Chrysostom He 2700
2700 He 11,28-30
and the sprinkling of blood, lest he that destroyed the first-born should touch them. By faith they passed through the Red Sea, as by dry land; which the Egyptians assaying to do, were drowned.1 By faith, the walls of Jericho fell down, after they had been compassed about seven days. By faith, the harlot Rahab perished not with them that believed not, when she had received the spies with peace.”
[1.] Paul is wont to establish many things incidently, and is very full2 of thoughts. For such is the grace of The Spirit. He does not comprehend a few ideas in a multitude of words, but includes great and manifold thought in brevity of expressions. Observe at least how, in the midst3 of exhortation, and when discoursing about faith, of what a type and mystery he reminds us, whereof we have the reality. “Through faith” (he says) “he kept the Passover and the sprinkling of blood, lest he that destroyed the first-born should touch them.”
But what is “the sprinkling of blood”?4 A lamb was slain in every household, and the blood was smeared on the door-posts, and this was a means of warding off the Egyptian destruction If then the blood of a lamb preserved the Jews unhurt in the midst of the Egyptians, and under so great a destruction, much more will the blood of Christ save us, who have had it sprinkled5 not on the door-posts, but in our souls. For even now also the Destroyer is going about in this depth of night: but let us be armed with that Sacrifice. (He calls the “sprinkling”6 anointing). For God has brought us out from Egypt, from darkness, from idolatry.
Although what was done, was nothing, what was achieved was great. For what was donewas blood; but was achieved, was salvation, and the stopping, and preventing of destruction The angel feared the blood; for he knew of what it was a Type; he shuddered, thinking on the Lord’s death; therefore he did not touch the door-posts.
Moses said, Smear, and they smeared, and were confident. And you, having the Blood of the Lamb Himself, are ye not confident?
2702 [2.] “By faith, they passed through the Red Sea as by dry land.” Again he compares one whole people with another, lest they should say, we cannot be as the saints.“By faith” (he says) “they passed through the Red Sea, as by dry land, which the Egyptians assaying to do, were drowned.” Here he leads them also to a recollection of the sufferings in Egypt.
How, “by faith”? Because they had hoped to pass through the sea, and therefore they prayed: or rather it was Moses who prayed. Seest thou that everywhere Faith goes beyond human reasonings, and weakness and lowliness? Seest thou that at the same time they both believed, and feared punishment, both in the blood on the doors, and in the Red Sea?
And he made it clear that it was [really] water, through those that fell into it, and were choked; that it was not a mere appearance: but as in the case of the lions those who were devoured proved the reality of the facts, and in the case of the fiery furnace, those who were burnt; so here also thou seest that the same things become to the one a cause of salvation7 and glory, and to the other of destruction.
(So great a good is Faith. And when we fall into perplexity, then are we delivered, even though we come to death itself, even though our condition be desperate. For what else was left [for them]? They were unarmed, compassed about by the Egyptians and the sea; and they must either be drowned if they fled, or fall into the hands of the Egyptians. But nevertheless [He] saved them from impossibilities. That which was spread under the one as land, overwhelmed the others as sea. In the former case it forgot its nature: in the latter it even armed itself against them. (Sg 19,20).
2703 [3.] “By faith, the walls of Jericho fell down, after they had been compassed about for seven days.” For assuredly the sound of trumpets is not able to throw down stones, though one blow for ten thousand years; but Faith can do all things.
Seest thou that in all cases it is not by natural sequence, nor yet by any law of nature that it was changed, but all is done contrary to expectation? Accordingly in this case also all is done contrary to expectation. For inasmuch as he had said again and again, that we ought to trust to the future hopes, he introduced all this argument with reason, showing that not now [only], but even from the beginning all the miracles have been accomplished and achieved by means of it.
“By faith, the harlot Rahab perished not with them that believed not, having received the spies with peace.” It would then be disgraceful, if you should appear more faithless even than a harlot. Yet she [merely] heard what the men related, and forthwith believed. Whereupon the end also followed; for when all perished, she alone was preserved.She did not say to herself, I shall be with my many friends.8 She did not say, Can I possibly be wiser than these judicious men who do not believe,—and shall I believe? She said no such thing, but believed what had taken place,9 which it was likely that they would suffer.
2704 [4.] (He 11,32) “And what shall I more say? For the time would fail me to tell.” After this he no longer puts down the names: but having ended with an harlot, and put them to shame by the quality of the person, he no longer enlarges on the histories, lest he should be thought tedious. However he does not set them aside, but runs over them, [doing] both very judiciously, avoiding satiety, and not spoiling the closeness of arrangement; he was neither altogether silent, nor did he speak so as to annoy; for he effects both points. For when a man is contending vehemently [in argument], if he persist in contending, he wearies out the hearer, annoying him when he is already persuaded, and gaining the reputation of vain ambitiousness. For he ought to accommodate himself to what is expedient.
“And what do I more say” (he says)? “For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also and Samuel, and of the prophets.”
Some find fault with Paul, because he puts Barak, and Samson, and Jephthah in these places. What sayest thou? After having introduced the harlot, shall he not introduce these? For do not tell me of the rest of their life, but only whether they did not believe and shine in Faith.
“And the prophets,” he says, (He 11,33) “who through faith subdued kingdoms.” Thou seest that he does not here testify to their life as being illustrious; for this was not the point in question: but the enquiry thus far was about their faith. For tell me whether they did not accomplish all by faith?
“By faith,” he says, “they subdued kingdoms;” those with Gideon. “Wrought righteousness;” who? The same. Plainly he means here, kindness. 10
I think it is of David that he says “they obtained promises.” But of what sort were these? Those in which He said that his “seed should sit upon” his “throne.” (Ps 132,12).
“Stopped the months of lions,” (He 11,34) “quenched the violence of fire, escaped the edge of the sword.” See how they were in death itself, Daniel encompassed by the lions, the three children abiding in the furnace, the Israelites, 11 Abraham, Isaac, Jacob, in divers temptations; and yet not even so did they despair. For this is Faith ; when things are turning out adversely, then we ought to believe that nothing adverse is done, but all things in due order.
“Escaped the edge of the sword.”: I think hat he is again speaking of the three children.
“Out of 12 weakness were made strong.” Here be alludes to what took place at their return from Babylon. For “out of weakness,” is out of captivity. When the condition of the Jews had now become desperate, when they were no better than dead bones, who could have expected that they would return from Babylon, and not return only; but also “wax valiant” and “turn to flight armies of aliens”? ‘But to us,’ some one says, 13 ‘no such thing has happened.’ But these are figures of “the things to come.” (He 11,35) “Women received their dead raised to life again.” He here speaks of what occurred in regard to the prophets, Elisha, [and] Elijah; for they raised the dead.
