The Homilies of St. John Chrysostom on Timothy, Titus, and Philemon.

But what if besides my silver and gold, I am surrounded by a crowd of slaves, oppressed by a multitude of affairs, how shall I be equal to the care of all these things, when deprived of the support of my husband? This is but an excuse, a pretense, as appears from many causes. For if thou dost not deserve wealth, nor seek to increase thy present possessions, thy burden will be light. To get riches is much more laborious than to take care of them. If therefore thou cuttest off this one thing, accumulating, and suppliest the needy out of thy substance, God will hold over thee His protecting hand. And if thou sayest this from a real desire to preserve the inheritance of thy fatherless children, and art not, under this pretense, possessed with covetousness; He who searches the heart knows how to secure their riches, even He who commanded thee to bring up children. For it is not possible, indeed it is not, that a house established by almsgiving should suffer any calamity. If it should be unfortunate for a time, in the end it will prosper. This will be more than spear and shield to all the household. Hear what the devil says concerning Job. “Hast not thou made an hedge about him and about his house, and about all that he hath on every side? ” ( Job i. 10 . ) Wherefore? Hear Job himself saying, “I was eyes to the blind, and feet was I to the lame. I was a father to the orphans. ” ( Job xxix. 15 . ) As he who does not turn aside from the calamities of others, will not suffer even in his own misfortunes, because he has learnt to sympathize; so he who will not bear the griefs of sympathy, will learn all sorrow in his own person. And, as in the case of a bodily disease, if, when the foot is mortified, the hand does not sympathize by cleansing the wound, washing away the discharge, and applying a plaster, it will suffer the like disease of its own; so she who will not minister to another when she is not herself afflicted, will have to bear sufferings of her own. For the evil spreading from the other part will reach to this also, and the question will not be of ministering to the other, but of its own cure and relief. So it is here also. He that will not relieve others, will be a sufferer himself. “Thou hast hedged him in,” saith Satan, “within and without,” and I dare not attack him! But he suffered afflictions, you say. True. But those afflictions were the occasion of great good. His substance was doubled, his reward increased, his righteousness enlarged, his crown was splendid, his prize glorious. Both his spiritual and temporal blessings were augmented. He lost his children, but he received, not these restored, but others in their room, and those too he had safe for the Resurrection. Had they been restored, the number would have been diminished, but now having given others in their stead, He will present them also at the Resurrection. All these things happened to him, because of his openhandedness in almsgiving. Let us then do likewise, that we may obtain the same rewards by the grace and lovingkindness of our Lord Jesus Christ. Amen. Homily VIII. 2 Timothy iii. 1–4 “This know also, that in the last days perilous times shall come.

For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, high-minded, lovers of pleasures more than lovers of God. ” If any now takes offense at the existence of heretics, let him remember that it was so from the beginning, the devil always setting up error by the side of truth. God from the beginning promised good, the devil came too with a promise. God planted Paradise, the devil deceived, saying, “Ye shall be as gods. ” ( Gen. iii. 5 . ) For as he could show nothing in actions, he made the more promises in words. Such is the character of deceivers. After this were Cain and Abel, then the sons of Seth and the daughters of men; afterwards Ham and Japhet, Abraham and Pharaoh, Jacob and Esau; and so it is even to the end, Moses and the magicians, the Prophets and the false prophets, the Apostles and the false apostles, Christ and Antichrist. Thus it was then, both before and at that time. Then there was Theudas, then Simon, then were the Apostles, then too this party of Hermogenes and Philetus. In short, there was no time when falsehood was not set up in opposition to truth. Let us not therefore be distressed. That it would be so, was foretold from the beginning. Therefore he says, “Know that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection. ” The unthankful then is unholy, and this is natural, for what will he be to others, who is not grateful to his benefactor? The unthankful man is a truce-breaker, he is without natural affection. “False accusers,” that is, slanderers. For those who are conscious that they have no good in themselves, whilst they commit many sins and offenses, find consolation in defaming the characters of others. “Incontinent,” with respect both to their tongue and their appetite, and everything else. “Fierce,” hence their inhumanity and cruelty, when any one is covetous, selfish, ungrateful, licentious. “Despisers of those that are good, traitors, heady. ” “Traitors,” betrayers of friendship; “heady,” having no steadiness; “high-minded,” filled with arrogance. “Lovers of pleasures more than lovers of God. ” Ver. 5 . “Having a form of godliness, but denying the power thereof. ” In the Epistle to the Romans, he says somewhat on this wise, “Having the form of knowledge and of the truth in the law” ( Rom. ii. 20 . ), where he speaks in commendation of it: but here he speaks of this sin as an evil beyond all other defects. And why is this? Because he does not use the words in the same signification. For an image is often taken to signify a likeness; but sometimes a thing without life, and worthless. Thus he says himself in his Epistle to the Corinthians, “A man ought not to cover his head, forasmuch as he is the image and glory of God. ” ( 1 Cor. xi. 7 . ) But the Prophet says, “Man walketh in an image. ” ( Ps. xxxix. 9 , Gr. ) And the Scripture sometimes takes a lion to represent royalty, as, “He couched as a lion, and as a lion’s whelp, who shall raise him up? ” ( Gen. xlix. 9 , Gr. ) And sometimes to signify rapacity, as, “a ravening and a roaring lion. ” ( Ps. xxii. 13 .

