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here, diminish their reward there. Further, own, dost thou work and be at cost in what is when thou lendest, thou wishest to receive thy principal after a longer interval, and perhaps even not to receive it at all, in order that by the delay thou mayest make the interest greater; but, in this case, dost thou ask back immediately; and that too when thou art about to be not here, but there forever; when thou art about not to be here to be judged, but to render thine account? And if indeed one were building thee mansions where thou wert not going to remain, thou wouldest deem it to be a loss; but now, desirest thou here to be rich, whence possibly thou art to depart even before the evening? Knowest thou not that we live in a foreign land, as though strangers and sojourners? Knowest thou not that it is the lot of sojourners to be ejected when they think not, expect not? which is also our lot. For this reason then, whatsoever things we have prepared, we leave here. For the Lord does not allow us to receive them and depart, if we have built houses, if we have bought fields, if slaves, if gear, if any other such thing. But not only does He not allow us to take them and depart hence, but doth not even account to thee the price of them. For He forwarned thee that thou shouldest not build, nor spend what is other men's but thine Why therefore, leaving what is thine

own.

another's, so as to lose both thy toil and thy wages and to suffer the extremest punishment? Do not so, I beseech thee; but seeing we are by nature sojourners, let us also be so by choice; that we be not there sojourners and dishonored and cast out. For if we are set upon being citizens here, we shall be so neither here nor there; but if we continue to be sojourners, and live in such wise as sojourners ought to live in, we shall enjoy the freedom of citizens both here and there. For the just, although having nothing, will both dwell here amidst all men's possessions as though they were his own; and also, when he hath departed to heaven, shall see those his eternal habitations. And he shall both here suffer no discomfort, (for none will ever be able to make him a stranger that hath every land for his city;) and when he hath been restored to his own country, shall receive the true riches. In order that we may gain both the things of this life and of that, let us use aright the things we have. For so shall we be citizens of the heavens, and shall enjoy much boldness; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father with the Holy Ghost, be glory and power for ever. Amen.

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SEE again his exhortation accompanied with ment. commendations, greater commendations. he said not, 'that ye give,' but "that ye abound; in faith," namely, of the gifts, and "in utterance," the word of wisdom, and "knowledge," namely, of the doctrines, and "in all earnestness," to the attaining of all other virtue.

"And in your love," that, namely of which I have before spoken, of which I have also made proof.

"That ye may abound in this grace also." Seest thou that for this reason it was that he began by those praises, that advancing forward

1 ὡς, R. Τ. ὥσπερ.

2 περισσεύητε, Κ. Τ. περισσεύετε. [There is no reason for following Chrysostom in his variation from the common text. C.]

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See how constantly he humors them, how he avoids offensiveness, and is not violent nor compulsory; or rather what he says hath both these, with the inoffensiveness of that which is uncompelled. For after he had repeatedly exhorted them and had greatly commended the Macedonians, in order that this might not seem to constitute a necessity, he says,

"I speak not by way of commandment, but as proving through the earnestness of others, the sincerity also of your love."

'Not as doubting it,' (for that is not what he would here imply,) but to make it approved, display it and frame it unto greater strength. For I therefore say these things that I may provoke you to the same forwardness. And I

mention their zeal to brighten, to cheer, to witness to the Thessalonians, that "of their stimulate your inclinations.' Then from this own accord with much intreaty," they had he proceeded to another and a greater point. prosecuted this giving of alms; he is desirous For he lets slip no mode of persuasion, but of showing of these also that this good work is moves heaven and earth' in handling his argu- their own. Wherefore he said, "not only to ment. For he exhorted them both by other do, but also to will," and not "begun," but "bemen's praises, saying, Ye know "the grace of gun before, a year ago." Unto these things thereGod which hath been given in the Churches of fore I exhort you, whereunto ye beforehand Macedonia;" and by their own, "therefore bestirred yourselves with all forwardness. that ye abound in everything, in utterance and knowledge." For this hath power to sting man more that he falls short of himself, than that he does so of others. Then he proceeds afterwards to the head and crown of his persuasion. Ver. 9. "For ye know the grace of our Lord, that though He was rich, yet for our sakes He became poor, that we through His poverty might become rich."

