the land clean to receive the seeds. ^B Where there is charity, all evils are taken away: there is no greed for money there, the root of all evils, nor is there any pride there: for how could anyone show pride toward a friend? Nothing makes one so humble as charity. For we perform the services of servants for our friends, and we are not ashamed, but we have such gratitude to them for the ministry of this deed; we do not spare our money, and often not our bodies either: for already someone has stood in danger for a friend. There is no envy, no insult, where friendship is genuine: for not only do we not slander our friends, but we even stop the mouths of those who slander. Everything is serene, everything is sweet, not even a trace of strife or contention appears, everything is full of peace: *For the fullness of the law,* he says, *is charity* (Rom. 13:10): nothing is unsweet in it. How? For even the sins themselves—avarice, rapine, envy, insult, arrogance, perjury, lying—all these, while charity is present, are dissolved: for the perjured perjure themselves in order to plunder; but from one who is loved, no one would plunder anything—nay rather, he would give his own to him; for we feel more gratitude to him than if we had received from him. You all know this, those of you who have had friends—I do not call them friends in name only, but those who are joined together in friendship, loving as they ought. If any, however, are ignorant of this, let them learn from those who know.

Of the Friendship of Jonathan with David

that. He did not accuse him, but refuted his father also who was speaking: he did not envy, but even exerted himself on David’s behalf; not only did he give him money, but he also prepared safety for him. What then of the money? He also put his own soul in peril for his sake. His friends, however, did not fear for his father, because he knew he was doing unjust things, while he himself was conscious of no such thing. Such was his friendship with this righteous man: such was Jonathan. Now let us look at David. He had no time to return the favors, for he was snatched away before David’s reign, and before the one who had been benefited reached the kingdom, the benefactor had perished. What then? In matters where it was possible and allowed, let us see how the righteous man demonstrated his friendship. "Fair," he says, "are you to me, Jonathan; you were mortally wounded for me" (2 Reg. 1. 25). Was it only this? For this is no small thing; but he snatched his son and his grandson many times from dangers, remembering the grace of his father; and he continued to preserve and guard the offspring just as he would his own son. I would wish all people to have such friendship, both toward the living and toward those who have departed.

4. Let women hear (for especially for this reason I spoke of those who have departed), those who engage in second marriages and defile the bed of the deceased, those who loved the former. I do not say these things as one forbidding a second marriage, nor as one saying that it is licentious; for Paul does not permit me, putting a bridle on my mouth and saying to the women: "But if she also marries, she has not sinned." But let us look also at what follows: "But she is more blessed if she so remain" (1 Cor. 7. 28, 40). This is much better than that. Why? For many reasons. For if NOT marrying at all is better than marrying, this is much better than that. "But some," she says, "could not endure widowhood, but fell into calamities"; for they did not know what widowhood is. This is not widowhood—not engaging in a second marriage—just as virginity is not merely being unmarried; but what is it? Just as there it is modesty and being constant, so here it is to remain alone, to persevere in prayers, to be delivered from luxury and dissipation; "For she that liveth in pleasure," he says, "is dead" (1 Tim. 5. 6). If you intend, while remaining a widow, to have the same ostentation, and the same imagination (of status), and the same attire which you had when your husband was alive, it is better to marry; for the sexual act is not evil, but the excessive concern with worldly matters is. You do not commit that which is not evil, but you endure this which is not indifferent, but subject to condemnation. For this reason they have turned back after Satan, because they did not know how to be widows well. Do you wish to learn what a widow is, and what is the dignity of a widow? Hear Paul saying: "If she has reared children, if she has lodged strangers, if she has washed the feet of the saints, if she has relieved the afflicted, if she has followed after every good work" (1 Tim. 5. 14). For when your husband has died and you are covered in great wealth, you naturally do not bear widowhood. Transfer, therefore, this wealth to heaven, and the burden of widowhood will be bearable for you. What then, if I have children, heirs to the paternal estate, she says? Teach them also to despise wealth; transfer the wealth of this world, allotting them as much as suffices; teach them to be superior to wealth. What then, if there flows, she says, a multitude of slaves; if there is a swarm of business affairs, gold, silver? How shall I be sufficient for this guarding, needing the protection of a man? These are pretenses and excuses; and this is clear from many points. For if you do not desire wealth, nor wish to make what you have greater, the burden is light for you; it is far more burdensome to acquire than to guard. If, therefore, you cut off the one—the acquiring—and from what remains you dispense to those in need, God will protect the hand that is His; and if you are truly looking after the inheritance of the orphans, and saying these things, and are not possessing avarice under this pretext, He who searches the hearts knows how to establish their wealth in safety, He who commanded to rear children. Neither is it possible, it is not possible, for a house rooted in almsgiving to suffer anything evil; but even if it suffers for a time, it will end in good. This will be more than armor and spear to the whole house. Hear what the devil says about Job: "Hast thou not fenced him about on the inside and the outside?" (Job 1. 10). Why? Hear Job himself saying: "I was an eye to the blind," he says, "foot to the lame, father of orphans" (Job 29. 15). Just as one who does not cut himself off from the calamities of others, will never suffer any evil in his own affairs, when he learns in the act of sharing their pain; so he who does not wish to bear the sorrow that comes from sympathy, will experience all these things in his own affairs. And just as in the body the hand, when the foot is rotting, if it does not sympathize and cleanse the wound and apply a drug and wash away the ichor, will suffer this in its own evils, and she who did not wish to serve another, being outside the suffering, will herself be liable to the suffering; for the evil crawling from there will come even upon her, and her concern will no longer be about service, but about healing and deliverance. So indeed here also, he who does not wish to suffer with others, will himself suffer. "Thou hast fenced him about," he says, "on the inside and the outside, and I do not dare to approach him." But he suffered, he says, grievous things. But those grievous things became the cause of many good things: the substance was doubled, the reward greater, the righteousness more, the crowns brilliant, the prizes radiant; both spiritual and material things were increased. Did he lose his children? But he received, not the same ones, but others instead of them, and he will save those also in the resurrection. If he had recovered those same ones, the number would have been fewer for him; but now, having given others instead of those, he will present even those in the resurrection. All these things became his from his being ready regarding almsgiving; which let us also do, that we may attain to the same good things, by the grace and philanthropy of our Lord Jesus Christ. Amen.