) And we ourselves do the same. For as things are compounded and varied in themselves, they are fitly adduced for various images and examples. As when we would express our admiration of a beautiful woman, we say, she is like a picture; and when we admire a painting, we say that it speaks, that it breathes. But we do not mean to express the same thing, but in one case to mark likeness, in the other beauty. So here with respect to form, in the one passage, it means a model, or representation, a doctrine, or pattern of godliness; in the other, something that is lifeless, a mere appearance, show, and hypocrisy. Faith therefore, without works, is fitly called a mere form without the power. For as a fair and florid body, when it has no strength, is like a painted figure, so is a right faith apart from works. For let us suppose any one to be “covetous, a traitor, heady,” and yet to believe aright; of what advantage is it, if he wants all the qualities becoming a Christian, if he does not the works that characterize godliness, but outdoes the Greeks in impiety, when he is a mischief to those with whom he associates, causes God to be blasphemed, and the doctrine to be slandered by his evil deeds? “From such turn away,” he says. But how is this, if men are to be so “in the latter times”? There were probably then such, in some degree at least, though not to the same excess. But, in truth, through him he warns all to turn away from such characters. Ver. 6 . “For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lust. ” Ver. 7 . “Ever learning, and never able to come to the knowledge of the truth. ” Do you see them employing the artifice of that old deceiver, the weapons which the devil used against Adam? “Entering into houses,” he says. Observe how he shows their impudence by this expression, their dishonorable ways, their deceitfulness. “Leading captive silly women,” so that he who is easy to be deceived is a “silly woman,” and nothing like a man: for to be deceived is the part of silly women. “Laden with sins. ” See whence arises their persuasion, from their sins, from their being conscious to themselves of nothing good! And with great propriety has he said “laden. ” For this expression marks the multitude of their sins, and their state of disorder and confusion; “led away with divers lusts. ” He does not accuse nature, for it is not women simply, but such women as these, that he blames. And why “divers lusts”? by that are implied their various faults, their luxury, their disorderly conduct, their wantonness. “Divers lust,” he says, that is, of glory, of wealth, of pleasure, of self-will, of honor: and perchance other vile desires are implied. “Ever learning, and never able to come to the knowledge of the truth. ” He does not say thus to excuse, but to threaten them severely; for their understanding was callous, because they had weighed themselves down with lusts and sins. Ver. 8 . “Now as Jannes and Jambres withstood Moses, so do these also resist the truth. ” Who are these? The magicians in the time of Moses. But how is it their names are nowhere else introduced? Either they were handed down by tradition, or it is probable that Paul knew them by inspiration.

“Men of corrupt minds,” he says, “reprobate concerning the faith. ” Ver. 9 . “But they shall proceed no further; for their folly shall be manifested unto all men, as theirs also was. ” “They shall proceed no further”; how then does he say elsewhere, “They will increase unto more ungodliness”? ( 2 Tim. ii. 16 . ) He there means, that beginning to innovate and to deceive, they will not pause in their error, but will always invent new deceits and corrupt doctrines, for error is never stationary. But here he says, that they shall not be able to deceive, nor carry men away with them, for however at first they may seem to impose upon them, they will soon and easily be detected. For that he is speaking to this effect appears from what follows. “For their folly shall be manifest unto all. ” Whence? Every way—“as theirs also was. ” For if errors flourish at first, they do not continue to the end, for so it is with things that are not fair by nature, but fair in appearance; they flourish for a time, and then are detected, and come to nought. But not such are our doctrines, and of these thou art a witness, for in our doctrines there is no deceit, for who would choose to die for a deceit? Ver. 10 . “But thou hast fully known my doctrine. ” Wherefore be strong; for thou wert not merely present, but didst follow closely. Here he seems to imply that the period had been long, in that he says, “Thou hast followed up my doctrine”; this refers to his discourse. “Manner of life”; this to his conduct. “Purpose”; this to his zeal, and the firmness of his soul. I did not say these things, he says, and not do them; nor was I a philosopher in words only. “Faith, longsuffering. ” He means, how none of these things troubled me. “Charity,” which those men had not; “patience,” nor yet this. Towards the heretics, he means, I show much longsuffering; “patience,” that under persecution. Ver. 11 . “Persecutions, afflictions. ” There are two things that disquiet a teacher, the number of heretics, and men’s wanting fortitude to endure sufferings. And yet he has said much about these, that such always have been, and always will be, and no age will be free from them, and that they will not be able to injure us, and that in the world there are vessels of gold and of silver. You see how he proceeds to discourse about his afflictions, “which came upon me at Antioch, at Iconium, at Lystra. ” Why has he selected these instances out of many? Because the rest was known to Timothy, and these perhaps were new events, and he does not mention the former ones, for he is not enumerating them particularly, for he is not actuated by ambition or vainglory, but he recounts them for the consolation of his disciple, not from ostentation. And here he speaks of Antioch in Pisidia, and Lystra, whence Timothy himself was. “What persecutions I endured. ” There was twofold matter of consolation, that I displayed a generous zeal, and that I was not forsaken. It cannot be said, that God abandoned me, but He rendered my crown more radiant. “What persecutions I endured: but out of them all the Lord delivered me. ” Ver. 12 . “Yea, and all those that will live godly in Christ Jesus shall suffer persecution. ” But why, he says, should I speak only of myself?

Each one that will live godly will be persecuted. Here he calls afflictions and sorrows, “persecutions,” for it is not possible that a man pursuing the course of virtue should not be exposed to grief, tribulation, and temptations. For how can he escape it who is treading in the strait and narrow way, and who has heard, that “in the world ye shall have tribulation”? ( John xvi. 33 . ) If Job in his time said, “The life of man upon earth is a state of trial” ( Job vii. 1 , Gr. ); how much more was it so in those days? Ver. 13 . “But evil men and seducers shall wax worse and worse, deceiving, and being deceived. ” Let none of these things, he says, disturb thee, if they are in prosperity, and thou in trials. Such is the nature of the case. From my own instance thou mayest learn that it is impossible for man, in his warfare with the wicked, not to be exposed to tribulation. One cannot be in combat and live luxuriously, one cannot be wrestling and feasting. Let none therefore of those who are contending seek for ease or joyous living. Again, the present state is contest, warfare, tribulation, straits, and trials, and the very scene of conflicts. The season for rest is not now, this is the time for toil and labor. No one who has just stripped and anointed himself thinks of ease. If thou thinkest of ease, why didst thou strip, or prepare to fight? “But do I not maintain the fight? ” you say. What, when thou dost not conquer thy desires, nor resist the evil bias of nature? Ver. 14 . “But continue thou in the things that thou hast learned and hast been assured of, knowing of whom thou hast learned them; And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through the faith which in Christ Jesus. ” What is this? As the prophet David exhorted, saying, “Be not thou envious against the workers of iniquity” ( Ps. xxxvii. 1 . ), so Paul exhorts, “Continue thou in the things which thou hast learned,” and not simply learned, but “hast been assured of,” that is, hast believed. And what have I believed? That this is the Life. And if thou seest things happening contrary to thy belief, be not troubled. The same hap pened to Abraham, yet he was not affected at it. He had heard, “In Isaac shall thy seed be called” ( Gen. xxi. 12 . ); and he was commanded to sacrifice Isaac, yet he was not troubled nor dismayed. Let no one be offended because of the wicked. This the Scripture taught from the beginning. What then, if the good be in prosperity, and the wicked be punished? The one is likely to happen, the other not so. For the wicked will possibly be punished, but the good cannot always be rejoicing. No one was equal to Paul, yet he passed all his life in afflictions, in tears and groanings night and day. “For the space of three years,” he says, “I ceased not to warn every one night and day with tears. ” ( Acts xx. 31 . ) And again: “That which cometh upon me daily. ” ( 1 Cor. xi. 28 . ) He did not rejoice to-day, and grieve to-morrow, but he ceased not daily to grieve. How then does he say, “Evil men shall wax worse and worse”?