Ver. 11. "And now also ye have completed" the doing of it."

He said not, ye have done it, but, ye have put a completion to it,

"That as there was the readiness to will, so also [there may be] the completion also out of your ability."

That this good work halt not at readiness but receive also the reward that follows upon deeds. [2.] Ver. 12. "For if the readiness is there, it is acceptable according as a man hath, not according as he hath not.

For have in mind,' says he, ponder and consider the grace of God and do not lightly pass it by, but aim at realizing the greatness of it both as to extent and nature3, and thou wilt See wisdom unspeakable. In that (having grudge nothing of thine. He emptied Him- pointed out those who were doing beyond their self of His glory that ye, not through His power, I mean the Thessalonians, and having riches but through His poverty, might be rich. praised them for this and said, "I bear them If thou believest not that poverty is productive record that even beyond their power;") he of riches, have in mind thy Lord and thou wilt exhorteth the Corinthians to do only "after" doubt no longer. For had He not become their power, leaving the example to do its own poor, thou wouldest not have become rich. work; for he knew that not so much exhortaFor this is the marvel, that poverty hath made tion, as emulation, inciteth unto imitation of riches rich.' And by riches here he meaneth the knowledge of godliness, the cleansing away of sins, justification, sanctification, the countless good things which He bestowed upon us and purposeth to bestow. And all these things accrued to us through His poverty. What poverty? Through His taking flesh on Him and becoming man and suffering what He suffered. And yet he owed not this, but thou dost owe to Him.

Ver. 10. "And herein I give you1 my advice for your profit."

See how again he is careful to give no offence and softens down what he says, by these two things, by saying, "I give advice," and, "for your profit." For, neither do I compel and force you,' says he, or demand it from unwilling subjects; nor do I say these things with an eye so much to the receivers' benefit as to yours.' Then the instance also which follows is drawn from themselves, and not from others.

Who were the first to make a beginning a year ago, not only to do, but also to will.

See how he shows both that themselves were willing, and had come to this resolution without persuasion. For since he had borne this

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the like; wherefore he saith, "For if the readiness is there, it is acceptable according as a man hath, not according as he hath not."

Fear not,' he means, because I have said these things, for what I said was an encomium upon their munificence, but God requires. things after a man's power,' "according as he hath, not according as he hath not." For the word "is acceptable," here here implies is required.' And he softens it greatly, in confident reliance upon this example, and as winning them more surely by leaving them at liberty. Wherefore also he added,

Ver. 13.

"For I say not this, that others may be eased, and ye distressed."

And yet Christ praised the contrary conduct in the widow's case, that she emptied out all of her living and gave out of her want. (Mark xii. 43.) But because he was discoursing to Corinthinians amongst whom he chose to suffer hunger; "for it were good for me rather to die, than that any man should make my glorying void; " (1 Cor. ix. 15.)he therefore uses a tempered exhortation, praising indeed those who had done beyond their power, but not compelling these to do so; not because he

· ἐπετελέσατε. The Textus Receptus gives ἐπιτελέσατε, which appears to be required in what follows. [The aorist seems to be peculiar to Chrysostom. C.]

φιλοτιμίας.

* λιπαίνει.

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did not desire it, but because they were some- more, in return; he tries by a further considerwhat weak. For wherefore doth he praise those, ation to make them forward, showing that if because in much proof of affliction the abund- they did not give of their substance to others, ance of their joy and their deep poverty abound- they would not gain anything by gathering all ed unto the riches of their liberality: " and together within. And he adduces an ancient because they gave "beyond their power?" is story, thus saying, it not very evident that it is as inducing these Ver. 15. "As it is written, He that gatheralso to this conduct? So that even if he appears ed much had nothing over, and he that gathto permit a lower standard; he doth so, that by ered little had no lack." it he may raise them to this. Consider, for instance, how even in what follows he is covertly preparing the way for this. For having said these things, he added,

Ver. 14. "Your abundance being a supply for their want."