HOMILY VIII

^A Chap. 3, v. 1. *But know this, that in the last days grievous times shall come. For men shall be lovers of self, lovers of money, boasters, proud, blasphemers, disobedient to parents, ungrateful, wicked, 3. without peace, without affection, slanderers, incontinent, fierce, 4. no lovers of good, traitors, headstrong, puffed up, lovers of pleasure more than lovers of God.*

1. If anyone is now distressed because of the heretics, let him consider that from the beginning such things have happened, the devil always setting up falsehood alongside the truth. God promised good things from the beginning; the devil also came promising; he planted paradise, he deceived there, saying, "You shall be as gods." Because he showed nothing by deeds, he promises greater things with words. For such are the deceivers. After these things were Cain and Abel, then the sons of Seth and the daughters of

men; after these, Cham and Japhet, Abraham and Pharaoh, Jacob and Esau; and even to the end it was so: Moses and the magicians, the prophets and the false prophets, the apostles and the false apostles, Christ and the Antichrist. And so it was before, and so it was afterwards. Then was Theudas, then was Simon, when the apostles were, as there were also these men around Hermogenes and Philetus. There was not, therefore, a time when falsehood did not intermingle itself with truth. Let us not, then, be troubled: these things were predicted long ago. Therefore he said: "Know that in the last days grievous times shall come: for men shall be lovers of self, covetous, haughty, proud, blasphemers, disobedient to parents, ungrateful, wicked, without affection."

^A An ungrateful man is wicked; and deservedly so. For he who is ungrateful towards a benefactor, what would he ever be towards others? An ungrateful man is without peace, and without affection. "Criminators," he says; that is, accusers. For those who are conscious of no good in themselves, as if in place of some consolation, by slandering the opinions of others, commit a thousand offenses and crimes. "Incontinent," both in tongue and in belly and in all other things. "Fierce." Hence cruelty, hence inhumanity arises, when one is a lover of money, when he is a lover of self, when he is ungrateful, when he is lascivious. "Without benignity," "traitors," "headstrong." Traitors, to friendship. Headstrong, that is, having nothing firm. "Tumid," full of arrogance. "Lovers of pleasure more than of God," having the form of piety, but denying the power thereof. And writing to the Romans he speaks thus: "Having the form of knowledge and of truth in the law" (Rom. 2:20). But there, indeed, he speaks praising them; here, however, showing it to be the worst of all faults. Why? Because he does not take it in the same sense. For just as he often brings forward an image for a resemblance, so also he often brings it forward for an inanimate and worthless thing; as he himself, writing to the Corinthians, says: "A man ought not to have his head covered, forasmuch as he is the image and glory of God" (1 Cor. 11:7); and in the image man passes away (Ps. 38:7); and the Scripture sometimes takes the lion for a royal person: "He slept," it says, "as a lion and as a lion's whelp; who shall rouse him up?" (Gen. 49:9); and sometimes for predatory action: "As a lion ravening and roaring" (Ps. 21:14). Since, therefore, the Scripture is complex and varied, it is rightly employed in many images and examples. ^B For example, when we wish to praise a beautiful woman, we compare her to pictures; and when we wish to pursue the painted images with praises, we say they speak and emit a voice: and we do not do it using the same reasoning: there, because it has approached close to the likeness; here, indeed, because it has approached close to the form and the beauty. Thus also we speak in the form; there, indeed, because it is a type and an image, and a doctrine and an archetype of piety; here, indeed, because it is an inanimate thing, and only a figure and a type and, as it were, a simulated thing. Faith, therefore, without works is only a figure without virtue, rightly so called. For even as a body that is beautiful and fair, if it be destitute of virtue, is like the painting: so is true faith without works. For let us suppose there is someone who is a lover of money, a traitor, headstrong, who believes rightly: what utility is there, if he have nothing of those things which become a Christian, if he do nothing of those things which present piety before them, but surpasses the Gentiles in impiety, if he be born for the destruction of his companions, for the blaspheming of God, if he defiles his life? And "from these," he says, "turn away." If, therefore, in the last times such are to be, why does he say, "And from these turn away"? It is likely that there were such people even then, and if not of such great impiety, they were nevertheless present: and through him he truly admonishes all that these should be avoided.

6. "For of these are they," he says, "who penetrate houses, and lead captive silly women laden with sins, who are led by divers lusts: 7. ever learning, and never able to come to the knowledge of the truth." ^C What is the weapon with which the devil used against Adam? "Who penetrate houses," he says. Do you see how he indicates impudence when he says, "Who penetrate," and also ignominy and fallacy and flattery? "And lead captive silly women." Thus a "silly woman" is a man who is easily deceived, and far from a man's constancy. It is easy for women to be deceived; or rather, not for women, but for silly women. "Laden with sins." See whence it happens to them to be persuaded: namely, from sins, because they are conscious of no good in themselves. And he said "laden" appropriately; for he thus indicates the multitude of sins, and the disordered and confused state of affairs. "Who are led by divers lusts." He does not accuse the sex, nor does he say simply, "women"; but such women. What is, "divers"? Here he has signaled many things, pleasure, turpitude, lasciviousness. "Divers" lusts, he says, that is, of money, of glory, of delicacies, of conceit, of honor. But perhaps he also indicates other shameful lusts. "Ever learning, and never able to come to the knowledge of the truth." Why does he say these things? Not sparing them, but threatening them greatly. Because they have overwhelmed themselves with those desires and sins, their mind was excavated. So also these resist the truth. Who are these magicians in the time of Moses; and how are their names nowhere else recorded? Either they are unwritten traditions, or Paul learned these things from the Spirit. So also these, he says, shall resist the truth, "men corrupted in mind, reprobate concerning the faith; 9. but they shall proceed no further." Their madness, too, shall be known to all, as that of those was. But "they shall proceed no further," he says. How then does he say elsewhere, "They shall proceed further in impiety" (2 Tim. 2:16); while here he says, "They shall not proceed"? There he speaks so because when they have begun to innovate and to err, they will not desist from the error, but will always find new fallacies and ^D dogmas corrupted—and yet error nowhere stands still. Here, therefore, he says this, that they who are beginning to innovate and to lead astray will not be able to propagate the error, but will always be finding new fallacies—and yet error nowhere stands still. Here, therefore, he says this, that they who are beginning to innovate and to lead astray will not be able to set up the error, but will always be finding new fallacies—and yet error nowhere stands still. In this, therefore, he says this, that they will not prevail in deception, nor will they lead anyone away, even if at the beginning they seem to some to be going astray, but they shall quickly be caught. For what he says about this, listen to what he says: "For their madness shall be manifest to all." Whence? From everywhere. "As also that of those was." And though at first the error flourished, at last it remains. Such are the things that are not by nature good, but only appear to be good—at the time they flourish, and are caught and perish. But not THE