He has not said, they shall find rest, but “they shall wax worse and worse. ” Their progress is for the worse. He has not said, they shall be in prosperity. But if they are punished, they are punished that thou mayest not suppose their sins are unavenged. For since we are not deterred from wickedness by the fear of hell, in very tenderness He rouses us from our insensibility, and awakens us. If no wicked man was ever punished, no one would believe that God presides over human affairs. If all were punished, no one would expect a future resurrection, since all had received their due here. On this account He both punishes, and forbears to punish. On this account the righteous suffer tribulation here, because they are sojourners, and strangers, and are in a foreign country. The just therefore endure these things for the purpose of trial. For hear what God said to Job: “Thinkest thou that I have warned thee otherwise, than that thou mightest appear just? ” ( Job xl. 3 , Gr. ) But sinners when they endure any affliction suffer but the punishment of their sins. Under all circumstances, therefore, whether afflictive or otherwise, let us give thanks to God. For both are beneficial. He does nothing in hatred or enmity to us, but all things from care and consideration for us. “Knowing that from a child thou hast known the sacred writings. ” The holy Scriptures he calls “sacred writings. ” In these thou wast nurtured, so that through them thy faith ought to be firm and unshaken. For the root was laid deep, and nourished by length of time, nor will anything subvert it. And speaking of the holy Scriptures, he has added, “Which are able to make thee wise,” that is, they will not suffer thee to have any foolish feeling, such as most men have. For he who knows the Scriptures as he ought, is not offended at anything that happens; he endures all things manfully, referring them partly to faith, and to the incomprehensible nature of the divine dispensation, and partly knowing reasons for them, and finding examples in the Scriptures. Since it is a great sign of knowledge not to be curious about everything, nor to wish to know all things. And if you will allow me, I will explain myself by an example. Let us suppose a river, or rather rivers (I ask no allowance, I only speak of what rivers really are,) all are not of the same depth. Some have a shallow bed, others one deep enough to drown one unacquainted with it. In one part there are whirlpools, and not in another. It is good therefore to forbear to make trial of all, and it is no small proof of knowledge not to wish to sound all the depths: whereas he that would venture on every part of the river, is really most ignorant of the peculiar nature of rivers, and will often be in danger of perishing, from venturing into the deeper parts with the same boldness with which he crossed the shallows. So it is in the things of God. He that will know all things, and ventures to intrude into everything, he it is that is most ignorant what God is. And of rivers indeed, the greater part is safe, and the depths and whirlpools few, but with respect to the things of God, the greater part is hidden, and it is not possible to trace out His works. Why then art thou bent on drowning thyself in those depths?

Know this, however, that God dispenses all things, that He provides for all, that we are free agents, that some things He works, and some things He permits; that He wills nothing evil to be done; that all things are not done by His will, but some by ours also; all evil things by ours alone, all good things by our will conjointly with His influence; and that nothing is without His knowledge. Therefore He worketh all things. Thou then knowing this canst reckon what things are good, what are evil, and what are indifferent. Thus virtue is good, vice is evil; but riches and poverty, life and death, are things indifferent. If thou knowest this, thou wilt know thereby, that the righteous are afflicted that they may be crowned, the wicked, that they may receive the punishment of their sins. But all sinners are not punished here, lest the generality should disbelieve the Resurrection; nor all the righteous afflicted, lest men should think that vice, and not virtue, is approved. These are the rules and limits. Bring what you will to the test of these, and you will not be perplexed with doubt. For as there is among calculators the number of six thousand, to which all things can be reduced, and everything can be divided and multiplied in the scale of six thousand, and this is known to all who are acquainted with arithmetic; so he who knows those rules, which I will briefly recapitulate, will never be offended. And what are these? That virtue is a good, vice an evil; that diseases, poverty, ill-treatment, false accusations, and the like, are things indifferent; that the righteous are afflicted here, or if ever they are in prosperity, it is that virtue may not appear odious; that the wicked enjoy pleasure now that hereafter they may be punished, or if they are sometimes visited, it is that vice may not seem to be approved, nor their actions to go unpunished; that all are not punished, lest there should be a disbelief of the time of resurrection; that even of the good, some who have done bad actions are quit of them here; and of the wicked, some have good ones, and are rewarded for them here, that their wickedness may be punished hereafter ( Matt. vi. 5 . ); that the works of God are for the most part incomprehensible, and that the difference between us and Him is greater than can be expressed. If we reason on these grounds, nothing will be able to trouble or perplex us. If we listen to the Scriptures continually, we shall find many such examples. “Which are able,” he says, “to make thee wise unto salvation. ” For the Scriptures suggest to us what is to be done, and what is not to be done. For hear this blessed one elsewhere saying, “Thou art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes. ” ( Rom. ii. 19, 20 . ) Thou seest that the Law is the light of them which are in darkness; and if that which showeth the letter, the letter which killeth, is light, what then is the Spirit which quickeneth? If the Old Covenant is light, what is the New, which contains so many, and so great revelations? where the difference is as great, as if any one should open heaven to those who only know the earth, and make all things there visible.