2705 [5.] (He 11,35) “And others were tortured, 14 not accepting deliverance, that they might obtain a better resurrection.” But we have not obtained a Resurrection. I am able however, he means, to show that they also were cut off, and did “not accept [deliverance], that they might obtain a better resurrection.” For why, tell me, when it was open to them to live, did they not choose it? Were they not evidently looking for a better life? And they who had raised up others, themselves chose to die; in order “to obtain a better resurrection,” not such as the children of those women. 15
Here I think he alludes both to Jn and to James. For beheading is called “torturing.” 16 It was in their power still to behold the sun. It was in their power to abstain from reproving 17 [sinners], and yet they chose to die; even they who had raised others chose to die themselves, “that they might obtain a better resurrection.”
(He 11,36) “And others had trial of cruel mockings and scourgings, yea moreover of bonds and imprisonment.” He ends with these; with things that come nearer home. For these [examples ] especially bring consolation, when the distress is from the same cause, since even if you mention something more extreme, yet unless it arise from the same cause, you have effected nothing. Therefore he concluded his discourse with this, mentioning “bonds, imprisonments, scourges, stonings,” alluding to the case of Stephen, also to that of Zacharias.
Wherefore he added, “They were slain with the sword.” What sayest thou? Some “escaped the edge of the sword,” and some “were slain by the sword.” (He 11,34). What is this? Which dost thou praise? Which dost thou admire? The latter or the former? Nay, he says: the former indeed, is appropriate to you, and the latter, because Faith was strong even unto death itself, and it is a type of things to come. For the wonderful qualities of Faith are two, that it both accomplishes great things, and suffers great things, and counts itself to suffer nothing.
And thou canst not say (he says) that these were sinners and worthless. For even if you put the whole world against them, I find that they weigh down the beam and are of greater value. 18 What then were they to receive in this life? Here he raises up their thoughts, teaching them not to be riveted to things present, but to mind 19 things greater than all that are in this present life, since the “world is not worthy” of them. What then dost thou wish to receive here? For it were an insult to thee, shouldst thou receive thy reward here.
2706 [6.] Let us not then mind 20 worldly things, nor seek our recompense here, nor be so beggarly. For if “the” whole “world is not worthy of” them, why dost thou seek after a part of it? And with good reason; for they are friends of God.
Now by “the world” does he mean here the people, or the creation itself? Both: for the Scripture is wont to use the word of both. If the whole creation, he would say, with the human beings that belong to it, were put in the balance, they yet would not be of equal value with these; and with reason. For as ten thousand measures of chaff and hay would not be of equal value to ten pearls, so neither they; for “better is one that doeth the will of the Lord, than ten thousand transgressors” (Si 16,3); 21 meaning by “ten thousand” not [merely] many, but an infinite multitude.
Consider of how great value is the righteous man. Joshua the son of Nun said, “Let the sun stand still at Gibeon, the moon at the valley of Elom” (Jos 10,12), and it was so. Let then the whole world come, or rather two or three, or four, or ten, or twenty worlds, and let them sayand do this; yet shall they not be able. But the friend of God commanded the creatures of his Friend, or rather he besought his Friend, and the servants yielded, and he below gave command to those above. Seest thou that these things are for service fulfilling their appointed course?
This was greater than the [miracles] of Moses. Why (I ask)? Because it is not a like thing to command the sea and the heavenly [bodies]. For that indeed was also a great thing, yea very great, nevertheless it was not at all equal [to the other].
Why was this? The name of Joshua [Jesus], 22 was a type. For this reason then, and because of the very name, the creation reverenced him. What then! Was no other person called Jesus? [Yes]; but this man was on this account so called in type; for he used to be called Hoshea. Therefore the name was changed: for it was a prediction and a prophecy. He brought in the people into the promised land, as Jesus [does] into heaven; not the Law; since neither did Moses [bring them in], but remained without. The Law has not power to bring in, but grace. Seest thou the types which have been before sketched out from the beginning? He laid his commands on the creation, or rather, on the chief 23 part of the creation, on the very head itself as he stood below; that so when thou seest Jesus in the form of Man saying the same, thou mayest not be disturbed, nor think it strange. He, even while Moses was living, turned back wars. Thus, even while the Law is living, He directs 24 all things; but not openly.
2707 [7.] But let us consider how great is the virtue of the saints. If here they work such things, if here they do such things, as the angels do, what then above? How great is the splendor they have?
Perhaps each of you might wish to be such as to be able to command the sun and moon. (At this point what would they say who assert that the heaven is a sphere? 25 For why did he not [merely] say, “Let the sun stand still,” but added “Let the sun stand still at the valley of Elom,” that is, he will make the day longer? This was done also in the time of Hezekiah. The sun went back. This again is more wonderful than the other, to go the contrary way, not having yet gone round his course).
We shall attain to greater things than these if we will. For what has Christ promised us? Not that we shall make the sun stand still, or the moon, nor that the sun shall retrace his steps, but what? “I and the Father will come unto him,” He says, “and We will make our abode with him.” (Jn 14,23). What need have I of the sun and the moon, and of these wonders, when the Lord of all Himself comes down and abides with me? I need these not. For what need I any of these things? He Himself shall be to me for Sun and for Light. For, tell me, if thou hadst entered into a palace, which wouldst thou choose, to be able to rearrange some of the things which have been fixed there, or so to make the king a familiar friend, as to persuade him to take up his abode with thee? Much rather the latter than the former.
2708 [8.] But what wonder is it, says some one, that what a man commands, Christ should also? But Christ (you say) needs not the Father, but acts of His own authority, you say. Well. Therefore first confess and say, that he needs not the Father, and acts of His own authority: and then I will ask thee, whether His prayer is not in the way of condescension and arrangement (for surely Christ was not inferior to Joshua the son of Nun), and that He might teach us? For as when thou hearest a teacher lisping, 26 and saying over the alphabet, thou dost not say that he is ignorant; and when he asks, Where is such a letter? thou knowest that he does not ask in ignorance, but because he wishes to lead on the scholar; in like manner Christ also did not make His prayer as needing prayer, but desiring to lead thee on, that thou mayest continually apply thyself to prayer, that thou mayest do it without ceasing, soberly, and with great watchfulness.