^A things of ours; and you are a witness to this. For our things are not based in deception; for who would choose to die for a deception? "But you have followed my teaching." Therefore be strong; for you did not simply happen to be present, but you have followed. Here he signifies that much time has passed, by saying, "You have followed my teaching"—this is concerning the word. "My conduct"—this is concerning life. "My purpose"—this is concerning zeal and the standing of the soul. I was not, he says, merely speaking these things while failing to do them, nor was I philosophizing in words alone. "My faith, my long-suffering." How, he says, none of these things troubled me. "My love"—which these men did not possess. "My patience"—just as they did not have this either. "My long-suffering," he says. I displayed much long-suffering toward the heretics. "My patience," toward the persecutions. "Persecutions, sufferings." For these two things trouble the teacher: that there are many heretics, and that one does not endure in sufferings. But nonetheless he discussed much regarding these, that they existed of old and shall exist, and no time is free of them, and that they will be able to harm us in nothing, and that there are golden and silver vessels in the world. Do you see then that he is speaking about sufferings? ^B "What things happened to me in Antioch, in Iconium, in Lystra." Why ever did he say only these out of so many? Because the rest were known to the man; and perhaps he mentions these as recent events, not those of old; and he does not enumerate them by kind; for he is not vainglorious nor ambitious; for he speaks for the comfort of the disciple, not for display. And he calls it "Antioch of Pisidia" here, and Lystra, from whence Timothy was. "What persecutions I endured." Both are for consolation, that I also provided brave zeal, and I was not abandoned, and it is not possible to say that God betrayed me, but He rendered the crown more brilliant for me. "What persecutions I endured," he says, "and out of all them the Lord delivered me." "And all who desire to live godly in Christ Jesus will be persecuted."

3. But what, he says, do I say about myself? Everyone who desires to live godly will be persecuted. He calls afflictions and pains "persecutions" here. For it is not possible for one man traveling the path of virtue to be without grief, affliction, pain, and temptations—for how could he be, while treading the narrow and constricted path, having heard that "in the world ye shall have tribulation" (John 16:33)? If Job in that time said, "Is not the life of man a trial upon the earth?" (Job 7:1), how much more so then? "But evil men and ^C impostors," he says, "will wax worse, deceiving and being deceived." Let none of these things disturb you, he says, if they are in prosperity and you in temptations; such is the nature of the matter. You can learn from my own case that it is not possible for a man who wars against the wicked to not be in affliction. It is not possible to be wrestling and be in luxury; it is not possible to be struggling and be feasting. Let none of the athletes, therefore, seek ease; let none seek to be in cheerfulness. Again, current things are an agony, a war, an affliction, a constriction, a trial; the stadium is the place of struggles. There are other times for rest; this is the time for sweat, this is the time for labors. No one who has stripped and anointed himself seeks ease. But if everyone were punished, no one would have expected there to be a resurrection, as though all were receiving their recompense here. For this reason He both punishes and does not punish; for this reason the righteous now suffer afflictions—because they are sojourners, because they are strangers, because they are in a foreign land. The righteous, therefore, endure these things for the sake of being tested; for hear God saying to Job, "Do you think that I have dealt with you otherwise, than that you might appear righteous?" (Job 40:8). But sinners, even if they occasionally endure something of the sort, pay ^D the penalty for their sins. In all things, therefore, let us give thanks to God, whether it be thus or otherwise; for both are useful. He does nothing while hating or turning away from us, but in both he is showing care and providing for us. "Knowing," he says, "that from infancy you have known the sacred writings." That is, from your earliest age you have learned the sacred writings. He calls the divine Scriptures "sacred writings." You have been nurtured in these, so that through these your faith might be firm, and you might in no way be harmed. For the root lies deep, nurtured by much time; nothing can turn it away. And having said, "the sacred writings," he added, "which are able to make you wise"—that is, they do not permit you to suffer anything foolish, and to be like the many.

^A For he who knows the Scriptures as he ought, is offended by none of the things that happen; he bears everything bravely, in part entrusting himself to faith and to the incomprehensible ^B dispensation of God, and in part knowing the reasons and finding examples in the Scriptures. For since it is not permitted to inquire about everything curiously, nor is it a small mark of knowledge to know that one should not know everything, I shall use an example, if you please. Let there be a river—or rather, let there be rivers (I do not speak in a concessive sense, but as such things really are)—because not all rivers are of equal depth at their base, but some have a more level bed, while others have a deep one, sufficient to drown the ignorant; and here there are eddies, but not there. To not seek to make the same attempt upon all, therefore, is a good thing; and to be unwilling to know all the depths is no small mark of knowledge, just as he who wishes to measure every part of a river does not know the properties of rivers, and will often perish through the same boldness ^C of the depth, from which he was passing through the non-deep portions. So also with God: he who wishes to know everything and makes an attempt at everything, this man most of all does not know what God is. But in rivers, indeed, the greater part is safe, and there are few eddies and few deep places; but with God, the greater part is hidden, and His works are unsearchable. Why then do you attempt to rush headlong? Know this only, that God directs everything, foresees everything, and that we are gifted with free will; and God produces some things, and permits others; and He does not wish for any evil to happen, because not everything happens from His own will, but also from ours; all evil comes from us alone, but all good things from us and from His grace, and nothing escapes His notice. Therefore ^D He works all things. Knowing these things, then, reckon which are good, which are bad, and which are indifferent—for example, virtue is good, wickedness is bad, and riches, life, and death are indifferent. If you know these things, and with them you will also know that the just are afflicted with troubles for this reason, that they may be crowned; and the sinners, in order that they may pay the penalty for their sins—yet not all sinners pay the penalty here, lest many might not believe in the resurrection; just as also not all the just are afflicted with troubles, lest you might think wickedness was worthy of praise, and not virtue alone. These are the rules, these are the norms: do everything with these as your guides, and you will not be in danger. For just as with a grammarian there is the number of six thousand, and everything is governed under it, and it is possible to divide and multiply everything by the rule of the six thousand, and everything is turned by this number, and those who have learned letters know these things; so, if one knows these rules, which I shall repeat briefly, one will never fall into a stumbling block. What are these? That virtue is good, and wickedness is bad; that diseases, poverty, plots, slanders, and the like are indifferent; that the just are pressed by troubles here; that if some among them are in the midst of good things, this happens so that virtue may not appear hateful; that the wicked rejoice, ^A so that they may be punished there, and that some of them are punished here, so that malice may not appear to be good, nor crimes remain unpunished; that not all are punished, so that faith in the resurrection may not be undermined; that among the good there are also some who have evils mingled in, and that they put them aside here; and that those who are evil and have good things mingled in receive their reward here, so that they may be punished there; that very many of God's works are incomprehensible, and that there is a great space between us and Him, and as much as cannot be told. If we ponder these things with ourselves, nothing will be able to disturb us. If we hear the Scriptures frequently, we shall find many such examples: "Which are able to instruct you," he says, "unto salvation." For they teach what ^B must be done and what must not be done; for hear this blessed man elsewhere saying: "You are confident that you yourself are a guide of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of children" (Rom. 2). ^C

