not for the glory that cometh from others. But the possession of wealth is desirable.' Yet we have often shown that they who are loose from it and have nothing, enjoy greater riches and repose. 'But to be drunken is pleasant.' But who will say this? Surely then if to be without riches is pleasanter than to have them, and not to marry than to marry, and not to seek vainglory than to seek it, and not to live luxuriously than to live so; even in this world they who are not riveted to those present things have the advantage. And as yet I say not how that the former, even though he be racked with ten thousand tortures, hath that good hope to carry him through whilst the latter, even though he is in the enjoyment of a thousand delights, hath the fear of the future disquieting and confounding his pleasure. For this, too, is no light sort of punishment; nor therefore the contrary, of enjoyment and repose. And besides these there is a third sort. And what is this? In that the things of worldly delight do not even whilst they are present appear such, being refuted both by nature and time; but the others not only are, but also abide immovable. Seest thou that we shall be able to put not two for nothing only, but three even, and five, and ten, and twenty, and ten thousand for nothing? But that thou mayest learn this same truth by an example also, the rich man and Lazarus, the one enjoyed the things present, the other those to come. (Luke xvi. 19. &c.) Seems it then to thee to be one and one, to be punished throughout all time, and to be an hungered for a little season? to be diseased in thy corruptible body, and to scorch miserably in an undying one? to be crowned and live in undying delights after that little sickness, and to be endlessly tormented after that short enjoyment of his goods. And who will say this? For what wilt thou we should compare? the quantity? the quality? the rank? the decision of God3 concerning each? How long will ye utter the words of beetles that are for ever wallowing in dung! For these are not the words of reasoning men, to throw away a soul which is so precious for nothing, when there needeth little labor to receive heaven. Wilt thou that I teach thee also in another way that there is an awful tribunal there? Open the doors of thy conscience, and behold the judge that sitteth in thine heart. Now if thou condemnest thyself, although a lover of thyself, and canst not refrain from passing a righteous verdict, will not God much rather make great provision for that which is just, and pass that impartial judgment upon all; or will He permit everything to go on loosely and at random? And who will say this? No one; but both Greeks and barbarians, both poets and philosophers, yea the whole race of men in this agree with us, though differing in particulars, and affirm that there are tribunals of some sort in Hades; so manifest and uncontroverted is the thing. [4] And wherefore,' saith one, 'doth he not punish here?' That He may display that longsuffering of His, and may offer to us the salvation that cometh by repentance, and not make our race to be swept away, nor pluck away those who by an excellent change are able to be saved, before that salvation. For if he instantly punished upon the commission of sins, and destroyed, how should Paul have been saved, how should Peter, the chief teachers of the world? How should David have reaped the salvation that came by his repentance? How the Galatians? How many others? For this reason then He neither exacts the penalty from all here, (but only from some out of all,) nor yet there from all, but from one here, and from another there; that He may both rouse those who are exceedingly insensible by means of those whom He punishes, and may cause them to expect the future things by those whom He punishes not. Or seest thou not many punished here, as those, for instance, who were buried under the ruins of that tower; (Luke xiii. 4, 7.) as those whose blood Pilate mingled with their sacrifices; as those who perished by an untimely death amongst the Corinthians, because they partook unworthily of the mysteries (1 Cor. xi. 30.); as Pharaoh; as those of the Jews who were slain by the barbarians; as many others, both then, and now, and continually? And yet others too, having sinned in many things, departed without suffering the penalty here; as the rich man in the story of Lazarus; as many others. (Luke xvi.) Now these things He does, both to arouse those who quite disbelieve in the things to come, and to make those who do believe and are careless more diligent. "For God is a righteous Judge, and strong, and longsuffering, and visits not with wrath every day." (Ps. vii. 11. LXX.) But if we abuse His longsuffering, there will come a time when He will no more be longsuffering even for a little, but will straightway inflict the penalty. Let us not then, in order that for a single