There we learn concerning hell, heaven, and judgment. Let us not believe in things irrational. They are nothing but imposture. “What,” you say, “when what they foretell comes to pass? ” It is because you believe it, if it does come to pass. The impostor has taken thee captive. Thy life is in his power, he manages thee as he will. If a captain of robbers should have under his power and disposal the son of a king, who had fled to him, preferring the desert, and his lawless company, would he be able to pronounce whether he would live or die? Assuredly he would, not because he knows the future, but because he is the disposer of his life or death, the youth having put himself in his power. For according to his own pleasure, he may either kill him, or spare his life, as he is become subject to him, and it is equally at his disposal to say whether thou shalt be rich or poor. The greater part of the world have delivered themselves up into the hands of the devil. And furthermore, it contributes much to favor the pretenses of these deceivers, that a man has accustomed himself to believe in them. For no one takes notice of their failures, but their lucky conjectures are observed. But if these men have any power of prognosticating, bring them to me, a believer. I say not this, as magnifying myself, (for it is no great honor to be superior to these things,) and indeed I am deep-laden with sins; but with respect to these matters, I will not be humble-minded; by the grace of God I despise them all. Bring me this pretender to magic; let him, if he has any power of prognosticating, tell me what will happen to me to-morrow. But he will not tell me. For I am under the power of the King, and he has no claim to my allegiance or submission. I am far from his holes and caverns. I war under the king. “But some one committed theft,” you say, “and this man discovered it. ” This is not always true, certainly, but for the most part absurdities and falsehoods. For they know nothing. If indeed they know anything, they ought rather to speak of their own concerns, how the numerous offerings to their idols have been stolen, how so much of their gold has been melted. Why have they not informed their Priests? Even for the sake of money, they have not been able to give information when their idol-temples have been burnt, and many have perished with them. Why do they not provide for their own safety? But it is altogether a matter of chance, if they have predicted anything. With us there are prophets, and they do not fail. They do not speak truth in one instance and falsehood in another, but always declare the truth; for this is the privilege of foreknowledge. Cease, then, from this madness, I beseech you, if at least you believe in Christ; and if you believe not, why do you expose yourselves? Why do you deceive? “How long will ye halt on both your hips? ” ( 1 Kings xviii. 21 , Sept. ) Why do you go to them? Why enquire of them? The instant you go to them, the instant you enquire, you put yourself in slavery to them. For you enquire, as if you believed. “No,” you say, “I do not enquire, as believing, but making trial of them.

” But to make trial, whether they speak the truth, is the part not of one who believes that they are false, but of one who still doubts. Wherefore then dost thou enquire what will happen? For if they answered, “This will happen, but do so and so, and thou wilt escape it”; even in that case thou oughtest by no means to be an idolater; yet thy madness were not so great. But if they foretell future events, he that listens to them will gain nothing more than unavailing sorrow. The event does not happen, but he suffers the uneasiness, and torments, himself. If it were for our good, God would not have grudged us this foreknowledge. He who has revealed to us things in heaven, would not have envied us. For, “All things,” He says, “that I have heard of the Father I have made known unto you”; and, “I call you not servants, but friends. Ye are my friends. ” ( John xv. 15 . ) Why then did He not make these things known unto us? Because He would not have us concerned about them. And as a proof that He does not envy us this knowledge, such things were revealed to the ancients, because they were babes, even about an ass, and the like. But to us, because He would not have us concerned about such things, He has not cared to reveal them. But what do we learn? Things which they never knew, for little indeed were all those things of old. But what we are taught is this, that we shall rise again, that we shall be immortal, and incorruptible, that our life shall have no end, that all things will pass away, that we shall be caught up in the clouds, that the wicked shall suffer punishment, and numberless other things, and in all these there is no falsehood. Is it not better to know these than to hear that the ass that was lost is found? Lo, thou hast gotten thine ass! Lo, thou hast found him! What is thy gain? Will he not soon be lost again some other way? For if he leave thee not, at least thou wilt lose him in thy death. But the things which I have mentioned, if we will but hold them fast, we shall retain perpetually. These therefore let us pursue. To these stable and enduring goods let us attach ourselves. Let us not give heed to soothsayers, fortune-tellers, and jugglers, but to God who knoweth all things certainly, whose knowledge is universal. Thus we shall know all that it befits us to know, and shall obtain all good things, through the grace and lovingkindness, &c. Homily IX. 2 Timothy iii. 16, 17 “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. ” [R. V. : Every Scripture inspired of God is also profitable, &c. ] Having offered much exhortation and consolation from other sources, he adds that which is more perfect, derived from the Scriptures; and he is reasonably full in offering consolation, because he has a great and sad thing to say.

For if Elisha, ho was with his master to his last breath, when he saw him departing as it were in death, rent his garments for grief, what think you must this disciple suffer, so loving and so beloved, upon hearing that his master was about to die, and that he could not enjoy his company when he was near his death, which is above all things apt to be distressing? For we are less grateful for the past time, when we have been deprived of the more recent intercourse of those who are departed. For this reason when he had previously offered much consolation, he then discourses concerning his own death: and this in no ordinary way, but in words adapted to comfort him and fill him with joy; so as to have it considered as a sacrifice rather than a death; a migration, as in fact it was, and a removal to a better state. “For I am now ready to be offered up” ( 2 Tim. iv. 6 . ), he says. For this reason he writes: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. ” All what Scripture? all that sacred writing, he means, of which I was speaking. This is said of what he was discoursing of; about which he said, “From a child thou hast known the holy Scriptures. ” All such, then, “is given by inspiration of God”; therefore, he means, do not doubt; and it is “profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works. ” “For doctrine. ” For thence we shall know, whether we ought to learn or to be ignorant of anything. And thence we may disprove what is false, thence we may be corrected and brought to a right mind, may be comforted and consoled, and if anything is deficient, we may have it added to us. “That the man of God may be perfect. ” For this is the exhortation of the Scripture given, that the man of God may be rendered perfect by it; without this therefore he cannot be perfect. Thou hast the Scriptures, he says, in place of me. If thou wouldest learn anything, thou mayest learn it from them. And if he thus wrote to Timothy, who was filled with the Spirit, how much more to us! “Thoroughly furnished unto all good works”; not merely taking part in them, he means, but “thoroughly furnished. ” Chap. iv. 1 . “I charge thee therefore before God, and the Lord Jesus Christ, Who shall judge the quick and the dead. ” He either means the wicked and the just, or the departed and those that are still living; for many will be left alive. In the former Epistle he raised his fears, saying, “I give thee charge in the sight of God, Who quickeneth all things” ( 1 Tim. vi. 13 . ): but here he sets before him what is more dreadful, “Who shall judge the quick and the dead,” that is, Who shall call them to account “at His appearing and His kingdom. ” When shah He judge? at His appearing with glory, and in His kingdom. Either he says this to show that He will not come in the way that He now has come, or, “I call to witness His coming, and His kingdom. ” He calls Him to witness, showing that he had reminded Him of that appearing.

