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PHILIPPIANS i. 22--26.
"Then what I shall choose I wot not. But I am in a strait betwixt
the two, having the desire to depart and be with Christ; which is
very far better: yet to abide in the flesh is more needful for your
sake. And having this confidence, I know that I shall abide, yea
and abide with you all, for your progress and joy in the faith; that
your glorying may abound in Jesus Christ in me, through my presence
with you again."
NOTHING can be more blessed than the spirit of Paul, for the
reason that nothing is more noble. We all shudder at death, I am
wont to say, some by reason of our many sins, of whom I too am one,
others from love of life, and cowardice, of whom may I never be one;
for they who are subject to this fear are mere animals. This then,
which we all shudder at, he prayed for, and hasted toward Him;
saying, "To depart is very far better." What sayest thou? when
thou art about to change from earth to heaven, and to be with Christ,
dost thou not know what to choose? Nay, far is this from the spirit
of Paul; for if such an offer were made to any one on sure grounds,
would he not straightway seize it? Yes, for as it is not ours "to
depart and be with Christ," neither, if we were able to attain to
this, were it ours to remain here. Both are of Paul, and of his
spirit. He was confidently persuaded. What?
Art thou about to be with Christ? and dost thou say, "What I
shall choose I wot not "? and not this only, but dost thou choose
that which is here, "to abide in the flesh "? What in the world?
didst thou not live an exceeding bitter life, in "watchings," in
shipwrecks, in "hunger and thirst," and "nakedness," in cares and
anxiety? "with the weak" thou wert "weak," and for those who
"were made to stumble" thou dost "burn." (2 Cor. xi. 23,
29.) "In much patience, in afflictions, in necessities, in
distresses, in stripes, in imprisonments, in tumults, in fastings,
in pureness." (2 Cor. vi. 5, 6.)
"Five times" didst thou "receive forty stripes save one,"
"thrice" wast thou "beaten with rods, once" wast thou "stoned"
"a night and a day" thou hast "been in the deep, in perils of
waters, in perils of robbers, in perils in the city, in perils in the
wilderness, in perils among false brethren." (2 Cor. xi.
24-26.) Didst thou not, when the whole nation of the Galatians
returned to the observance of the law, didst thou not cry aloud, and
say, "Whosoever of you would be justified by the law, ye are fallen
away from grace"? (Gal. v.
4.) How great was then thy grief, and still dost thou desire this
perishing life? Had none of these things befallen thee, but had thy
success, wherever success attended thee, been without fear, and full
of delight, yet shouldest not thou hasten to some harbor, from fear of
the uncertain future? For tell me, what trader, whose vessel is full
of untold wealth, when he may run into port, and be at rest, would
prefer to be still at sea? what wrestler, when he might be crowned,
would prefer to contend? what boxer, when he might put on his crown,
would choose to enter afresh into the contest, and offer his head to
wounds? what general is there, who when he might be quit of war with
good report, and trophies, and might with the king refresh himself in
the palace, would choose still to toil, and to stand in battle array?
How then dost thou, who livest a life so exceeding bitter, wish to
remain still here? Didst thou not say, I am in dread, "lest by any
means, after that I have preached to others, I myself should be
rejected?" (1 Cor. ix. 27.) If for no other cause, yet
surely for this, thou oughtest to desire thy release; were the present
full of innumerable goods, yet for the sake of Christ thy Desire.
Oh that spirit of Paul! nothing was ever like it, nor ever will be!
Thou fearest the future, thou art compassed by innumerable dreadful
things, and wilt thou not be with Christ? No, he answers, and this
for Christ's sake, that I may render more loving unto Him those
whom I have made his servants, that I may make the plot which I have
planted bear much fruit. (1 Cor. iii. 9). Didst thou not hear
me, when I declared that I sought not "that which profited myself"
(1 Cor. x. 33), but my neighbor? Heardest thou not these
words, "I could wish that I myself were anathema from Christ"
(Rom. ix. 3), that many might come unto Him? I, who chose
that part, shall I not much rather choose this, shall I not with
pleasure harm myself by this delay and postponement, that they may be
saved?
"Who shall utter Thy mighty acts, O Lord" (Psa. cvi. 2),
because Thou sufferedst not Paul to be hidden, because Thou madest
manifest to the world such a man? All the Angels of God praised
Thee with one accord, when Thou madest the stars (Job xxxviii.