For not only by the words he has before used but by these also, he is desirous of making the commandment light. Nor yet from this consideration alone, but from that of the recompense also, again he maketh it easier; and uttereth higher things than they deserve, saying, "That there may be equality at this time, and their abundance " a supply "for your want." Now what is it that he saith? Ye are flourishing' in money; they in life2 and in boldness towards God.' Give ye to them, therefore, of the money which ye abound in but they have not; that ye may receive of that boldness wherein they are rich and ye are lacking.' See how he hath covertly prepared for their giving beyond their power and of their want. For,' he saith,' if thou desirest to receive of their abundance, give of thine abundance; but if to win for thyself the whole, thou wilt give of thy want and beyond thy power.' He doth not say this, however, but leaves it to the reasoning of his hearers; and himself meanwhile works out his object and the exhortation that was meet, adding in keeping with what appeared, the words, that "there may be equality at this time." How equality? You and they mutually giving your superabundance, and filling up your wants. And what sort of equality is this, giving spiritual things for carnal? for great is the advantage on that side; how then doth he call it "equality?" either in respect of each abounding and wanting, doth he say that this [equality] takes place; or else in respect of the present life only. And therefore after saying "equality," he added," at this time." Now this he said, both to subdue the high-mindedness of the rich, and to show that after our departure hence the spiritual possess the greater advantage. For here indeed we all enjoy much equality of honor; but then there will be a wide distinction and a very great superiority, when the just shine brighter than the sun. Then since he showed that they were to be not only giving, but also receiving, and

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Now this happened in the case of the manna. For both they that gathered more, and they that gathered less, were found to have the same quantity, God in this way punishing insatiableness. And this he said at once both to alarm them by what then happened, and to persuade them never to desire to have more nor to grieve at having less. And this one may see happening now in things of this life not in the manna only. For if we all fill but one belly, and live the same length of time, and clothe one body; neither will the rich gain aught by his abundance nor the poor lose aught by his poverty.

[3.] Why then tremblest thou at poverty? and why pursuest thou after wealth? 'I fear,' saith one, lest I be compelled to go to other men's doors and to beg from my neighbor.' And I constantly hear also many praying to this effect, and saying, Suffer me not at any time to stand in need of men?' And I laugh exceedingly when I hear these prayers, for this fear is even childish. For every day and in every thing, so to speak, do we stand in need of one another. So that these are the words of an unthinking and puffed up spirit, and that doth not clearly discern the nature of things. Seest thou not that all of us are in need one of another? The soldier of the artisan, the artisan of the merchant, the merchant of the husbandman, the slave of the free man, the master of the slave, the poor man of the rich, the rich man of the poor, he that worketh not of him that giveth alms, he that bestoweth of him that receiveth. For he that receiveth alms supplieth a very great want, a want greater than any. For if there were no poor, the greater part of our salvation would be overthrown, in that we should not have where to bestow our wealth. So that even the poor man who appears to be more useless than any is the most useful of any. if to be in need of another is disgraceful, it remains to die; for it is not possible for a man to live who is afraid of this. But,' saith one,

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But

I cannot bear brows arched [in scorn.]' Why dost thou in accusing another of arrogance, disgrace thyself by this accusation? for to be unable to endure the inflation of a proud soul is arrogant. And why fearest thou these things, and tremblest at these things, and on account of these things which are worthy of no account, dreadest poverty also? For if thou be rich, thou