Then teaching him how he ought to preach the word, he adds, Ver. 2 . “Preach the word: be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. ” What means “in season, out of season”? That is, have not any limited season: let it always be thy season, not only in peace and security, and when sitting in the Church. Whether thou be in danger, in prison, in chains, or going to thy death, at that very time reprove. Withhold not rebuke, for reproof is then most seasonable, when thy rebuke will be most successful, when the reality is proved. “Exhort,” he says. After the manner of physicians, having shown the wound, he gives the incision, he applies the plaster. For if you omit either of these, the other becomes useless. If you rebuke without convicting, you will seem to be rash, and no one will tolerate it, but after the matter is proved, he will submit to rebuke: before, he will be headstrong. And if you convict and rebuke, but vehemently, and do not apply exhortation, all your labor will be lost. For conviction is intolerable in itself if consolation be not mingled with it. As if incision, though salutary in itself, have not plenty of lenitives to assuage the pain, the patient cannot endure cutting and hacking, so it is in this matter. “With all longsuffering and doctrine. ” For he that reproves is required to be longsuffering, that he may not believe hastily, and rebuke needs consolation, that it may be received as it ought. And why to “longsuffering” does he add “doctrine”? “Not as in anger, not as in hatred, not as insulting over him, not as having caught an enemy. Far be these things from thee. ” But how? As loving as sympathizing with him, as more distressed than himself at his grief, as melted at his sufferings? “With all longsuffering and doctrine. ” No ordinary teaching is implied. Ver. 3 . “For the time will come when they will not endure sound doctrine. ” Before they grow stiffnecked, preoccupy them all. For this reason he says, “in season, out of season”; do everything, so as to have willing disciples. “But after their own lusts,” he says, “shall they heap to themselves teachers. ” Nothing can be more expressive than these words. For by saying “they shall heap to themselves,” he shows the indiscriminate multitude of the teachers, as also by their being elected by their disciples. “They shall heap to themselves teachers,” he says, “having itching ears. ” Seeking for such as speak to gratify and delight their hearers. Ver. 4 . “And they shall turn away their ears from the truth, and be turned unto fables. ” This he foretells, not as willing to throw him into despair, but to prepare him to bear it firmly, when it shall happen. As Christ also did in saying, “They will deliver you up, and they will scourge you, and bring you before the synagogues, for My name’s sake. ” ( Matt. x. 17 . ) And this blessed man elsewhere says, “For I know this, that after my departures shall grievous wolves enter in among you, not sparing the flock. ” ( Acts xx. 29 . ) But this he said that they might watch, and duly use the present opportunity. Ver. 5 . “But watch thou in all things, endure affliction.

” It was for this therefore, that he foretold these things; as Christ also toward the end predicted that there should be “false Christs and false prophets”; so he too, when he was about to depart, spoke of these things. “But watch thou in all things, endure affliction”; that is, labor, preoccupy their minds before this pestilence assails them; secure the safety of the sheep before the wolves enter in, everywhere endure hardship. “Do the work of an evangelist, make full proof of thy ministry. ” Thus it was the work of an evangelist that he should endure hardship, both in himself, and from those without; “make full proof of” that is, fulfill “thy ministry. ” And behold another necessity for his enduring affliction, Ver. 6 . “For I am now ready to be poured out, and the time of my departure is at hand. ” He has not said of my sacrifice; but, what is much more, “of my being poured out. ” For the whole of the sacrifice was not offered to God, but the whole of the drink-offering was. Ver. 7 . “I have fought the good fight, I have finished the course, I have kept the faith. ” Often, when I have taken the Apostle into my hands, and have considered this passage, I have been at a loss to understand why Paul here speaks so loftily: “I have fought the good fight. ” But now by the grace of God I seem to have found it out. For what purpose then does he speak thus? He is desirous to console the despondency of his disciple, and therefore bids him be of good cheer, since he was going to his crown, having finished all his work, and obtained a glorious end. Thou oughtest to rejoice, he says, not to grieve. And why? Because, “I have fought the good fight. ” As a father whose son was sitting by him, bewailing his orphan state, might console him, saying, Weep not, my son; we have lived a good life, we have arrived at old age, and now we leave thee. Our life has been irreproachable, we depart with glory, and thou mayest be held in admiration for our actions. Our king is much indebted to us. As if he had said, We have raised trophies, we have conquered enemies, and this not boastfully. God forbid; but to raise up his dejected son, and to encourage him by his praises to bear firmly what had happened, to entertain good hopes, and not to think it a matter grievous to be borne. For sad, sad indeed is separation; and hear Paul himself, saying, “We being bereaved of you for a short time, in presence, not in heart. ” ( 1 Thess. ii. 17 . ) If he then felt so much at being separated from his disciples, what thinkest thou were the feelings of Timothy? If on parting from him whilst living he wept, so that Paul says, “Being mindful of thy tears, that I may be filled with joy. ” ( 2 Tim. i. 4 . ), how much more at his death? These things then he wrote to console him. Indeed the whole Epistle is full of consolation, and is a sort of Testament. “I have fought the good fight, I have finished my course, I have kept the faith. ” “A good fight,” he says, therefore do thou engage in it. But is that a good fight, where there are imprisonment, chains, and death?