7), and so too surely when Thou madest the sun, but not so much as
when Thou didst manifest Paul to the whole world. By this, the
earth was made more brilliant than the heaven, for he is brighter than
the solar light, he hath shot forth more brilliant rays, he hath shed
abroad more joyous beams. What fruit hath this man borne for us! not
by making fat our corn, not by nurturing our pomegranates, but by
producing and perfecting the fruit of holiness, and when falling to
pieces, continually recovering them. For the sun itself can nothing
profit fruits that are once decayed, but Paul has called out of their
sins those who had manifold decays. And it gives place to the night,
but he had mastery over the Devil. Nothing ever subdued him, nothing
mastered him. The sun, when it mounts the heavens, darts down its
rays, but he, as he rose from beneath, filled not the mid space of
heaven and earth with light, but as soon as he opened his mouth,
filled the Angels with exceeding joy. For if "there is joy in heaven
over one sinner that repenteth" (Luke xv. 7), while he at his
first address caught multitudes, does he not fill with, joy the
Powers above? What say I? It sufficeth that Paul should only be
named, and the heavens leap for joy. For if when the Israelites
"went forth out of Egypt, the mountains skipped like rams" (Psa.
cxiv. 4), how great, thinkest thou, was the joy, when men
ascended from earth to heaven!
Ver. 24. For this cause "to abide in the flesh is more needful
for your sake."
And what excuse is left to us? ofttimes it happens that a man who
possesses a little and poor city, chooses not to depart to another
place, preferring his own rest. Paul might depart to Christ, and
would not, (Christ whom he so desired, as for his sake to choose
even hell,) but still remained in the contest on behalf of man. What
excuse shall we have? May we then even make mention of Paul? Look
to his deeds. He showed that to depart was better, persuading himself
not to grieve: he showed them, that if he remained, he remained for
their sake, that it proceeded not from wickedness of those who plotted
against him. He subjoined also the reason, that he might secure their
belief. For if this is necessary, that is, I shall by all means
remain, and I will not "remain" simply, but "will remain with
you." For this is the meaning of the word, "and I shall abide
with," i.e. I shall see you. For what cause? "For your
progress and joy in the faith." Here too he rouses them, to take
heed unto themselves. If, says he, for your sakes I abide, see
that ye shame not my abiding. "For your progress," I have chosen
to remain, when I was about to see Christ. I have chosen to
remain, because my presence advances both your faith and your joy.
What then? Did he remain for the sake of the Philippians only? He
stayed not for their sake only; but this he says, that he may show
regard to them. And how were they to "progress" in "the faith "?
That you may be more strengthened, like young fowl, who need their
mother until their feathers are set. This is a proof of his great
love. In like sort, we also rouse some of you, when we say, for
your sake have I remained, that I may make you good.
Ver. 26. "That your glorying may abound in Christ Jesus in me,
through my presence with you again."
You see that this explains the word "abide with you." Behold his
humility. Having said, "for your progress," he shows that it was
for his own profit too. This also he does, when he writes to the
Romans, and says, "That is, that we may be comforted together in
you." (Rom. i. 11, 12.) Having previously said, "That
I may impart unto you some spiritual gift." And what means, "That
your glorying may abound"? This glorying was, their establishment in
the faith. For an upright life is glorying in Christ. And sayest
thou, "Your glorying in me, through my presence with you again"?
Yes, he answers; "For what is our hope, or crown of glorying?
Are not even ye?" (1 Thess. ii. 19.) Because "you are our
glorying, even as we also are yours" (2 Cor. i. 14), i.e.
that I may be able to rejoice in you greatly. How sayest thou,
"That your glorying may abound "? I may glory the more when you
make progress.
"Through my presence with you again." What then! Did he come to
them? Search ye whether he came.
Ver. 27. "Only let your manner of life be worthy of the Gospel
of Christ."
Do you see, how all that he has said, tends to turn them to this one
thing, advancement in virtue? "Only let your manner of life be
worthy of the Gospel of Christ." What means this word" only,"
but that this, and nought else, is the only thing we should seek? If
we have this, nothing grievous will befall us. "That whether I come
and see you, or be absent, I may hear of your state." This he says
not as if he had changed his purpose, and no longer meant to visit
them. But if this come to pass, he says, even though absent, I am
able to rejoice. "If," that is, "I hear that ye stand fast in
one spirit, with one soul." This is what above all things unites
believers, and maintains love unbroken,
"that they may be one." (John xvii. 11.) For a "kingdom
divided against itself shall not stand." (Mark iii. 24. ) For
this cause he everywhere counsels his disciples much to be of one mind.