Homily IX

What? Is the law light which shows us the letter—the letter that kills—and what then must be said of Him who has manifested to us the Spirit that gives life? If the Old Law is light, what will the New be, where so many things have been revealed? Where the intermediate space is as much as if someone were to open heaven to those who saw only the earth, and to provide them the opportunity of seeing all things. We have learned about Gehenna, about the kingdom, about judgment. Let us not, therefore, believe in things devoid of reason, for those are illusions. What then, you will say, if what they say happens? It happens for this reason, because you believe—if indeed it even happens. He has made you a captive; he is the lord of your life, he manages as he wishes. Tell me, if some chieftain of robbers had the king’s son, who was fleeing to him in the wilderness and desiring his company, in his own hands and power, would he be able to tell him whether he was going to die or live? Certainly he would be able. How? Not because he foresees the future, but because both are in his power, either to remove the boy from the midst or to save him, since the boy gave himself over to him—for he would be able to do either, if he wished. If he said to him, "You will be rich," or "You will be poor," both are in his control. The greater part of the world and of men have given themselves into the hands of the devil. And if they have any power of predicting, bring them to me, the faithful one. I do not speak with arrogance—for it is nothing magnificent to be free from them; for even if I am full of sins, by the grace of God I laugh all of them to scorn.

obtain from him nothing but superfluous grief: for the thing does not happen, but the grief remains, and he wastes away. If this were to our advantage, God would not have begrudged it to us; He who told us of the things in heaven would not have been envious. "For all things that I have heard from my Father," He says, "I have made known unto you" (John 15:15). Why, then, did He not make these things known to us? Because He wills that we have no account of them. For since He is not envious, these things were spoken to the ancients, and concerning the ass and certain other things, because they were infants; but to us, because He wills that we have no account concerning them He did not even set for Himself the care of making them known to us. But what do we learn? That which they did not learn: for all those things were trivial. But the things which we have learned are these: that we are to be raised, that we shall be immortal, that we shall be incorruptible, that this life has no end, that all things shall pass away, that we shall be snatched up in the clouds, that the wicked shall pay the penalty, and ten thousand other things besides these, and there is no falsehood in them. Is it not much better to know these things, than that a lost ass has been found? Behold, you have taken the ass, behold, you have found it; what is the gain? Will you not lose it again in another way? For even if it does not leave you, you will leave it at your death; but the things which I have spoken of, if we will to hold them, we have continuously. Let us therefore pursue those things, let us hold fast to those things that remain, those things that are certain. Let us not pay heed to diviners, nor to oracles, nor to jugglers, but to God who knows all things clearly, who possesses the knowledge of all things; and thus we shall know all things which it is necessary to know, and we shall attain all good things.

HOMILY IX

Chapter 3, v. 16. *All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17. that the man of God may be perfect, thoroughly furnished unto all good works.*

1. After having offered much consolation and comfort from all sides, he adds that which is more perfect, namely that from the Scriptures; and reasonably does he offer so much consolation, since he was about to say something great and sorrowful. For if Elisha, while associated with his master until his very last breath, and seeing him departing at the time of his death, rent his garments, what do you think this man must have felt, he who was so loved, and who so loved, hearing that his teacher was about to die, and that he did not even enjoy him for the time near his death, which is what most of all is wont to grieve everyone? For we do not feel such gratitude for the time that has passed, if we are deprived of the time near the end by those who have departed. For this reason, when he had offered much consolation, then he discourses concerning his own end; and not simply, but he also uses expressions sufficient to comfort him and to fill him with joy, so that the thing might be considered a sacrifice rather than a death, and a departure rather—which indeed it was—and a translation to better things. "For I am now ready to be offered," he says. For this reason he writes, saying: *All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction.*

"All"—which? "That of which I spoke," he says, "all holy scripture"; regarding which he was discoursing, these things were said; regarding which he was saying, that from a child you have known the holy scriptures. All such, therefore, is given by inspiration of God. Do not, therefore, doubt, he says. *And is profitable for doctrine, for reproof, for correction, that the man of God may be perfect, thoroughly furnished unto all good works.*—"For doctrine." If anything must be learned, if anything must be known, from thence we shall know it; if to reprove false things, this also from thence; if to be corrected and brought to wisdom. For consolation, for comfort, he says. For correction: that is, if anything is lacking, and needs to be added; *That the man of God may be perfect.* For this reason, he says, the consolation of the Scriptures came to be, that the man of God might be perfect. It is not possible, therefore, to be perfect without them. Instead of me, he says, you have the Scriptures; if you wish to learn anything, you will be able to do so from thence. And if he wrote these things to Timothy, who was filled with the Spirit, how much more to us? *Thoroughly furnished unto all good works.* Not simply partaking, he says, but thoroughly furnished with accuracy. *I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead.* He means either sinners and the just, or those who have departed and those who are now present, because many will be left alive. He terrified him in the first epistle, saying, "I give thee charge in the sight of God, who quickeneth all things"; but here he has set down what is more fearful, "who shall judge the quick and the dead"; that is, who is about to demand an account; *at his appearing and his kingdom.* To judge, when? At his appearing, that which is with glory, that which is with the kingdom. Either he says this, that He will not come as He now comes; or that ^{B C D}