Yea, he says for it is fought in the cause of Christ, and great crowns are won in it. “The good fight”! There is no worthier than this contest. This crown is without end. This is not of olive leaves. It has not a human umpire. It has not men for spectators. The theater is crowded with Angels. There men labor many days, and suffer hardships, and for one hour they receive the crown, and immediately all the pleasure passes away. But here far otherwise, it continues for ever in brightness, glory, and honor. Henceforth we ought to rejoice. For I am entering on my rest, I am leaving the race. Thou hast heard that “it is better to depart and to be with Christ. ” I have finished “the course. ” For it behooves us both to contend and to run; to contend, by enduring afflictions firmly, and to run, not vainly, but to some good end. It is truly a good fight, not only delighting, but benefiting the spectator: and the race does not end in nothing. It is not a mere display of strength and of rivalry. It draws all up to heaven. This race is brighter than the sun’s, yea, this which Paul ran upon earth, than that which he runs in heaven. And how had he “finished his course”? He traversed the whole world, beginning from Galilee and Arabia, and advancing to the extremities of the each, so that, as he says, “From Jerusalem and round about unto Illyricum I have fully preached the Gospel of Christ. ” ( Rom. xv. 19 . ) He passed over the earth like a bird, or rather more swiftly than a bird: for a bird only flies over it, but he, having the wing of the Spirit, made his way through numberless impediments, dangers, deaths, and calamities, so that he was even fleeter than a bird. Had he been a mere bird, he might have alighted and been taken, but being upborne by the Spirit he soared above all snares, as a bird with a wing of fire. “I have kept the faith,” he says. There were many things that would have robbed him of it, not only human friendships, but menaces, and death, and countless other perils: but he stood firm against all. How? by being sober and watchful. This might have sufficed for the con solation of his disciples, but he further adds the rewards. And what are these? Ver. 8 . “Henceforth there is laid up for me a crown of righteousness. ” Here again he calls virtue in general righteousness. Thou shouldest not grieve that I shall depart, to be invested with that crown which will by Christ be placed upon my head. But if I continued here, truly thy mightest rather grieve, and fear lest I should fail and perish. Ver. 8 . “Which the Lord, the righteous Judge, shall give me at that day, and not to me only, but to all that love His appearing. ” Here also he raises his mind. If “to all,” much more to Timothy. But he did not say, “and to thee,” but “to all”; meaning, if to all, much more to him. Moral. But how, it may be asked, is one to “love the appearing” ( τὴν ἐπιφανειαν ) of Christ?

By rejoicing at His coming; and he who rejoices at His coming, will perform works worthy of His joy; he will throw away his substance if need be, and even his life, so that he may obtain future blessings, that he may be thought worthy to behold that second coming in a fitting state, in confidence, in brightness and glory. This is to “love His appearing. ” He who loves His appearing will do everything to ensure, before His general coming, a particular coming to himself. And how, you will say, is this possible? Hear from Christ, who says, “If a man love Me, he will keep My words, and My Father and I will come unto him, and make Our abode with him. ” ( John xiv. 23 . ) And think how great a privilege it is that He who will appear to all generally, should promise to come to us in particular: for He says, “We will come and make Our abode with him. ” If any man “love His appearing,” he will do everything to invite Him to himself, and to hold Him, that the light may shine upon him. Let there be nothing unworthy of His coming, and He will soon take up His abode with us. And it is called His “Epiphany,” because He will appear above, and shine forth from on high. Let us therefore “seek those things that are above,” and we shall soon draw down those beams upon us. None of those who grovel below, and bury themselves in this lower earth, will be able to view the light of that Sun. None of those who defile themselves with worldly things will be able to behold that Sun of righteousness. He shines on none of those who are so occupied. Recover thyself a little, recover thyself from that depth, from the waves of a worldly life, if thou wouldest see the Sun, and enjoy His appearing. Then thou wilt see Him with great confidence. Be even now a philosopher. Let not a spirit of perverseness possess thee, lest He smite thee severely, and bring thee low. Let not thy heart be hardened; nor darkened, lest thou be shipwrecked there. Let there be no self-deceit. For the rocks beneath the sea cause the most fatal shipwrecks. Nourish no wild beasts, I mean evil passions, worse than wild beasts. Confide not in things ever flowing, that thou mayest be able to stand firmly. None can stand upon water, but upon a rock all find a secure footing. Worldly things are as water, as a torrent, that passes away. “The waters,” he saith, “are come in unto my soul. ” ( Ps. lxix. 1 . ) Spiritual things are as a rock. For he saith, “Thou hast set my feet upon a rock. ” ( Ps. xl. 2 . ) Worldly things are as mire and clay; let us extricate ourselves from them. For so we shall be able to attain to the appearing of Christ. Whatever may befall us, let us endure. It is a sufficient consolation in all circumstances that we suffer for Christ. This divine incantation let us repeat, and it will charm away the pain of every wound. And how can we suffer for Christ, you ask? If one accuse thee falsely in any case, not on account of Christ, yet if thou bearest it patiently, if thou givest thanks, if thou prayest for him, all this thou doest for Christ.

But if thou curse him, if thou utter discontent, if thou attempt to revenge it, though thou shouldest not be able, it is not for Christ’s sake; thou sufferest loss, and art deprived of thy reward on account of thy intention. For it rests with us either to profit, or to be injured, by afflictions. It depends not upon the nature of the affliction, but upon the disposition of our own minds. As, for instance, great were the sufferings of Job, yet he suffered with thankfulness; and he was justified, not because he suffered, but because in suffering he endured it thankfully. Another under the same sufferings, yet not the same, for none ever suffered like Job—but under lighter sufferings, exclaims, is impatient, curses the whole world, and complains against God. He is condemned and sentenced, not because he suffered, but because he blasphemed; and he blasphemed, not from any necessity arising from his afflictions, since if necessity arising from events were the cause, Job too must have blasphemed; but since he, who suffered more severely, did no such thing, it did not come to pass from this cause, but from the man’s weakness of purpose. We want therefore strength of soul, and nothing will then appear grievous, but if our soul is weak, we find a grievance in everything. According to our dispositions, all things become tolerable or intolerable. Let us strengthen our resolution, and we shall bear all things easily. The tree whose roots are fixed deep in the earth is not shaken by the utmost violence of the storm, but if it be set lightly in the surface of the ground, a slight gust of wind will tear it up from the roots. So it is with us; if our flesh be nailed down by the fear of God, nothing will be able to shake us; but if we merely intend well, a little shock will subvert and destroy us. Wherefore, I exhort, let us bear all with much cheerfulness, imitating the Prophet, who says, “My soul cleaveth to Thee”; observe, he says not, draweth nigh, but “cleaveth to Thee”; and again, “My soul thirsteth for Thee. ” ( Ps. lxii. 3 . ) He said not merely “longeth,” that he might by such words express the vehemence of his desire; and again, “Fix my flesh in Thy fear. ” ( Ps. cxix. 120 , Sept. ) For he wishes us so to cleave and be united to Him, that we may never be separated from Him. If thus we hold by God, if thus we rivet our thoughts upon Him, if we thirst with the love of Him, all that we desire will be ours, and we shall obtain the good things to come, in Jesus Christ our Lord, to whom with the Father and the Holy Ghost be glory, power, and honor, now and for ever. Amen. Homily X. 2 Timothy iv. 9–13 “Do thy diligence to come shortly unto me: For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. And Tychicus have I sent to Ephesus. The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments. ” It is worth while to enquire why he calls Timothy to him, inasmuch as he was intrusted with a Church, and a whole nation. It was not from arrogance.