And Christ says, "By this shall all men know that ye are My
disciples, if ye love one another." (John xiii. 35.) That
is, do not look with expectation toward me, and therefore slumber, as
waiting for my coming, and then, when ye see me not coming faint.
For even from report I can receive pleasure likewise.
What means, "In one spirit "? By the same gift of grace, viz.
that of concord, and zeal; for the Spirit is one, and he shows it;
for then are we able to stand in "one soul," also, when we all have
"one Spirit." See how the word "one" is used for concord. See
how their souls being many are called one. Thus was it of old. "For
they were all," it is written, "of one heart and of one soul.
Striving together for the faith of the Gospel." (Acts iv.
32.) Does he say, striving together for each other, as though the
faith did strive? For did they wrestle against each other? But help
each other, he says, in your striving for the faith of the Gospel.
Ver. 28. "And in nothing affrighted by the adversaries; which is
for them an evident token of perdition, but to you of salvation."
Well said he, "affrighted," this is what befalls us from our
enemies, they only frighten. "In nothing" therefore, he says,
whatever happens, whether dangers--whether plots. For this is the
part of those who stand upright; the enemy can do nought but frighten
only. Since it was likely that they should be greatly troubled, when
Paul suffered such numberless ills, he says, I exhort you not only
not to be shaken, but not to be affrighted, yea rather to despise them
heartily; for if ye are thus affected, ye will straightway, by this
means, make evident at once their destruction, and your salvation.
For when they see, that with their innumerable plots they are unable
to frighten you, they will take it as a proof of their own
destruction. For when the persecutors prevail not over the
persecuted, the plotters over the objects of their plots, the powerful
over those subject to their power, will it not be self-evident, that
their perdition is at hand, that their power is nought, that their
part is false, that their part is weak? "And this," he says,
"comes from God."
Ver. 29. "For unto you it is given in the behalf of Christ, not
only to believe on Him, but also to suffer in his behalf."
Again does he teach them moderation of spirit by referring all to
God, and saying that sufferings in behalf of Christ are of grace,
the gift of grace, a free gift. Be not then ashamed of the gift of
grace, for it is more wonderful than the power of raising the dead, or
working miracles; for there I am a debtor, but here I have Christ
for my debtor. Wherefore ought we not only not to be ashamed, but
even to rejoice, in that we have this girl. Virtues he calls gifts,
yet not in like sort as other things, for those are entirely of God,
but in these we have a share. But since even here the greatest part is
of God, he ascribes it entirely to Him, not to overturn our free
will, but to make us humble and rightly disposed.
Ver. 30. "Having the same conflict which ye saw in me"; i.e.
ye have also an example. Here again he raises them up, by showing
them that everywhere their conflicts were the same with his, their
struggles were the same with his, both severally, and in that they
united with him in bearing trials. He said not, ye have heard, but
"ye saw," for he strove too at Philippi. Truly this is an
exceeding virtue. Wherefore writing to the Galatians, also he said,
"Did ye suffer so many things in vain, if it be indeed in vain."
(Gal. iii. 4.) And again, writing to the Hebrews, he said,
"But call to remembrance the former days, in which, after ye were
enlightened, ye endured a great conflict of suffering; partly, being
made a gazing-stock both by reproaches and afflictions." (Heb. x.
32, 33.) And writing again to Macedonians, that is, to the
Thessalonians, he said, "For they themselves report concerning us,
what manner of entering in we had unto you." ( 1 Thess. i. 9.)
And again, "For yourselves, brethren, know our entering in unto
you, that it hath not been found vain." (1 Thess. ii. 1.)
And in like sort does he witness the same things of them all, labors
and strivings. But such things ye will not now find among us; now it
is much if one suffer a little in goods alone. And in respect of their
goods also he witnesses great things of them. For to some he says,
"For ye took joyfully the spoiling of your possessions" (Heb. x.
34); and to others, "For it hath been the good pleasure of
Macedonia and Achaia to make a certain contribution for the poor"
(Rom. xv. 26); and "your zeal hath stirred up very many of
them." (3 Cor. ix. 2.)