moment (for such is this present life) we may live luxuriously, draw on ourselves punishment through endless ages: but let us toil for a moment, that we may be crowned for ever. See ye not that even in worldly things most men act in this manner; and choose a brief toil in order to 4 εἰ καὶ μὴ ὁμοίως. * διαπιστοῦντας. a long rest, even though the opposite falls out especially light, making the release speedy1; unto them? For in this life indeed there is an since the body sufficeth not unto intensity at equal portion of toils and reward; yea, often, once and long continuance of suffering; but on the contrary, the toil is endless whilst the both meet together, both prolongation and exfruit is little, or not even a little; but in the cess, alike in the good and the grievous. Whilst case of the kingdom conversely, the labor is we have time then, let us come before His little whilst the pleasure is great and boundless. presence with confession," (Ps. xcv. 2, LXX.) For consider the husbandman wearieth himself that in that day we may behold Him the whole year through, and at the very end of gentle and serene, that we may escape his hope ofttimes misses of the fruit of those altogether those threat-bearing Powers. Seest many toils. The shipmaster again and the thou not how this world's soldiers who soldier, until extreme old age, are occupied with perform the bidding of those in authority drag wars and labors; and oftentimes hath each of men about; how they chain, how they scourge them departed, the one with the loss of his them, how they pierce their sides, how they wealthy cargoes, the other, along with victory, of apply torches to their torments, how they dislife itself. What excuse then shall we have, tell member them? Yet all these things are but me, if in worldly matters indeed we prefer what plays and joke unto those punishments. For is laborious in order that we may rest for a these punishments are temporal; but there little, or not a little even; (for the hope of this neither the worm dieth nor is the fire quenched: is uncertain ;) but in spiritual things do the con- for that body of all is incorruptible, which is verse of this and draw upon ourselves unutter- then to be raised up. But God grant that we able punishment for a little sloth? Wherefore I may never learn these things by experience; but beseech you all, though late, yet still at length that these fearful things may never be nearer to recover from this frenzy. For none shall unto us than in the mention of them; and that deliver us in that day; neither brother, nor we be not delivered over to those tormentors, father, nor child, nor friend, nor neighbor, nor but may be hence made wise. How many any other but if our works play us false, all things shall we then say in accusation of ourwill be over and we must needs perish. How selves! How many lamentations shall we utter ! many lamentations did that rich man make, How many groans! But it will thenceforth be and besought the Patriarch and begged that of no avail. For neither can sailors, when the Lazarus might be sent! But hear what Abra-ship hath gone to pieces and hath sunk, thereham said unto him: "There is a gulf 3 betwixt after be of any service; nor physicians when us and you, so that they who wish to go forth cannot pass thither." (Luke xvi. 26.) How many petitions did those virgins make to their fellows for a little oil! But hear what they also say; "Peradventure there will not be enough for you and for us;" (Mat. xxv. 9.) and none was able to bring them in to the bridal chamber. the patient is departed; but they will often say indeed that so and so ought to have been done; but all is fruitless and in vain. For as long indeed as hopes remain from amendment, one onght both to say and do every thing: but when we have no longer any thing in our power, all being quite ruined, it is to no purpose that all Thinking then on these things let us also be is said and done. For even then Jews will then careful of that which is our life. For mention say, "Blessed is He that cometh in the Name of what toils soever and bring forward besides the Lord: " (Mat. xxiii. 39) but they will what punishment soever; all these combined be able will be nothing in comparison of the good things to come. Instance therefore, if thou wilt, fire and steel and wild beasts, and if there be aught sorer than these; but yet these are not even a shadow compared with those torments. For these things when applied in excess become then to reap none advantage of this cry towards escaping their punishment; for when they ought to have said it, they said it not. That then this be not the case with us in respect to our life, let us now and from this time reform that we may stand at the tribunal of Christ with all boldness; whereunto may all of us attain through the grace and love toward men of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory and might for ever and ever. Amen. HOMILY X. 2 COR. V. I. For we know, that if the earthly house of our tabernacle | corrected :) and says, "We know that if the be dissolved, we have a building from God, a house earthly house of our tabernacle be dissolved, not made with hands, eternal, in the heavens. 