For Paul was ready to come to him; for we find him saying, “But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God. ” ( 1 Tim. iii. 15 . ) But he was withholden by a strong necessity. He was no longer master of his own movements. He was in prison, and had been confined by Nero, and was all but on the point of death. That this might not happen before he saw his disciple, he therefore sends for him, desiring to see him before he dies, and perhaps to deliver much in charge to him. Wherefore he says, “Hasten to come to me before the winter. ” “For Demas hath forsaken me, having loved this present world. ” He does not say, “That I may see thee before I depart this life,” which would have grieved him, but “because I am alone,” he says, “and have no one to help or support me. ” “For Demas hath forsaken me, having loved this present world, and is departed to Thessalonica”; that is, having loved his own ease and security from danger, he has chosen rather to live luxuriously at home, than to suffer hardships with me, and share my present danger. He has blamed him alone, not for the sake of blaming him, but to confirm us, that we may not be effeminate in declining toils and dangers, for this is, “having loved this present world. ” At the same time he wishes to draw his disciple to him. “Crescens to Galatia, Titus to Dalmatia. ” These he does not censure. For Titus was one of the most admirable men, so that to him he intrusted the affairs of the island, no small island, I mean, but that great one of Crete. “Only Luke is with me. ” For he adhered to him inseparably. It was he who wrote the Gospel, and the General Acts; he was devoted to labors, and to learning, and a man of fortitude; of him Paul writes, “whose praise is in the Gospel throughout all the Churches. ” ( 2 Cor. viii. 18 . ) “Take Mark, and bring him with thee, for he is profitable to me for the ministry. ” It is not for his own relief, but for the ministry of the Gospel that he wanted him. For though imprisoned, he did not cease to preach. So it was on the same account he sent for Timothy, not for his own, but for the Gospel’s sake, that his death might occasion no disturbance to the faithful, when many of his own disciples were present to prevent tumults, and to console those who would scarce have endurance to bear up at his death. For it is probable that the believers at Rome were men of consequence. “And Tychicus have I sent to Ephesus. The cloak that I left at Troas with Carpus, when thou comest bring with thee, and the books, but especially the parchments. ” The word here translated “cloak” may mean a garment, or, as some say, a bag, in which the books were contained. But what had he to do with books, who was about to depart and go to God? He needed them much, that he might deposit them in the hands of the faithful, who would retain them in place of his own teaching. All the faithful, then, would suffer a great blow, but particularly those who were present at his death, and then enjoyed his society.

But the cloak he requires, that he might not be obliged to receive one from another. For we see him making a great point of avoiding this; and elsewhere, when he was addressing those from Ephesus, he says, “Ye know that these hands have ministered to my necessities, and to those that were with me” ( Acts xx. 34, 35 . ); and again, “It is more blessed to give than to receive. ” Ver. 14 . “Alexander the coppersmith did me much evil; the Lord reward him according to his works. ” Here he again makes mention of his trial, not wishing merely to censure and accuse the man, but to prepare his disciple for the conflicts, that he might bear them firmly. Though they be mean and contemptible persons, and without honor, who cause these trials, they ought all, he says, to be borne with fortitude. For he who suffers wrong from any great personage, receives no little distinction from the superiority of him who does the wrong. But he who is injured by a vile and abject person, suffers the greater annoyance. “He did me much evil,” he says, that is, he persecuted me in various ways. But these things will not go unpunished! For the Lord will reward him according to his works. As he said above: “What persecutions I endured, but out of them all the Lord delivered me. ” ( 2 Tim. iii. 11 . ) So also here he consoles his disciples by a double consideration, that he himself had suffered wrong, and that the other would be rewarded for his evil deeds. Not that the Saints rejoice in the punishment of their persecutors, but that the cause of the Gospel required it, and the weaker would derive consolation from it. Ver. 15 . “Of whom be thou ware also; for he hath greatly withstood our words. ” That is, he is hostile to us, and opposes us. He has not said, Revenge, punish, expel him, although by the grace given him he might have so done, but he does no such thing; nor does he arm Timothy against him, but only commands him to avoid him, leaving vengeance to God, and for the consolation of the weaker he has said that He will reward him, which is a prophecy rather than an imprecation. And that he says these things to prepare the mind of his disciple, is manifest also from what follows. But see how he mentions other of his trials. Ver. 16 . “At my first answer,” he says, “no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. ” Do you see how he spares his friends, notwithstanding it was a grievous thing they had done? For it is not the same thing to be despised by aliens, as by our own friends. Do you see his intense dejection? It cannot be said, that I was assailed by those without, but had comfort in the attention and support of my friends; for these also betrayed me. “All men,” he says, “forsook me. ” And this was no light offense. For if he that in war abandons one who is exposed to danger, and shrinks from meeting the hands of his enemies, is justly smitten by his friends, as having utterly betrayed their cause, much more in the case of the Gospel. But what “first answer,” does he speak of? He had stood before Nero, and had escaped. But afterwards, because he had converted his cup-bearer, he was beheaded.