Seest thou the praises of the men of that time? But we endure not so
much as buffetings or blows, neither insult nor loss of our
possessions: they were straightway zealous, and all of them strove as
martyrs, whilst we hive grown cold in love toward Christ. Again I
am constrained to accuse things present; and what shall I do? It is
against my will, yet am I constrained. Were
I able by my silence of things which are done, by holding my peace,
and not mentioning aught, to remove them, it would behoove me to be
silent. But if the contrary comes to pass; if not only are these
things not removed by our silence but even become worse, we are forced
to speak. For he who rebukes sinners, if he does nought else,
suffers them not to go farther. For there is no such shameless and
rash soul, as not to turn, and remit the extravagance of its evil
deeds, on hearing any one continually rebuking it. There is, there
is indeed, even in the shameless, a small portion of shame. For God
hath sown in our nature the seeds of shame; for since fear was
insufficient to bring us to a right tone, He hath also prepared many
other ways for avoiding sin. For example, that a man should be
accused, fear of the enacted laws, love of reputation, the desire of
forming friendships; for all these are paths to avoid sin. Ofttimes
that which was not done for God's sake, was done through shame; that
which was not done for God's sake, was done for fear of men. That
which we seek for is, in the first place not to sin, and we shall
afterwards succeed in doing this for God's sake. Else why did Paul
exhort those, who were about to overcome their enemies, not by the
fear of God, but on the score of waiting for the vengeance? "For by
so doing," he says, "thou shalt heap coals of fire upon his head."
(Rom. xii. 20.) For this is his first wish, that our virtue
should be established. As I said then, there is in us a sense of
shame. We have many good natural affections, which lead to virtue;
as, for example, all of us men are naturally moved to pity, and no
other good thing so inheres in our nature, but this alone. Whence any
one might reasonably enquire, wherefore these seeds have above all
others been sown in our nature, by which we melt at tears, by which we
are turned to compassion, and are ready to pity. No one is naturally
idle, no one is naturally regardless of his reputation, no one is
naturally above emulation, but pity lies deep in every one's nature,
however fierce and ungentle he be. And what wonder? we pity beasts,
such a superabundance of pity lies deep in us. If we see a lion's
whelp, we are somewhat affected; much more in the case of one of our
race. See, how many maimed are there! and this is sufficient to lead
us to pity. Nothing so much pleases God as mercy. Wherefore with
this the priests were anointed, and the kings, and the prophets, for
they had, in oil, a type of God's love to man; and they further
learnt, that rulers should have a greater share of mercy. It showed
that the Spirit is to come to men through mercy, since Grid pities
and is kind to man. For, "Thou hast mercy upon all," it is
written, "for Thou canst do all things." (Wisd. xi. 23.)
For this cause they were anointed with oil: and indeed it was from
mercy He appointed the priesthood. And kings were anointed with oil;
and would one praise a ruler, he can make mention of nothing so
becoming him as mercy. For pity is peculiar to power. Consider that
the world was established by pity, and then imitate thy Lord. "The
mercy of man is toward his neighbor, but the mercy of the Lord is upon
all flesh." (Ecclus. xviii. 13.) How "upon all flesh"?
Whether you mean sinners, or just men, we all need the mercy of
God; we all enjoy it, be it Paul, be it Peter, or be it John.
And listen to their own words; there is no need of mine. For what
says this blessed one? "But I obtained mercy, because I did it
ignorantly." (1 Tim. i. 13.) What then, was there
afterwards no need of mercy? Hear what he says; "But I labored
more abundantly than they all; yet not I, but the grace of God which
was with me." (1 Cor. xv. 10.) And of Epaphroditus he
says, "For indeed he was sick, nigh unto death; but God had mercy
on him; and not on him only, but on me also, that I might not have
sorrow upon sorrow." (Phil. ii. 27.) And again he says,
"We were weighed down exceedingly, beyond our power, insomuch that
we despaired even of life. Yea, we ourselves have had the answer of
death within ourselves, that we should not trust in ourselves, but in
God, who delivered us out of so great a death, and will deliver."