66 we have a building from God, a house not made with hands, eternal in the heavens." Some indeed say that the earthly house' is this world; But I should maintain that he alludes rather to the body. But observe, I pray, how by the terms [he uses, ] he shows the superiority of the future things to the present. For having said " earthly" he hath opposed to it "the heavenly;" having said, 'house of tabernacle," thereby declaring both that it is easily taken to pieces and is temporary, he hath opposed to it the "eternal," for the name tabernacle" oftentimes denotes temporariness. Wherefore He saith, "In My Father's house are many abiding places." (John xiv. 2.) But if He anywhere also calls the resting places of the saints tabernacles; He calls them not tabernacles simply, but adds an epithet; for he said not, that " they may receive you" into their tabernacles, but "into the eternal tabernacles.” (Luke xvi. 9.) Moreover also in that he said, "not made with hands," he alluded to that What then? Is which was made with hands. AGAIN he arouses their zeal because many trials drew on1. For it was likely that they, in consequence of his absence, were weaker in respect to this [need]. What then saith he? One ought not to wonder that we suffer affliction; nor to be confounded, for we even reap many gains thereby. And some of these he mentioned before; for instance, that we "bear about the dying of Jesus," and present the greatest proof of His power: for he says, "that the exceeding greatness of the power may be of God" and we exhibit a clear proof of the Resurrection, for, says he, "that the life of Jesus may be manifested in our mortal flesh." But since along with these things he said that our inward man is thus made better also; for though our outward man is decaying," saith he, yet the inward man is renewed day by day;" showing again that this being scourged and persecuted is proportionately useful, he adds, that when this is done thoroughly, then the countless good things will spring up for those who have endured these things. For lest the body made with hands? By no means; when thou hearest that thy outward but he either alludes to the houses here that are perishes, thou shouldest grieve; he says, that made with hands, or if not this, then he called when this is completely effected, then most of the body which is not made with hands, a all shalt thou rejoice and shalt come unto a bet-house of tabernacle.' For he has not used the ter inheritance2. So that not only ought not one term in antithesis and contradistinction to this, to grieve at its perishing now in part, but even but to heighten those eulogies and swell those earnestly to seek for the completion of that commendations. destruction, for this most conducts thee to immortality. Wherefore also he added, "For we know, that if the earthly house of our tabernacle be dissolved: we have a building from God, a house not made with hands, eternal in the heavens." For since he is urging3 again the doctrine of the Resurrection in respect to which they were particularly unsound; he calls in aid the judgment of his hearers also, and so establishes it; not however in the same way as before, but, as it were, arriving at it out of another subject: (for they had been already man [2.] Ver. 2 "For verily in this we groan, longing to be clothed upon with our habitation which is from heaven." What habitation? tell me. The incorruptible body. And why do we groan now? And from heaBecause that is far better. ven" he calls it because of its incorruptibleness. For it is not surely that a body will come down to us from above: but by this expression he [In this view that the building from God is the resurrection itors-Hodge indeed contends stoutly and ably that the house not body, Chrysostom has the support of nearly all the recent exposmade with hands is heaven itself, yet not with success. For if the earthly house is a body, the heavenly house must be one also, else the comparison fails much in force and point; moreover, a body which is said to be now in heaven and afterwards to come fro heaven can hardly be identical with heaven. C.1 * πρὸς ἀντιδιαστολήν ἀντέθηκεν. signifies the grace which is sent from thence. Ver. 3. That is, even if we have put off the body, we shall not be presented there without a body, but even with the same one made incorruptible. But some read, and it deserves very much to be adopted, "If so be that being clothed we shall not be found naked." For lest all should be confident because of the Resurrection, he says, "If so be that being clothed," that is, having