And by watching, I do not mean, merely the rising at night, but also the being sober 27 in our prayers during the day. For such an one is called watchful. 28 Since it is possible both in praying by night to be asleep, and in praying by day to be awake, when the soul is stretched out towards God, when it considers with whom it holds converse, to whom its words are addressed, when it has in mind that angels stand by with fear and trembling, while he approaches gaping and scratching himself.
2709 [9.] Prayer is a mighty weapon if it be madewith suitable mind. And that thou mayest learn its strength, continued entreaty has overcome shamelessness, and injustice, and savage cruelty, and overbearing rashness. For He says,“Hear what the unjust judge saith.” (Lc 18,6). Again it has overcome sloth also, and what friendship did not effect, this continued entreaty did: and “although he will not give him because he is his friend” (He says), “yet because of his importunity he will rise and give to him.” (Lc 11,8) And continued assiduity made her worthy who was unworthy. “It is not meet” (He says) “to take the children’s bread and to cast it to the dogs. Yea! Lord!” she says, “for even the dogs eat [the crumbs] from their master’stable.” (Mt 15,26-27). Let us apply ourselves to Prayer. It is a mighty weapon if it be offered with earnestness, if without vainglory, if with a sincere mind. It has turned back wars, it has benefited an entire nation though undeserving. “I have heard their groaning” (He says) “and am come down to deliver them.” (Ac 7,34). It is itself a saving medicine, and has power to prevent sins, and to heal misdeeds. In this the desolate widow was assiduous. (1Tm 5,5).
If then we pray with humility, smiting our breast as the publican, if we utter what he did, if we say, “Be merciful to me a sinner” (Lc 18,13), we shall obtain all. For though we be not publicans, yet have we other sins not less than his.
For do not tell me, that thou hast gone wrong in some small matter [only], since the thing has the same nature. For as a man is equally called a homicide whether he has killed a child or a man, so also is he called overreaching whether he be overreaching in much or in little. Yea and to remember injuries too, is no small matter, but even a great sin. For it is said, “the ways of those who remember injuries [tend] to death.” (Pr 12,28 LXX). And “He that is angry with his brother without a cause, shall be in danger of hell,” and he that “calleth his brother a fool” (Mt 5,22), and senseless, and numberless such things.
But we partake even of the tremendous mysteries unworthily, and we envy, and we revile. And some of us have even oftentimes been drunk. But each one of these things, even itself by itself, is enough to cast us out of the kingdom, and when they even come all together, what comfort shall we have? We need much penitence, beloved, much prayer, much endurance, much perseverance, that we may be enabled to attain the good things which have been promised to us.
2710 [10.] Let us then say, even we, “Be merciful to me a sinner,” nay rather, let us not say it only, but let us also be thus minded; and should another call us so, let us not be angry. He heard the words, “I am not as this Publican” (Lc 18,11), and was not provoked thereby, but filled with compunction. He accepted the reproach, and he put away the reproach. The other spoke of the wound, and he sought the medicine. Let us say then, “Be merciful to me a sinner” (Lc 18,13); but even if another should so call us, let us not be indignant.
But if we say ten thousand evil things of ourselves, and are vexed when we hear them from others, then there is no longer humility, norconfession, but ostentation and vainglory. Is it ostentation (you say) to call one’s self a sinner? Yes; for we obtain the credit of humility, we are admired, we are commended; whereas if we say the contrary of ourselves, we are despised. So that we do this too for the sake of credit. But what is humility? It is when another reviles us, to bear it, to acknowledge our fault, to endure evil speakings. And yet even this would not be [a mark] of humility but of candor. But now we call ourselves sinners, unworthy, and ten thousand other such names, but if another apply one of them to us, we are vexed, we become savage. Seest thou that this is not confession, nor even candor? Thou saidst of thyself that thou art such an one: be not indignant if thou hearest it also said by others, and art reproved.
In this way thy sins are made lighter for thee, when others reproach thee: for they lay a burden on themselves indeed, but thee they lead onwards into philosophy. Hear what the blessed David says, when Shimei cursed him, “Let him alone” (he says) “the Lord hath bidden him, that He might look on my humiliation” (he says):“And the Lord will requite me good for his cursing on this day.” (2S 16,11-12).
But thou while saying evil things of thyself, even in excess, if thou hearest not from others the commendations that are due to the most righteous, art enraged. Seest thou that thou art trifling with things that are no subjects for trifling? For we even repudiate praises in our desire for other praises, that we may obtain yet higher panegyrics, that we may be more admired. So that when we decline to accept commendations, we do it that we may augment them. And all things are done by us for credit, not for truth. Therefore all things are hollow, all impracticable. Wherefore I beseech you now at any rate to withdraw from this mother of evils, vainglory, and to live according to what is approved by God, that so you may attain to the good things. to come, in Christ Jesus our Lord, with whom to the Father be glory, together with His Holy and good Spirit, now and ever and world without end. Amen.
1 katepontivsqhsan is the reading adopted by Mr. Field, but katepovqhsan, “swallowed up,” seems to be the reading of his mss. See his annotation.
3 ejn tavxei.
5 ejpicriomevnou", “been anointed with it.”
6 provscusin, the word used by St. Paul, which we translate “sprinkling.”
7 pro;" swthriva").
8 metAE ejmo`n.
9 toi`" genomevnoi"; probably the destruction of the Egyptians and the Amorites, &c., Jos 2,10. The common texts have toi`" legomevnoi".
11 i.e). “when crossing the Red Sea.” Field.
12 ajpo;, “from” or “after.”
13 i.e. some Hebrew Christian.
15 The children of the widow of Sarepta, and the Shunamite, had been brought back to continue this life of temptation and sorrow; it was a “better” kind of “Resurrection” which the prophets sought to obtain themselves.
16 ajpotumpanismov". For instances of this meaning of the word, see Mr. Field’s annot.
17 e jlevgxai, the word used of St. Jn Baptist reproving Herod, Lc 3,19).
18 The common texts add the explanatory words, “For this cause also he said, ‘Of whom the world was not worthy.’ ”
19 fronei`n meivzw.
21 See above, p. 475, note 3.
22 [The two names being the same in Greek. Cf. He 4,8, AEIhsou]".—F. G.]
24 dioikei`: so Tertullian in the well-known words: Adv. Prax. 16.
25 See above, p. 314).
2800 He 11,37-12,3
and goat-skins, being destitute, afflicted, tormented (of whom this1 world was not worthy); wandering in deserts, and in mountains, and in dens, and caves of the earth.”
[1.] At all times indeed, but especially then when I reflect upon the achievements of the saints, it comes over me to feel despondency concerning my own condition,2 because we have not even in dreams experienced the things among which those men spent their whole lives, not paying the penalty of sins, but always doing rightly and yet always afflicted.