I call him to witness his advent and his kingdom. He calls Him as a witness because he has already admonished him on this account. Then, teaching how one ought to preach the Word, he subjoins: ^A 2. *Preach the word, be instant in season, out of season, reprove, entreat, rebuke with all longsuffering and doctrine.* What is the meaning of "In season, out of season"? That is to say, do not have a defined time; the time should always be yours, not only when you are at peace, in quiet, or sitting in the church; whether you are in dangers, or in chains, whether you are bound with a fetter, or about to depart for death, at that very time reprove, do not cease to rebuke. For then is the time of rebuke, when you have progressed by argument, when the work has been exhibited. "Entreat," he says. Just as we say of physicians, when he had spoken of the wound, he brought the incision, he applied the remedy; if any of these are omitted, the other is useless. For if you rebuke without arguments, you will appear brazen, and no one will bear it; but after the demonstration has been made, then it admits of rebuke, otherwise it would be petulant. If you bring forth a reprimand too vehemently without entreaty, you will again ruin everything. ^B Reproof by itself is intolerable unless it has entreaty mixed with it. For just as an incision, even if it is salutary, cannot be borne if it does not have many things to mitigate the pain while the patient is being cut and sliced, so here also likewise. "With all longsuffering and doctrine," he says. Therefore even he who rebukes has need of longsuffering, that the other may believe him not just in any manner; and the rebuke needs consolation, that it may be received. What is this which he adds to longsuffering, namely, "And doctrine"? Not as being indignant and having hatred, not as insulting, and as if he had found an enemy: let all these be absent. But what? As loving and condoling, as grieving more than he, and wasting away in his misfortunes. "In all longsuffering," he says, "and doctrine," not just in any manner. ^C 3. *For there shall be a time when they will not endure sound doctrine.* Before they are corrupted, forestall them all—therefore he said, "In season, out of season." Do everything so that you may have disciples who obey. "But for their own desires," he says, "they will heap to themselves teachers." For he expressed the confused multitude of teachers by this word, "heap," and those ordained by the disciples. "They will heap to themselves," he says, "teachers, having itching ears"; seeking those who speak for the sake of pleasure and delight the hearer. 4. *And they shall turn away indeed their hearing from the truth, but will be turned unto fables.* He predicts these things, not to cast him into grief, but so that, when these things happen, he may bear them bravely, just as Christ also did, saying, *They will deliver you up, and they will scourge you, and they will lead you into the synagogues for my name’s sake* (Matt. 10:17). For elsewhere also this blessed man says: *I know that after my departure ravening wolves will enter in among you, not sparing the flock* (Acts 20:29). He used to say this, ^D that they themselves might be vigilant, and that they might use the present time wisely. 5. *But do thou watch in all things, labor.* Do you see that he predicts this for that very reason? For Christ also said in the end, *There shall be false Christs and false prophets* (Matt. 24:24); so also this man, when he was about to migrate, said these things: "But do thou watch in all things, labor"; that is, undertake labor, forestall them, place the sheep in safety before this plague encroaches; as long as the wolves are present, labor everywhere. *Do the work of an evangelist, fulfill thy ministry.* Therefore this was the work of an evangelist, to be afflicted both by himself and by externals. "Fulfill thy ministry"; that is, perfect it. Behold another necessity of laboring and suffering: 6. *For I am even now ready to be sacrificed,* he says, *and the time of my dissolution is at hand.* He did not say, "of my sacrifice," but that which is more. For a host is not offered entirely to God, but a libation is all of it. 7. *I have fought a good fight, I have finished my course, I have kept the faith.* Often I, receiving the Apostle into my hands and considering this passage, was stuck and pondered for what reason Paul speaks so magnificently, saying: "I have fought a good fight." But now, by the grace of God, I think I have found it. For what reason, therefore, does he say these things? That he may comfort the sorrow of the disciple, bidding him be confident, as he himself goes toward the crown, when he has finished everything and has attained a glorious end. It is right to rejoice, he says, not to grieve. For what reason? "I have fought a good fight." As if some father were comforting his little son who is sitting by him and not bearing his orphanhood, saying: "Child, do not weep; for we have lived rightly, and when we have reached old age, we are leaving you; our life was blameless, we depart with glory; you too can be illustrious from those things which have been accomplished by us; the king has much gratitude toward us." As if he were saying, "We have erected trophies, we have conquered enemies"; not speaking magnificently—far be it!—but lifting up the son, and by these praises persuading him to bear this event more lightly, and to have good hope, and not to think it to be a burdensome thing. For grievous, grievous is the separation; hear him saying, *But being taken from you, for a short time, in sight, not in heart* (1 Thess. 2:17). If, however, he, being separated from the disciples, was suffering such things, what do you think Timothy suffered? If, separated from the living, he wept, so that he said, *Mindful of thy tears, that I may be filled with joy* (2 Tim. 1:4); how much more at his dying? These things, therefore, he wrote for the sake of comforting him; and the whole epistle is full of consolation, and as it were a kind of testament. "I have fought a good fight, I have finished my course, I have kept the faith." "A good fight," he says. You, therefore, also undertake it. Where is the chain, where are the bonds, where is death, is that fight good? Indeed, he says; for it is undertaken for Christ, it has great crowns. A good fight. Nothing is better than this struggle; this crown has no end, it is not woven with oleaster leaves, it has no man for an agonothete, it has no men as spectators: the theater is full of angels. There they labor and are exhausted for many days, and in one hour they receive the crown, but the pleasure fled immediately: here, however, not so, but they are always in brilliance, in glory, and in honor. Now it is right to rejoice; for I am hastening to rest, I am exiting from the stadium. You have heard

^A that we must struggle and run; we must struggle by enduring afflictions, and run, not just anyhow, but toward something useful. Truly, the contest is good, not merely delighting the spectator but benefiting him; and the race does not end in nothingness, nor is it a display of strength and ambition, but it draws all men toward heaven. This race is purer than the sun, if Paul was running upon the earth, or as he is running now in heaven. How then has he finished the course? He traveled round the whole inhabited world, beginning from Galilee and from Arabia, and coming even to the ends of the earth; so that, he says, from Jerusalem and in the circuit as far as Illyricum I have fulfilled the gospel of Christ (Rom. 15.19); and having run through the whole world like a bird, or rather even more swiftly than a bird. For the bird flew simply; this man did not do so simply, but having the wing of the Spirit, and cutting through myriad obstacles, deaths, plots, and calamities, so that he was swifter than a bird. If he were just a bird, he would have been brought down and caught; but since he was lightened by the Spirit, he surmounted all the nets, as though a bird having wings of fire. ^B I have kept the faith, he says. For there were many who wished to rob him, not only the friendships of men, but also threats and deaths and myriad other things. But he stood against them all. How? By being sober and vigilant. These things are sufficient for the consolation of the disciples, but he himself adds the rewards as well. Which are these? Henceforth there is laid up for me, he says, the crown of righteousness. By righteousness here again he means virtue as a whole. One must not, therefore, grieve that I am departing, crowned with the crown which Christ shall place upon my head. But if I remained here, one should truly grieve more and fear, lest I falter, lest I perish. Which the Lord, the righteous Judge, shall award me in that day: and not only to me, but also to all those who have loved his appearing.