obtained incorruption and an incorruptible body, "we shall not be found naked" of glory and safety. As he also said in the former Epistle; "We shall all be raised; but each in his own order." And, "There are celestial bodies, and bodies terrestial." (1 Cor. xv. 22, 23.) (ib. 40.) For the Resurrection indeed is common to all, but the glory is not common; but some shall rise in honor and others in dishonor, and some to a kingdom but others to punishment. This surely he signified here also, when he said; "If so be that being clothed we shall not be found naked." [3.] Ver. 4. "For indeed we that are in this tabernacle do grean 3, not for that we would be unclothed, but that we would be clothed upon.' : a grievous thing; and he was contradicting the judgments of all, when he said, "we groan,' not wishing to be set free from it; (for if,' says one, the soul in being separated from it so suffers and laments, how sayest thou that we groan because we are not separated from it?') lest then this should be urged against him, he says, Neither do I assert that we therefore groan, that we may put it off; (for no one putteth it off without pain, seeing that Christ says even of Peter, They shall “ carry thee," and lead thee "whither thou wouldest not ;"—John xxi. 18.) but that we may have it clothed upon with incorruption.' For it is in this respect that we are burdened by the body; not because it is a body, but because we are encompassed with a corruptible body and liable to suffering, for it is this that also causes us pain. But the life when it arriveth destroyeth and useth up the corruption; the corruption, I say, not the body. And how cometh this to pass?' saith one. Inquire not; God doeth it; be not too curious. Wherefore also he added, Ver. 5. "Now he that hath wrought us for this very thing is God." Hereby he shows that these things were prefigured from the first. For not now was this decreed: but when at the first He fashioned us from earth and created Adam; for not for this created He him, that he should die, but that He might make him even immortal. Then as showing the credibility of this and furnishing the proof of it, he added, "Who also gave the earnest of the Spirit." For even then He fashioned us for this; and now He hath wrought unto this by baptism, and hath furnished us with no light security thereof, the Holy Spirit. And he continually calls It an earnest, wishing to prove God to be a debtor of the whole, and thereby also to make what he says more credible unto the grosser sort.7 [4] Ver. 6. Being therefore always of good courage, and knowing." lo. Ο παθητὸν. ε οφειλέτην τοῦ παντὸς. [The argument of these verses is thus presented by Beet, in "By Christians now death is looked upon without terrible recoil, as being the only entrance into Life. We bow to the inevitable. But in the early Christians the possibility of surviving the life, and made death seem very dark. They therefore longed eagcoming of Christ woke up with new intensity man's natural love of erly for Christ's return, hoping thus to clothe themselves with immortal raiment without laying aside their mortal bodies. yearning for an immortal body, Paul felt to be divinely implanted, of death was to Paul too real to be ignored. Therefore, in view of and therefore not doomed to disappointment. But the possibility Here again he hath utterly and manifestly stopped the mouths of the heretics, showing that he is not speaking absolutely of a body differing in identity, but of corruption and incorruption. For we do not therefore groan,' saith he, that we may be delivered from the body for of this we do not wish to be unclothed; but we hasten to be delivered from the corruption that is in it. Wherefore he saith, we wish not to be unclothed of the body, but that it should be clothed upon with incorrup-it, his yearning for an immortal body assured him that if his prestion.' Then he also interprets it [thus,]"That what is mortal may be swallowed up of life." For since putting off the body appeared to many This otherwise, he will stand before Christ as a naked spirit, in utter ent body be removed by death a heavenly body awaits him. For, contradiction to yearnings which he felt to be divine and of whose realization he had a divine pledge. In other words his instinctive clinging to his present body was to him a divine intimation that when Christ comes we shall not be naked spirits, but spirits clothed in bodies; and was therefore a proof that if our present body be removed by death a heavenly and eternal body awaits us. Thus a purely human instinct, not weakened but intensified by Christianity, and sanctified by the felt presence of the Holy Spirit, is seen to be a prophecy of God's purpose concerning us. Similar argument in Romans viii. 23." C.] death, having shown the grievous to be pleasurable, and the pleasurable grievous. For by the term, "we are willing" he means, we