For consider, I beseech you, Elijah, to whom our discourse has come round to-day, for he speaks of him in this passage, and in him his examples end: which [example] was appropriate to their case. And having spoken of what befell the Apostles, that “they were slain with the sword, were stoned,” he goes back again to Elijah, who suffered the same things with them. (See 2R 1,8). For since it was probable that they would not as yet hold the Apostles in so great estimation, he brings his exhortation and consolation from him who had been taken up [into Heaven] and who was held in special admiration.
For “they wandered about” (he says) “in sheep-skins, and goat-skins, being destitute, afflicted, tormented,3 of whom this world was not worthy.”
They had not even raiment, he says, through the excess of affliction, no city, no house, no lodging-place; the same which Christ said, “but the Son of Man hath not where to lay His head.” (Mt 8,20). Why do I say “no lodging-place”? No standing-place: for not even when they had gained the wilderness, were they at rest.For he said not, They sat down in the wilderness, but even when they were there, they fled, and were driven thence, not out of the inhabited world only, but even out of that which was uninhabitable. And he reminds them of the places where they were set, and of things which there befell [them].
Then next, he says, they bring accusations against you for Christ’s sake. What accusation had they against Elijah, when they drove him out, and persecuted him, and compelled him to struggle with famine? Which these [Hebrews] were then suffering. At least, the brethren, it is said, decided to send [relief] to those of the disciples who were afflicted. “Every man according to his ability, determined to send relief unto the brethren that dwelt in Judea” (Ac 11,29), which was [the case] of these also.
“Tormented” [or “ill-treated”], he says that is, suffering distress, in journeyings, in dangers.
But “They wandered about,” what is this? “Wandering,” he says, “in deserts and in mountains and in dens and caves of the earth,” like exiles and outcasts, as persons taken in the basest [of crimes], as those not worthy to see the sun, they found no refuge from the wilderness, but must always be flying, must be seeking hiding-places, must bury themselves alive in the earth, always be in terror.
2802 [2.] What then is the reward of so great a change?4 What is the recompense?
They have not yet received it, but are still waiting; and after thus dying in so great tribulation, they have not yet received it. They gained their victory so many ages ago, and have not yet received [their reward]. And you who are yet in the conflict, are you vexed?
Do you also consider what a thing it is, and how great, that Abraham should be sitting, and the Apostle Paul, waiting till thou hast been perfected, that then they may be able to receive their reward. For the Saviour has told them before that unless we also are present, He will not give it them. As an affectionate father might say to sons who were well approved, and had accomplished their work, that he would not give them to eat, unless their brethren came. And art thou vexed, that thou hast not yet received the reward? What then shall Abel do, who was victor before all, and is sitting uncrowned? And what Noah? And what, they who lived in those [early] times: seeing that they wait for thee and those after thee?
Dost thou see that we have the advantage of them? For “God” (he says) “has provided some better thing for us.” In order that they might not seem to have the advantage of us from being crowned before us, He appointed one time of crowning for all; and he that gained the victory so many years before, receives his crown with thee. Seest thou His tender carefulness?
And he did not say, “that they without us might not be crowned,” but “that they without us might not be made perfect” ; so that at that time they appear perfect also. They were before us as regards the conflicts, but are not before us as regards the crowns. He wronged not them, but He honored us. For they also wait for the brethren. For if we are “all one body,” the pleasure becomes greater to this body, when it is crowned altogether, and not part by part. For the righteous are also worthy of admiration in this, that they rejoice in the welfare of their brethren, as in their own. So that for themselves also, this is according to their wish, to be crowned along with their own members. To be glorified all together, is a great delight.
2803 [3.] (He 12,1) “Wherefore” (he says) “we also being compassed about with so great a cloud of witnesses.” In many places the Scripture derives its consolation in evils from corresponding things. As when the prophet says, “From burning heat, and from storm, and rain.” (Is 4,6). This at least he says here also, that the memory of those holy men, reestablishes and recovers the soul which had been weighed down by woes, as a cloud does him who is burnt by the too hot rays [of the sun.]
And he did not say, “lifted on high above us,” but, “compassing us about,” which was more than the other; so that we are in greater security.
What sort of “cloud”? “A load of witnesses.”5 With good reason he calls not those in the New [Testament] only, but those in the Old also, “witnesses” [or “martyrs”]. For they also were witnesses to the greatness of God, as for instance, the Three Children, those with Elijah, all the prophets.
“Laying aside all things.” “All”: what? That is, slumber, indifference, mean reasonings, all human things.
“And the sin which doth [so] easily beset us ”; euperistaton, that is either “which easily circumvents us,” or “what can easily be circumvented,”6 but rather this latter. For it is easy, if we will, to overcome sin.
“Let us run with patience” (he says) “the race that is set before us.” He did not say, Let us contend as boxers, nor, Let us wrestle, nor, Let us do battle: but, what was lightest of all, the [contest] of the foot-race, this has he brought forward. Nor yet did he say, Let us add to the length of the course; but, Let us continue patiently in this, let us not faint. “Let us run” (he says) “the race that is set before us.”
2804 [4.] In the next place as the sum and substance of his exhortation, which he puts both first and last, even Christ. (Ver.2) “Looking” (he says) “unto Jesus the Author and Finisher of our Faith ”; The very thing which Christ Himself also continually said to His disciples, “If they have called the Master of the house Beelzebub, how much more them of His household?” (Mt 10,25). And again, “The disciple is not above his Master, nor the servant above his Lord.” (Mt 10,24).
“Looking” (he says), that is, that we may learn to run. For as in all arts and games, we impress the art upon our mind by looking to our masters, receiving certain rules through our sight, so here also, if we wish to run, and to learn to run well, let us look to Christ, even to Jesus “the author and finisher of our faith.” What is this? He has put the Faith within us. For He said to His disciples, “Ye have not chosen Me, but I have chosen you” (Jn 15,16); and Paul too says, “But then shall I know, even as also I have been known.”7 (1Co 13,12). He put the Beginning into us, He will also put on the End.
“Who,” he days, “for the joy that was set before Him, endured the Cross, despising the shame.” That is, it was in His power not to suffer at all, if He so willed. For “He did no sin, neither was guile found in His mouth” (1P 2,22); as He also says in the Gospels, “The Prince of the world cometh and haft nothing in Me.” (Jn 14,30). It lay then in His power, if so He willed, not to come to the Cross. For, “I have power,” He says, “to lay down My life; and I have power to take it again.” (Jn 10,18). If then He who was under no necessity of being crucified, was crucified for our sake, how much more is it right that we should endure all things nobly!