3. ^C Here he raised him up as well: for if to all, much more to Timothy. But he did not say, And to you, but, To all; showing that if to all, much more to him. How, he says, can one love the appearing of Christ? If he rejoices in his presence; and he who rejoices in his presence does things worthy of that joy; he will abandon his possessions, if need be, and his life, in order to attain the good things to come, in order to be deemed worthy to see the second appearing with the proper demeanor, with boldness, with glory and brilliance. This is to love his appearing. He who loves his appearing will do everything so that even before that general appearing, a partial one may come to him. And how is this possible, he says? Hear Christ saying: He who loves me shall keep my commandments, and I and the Father will come, and we will make our abode with him (John 14.23). Consider how great it is that he who is destined to appear to all in common, promises to appear to us individually. For we will come, he says, and make our abode with him. If one loves his appearing, he will do everything so as to call him to himself, and to have him, so that the light may shine upon him. Let nothing be unworthy of his presence, and he will quickly lodge with us. ^D Now it is called an "epiphany" because it shines forth from above, and rises from above. Therefore, let us seek the things above, and we shall quickly draw down those rays to ourselves. None of those who stoop down, and who bury themselves into the earth, will be able to see the solar light; none of those who defile themselves with worldly business will be able to see the sun of righteousness; to none of those who are involved in these things does he appear. Recover your senses a little, recover your senses from the depth, from the surge of worldly life, if you wish to see the sun, if you wish to attain the epiphany; if you attain this, his epiphany, then you shall see him with much boldness. Be a philosopher now; let there not be in you a spirit of arrogance, lest it slap you violently and cast you down; let not your heart be stony, and in darkness, lest you dash the ship against it; let there be no deceit; for hidden reefs cause most grievous shipwrecks. Do not feed wild beasts, I mean the passions; for they are more grievous than wild beasts; do not trust in fleeting things, that you may be able to stand firmly. No one stands upon water, but all stand safely upon rock. Worldly things are water; The waters, he says, are come in unto my soul (Ps. 68.2), as a torrent flowing past. Spiritual things are rock; For upon a rock, he says, you have set my feet (Ps. 39.3). Worldly things are mire and clay; let us pull ourselves out of these, for thus we shall be able to attain the epiphany of Christ. Whatever may befall, let us bear it; to suffer for Christ’s sake is sufficient consolation in all things; let us repeat this divine incantation, and the pain of the wound will cease. And how, he asks, is it possible to suffer for Christ’s sake? Has someone slandered you, simply, not for Christ’s sake? If you bear it nobly, if you give thanks, if you pray for him, you do all these things for Christ’s sake. But if you are troubled, if you are vexed, if you attempt to retaliate, even if you are not able, it is not for Christ’s sake, but you have suffered loss, and have been deprived of the fruit because of your own intent. For it is in our power both to gain from terrible things, and to be harmed; this comes about not from the nature of the terrible things, but from our own intent. For example: Job suffered such great things, he bore them thankfully, he was justified—not because he suffered, but because, having suffered, he bore it thankfully. Another, having suffered the same—or rather, not even the same (for there is no one who has suffered such things, but much lesser ones)—spoke ill, was enraged, cursed the whole world, was indignant against God; this man was condemned and sentenced, not because he suffered, but because he blasphemed; and he blasphemed, not from the constraint of what happened; for if the constraint of what happened caused this, Job also should have blasphemed; but if, having suffered more grievous things, he did nothing of the sort, then these things did not happen because of that, but because of the weakness of the intent. Therefore, we need a strong soul, and nothing will appear grievous to us; just as when it is weak, there is nothing which is not grievous. All things become both bearable and unbearable based on our own disposition; let us fortify this, and we shall bear all things easily. For a tree, when it has sent its root deep, not even a violent gale will be able to shake it; but if it is lying on the surface, and above the ground, even if a small movement of wind stirs it, it has uprooted it. So also in our case: if we fasten our flesh with the fear of God, nothing will be able to shake us; but if we merely set them forth, even a small movement has dissipated

our own, nothing will be able to move us; if we apply ourselves in any way, even a slight impulse destroys and ruins us. Therefore, I ask that we bear all things with great eagerness, and imitate the prophet who says: "My soul has stuck fast after you" (Ps. LXII, 9). See what he says, "My soul has stuck fast." He did not say simply, "It has approached," but, "It has stuck fast." And again, "My soul has thirsted for you" (Ps. LXII, 2). He did not only say, "It has desired," but by these words expressed the vehemence of his desire. And again, ^B "Pierce my flesh with your fear" (Ps. CXVIII, 120). For He wants us always to be stuck to Him, and so bound, that we may never depart. If we thus stick to God, if we fasten our thoughts to Him, if we thirst with his desire, then whatever we want will be added, and we shall attain future goods, in Christ Jesus our Lord, to whom with the Father and the holy Spirit be glory, power, honor, now and forever, and unto the ages of ages. Amen.

HOMILY X

2 Timothy 4:9. "Make haste to come to me quickly. 10. For Demas has left me, having loved this present world, and has gone to Thessalonica; Crescens to Galatia, Titus to Dalmatia. 11. Only Luke is with me. Take Mark, and bring him with you: for he is useful to me for ministry. 12. But Tychicus I have sent to Ephesus. 13. The cloak that I left at Troas with Carpus, when you come, bring with you, and the books, especially the parchments."

1. It is worth inquiring why he calls Timothy to him, since he was the one to whom the Church and the entire nation had been entrusted. And he does not perform this act out of arrogance; for he himself was prepared to go to him: for hear him say, "But, that you may know how it is necessary to conduct oneself in the house of God..." but there was great necessity, and the Lord was no longer there; he was in a prison, enclosed by Nero, and was about to die. Lest, therefore, this should happen before he could see his disciple, he calls him, in order to see him before his death, and perhaps entrust him with many things. Therefore he says, "Make haste to come to me before winter. ^C For Demas has left me, having loved this present world" (v. 21). And he does not say, "So that I may see you before I pass from life," which was his greatest sorrow: but, "Because I am alone," he says, "I have no one to help me. For Demas has abandoned me, having loved this present world, and has gone to Thessalonica." That is to say, loving quiet, and that he might be safe and in security, he preferred to enjoy his delights at home than to be with me in hardships and undergo the present dangers. He accused this man alone, not however to accuse him, but to strengthen us, so that we might not be soft in dangers, nor in labors—for this is what "loving this world" intends; but at the same time, also wishing to attract his disciple. "Crescens," he says, "in Galatia; Titus in Dalmatia." He does not accuse them: for Titus was wonderful in virtue, so that he entrusted an island to him, and not a small one, but the greatest, namely, Crete. "Only Luke is with me." For he could not be separated from him. For he who wrote the Gospel, and the universal Acts, namely the Acts of the Apostles, a man laborious and eager to learn and enduring, of whom he writes, "Whose praise is in the Gospel through all the churches" (2 Cor. VIII, 18). "Take Mark, and bring him with you." Why this? "For he is useful to me for ministry." He does not say this for his own repose, but for the ministry of the Gospel: for even in bonds he did not cease to preach. Therefore, he was also calling Timothy for this, not for his own sake, but that he might preach the Gospel; and so that at his death there might be no disturbance among the faithful, since there were present many of his disciples, who would restrain the crowds, and comfort those who could not bear his death with equanimity. ^D "Tychicus I have sent to Ephesus. The cloak that I left at Troas with Carpus, when you come, bring with you, and the books, especially the parchments." By "cloak" he here means a garment: others think it to be a satchel, where books were placed. But what need had he of books, about to migrate to God? There was need then most of all, so that they might be commended to the faithful, and that they might have them in place of his teaching. It is probable, therefore, that all the faithful then received a great blow, especially those who were present at his death, and were then enjoying him. But he asks for the cloak, so that he might not have need to take it from another. For you see him to have great care for this matter, who elsewhere said, when he was addressing the Ephesians who were present: "You know that these hands have ministered to my needs, and to those who were with me; and again, It is more blessed to give than to receive" (Acts XX, 34, 35).