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wilt stand in need of more, yea of more and stand in need one of another. Push not theremeaner. For just in proportion to thy wealth fore thy philosophy beyond the mean. 'But,' dost thou subject thyself to this curse. So saith one, ‘I cannot bear a man that is entreatignorant art thou of what thou prayest when ed often and complieth not.' And how shall thou askest for wealth in order to be in need of God bear thee who art entreated by Him, and no man; just as if one having come to a sea, yet obeyest not; and entreated too in things that where there is need both of sailors and a ship advantage thee? "For we are ambassadors on and endless stores of outfit, should pray that he behalf of Christ," (2 Cor. v. 20.) saith he, “as might be in need of nothing at all. For if thou though God were entreating by us; be ye reconart desirous of being exceedingly independent ciled unto God." And yet, I am His servant,' of every one, pray for poverty; and [then] if saith he. And what of that? For when thou, thou art dependent on any, thou wilt be so only the servant, art drunken, whilst He, the Master, for bread and raiment; but in the other case is hungry and hath not even necessary food, how thou wilt have need of others, both for lands, shall thy name of servant stand thee in stead? and for houses, and for imposts, and for wages, Nay, this itself will even the more weigh thee and for rank, and for safety, and for honor, and down, when thou indeed abidest in a threefor magistrates, and those subject to them, both storied dwelling whilst He owns not even a those in the city and those in the country, and decent shelter; when thou [liest] upon soft for merchants, and for shopkeepers. Do you couches whilst He hath not even a pillow. see that those words are words of extreme care- 'But,' saith one, 'I have given.' But thou lessness? For, in a word, if to be in need one of oughtest not to leave off so doing. For then another appears to thee a dreadful thing, [know only wilt thou have an excuse, when thou hast that] it is impossible altogether to escape it; not what [to give], when thou possessest nothing; but if thou wilt avoid the tumult, (for thou but so long as thou hast, (though thou have given mayest take refuge in the waveless haven of to ten thousand,) and there be others hungering, poverty,) cut off the great tumult of thy affairs, there is no excuse for thee. But when thou and deem it not disgraceful to be in need of both shuttest up corn and raisest the price, and another; for this is the doing of God's unspeak-devisest other unusual tricks of traffic; what able wisdom. For if we stand in need one of another, yet even the compulsion of this need draweth us not together unto love; had we been independent, should we not have been untamed wild beasts? Perforce and of compulsion God hath subjected us one to another, and every day we are in collision' one with another. And had He removed this curb, who is there who would readily have longed after his neighbor's love? Let us then neither deem this to be disgraceful, nor pray against it and say, 'Grant us not to stand in need of any one;' but let us pray and say, 'Suffer us not, when we are in need, to refuse those who are able to help us.' It is not the standing in need of others, but seizing the things of others, that is grievous. But now we have never prayed in respect to that nor said, 'Grant me not to covet other men's goods; but to stand in need, this we think a fit subject of deprecation2. Yet Paul stood in need many times, and was not ashamed; nay, even prided himself upon it, and praised those that had ministered to him, saying, "For ye sent once and again to my need;" (Phil. iv. 16.) and again, I robbed other Churches, taking wages of them that I might minister unto you.' (2 Cor. xi. 8.) It is no mark therefore of a generous temper, but of weakness and of a low minded and senseless spirit, to be ashamed of this. For it is even God's decree that we should

1 συγκρουόμεθα.

* απευκταίον.

hope of salvation shalt thou have henceforth? Thou hast been bidden to give freely to the hungry, but thou dost not give at a suitable price even. He emptied Himself of so great glory for thy sake, but thou dost not count Him deserving even of a loaf; but thy dog is fed to fulness whilst Christ wastes with hunger; and thy servant bursteth with surfeiting whilst thy Lord and his is in want of necessary food. And how are these the deeds of friends? "Be be reconciled unto God," (2 Cor. v. 20.) for these are [the deeds] of enemies and such as are in hostility.