“Who for the joy that was set before Him” (he says) “endured the cross, despising the shame.” But what is, “Despising the shame”? He chose, he means, that ignominious death. For suppose that He died. Why [should He] also [die] ignominiously? For no other reason, but to teach us to make no account of glory from men. Therefore though under no obligation He chose it, teaching us to be bold against it, and to set it at nought. Why did he say not “pain,” but “shame”? Because it was not with pain8 that He bore these things.
What then is the end? “He is set down at the right hand of the throne of God.” Seest thou the prize which Paul also says in an epistle, “Wherefore God also hath highly exalted Him, and given Him a Name which is above every name, that at the Name of Jesus Christ every knee should bow.” (Ph 2,9-10). He speaks in respect to the flesh.9 Well then, even if there were no prize, the example would suffice to persuade us to accept all [such] things. But now prizes also are set before us, and these no common ones, but great and unspeakable.
2805 [5.] Wherefore let us also, whenever we suffer anything of this kind, before the Apostles consider Christ. Why? His whole life was full of insults. For He continually heard Himself called mad, and a deceiver, and a sorcerer; and at one time the Jews said,“Nay,” (it says) “but He deceiveth the people.” (Jn 7,12). And again, “That deceiver said while He was yet alive, after three days I will rise again.” (Mt 27,63). As to sorcery too they calumniated Him, saying, “He casteth out the devils by Beelzebub.” (Mt 12,24). And that “He is mad and hath a devil.” (Jn 10,20). “Said we not well” (it says) “that He hath a devil and is mad?” (Jn 8,48).
And these things He heard from them, when doing them good, performing miracles, showing forth the works of God. For indeed, if He had been so spoken of, when He did nothing, it would not have been so wonderful: But [it is wonderful] that when He was teaching what pertained to Truth He was called “a deceiver,” and when He cast out devils, was said to “have a devil,” and when He was overthrowing all that was opposed [to God], was called a sorcerer. For these things they were continually alleging against Him.
And if thou wouldst know both the scoffs 10 and the ironical jeerings, 11 which they made against Him (what particularly wounds our souls), hear first those from His kindred. “Is not this” (it says) “the carpenter’s son, whose father and mother we know? Are not his brethren sit with us?” (Mt 13,55 Mc 6,3 Jn 6,42). Also scoffing at Him from His country, they said He was “of Nazareth.” And again, “search,” it says, “and see, for out of Galilee hath no prophet arisen.” (Jn 7,52). And He endured being so greatly calumniated. And again they said, “Doth not the Scripture say, that Christ cometh from the town of Bethlehem?” (Jn 7,42).
Wouldst thou see also the ironical jeerings they made? Coming, it says, to the very cross they worshiped Him; and they struck Him and buffeted Him, and said, “Tell us who it is that smote Thee” (Mt 26,68); and they brought vinegar to Him, and said, “If Thou be the Son of God, come down from the Cross.” (Mt 27,40). And again, the servant of the High Priest struck Him with the palm of his hand; and He says, “If I have spoken evil, bear witness of the evil; but if well, why smiteth thou Me?” (Jn 18,23). And in derision they put a robe about Him; and they spat in His face; and they were continually applying their tests, tempting Him.
Wouldest thou see also the accusations, some secret, some open, some from disciples? “Will ye also go away?” (Jn 6,67) He says. And that saying, “Thou hast a devil” (Jn 8,48 Jn 7,20), was uttered by those who already believed. Was He not continually a fugitive, sometimesin Galilee, and sometimes in Judea? Was not His trial great, even from the swaddling clothes? When He was yet a young child, did not His mother take Him and go down into Egypt? For all these reasons he says, “Looking unto Jesus the Author and Finisher of our Faith who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”
To Him then let us look, also to the [sufferings 12 ] of His disciples, reading the [writings 13 ] of Paul, and hearing him say,“In much patience, in afflictions, in necessities, in persecutions, 14 in distresses, in stripes, in imprisonments.” (2Co 6,4-5). And again, “Even to this present hour, we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labor, working with our own hands. Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat.” (). Has any one [of us] suffered the smallest part of these things? For, he says, [we are] “As deceivers, as dishonored, as having nothing.” (2Co 6,8 2Co 6,10). And again, “Of the Jews five times received I forty stripes save one; thrice was I beaten with rods, once was I stoned, a night and a day have I been in the deep; in journeyings often, in tribulations, in distress, in hunger.” (). And that these things seem good to God, hear him saying, “For this I besought the Lord thrice, and He said to me, My Grace is sufficient for thee; for My strength is made perfect in weakness.” (). “Wherefore,”he says, “l take pleasure in infirmities, in afflictions, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me.” Moreover, hear Christ Himself saying, “In the world ye shall have tribulation.”(Jn 16,33).!
2806 [6.] He 12,3. “For consider,” saith he, “Himthat endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds.” For if the sufferings of those near us arouse us, what earnestness will not those of our Master give us! What will they not work in us!
And passing by all [else], he expressed the whole by the [word] “Contradiction”; and by adding “such.” For the blows upon the cheek, the laughter, the insults, the reproaches, the mockeries, all these he indicated by “contradiction.” And not these only, but also the things which befell Him during His whole life, of teaching.
For a great, a truly great consolation are both the sufferings of Christ, and those of the Apostles. For He so well knew that this is the better way of virtue, as even to go that way Himself, not having need thereof: He knew so well that tribulation is expedient for us, and that it becomes rather a foundation for repose. For hear Him saying, “If a man take not his cross, and follow after Me, he is not worthy of Me.” (Mt 10,38). If thou art a disciple, He means, imitate the Master; for this is [to be] a disciple. But if while He went by [the path of] affliction, thou [goest] by that of ease, thou no longer treadest the same path, which He trod, but another. How then dost thou follow, when thou followest not? How shall thou be a disciple, not going after the Master? This Paul also says, “We are weak, but ye are strong; we are despised, but ye are honored.” (1Co 4,10). How is it reasonable, he means, that we should be striving after opposite things, and yet that you should be disciples and we teachers?
2807 [7.] Affliction then is a great thing, beloved, for it accomplishes two great things; It wipes out sins, and it makes men strong.