14. "Alexander the coppersmith showed me many evils: may the Lord repay him according to his works." Again here he mentions tribulation, not to blame him only, or to accuse him, but to oil the disciple for contests, so that he may bear them bravely: "Even if they who bring about temptations are of humble condition, however vile and despicable, it is necessary," he says, "to bear all things bravely." For he who is vexed by some great man gains no small consolation from the fact that he is so treated by a great man: but he who is vexed by a vile and abject person is afflicted with greater sorrow. "He showed me many evils"; that is, he vexed me in various ways. "But these," he says, "will not be unavenged: for the Lord shall repay him according to his works." As writing above he was saying: "What persecutions I endured, and out of all the Lord delivered me" (2 Tim. III, 11): so here also he comforts the disciple in two ways, that he himself is suffering evils, and that the other is about to receive his due: not that the saints rejoice in such punishment, but because the preaching and the weaker ones have need of such consolation. 15. "Whom you also," he says, "avoid; for he has greatly resisted our words." That is, he stirs up war and opposes. He does not say, "Take vengeance, punish, drive him out," although he could have done such things through grace: but nothing of these, nor does he arm him against the adversary, but commands only that he withdraw, committing vengeance to God. And for the consolation of the weaker ones he said this, "He shall repay him," which is a prophecy rather than an imprecation. That he says this to oil the disciple is clear from what follows.

But see again how he describes other temptations of his. "At my first defense," he says, "no one stood with me, but all abandoned me; may it not be reckoned against them." ^B Do you see how he spares his own? And yet they had done a terrible deed. For it is not the same to be despised by outsiders and by one's own people. Do you see the intense despondency? You cannot say that while I was being warred upon by outsiders, I had the consolation of the care and alliance of my own people; for even they betrayed me. "All abandoned me," he says. Truly this is no small sin. For if in war one who deserts a person in danger, and withdraws himself from the hand of the enemy, is justly struck by his own people as having ruined and betrayed everything, much more so in the preaching. But what "first defense" does he mean? He had already stood before Nero and escaped; but since he had catechized his cupbearer, then he beheaded him. Behold again a stimulus for the disciple through what follows: "But the Lord stood by me and strengthened me." For God does not allow one who is forsaken by men to suffer anything terrible. "And strengthened me," he says, that is, he granted me boldness, he did not let me fall. "So that through me the preaching might be fully proclaimed," that is, fulfilled. Observe his great humility. He does not say he strengthened me because I was worthy to receive the gift, but "so that the preaching might be fully proclaimed," which I had been entrusted with. As if one were to carry royal purple and a diadem and be saved because of it. "And that all the nations might hear," he says. What is this? So that for all, he says, both the glory of the preaching and the providence of the care for me might become manifest. "And I was rescued from the lion's mouth; and the Lord will rescue me from every evil work." See how he came near to dying. He fell into the very throat of the lion. For he calls Nero a lion because of the beastly and powerful nature of his kingdom and its unassailable character. "And the Lord rescued me," he says, "and will rescue." If he will rescue again, how did he say, "I am already being poured out"? But pay attention to the voice. "He rescued me," he says, "from the mouth of the lion; and again, 'He will rescue,'" no longer from the mouth, but what? "From every evil work." For at that time he snatched me from the dangers; but since the work of the Gospel has been sufficient, he will rescue me again from every sin, that is, he will not allow me to depart having been condemned. For indeed this, to be able to resist sin unto blood and not yield, is to be rescued from another lion, the devil. So this salvation is greater than the former, when it seems that he is being handed over. "And will save me into his heavenly kingdom; to whom be glory for ever and ever. Amen." So this is the salvation, when we shine forth there. What is, "He will save me into his kingdom"? He will snatch me, he says, from every charge, and will keep me there. For this is to be saved into his kingdom, to die for it here. "For he who hates his life in this world," he says, "will keep it for eternal life." To whom be glory. Behold a doxology of the Son. "Greet Priscilla and Aquila and the house of Onesiphorus." For he himself was there in Rome, as he says, "May the Lord grant him to find mercy from the Lord in that day." By means of the naming of this man, he makes those in the house more eager in such achievements. "Greet," he says, "Priscilla and Aquila." These are those whom he frequently remembers, with whom he also lodged, who took in Apollos. He places the wife first, it seems to me, as being more zealous and more faithful; for she also took in Apollos at that time; or he does this indifferently. And to them this announcement was no small consolation, but had an indication of honor and love, and a participation in much grace; for it is enough that even a mere greeting from that holy and blessed man should fill the one receiving the greeting with much grace. "Erastus remained in Corinth, but Trophimus I left in Miletus sick." We have known this man and Tychicus in the book of Acts, as having gone up with him from Judea, and being with him everywhere, perhaps as being more zealous than the others. "And Trophimus I left," he says, "in Miletus sick." But why did you not heal him, but instead left him? The apostles did not have power over all things, nor did they utilize grace for all things, so that no one might ^C impute to them more than he sees. This we would say happened also in the case of the saints who were before them; just as in the case of Moses: he was slow of speech; why did he not change his slowness? He was frequently cast into sorrow and despondency; he did not enter into the land of promise. 3. For God permitted many things, so that the weakness of human nature might be demonstrated. For if, even when these things happened, the senseless Jews said, "Where is Moses, who led us out of the land of Egypt?" if he had even led them into the land of promise, what would they not have suffered? If he had not permitted the fear of Pharaoh to take hold of him, would they not have thought him a god? Thus also in the case of Paul and Barnabas, we see the inhabitants of Lystra suffering from this, and thinking them to be gods, when they tore their garments and leapt into the crowd, crying out and saying, "Men, why are you doing this? We also are men of like passions with you." And Peter again, when he healed the man lame from birth, with all being amazed at what had happened, answered saying, "Men of Israel, why do you marvel at this, or why do you gaze at us, as if by our own power or piety we have made him walk?" Hear also again the blessed Paul saying, "And a thorn was given to me in the flesh, that I might not be exalted." But, you say, the statement is one of humility. Away with that; it is not so; for it was not given to him as a thorn *that* he might be humble, nor did he say this for the sake of humility alone, but also for other reasons. See, then, how God, in giving an account, does not say to him, "My grace is sufficient for you, that you might not be exalted," but what? "For my power," he says, "is perfected in weakness." Two things, therefore, were taking place: both what was happening was shown to be manifest, and the whole was ascribed to God.

^B And furthermore, he prays for himself: so that we might always be well-pleasing to Him, so that we might have grace—with the gift itself being present, nothing is grievous. For just as one who sees the king, and has grace before him, feels nothing that is grievous; so also if we are abandoned by our friends, and if we fall into something terrible, we shall feel nothing, since that grace is present and fortifying us.