[4.] Let us then think with shame on the great benefits we have already received, the great benefits we are yet to receive. And if a poor man come to us and beg, let us receive him with much good will, comforting, raising him up with [our] words, that we ourselves also may meet with the like, both from God and from men. "For whatsoever ye would that they should do unto you, do ye also unto them." (Mat. vii. 12.) Nothing burdensome, nothing offensive, doth this law contain. 'What thou wouldest receive, that do,' it saith. The return is equal. And it said not, what thou wouldest not receive, that do not,' but what is more. For that indeed is an abstinence from evil things, but this is a doing of good things, in which the other is involved. Also He said not 'that do ye also wish, but do, to them.' And what is the advantage? "This is the Law and

the Prophets." Wouldest thou have mercy demned and art henceforth without any excuse, shown thee? Then show mercy. Wouldest thou on the ground of ignorance and of not knowobtain forgiveness? Then grant it. Wouldest ing what ought to be done. Wherefore, I bethou not be evil spoken of? Then speak not seech you, having set up this law in ourselves evil. Longest thou to receive praise? Then for ourselves, and reading this that is written bestow it. Wouldest thou not be wronged? Then do not thou plunder. Seest thou how He shows that virtue is natural, and that we need no external laws nor teachers? For in the things we wish to receive, or not to receive from our neighbors, we legislate unto our selves. So that if thou wouldest not receive a thing, yet doest it, or if thou wouldest receive it, yet doest it not, thou art become self-con-end. Amen.

so clearly and succinctly, let us become such to our neighbors, as we would have them be to ourselves; that may we both enjoy present immunity', and obtain the future good things, though the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, power, honor, now and for ever, and world without

HOMILY XVIII.

2 COR. viii. 16.

But thanks be to God, Which put the same earnest care from others. And having mentioned the grace for you into the heart of Titus.

AGAIN he praises Titus. For since he had discoursed of almsgiving, he afterwards discourseth also of those who are to receive the money from them and carry it away. For this was of aid 2 towards this collection, and towards increasing the forwardness of the contributors. For he that feels confidence as to him that ministereth 3, and suspects not those who are to be receivers, gives with the fuller bountifulness. And that this might be the case then also, hear how he commends those that had come for this purpose, the first of whom was Titus. Wherefore also he saith, "But thanks be to God, Which put (literally, 'gave') the same earnest care into the heart of Titus." What is "the same?" Which he had also in respect to the Thessalonians, or "the same" with me. And mark here wisdom. Showing this to be the work of God, he also gives thanks to Him that gave, so as to incite by this also. For if God stirred him up and sent him to you, He asks through Him. Think not therefore that what has happened is of men.' And whence is it manifest that God incited him?

of God, he doth not leave the whole to be God's; again, that by this also he may win them unto greater love, having said that he was stirred up from himself also. For, "being very earnest, he went forth of his own accord,

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he seized at the thing, he rushed upon the treasure, he considered your service to be his own advantage; and because he loved you exceedingly, he needed not the exhortation I gave; but though he was exhorted by me also, yet it was not by that he was stirred up; but from himself and by the grace of God.'

Ver. 18. "And we have sent together with him the brother whose praise in the Gospel is spread through all the Churches."

And who is this brother? Some indeed say, Luke, because of the history which he wrote, but some, Barnabas; for he calls the unwritten preaching also Gospel. And for what cause does he not mention their names; whilst he both makes Titus known (vid. also ver. 23.) by name, and praises him for his cooperation in the Gospel, (seeing that he was so useful that by reason of his absence even Paul could do nothing great and noble; for, "because I found not Titus my brother, I had no relief for my spirit,"-c. ii. 13.) and for his love towards them, (for, saith he, "his inward affection is more abundant towards you; "-c. vii. 15.) Observe how he also represents him as fulfill- and for his zeal in this matter ("for," he saith, ing his own part, and needing no prompting of his own accord he went")? But these he neither equally commends, nor mentions by name? What then is one to say? Perhaps

Ver. 17. For indeed he accepted our exhortation, but being himself very earnest, he went forth of his own accord."

[The author here has the aorist, but elsewhere has the present participle which seems to be better sustained, and is adopted in the Rev. Vers. C.)

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3 ἀδείας.
* οίκοθεν

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