What then, you say, if it overthrow and destroy? Affliction does not do this, but our own slothfulness. How (you say)? If we are sober and watchful, if we beseech God that He would not “suffer us to be tempted above that we are able” (1Co 10,13), if we always hold fast to Him, we shall stand nobly, and set ourselves against our enemy. So long as we have Him for our helper, though temptations blow more violently than all the winds, they will be to us as chaff and a leaf borne lightly along. Hear Paul saying, “In all these things” (are his words) “we are more than conquerors.” (Rm 8,37). And again, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” (Rm 8,18). And again, “For the light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.” (2Co 4,17).
Consider what great dangers, shipwrecks, afflictions one upon another, and other such things, he calls “light”; and emulate this inflexible one, who wore this body simply and heedlessly. 15 Thou art in poverty? But not in such as Paul, who was tried by hunger, and thirst, and nakedness. For he suffered this not for one day, but endured it continually. Whence does this appear? Hear himself saying, “Even unto this present hour we both hunger and thirst and are naked.” (1Co 4,11). Oh! How great glory did he already have in preaching, when he was undergoing so great [afflictions]! Having now [reached] the twentieth year [thereof], at the time when he wrote this. For he says, “I knew a man fourteen years ago, whether in the body, or out of the body, I know not.” (2Co 12,2). And again, “After three years” (he says) “I went up to Jerusalem.” (Ga 1,18). And again hear him saying, “It were better for me-to die, than that any man should make my glorying void.” (1Co 9,15). And not only this, but again also in writing he said, “We are become as the filth of the world.” (1Co 4,13). What is more difficult to endure than hunger? What than freezing cold? What than plottings made by brethren whom he afterwards calls “false brethren”? (2Co 11,26). Was he not called the pest of the world? An Impostor? A subverter? Was he not cut with scourging?
2808 [8.] These things let us take into our mind, beloved, let us consider them, let us hold them in remembrance, and then we shall never faint, though we be wronged, though we be plundered, though we suffer innumerable evils. Let it be granted us to be approved in Heaven, and all things [are] endurable. Let it be granted us to fare well there, and things here are of no account. These things are a shadow, and a dream; whatever they may be, they are nothing either in nature or in duration, while those are hoped for and expected.
For what wouldst thou that we should compare with those fearful things? What with the unquenchable fire? With the never-dying worm? Which of the things here canst thou name in comparison with the “gnashing of teeth,” with the “chains,” and the “outer darkness,” with the“wrath,” the “tribulation,” the “anguish”? But as to duration? Why, what are ten thousand years to ages boundless and without end? Not so much as a little drop to the boundless ocean.
But what about the good things? There, the superiority is still greater. “Eye hath not seen,” (it is said,) “ear hath not heard, neither have, entered into the heart of man” (1Co 2,9), and these things again shall be during boundless ages. For the sake of these then were it not well to be cut [by scourging] times out of number, to be slain, to be burned, to undergo ten thousand deaths, to endure everything whatsoever that is dreadful both in word and deed? For even if it were possible for one to live when burning in the fire, ought one not to endure all for the sake of attaining to those good things promised?
2809 [9.] But Why do I trifle in saying these things to men who do not even choose to disregard riches, but hold fist to them as though they wereimmortal? And if they give a little out of much, think they have done all? This is not Almsgiving. For Almsgiving is that of the Widow who emptied out “all her living.” (Mc 12,44). But if thou dost not go on to contribute so much as the widow, yet at least contribute the whole of thy superfluity: keep what is sufficient, not what is superfluous.
But there is no one who contributes even his superabundance. For so long as thou hast many servants, 16 and garments of silk, these things are all superfluities. Nothing is indispensable or necessary, without which we are able to live; these things are superfluous, and are simply superadded. 17 Let us then see, if you please, what we cannot live without. If we have only two servants, we can live. For whereas some live without servants, what excuse have we, if we are not content with two? We can also have a house built of brick of three rooms; 18 and this were sufficient for us. For are there not some with children and wife who have but one room? 19 Let there be also, if you will, two serving boys.
2810 [10.] And how is it not a shame (you say) that a gentlewoman 20 should walk out with [only] two servants? It is no shame, that a gentlewoman should walk abroad with two servants, but it is a shame that she should go forth with many. Perhaps you laugh when you hear this. Believe me it is a shame. Do you think it a great matter to go out with many servants, like dealers in sheep, or dealers in slaves? This is pride and vainglory, the other is philosophy and respectability. For a gentlewoman ought not to be known from the multitude of her attendants. For what virtue is it to have many slaves? This belongs not to the soul, and whatever is not of the soul does not show gentility. When she is content with a few things, then is she a gentlewoman indeed; but when she needs many, she is a servant and inferior to slaves. Tell me, do not the angels go to and fro about the world alone, and need not any one to follow them? Are they then on this account inferior to us? They who need no [attendants] to us who need them? If then not needing an attendant at all, is angelic, who comes nearer to the angelic life, she who needs many [attendants], or she who [needs] few? Is not this a shame? For a shame it is to do anything out of place.
Tell me who attracts the attention of those who are in the public places, 21 she who brings many in her train, or she who [brings but] few? And is not she who is alone, less conspicuous even than she who is attended by few? Seest thou that this [first-named conduct] is a shame? Who attracts the attention of those in the public places, she who wears beautiful garments, or she who is dressed simply and artlessly? Again who attracts those in the public places, she who is borne on mules, and with trappings ornamented with gold, or she who walks out simply, and as it may be, with propriety? Or we do not even look at this latter, if we even see her; but the multitudes not only force their way to see the other, but also ask, Who is she, and Where from? And I do not say how great envy is hereby produced. What then (tell me), is it disgraceful to be looked at or not to be looked at? When is the shame greater, when all stare at her, or when no one [does]? When they inform themselves about her, or when they do not even care? Seest thou that we do everything, not for modesty’s sake but for vainglory?
However, since it is impossible to draw you away from that, I am content for the present that you should learn that this [conduct] is no disgrace. Sin alone is a disgrace, which no one thinks to be a disgrace, Sin alone is a disgrace, which no one thinks tto be a disgrace, but everything rather than this.
2811 [11.] Let your dress be such as is needful, not superfluous. However, that we may not shut you up too narrowly, this I assure you, that we have no need of ornaments of gold, or of lace 22 And it is not I who say this. For that the words are not mine, hear the blessed Paul saying, and solemnly charging women “to adorn themselves, not with plaitings [of the hair], or gold, or pearls, or costly apparel.” (1Tm 2,9). But with what kind, O Paul, wouldest thou tell us? For perhaps they will say, that only golden things are costly; and that silks are not costly. Tell us with what kind thou wouldest? “But having food and raiment, 23 let us therewith” (he says) “be content.” 24 (1Tm 6,8). Let our garment be such as merely to cover us. For God hath given them to us for this reason, that we may cover our nakedness; and this any sort of garment can do, though but of trifling cost. Perhaps ye laugh, who wear dresses of silk; for in truth one may well laugh, considering what Paul enjoined and what we practice!