^D How, then, are we to obtain this grace henceforth? By doing things pleasing to God, and by obeying Him in everything. Or do we not also, in great houses, see those servants in favor who do not care for their own things, but for what concerns their masters with their whole soul, and with zeal, not compelled by the necessity of servitude, but with willingness and with affection they direct all things? For when they are before their eyes, when they are at home, when they do not busy themselves with anything of their own, but prefer their masters' interests to their own; for he who has made all his own things to be his master's, has not thereby made what were his own to be his master's, but what were the master's he has made his own; accordingly, he himself rules in domestic matters. Among fellow-servants, many fear him more, and what he has said, this also the master says—and all those who are enemies are in fear. But if in secular matters he who despises his own things and cares for those of his master, does not truly despise his own, but gains greater things, much more so in spiritual matters. ^B Despise your own things, and you have received what is God's; He wills this Himself. Despise the earth, and seize the kingdom of heaven; be there, not here; from there, not from here, be terrible. If you are terrible from there, you will be so not only to men, but even to demons and to the devil himself; but if you wish to be feared for earthly things, you will be an object of contempt to them, and often even to men; however much you are rich, you will be rich in servile things; but if you despise these, you will be radiant in the royal house. Such were the apostles, who despised the servile house and earthly riches. And see how they commanded in the master's house. "Let this one," they said, "be delivered from disease; this one, from demons; bind him, loose him." These things were being done on earth, they were being ratified in heaven: "For whatever you bind," He says, "on earth, shall be bound also in the heavens" (Matt. 18. 18); and He gave them greater power of His own. But that I do not lie, hear Him saying: "He who believes in me, will do greater things than I do" (John 14. 12). Why? Because thus also the honor passes to the Master. For even in our own affairs, when a servant can do great things, the master is an object of greater admiration. For if the servant has such power, how much more the One who commands him? ^C But if anyone, having abandoned the master’s ministry, should wish to care for his wife and children and servants, to amass wealth and to deposit it there, whether stolen, or fraudulently obtained from the master’s assets; he will quickly lose himself along with his wealth. Therefore, having these examples, I pray that we do not care for our own things, that we may preserve ourselves; let us despise those, that we may possess these. If we despise them, the Lord will care for them; if we care for them, God will despise them. Let us bestow our labor on the things that are God’s, not on our own; or rather, even on our own; for the things that are His are our own. I do not mean heaven, I do not mean earth, I do not mean the things that are in the world; for these are unworthy of Him; these are not only our own, but even those of the unbelievers. But what do I say are His? Glory and the kingdom; these are both His, and through Him our own. How? "If we have died with Him," he says, "we shall also live with Him; if we endure, we shall also reign with Him" (2 Tim. 2. 12; Rom. 8. 17). Why do we drag ourselves downward, when He draws us upward to Himself? How long shall we be poor, how long will we be destitute? Heaven is set before us, and we are occupied with the earth? The kingdom of heaven, and we choose the poverty of the world? An immortal life, and we are consumed by wood and stones and fields? Be rich; this I also wish: be covetous and seize: there is no ^D [index: entries preserved]

blame in this, there is no accusation for not being covetous, no charge for not seizing. What then is this? The kingdom of heaven, he says, suffers violence, and the violent take it by force (Matt 11:12). Be violent there, be a plunderer; that which is plundered is not diminished. For virtue is not divided, nor is piety diminished, nor is the kingdom of heaven. Virtue increases when you plunder it; bodily things, when you plunder them, are diminished, and this is evident from the following. Let there be ten thousand men in a city: if all of these plunder virtue and justice, they have increased it; for among the ten thousand, righteous people are produced; but if they do not plunder it, they have diminished it, for it appears nowhere.

5. Do you see that in the case of spiritual goods, they increase the more they are plundered, whereas earthly things are diminished the more they are plundered? Let us not, therefore, sit idle in poverty, but let us choose wealth. It is the wealth of God that there are many who enjoy the kingdom. He is rich, he says, toward all and upon all who call upon him (Rom 10:12). Increase His substance; and you will increase it, if you plunder, if you are covetous, if you use violence. There is indeed need of violence. Why? Because there are many who hinder, wives, children, cares, worldly affairs, and along with these, demons and the very leader of the demons, the devil. ^B There is need, therefore, of violence, there is need of perseverance. He who uses violence is in labors. How? He endures all things, and stands firm against necessity. How? He attempts, so to speak, the impossible. If, therefore, those who use violence are such as this, and we do not even attempt the possible, when shall we attain? When shall we enjoy the objects of our striving? The violent, he says, take the kingdom of heaven by force. There is need of violence and plunder; for it is not simply set before us, nor is it ready to hand. He who plunders is always sober, awakened, he cares and is anxious, so that he may opportunely set about the plunder. Do you not see in wars that he who wishes to plunder keeps watch through the whole night? That he is armed through the whole night? If, therefore, those who plunder worldly things both watch through the night and are armed, how is it that we, wishing to plunder things that need greater zeal—spiritual things—both sleep and snore in the day, and always continue unarmed and naked? For he who is involved in sins is unarmed and naked, just as he who is in righteousness is armed. We do not surround ourselves with alms, we do not prepare for ourselves the lamps that are to be lit, we do not fortify ourselves with spiritual weapons. We do not learn the way that leads thither; we are not sober; we are not awakened. For this reason we are able to plunder nothing. If anyone wished to attack a kingdom, does he not first lay upon himself ten thousand deaths? Is he not fortified, has he not practiced the art of war? Does he not do everything for this sake, and thus rush toward the attack? But we are not so; rather, we wish to plunder while sleeping; therefore, we depart empty-handed. Do you not see those who plunder, how they flee, how they run, how they cut through everything? There is need of a run; for immediately the devil runs against you and commands those who are in front to hold you back. But if you are strong, if you are awakened, you have kicked one, you have pushed another aside, you have escaped all like a bird—even if you depart thence, even if you pass beyond the marketplace and the great uproar, which is this life, and come to the heights of these, which is the world to come. For as in a wilderness there is no uproar, no one who troubles, no one who holds back. Have you made a seizure? There is need of a little tension after the plunder, so that what has been taken may not be taken away; if we run, if we look at nothing of the things that lie before our eyes, if we care for nothing else, but only to escape those who hinder us, we shall be able to hold what has been plundered with security. Have you plundered self-control? Do not remain, flee, be far from the devil; if he sees that he is no longer able to catch you, he will not even pursue. So also we, whenever we no longer see those who have plundered something, as though having despaired, we neither pursue them ourselves, nor do we command others to hold them fast, but we allow them to depart and remain. So also you, run vehemently at the start. When you are far from the devil, he will not even attempt you further, but you will be in security, enjoying the ineffable goods with freedom; of which may it be granted that we all attain, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, dominion, honor, and adoration, now and always, and for ever and ever. Amen.