(2 Cor. i. 8, 9, 10.) And again, "And I was delivered
out of the mouth of the lion; and the Lord will deliver me." (2
Tim. iv. 17, 18.) And everywhere we shall find him glorying
in this, that by mercy he was saved. Peter, too, became so great,
because mercy was shown him. For hear Christ saying to him, "Satan
hath desired to sift you as wheat; and I made supplication for thee,
that thy faith fail not." (Luke xxii. 31, 32.) John, too,
became so great through mercy, and in short all of them. For listen
to Christ when He says, "Ye did not choose Me, but I chose
you." (John xv. 16.) For we all have need of the mercy of
God, as it is written, "The mercy of God is upon all flesh."
But if these men needed the mercy of God, what should one say of the
rest? For why, tell me, doth He "make the sun to rise on the evil
and the good"? Did He withhold the rain for one year, would He not
destroy all? And what if He caused overwhelming rain? what if He
rained down fire? what if He sent flies? But what do I say? if He
were so to do as He once did, would not all perish? If He were to
shake the earth, would not all perish? It is now seasonable to say,
"What is man, that Thou art mindful of him?" (Ps. viii. 4.)
Were He only to threaten the earth, all men would become one tomb.
"As a drop of water from the bucket," it is written, "so are the
nations in His sight, they shall be counted as very small dust, as
the turning of the balance." (Isa. xl. 15.) It were as easy
for Him to destroy all things, and to make them again, as for us to
turn the balance. He then who has such power over us, and sees us
sinning every day, and yet punishes us not, how is it but by mercy He
bears with us? Since beasts too exist by mercy: "Thou, Lord,
wilt preserve both men and beasts." (Ps. xxxvi. 7.) He looked
upon the earth, and filled it with living things. And wherefore?
For thy sake! And wherefore did He make thee? Through His
goodness.
There is nothing better than oil. It is the cause of light, and
there also it is the cause of light "Then shall thy light break forth
as the morning" (Isa. lviii. 8), saith the Prophet, if thou
showest pity upon thy neighbour. And as natural oil contains light,
so then doth mercy [alms] grant Us a great, a marvelous light.
Much mention doth Paul, too, make of this mercy. In one place,
hear him say, "Only that we should remember the poor." (Gal.
ii. 10.) And in another, "If it be meet for me to go also."
(1 Cor. xvi. 4.) And in every place, turn where you will, ye
see him anxious about this very thing. And again, "And let our
people also learn to maintain good works." (Tit. iii. 14.)
And again, "These things are good and profitable unto men."
(Tit. iii. 8.) Listen to a certain other one who saith, "Alms
do deliver from death" (Tob. xii. 9); If Thou takest away
pity, "Lord, Lord, who shall stand" (Ps. cxxx. 3); and it
is said, If Thou enterest "into judgment with thy servant" (Ps.
cxliii. 2); "A great thing is man"; why? "and an honorable
thing is a merciful man." (Prov. xx. 6, LXX.) For this is
the true character of man, to be merciful, yea rather the character of
God, to show mercy. Dost thou see, how strong is the mercy of
God? This made all things, this formed the world, this made the
angels, it was through mere goodness. For this cause, too, He
threatened hell, that we may attain unto the kingdom, and through
mercy we do attain unto the kingdom. For wherefore did God, being
alone, create so many beings? was it not through goodness? was it not
through love to men? If you ask why such and such things are, you
will always find your answer in Goodness. Let us show mercy to our
neighbors, that mercy may be shown to us. These acts of mercy we show
not so much to them, as lay up for ourselves against That Day. When
the flame of the fire is great, this oil (mercy) is that which
quenches the fire, and this brings light to us. Thus by this means
shall we be freed from the fire of hell. For whence will He be
compassionate and show mercy? Mercy comes of love! Nothing incenses
God so much as to be pitiless. "A man was brought to him who owed
him ten thousand talents, and he was moved with compassion, and
forgave him. And there were owing to that man from his fellow-servant
a hundred pence, and he caught him by the throat. Therefore the Lord
delivered him to the tormentors, till he should pay what was due."
Let us on hearing this be merciful to those who are our debtors in
money or in sins. Let no one remember evils, if at least he does not
wish to injure himself; for he does not so much aggrieve the other (as
he injures himself). For he either will follow him with vengeance,
or he has not done so; but dost thou thyself, while not forgiving thy
neighbor his sins, seek for a kingdom? Lest this should happen to
us, let us forgive all, (for it is ourselves that we pardon,) that
God may forgive us our sins, and so we may obtain the good things
which are in store, through the grace and lovingkindness,
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