But my discourse is not addressed to women only, but also to men. For the rest of the things. which we have are all superfluous; only the poor possess no superfluities; and perhaps they too from necessity: since, if it had been in their power, even they would not have abstained [from theme. Nevertheless, “whether in pretense or in truth” (Ph 1,18), so far they have no super-fluities.
2812 [12.] Let us then wear such clothes as are sufficient for our need. For what does much gold mean? To those on the stage these things are fitting, this apparel belongs to them, to harlots, to those who do everything to be looked at. Let her beautify herself, who is on the stage or the dancing platform. For she wishes to attract all to her. But a woman who professes godliness, let her not beautify herself thus, but in a different way. Thou hast a means of beautifying thyself far better than that. Thou also hast a theater: 25 for that theater make thyself beautiful: clothe thyself with those ornaments. What is thy theater? Heaven, the company of Angels. I speak not of Virgins only, but also of those in the world. All as many as believe in Christ have that theater. Let us speak such things that we may please those spectators. Put on such garments that thou mayest gratify them.
For tell me, if a harlot putting aside her golden ornaments, and her robes, and her laughter, and her witty and unchaste talk, clothe herself with a cheap garment, and having dressed herself simply come [on the stage], and utter religious words, and discourse of chastity, and say nothing indelicate, will not all rise up? Will not this theater be dispersed? Will they not cast her out, as one who does not know how to suit herself to the crowd, and speaks things foreign to that Satanic theater? So thou also, if thou enter into the Theater of Heaven clad with her garments, the spectators will cast thee out. For there, there is no need of these garments of gold, but of different ones. Of what kind? Of such as the prophet names, “clothed in fringed work of gold, and in varied colors” (Ps 45,13), not so as to make the body white and glistering, but so as to beautify the soul. For the soul it is, which is contending and wrestling in that Theater. “All the glory of the King’s daughter is from within” (Ps 45,13), it says. With these do thou clothe thyself; for [so] thou both deliverest thyself from other evils innumerable, and thy husband from anxiety and thyself from care.
For so thou wilt be respected by thy husband, when thou needest not many things. For every man is wont to be shy towards those who make requests of him; but when he sees that they have no need of him, then he lets down his pride, and converses with them as equals. When thy husband sees that thou hast no need of him in anything, that thou thinkest lightly of the presents which come from him, then, even though he be very arrogant, 26 he will respect thee more, than if thou weft clad in golden ornaments; and thou wilt no longer be his slave. For those of whom we stand in need, we are compelled to stoop to. But if we restrain ourselves we shall no longer be regarded as criminals, 27 but he knows that we pay him obedience from the fear of God, not for what is given by him. For now, when that he confers great favors on us, whatever honor he receives, he thinks he has not received all [that is due to him]: but then, though he obtain but a little, he will account it a favor he does not reproach, nor will he be himself compelled to overreach on thy account.
2813 [13.] For what is more unreasonable, than to provide golden ornaments, to be worn in baths, and in market places? However, in baths and in market places it is perhaps no wonder, but that a woman should come into Church so decked out is very ridiculous. For, for what possible reason does she come in here wearing golden ornaments, she who ought to come in that she may hear [the precept] “that they adorn not themselves with gold, nor pearls, nor costly array”? (1Tm 2,9). With what object then, O woman, dost thou come? Is it indeed to fight with Paul, and show that even if he repeat these things ten thousand times thou regardest them not? Or is it as wishing to put us your teachers to shame as discoursing on these subjects in vain? For tell me; if any heathen and unbeliever, after he has heard the passage read where the blessed Paul says these things, having a believing wife, sees that she makes much account of beautifying herself, and puts on ornaments of gold, that she may come into Church and hear Paul charging [the women] that they adorn themselves, neither with “gold” (1Tm 2,9), nor with “pearls,” nor with “costly array,” will he not indeed say to himself, when he sees her in her little room, 28 putting on these things, and arranging them beautifully, “Why is my wife staying within in her little room? Why is she so slow? Why is she putting on her golden ornaments? Where has she to go to? Into the Church? For what purpose? To hear? ‘not with costly array’;” will he not smile, will he not burst out into laughter? will he not think our religion 29 a mockery and a deceit? Wherefore, I beseech [you], let us leave golden ornaments to processions, to theaters, to signs on the shops. 30 But let not the image of God be decked out with these things: let the gentlewoman be adorned with gentility, and gentility is the absence of pride, and of boastful display.
Nay even if thou wish to obtain glory from men, thou wilt obtain it thus. For we shall not wonder so much that the wife of a rich man wears gold and silk (for this is the common practice of them all), as when she is dressed in a plain and simple garment made merely of wool. This all will admire, this they will applaud. For in that adorning indeed of ornaments of gold and of costly apparel, she has many to share with her. And if she surpass one, she issurpassed by another. Yea, even if she surpass all, she must yield the palm to the Empress herself. But in the other case, she outdoes all, even the Emperor’s wife herself. For she alone in wealth, has chosen the [dress] of the poor. So that even if we desire glory, here too the glory is greater.
2814 [14.] I say this not only to widows, and to the rich; for here the necessity of widowhood seems to cause this: but to those also who have a husband.
But, you say, I do not please my husband Elf I dress plainly]. It is not thy husband thou wishest to please, but the multitude of poor women; or rather not to please them, but to make them pine [with envy], and to give them pain, and make their poverty greater. How many blasphemies are uttered because of thee! ‘Let there be no poverty’ (say they). ‘God hates the poor.’ ‘God loves not those in poverty.’ For that it is not thy husband whom thou wishest to please, and for this reason thou deckest thyself out, thou makest plain to all by what thou thyself doest. For as soon as thou hast passed over the threshold of thy chamber, 31 thou immediately puttest off all, both the robes, and the golden ornaments, and the pearls; and at home of all places thou dost not wear them.
But if thou really wishest to please thy husband, there are ways of pleasing him, by gentleness, by meekness, by propriety. For believe me, O woman, even if thy husband be infinitely debased, 32 these are the things which will more effectually win him, gentleness, propriety, freedom from pride and expensiveness and extravagance. For even if thou devise ten thousand such things, thou wilt not restrain the profligate. And this they know who have had such husbands. For however thou mayest beautify thyself, he being a profligate will go off to a courtesan; while [the husband] that is chaste and regular thou wilt gain not by these means, but by the opposite: yea by these thou even causest him pain, clothing thyself with the reputation of a lover of the world. For what if thy husband out of respect, and that as a sober-minded man, does not speak, yet inwardly he will condemn thee, and will not conceal 33 ill-will 34 and jealousy. Wilt thou not drive away all pleasure for the future, by exciting ill-will against thyself?