are desirous.' Of what are we desirous? Of being Be not "absent from the body, and at home with the Lord." And thus he does perpetually, (as I showed also before) turning round the objection of his opponents unto the very contrary. Ver. 9. The word "of good courage" is used with reference to the persecutions, the plottings, and the continual deaths: as if he had said, 'Doth any vex and persecute and slay thee? Be not cast down, for thy good all is done. afraid but of good courage. For that which thou groanest and grievest for, that thou art in bondage to corruption, he removes from henceforward out of the way, and frees thee the sooner from this bondage.' Wherefore also he saith, "Being therefore always of good courage, not in the seasons of rest only, but also in those of tribulation; "and knowing," Ver. 7, 8. "That whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight); we are of good courage, I say, and are willing to be absent from the body, and to be at home with the Lord." "Wherefore also we make it our aim whether at home or absent, to be well pleasing unto him." For what we seek for is this,' saith he, 'whether we be there or here, to live according to His will; for this is the principal thing. So that by this thou hast the kingdom already in possession without a probation. For lest when they had arrived at so great a desire of being there, they should again be disquieted at its That which is greater than all he has put last, being so long first, in this he gives them already for to be with Christ is better, than receiving an the chief of those good things. And what is incorruptible [body.] But what he means is this? To be well "pleasing." For as to depart this: He quencheth not our life that warreth is not absolutely good, but to do so in [God's] against and killeth us; be not afraid; be of favor, which is what makes departing also good courage even when hewn in pieces. For become a good; so to remain here is not absonot only doth he set thee free from corruption lutely grievous, but to remain offending Him. and a burden, but he also sendeth thee quickly Deem not then that departure from the body to the Lord.' Wherefore neither did he say, is enough; for virtue is always necessary. For "whilst we are' in the body: as of those as when he spoke of a Resurrection, he allowed who are in a foreign and strange land. "Know- [them] not by it alone to be of good courage, ing therefore that whilst we are at home in the saying, "If so be that being clothed we shall body, we are absent from the Lord: we are of not be found naked;" so also having showed a good courage, I say, and willing to be absent departure, lest thou shouldest think that this is from the body, and to be at home with the enough to save thee, he added that it is needLord." Seest thou how keeping back what was ful that we be well pleasing. painful, the names of death and the end, he [5] Seeing then he has persuaded them by has employed instead of them such as excite many good things, henceforth he alarms them great longing1, calling them presence with God; also by those of gloomier aspect. For our and passing over those things which are interest consists both in the attainment of the accounted to be sweet, the things of life, he good things and the avoidance of the evil hath expressed them by painful names, calling things, in other words, hell and the kingdom. the life here an absence from the Lord? Now But since this, the avoiding of punishment, is this he did, both that no one might fondly lin- the more forcible motive; for where penalty ger amongst present things, but rather be reaches only to the not receiving good things, aweary of them; and that none when about to the most will bear this contentedly; but if it die might be disquieted2, but might even rejoice also extend to the suffering of evil, do so no lonas departing unto greater goods. Then that ger (for they ought, indeed, to consider the none might say on hearing that we are absent former intolerable, but from the weakness and from the Lord, 'Why speakest thou thus? Are grovelling nature of the many, the latter appears we then estranged from Him whilst we are to them more hard to bear :) since then (I say) here?' he in anticipation corrected3 such a the giving of the good things doth not so arouse thought, saying, "For we walk by faith, not by the general hearer as the threat of the punishsight." Even here indeed we know Him, but ments, he is obliged to conclude with this, not so clearly. As he says also elsewhere, (1 saying, Cor. xiii. 12.) "in a mirror," and "darkly." "We are of good courage, I say, and willing." Wonderful! to what hath he brought round the discourse? To an extreme desire of 1 τα σφόδρα ποθεινά 9 ἀλύῃ. Ver. 10. "For we must all be made manifest before the judgment-seat." Then having alarmed and shaken the hearer by the mention of that judgment-seat, he hath |