2815 [15.] Possibly you are annoyed at hearing what is said, and are indignant, saying, ‘He irritates husbands still more against their wives.’ I say this, not to irritate your husbands, but I wish that these things should be done by you willingly, for your own sakes, not for theirs; not to free them from envy but to free you from the parade of this life.
Dost thou wish to appear beautiful? I also wish it, but with beauty which God seeks, which “the King desires.” 35 (Ps 45,11). Whom wouldst thou have as a Lover? God or men? Shouldest thou be beautiful with that beauty, God will “desire thy beauty”; but if with the other apart from this, He will abominate thee, and thy lovers will be profligates. For no man who loves a married woman is good. Consider this even in regard to the adorning that is external. For the other adorning, I mean that of the soul, attracts God; but this again, profligates. Seest thou that I care for you, that I am anxious for you, that ye may be beautiful, really beautiful, splendid, really splendid, that instead of profligate men, ye may have for your Lover God the Lord of all? And she who has Him for her Lover, to whom will she be like? She has her place among the choirs of Angels. For if one who is beloved of a king is accounted happy above all, what will her dignity be who is beloved of God with much love? Though thou put the whole world [in the balance against it], there is nothing equivalent to that beauty.
This beauty then let us cultivate; with these embellishments let us adorn ourselves, that we may pass into the Heavens, into the spiritual chambers, into the nuptial chamber that is undefiled. For this beauty is liable to be destroyed by anything; and when it lasts well, and neither disease nor anxiety impair it (which is impossible), it does not last twenty years. But the other is ever blooming, ever in its prime). There, there is no change to fear; no old age coming brings a wrinkle, no undermining disease withers it; no desponding anxiety disfigures it; but it is far above all these things. But this [earthly beauty] takes flight before it appears, and if it appears it has not many admirers. For those of well-ordered minds do not admire it; and those who do admire it, admire with wantonness.
2816 [16.] Let us not therefore cultivate this [beauty], but the other: let us have that, so that with bright torches we may pass into the bridal chamber. For not to virgins only has this been promised, but to virgin souls. For had it belonged merely to virgins, those five would not have been shut out. This then belongs to all who are virgins in soul, who are freed from worldly imaginations: for these imaginations corrupt our souls. If therefore we remain unpolluted, we shall depart thither, and shall be accepted. “For I have espoused you,” he says, “to one husband, to present you a chaste virgin unto Christ.” (2Co 11,2). These things he said, not with reference to Virgins, but to the whole body of the entire Church. For theuncorrupt soul is a virgin, though she have a husband: she is a virgin as to that which is Virginity indeed, that which is worthy of admiration. For this of the body is but the accompaniment and shadow of the other: while that is the True Virginity. This let us cultivate, and so shall we be able with cheerful countenance to behold the Bridegroom, to enter in with bright torches, if the oil do not fail us, if by melting down our golden ornaments we procure such oil as makes our lamps bright. And this oil is lovingkindness.
If we impart what we have to others, if we make oil therefrom, then it will protect us, and we shall not say at that time, “Give us oil, for our lamps are going out” (Mt 25,8), nor shall we beg of others, nor shall we be shut out when we are gone to them that sell, nor shall we hear that fearful and terrible voice, while we are knocking at the doors, “I know you not.” (Mt 25,12). But He will acknowledge us, and we shall go in with the Bridegroom, and having entered into the spiritual Bride-chamber we shall enjoy good things innumerable.
For if here the bride-chamber is so bright, the rooms so splendid, that none is weary of observing them, much more there. Heaven is the chamber, 36 and the bride-chamber 37 better than Heaven; then we shall enter. But if the Bride-chamber is so beautiful, what will the Bridegroom be?
And why do I say, ‘Let us put away our golden ornaments, and give to the needy’? For if ye ought even to sell yourselves, if ye ought to become slaves instead of free women, that so ye might be able to be with that Bridegroom, to enjoy that Beauty, [nay] merely to look on that Countenance, ought you not with ready mind to welcome all things? We look at and admire a king upon the earth, but when [we see] a king and a bridegroom both, much more ought we to welcome him with readiness. Truly these things are a shadow, while those are a reality. And a King and a Bridegroom in Heaven! To be counted worthy also to go before Him with torches, and to be near Him, and to be ever with Him, what ought we not to do? What should we not perform? What should we not endure? I entreat you, let us conceive some desire for those blessings, let us long for that Bridegroom, let us be virgins as to the true Virginity. For the Lord seeks after the virginity of the soul. With this let us enter into Heaven, “not having spot, or wrinkle, or any such thing” (Ep 5,27); that we may attain also to the good things promised, of which may we all be partakers through the grace and mercy of Jesus Christ our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and ever, and world without end. Amen).
1 ou|to". Mr. F. observes that St. Chrys. more usually cites the text without ou|to".
2 ajpagoreuvein ta; kaqAE eJ.
3 “ill-treated,” kakoucouvmenoi).
4 ajmoibh`", i.e. the accepting sufferings instead of an easy life.
5 martuvrwn o[gkon. St. Chrys. connects o[gkon with martuvrwn and takes pavnta as a neuter plural; the words of the Apostle, tosou`ton e[conte" perikeivmenon h)mi`n nevfo", martuvrwn o[gkon, ajpoqevmenoi pavnta, he would understand thus, “Seeing we are compassed about with so great a cloud, a load of witnesses, let us lay aside all things,” &c). [But previously he has connected with gevfo", so that the present. connection with o[gkon was probably an afterthought on the spur of the moment.—F. G.]
6 perivstasin paqei`n).
9 the human nature.
14 [The insertion of ejndiwgmoi`" here appears to be entirely without authority, and was probably a slip of memory.—F. G.]
15 aJplw`" kai; eijkh`).
16 i.e. slaves.
17 aJplw`" e(xw provskeitai.
20 th;n ejleuqevran.
21 the open spaces of the streets where idlers gathered).
22 leptw`n ojqonivwn.
25 “body of spectators”
29 ta; hJmevtero.
30 tai`" proqhvkai" tai`" ejpi; tw`n ejrgasthrivwn.
33 or, “conceal,’” peristelei`tai.
35 See Hom. 14,[8.] pp. 436, 437.
Chrysostom He 2700