And here again is encouragement for his disciple in what follows. Ver. 17 . “Notwithstanding the Lord stood with me, and strengthened me. ” Though deserted by man, God doth not permit him to suffer any harm. He strengthened me, he says, that is, He gave me boldness in speaking. He suffered me not to sink. “That by me the preaching might be fully known. ” That is, might be fulfilled. Observe his great humility. He does not say He strengthened me as deserving of His gift, but that “the preaching,” with which I was intrusted, “might be fully known. ” As if any one should wear a purple robe and a diadem, and to that circumstance should owe his safety. “And that all the Gentiles might hear. ” What is this? That the luster of the Gospel, and the care of His Providence for me, might be known to all. “And I was delivered out of the mouth of the lion. ” Ver. 18 . “And the Lord shall deliver me from every evil work. ” See how near he had been to death. He had fallen into the very jaws of the lion. For he calls Nero a lion from his ferocity, and the violent and daring character of his government. “The Lord delivered me,” he says, “and will deliver. ” But if he says, “He will deliver me,” why does he say, “I am ready to be offered”? Attend to the expression, “He delivered me,” he says, “from the lion’s mouth”; and again, “He will deliver me,” not from the lion’s mouth, but “from every evil work. ” For then He delivered me from the danger; but now that enough has been done for the Gospel, He will yet again deliver me from every sin, that is, He will not suffer me to depart with condemnation. For that he should be able to “resist unto blood striving against sin” ( Heb. xii. 4 . ), and not yield, is a deliverance from another lion, even the devil, so that this preservation is greater than the former when he seems to be given up. “And will preserve me unto His heavenly kingdom; to Whom be glory for ever and ever. Amen. ” This then is salvation, when we shine forth there. But what means, “He will preserve me unto His kingdom”? He will deliver me from all blame, and preserve me there. For this is to be preserved unto His kingdom, to die here on account of it. For “He that hateth his life in this world shall keep it unto life eternal. ” ( John xii. 25 . ) “To whom be glory. ” Lo, here is a doxology to the Son. Ver. 19 . “Salute Priscilla and Aquila, and the household of Onesiphorus. ” For he was then in Rome, of whom he said “The Lord grant unto him that he may find mercy of the Lord in that day. ” ( 2 Tim. i. 18 . ) By this naming of him, he makes those of his household also more zealous in such good actions. “Salute Priscilla and Aquila. ” These are they of whom he makes continual mention, with whom too he had lodged, and who had taken Apollos to them. He names the woman first, as being I suppose more zealous, and more faithful, for she had then received Apollos; or it might be done indifferently. And it was to them no slight consolation to be thus saluted. It conveyed a demonstration of esteem and love, and a participation in much grace.

For the bare salutation of that holy and blessed man was sufficient to fill with grace him who received it. Ver. 20 . “Erastus abode at Corinth: but Trophimus have I left at Miletum sick. ” This Trophimus and Tychicus, we know from the book of the Acts, sailed away with him from Judea, and were everywhere his companions, perhaps as being more zealous than the rest. “Trophimus I have left at Miletum sick. ” Why then didst thou not heal him, instead of leaving him? The Apostles could not do everything, or they did not dispense miraculous gifts upon all occasions, lest more should be ascribed to them than was right. The same thing is observable of those blessed and righteous men, who were before them, as in the case of Moses, whose voice was weak. Why was not this defect removed? Nay, he was often afflicted with grief and dejection, and he was not admitted into the Land of Promise. For many things were permitted by God, that the weakness of human nature might be manifested. And if with these defects the insensible Jews could ask, Where is Moses who brought us out of the land of Egypt ( Ex. xxxii. 1 . )? how would they not have been affected towards him if he had brought them also into the Land of Promise? If he had not been suffered to be overpowered by the fear of Pharaoh, would they not have thought him a God? We see that the people of Lystra were thus affected in the case of Paul and Barnabas, thinking them to be Gods, when they rent their clothes, and ran in among the people, crying out and saying, “Sirs, why do ye these things? we also are men of like passions with you. ” ( Acts xiv. 14, 15 . ) Peter, again, when he had healed the man lame from his birth, when all were amazed at the miracle, answered and said, “Ye men of Israel, why marvel ye at this, or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk”? ( Acts iii. 12 . ) Hear also the blessed Paul, saying, “There was given to me a thorn in the flesh, lest I should be exalted above measure. ” ( 2 Cor. xii. 7 . ) But this, you say, was an expression of humility. Far from it. The thorn was not sent him that he might be humble, nor does he say this only out of humility. There are other causes besides to be assigned for it. Observe therefore how God, accounting for it, says, “My grace is sufficient for thee”; not “that thou mayest not be exalted above measure,” but what? “For my strength is made perfect in weakness. ” Two ends therefore were answered at once: what was doing was made clearly manifest, and the whole was ascribed to God. For this cause he has said elsewhere, “We carry this treasure in earthen vessels” ( 2 Cor. iv. 7 . ); that is, in bodies weak and liable to suffering. Why? “That the excellency of the power may be of God, and not of us. ” If our bodies were not subject to infirmity, all would be ascribed to them. And elsewhere we see him grieving at the infirmity of Epaphroditus, concerning whom he writes, “He was sick nigh unto death, but God had mercy on him. ” ( Philip. ii. 27 .

) And many other instances there are of his ignorance of events, which was profitable both for him and his disciples. “Trophimus I have left at Miletum sick. ” Miletus was near Ephesus. Did this happen then when he sailed to Judea, or upon some other occasion? For after he had been in Rome, he returned to Spain, but whether he came thence again into these parts, we know not. We see him however deserted by all. “For Demas,” he says, “hath forsaken me. Crescens is departed into Galatia, Titus to Dalmatia. Erastus abode at Corinth. Trophimus have I left at Miletum sick. ” Ver. 21 . “Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens and Linus, and Claudia. ” This Linus, some say, was second Bishop of the Church of Rome after Peter. “And Claudia. ” You see how zealous for the faith the women were, how ardent! Such was Priscilla and this Claudia, already crucified, already prepared for the battle! But why, when there were so many faithful, does he mention only these women? Manifestly because they in purpose had already withdrawn from worldly affairs, and were illustrious above other. For a woman, as such, meets not with any impediments. It is the work of divine grace, that this sex should be impeded only in the affairs of this life, or rather not even in them. For a woman undertakes no small share of the whole administration, being the keeper of the house. And without her not even political affairs could be properly conducted. For if their domestic concerns were in a state of confusion and disorder, those who are engaged in public affairs would be kept at home, and political business would be ill managed. So that neither in those matters, as neither in spiritual, is she inferior. For she is able, if so inclined, to endure a thousand deaths. Accordingly many women have suffered martyrdom. She is able to practice chastity even more than men, no such strong flame disturbing her; and to show forth modesty and gravity, and “holiness, without which no one shall see the Lord” ( Heb. xii. 14 . ); and contempt of wealth, if she will, and in short all other virtues. “Do thy diligence to come before winter. ” See how he urges him, yet he does not say anything to grieve him. He does not say, “Before I die,” lest he should afflict him; but, “Before winter,” that thou be not detained. “Eubulus,” he says, “greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren. ” He does not mention the rest by name. Seest thou that those were the most zealous? Ver. 22 . “The Lord Jesus Christ be with thy spirit. ” There can be no better prayer than this. Grieve not for my departure. The Lord will be with thee. And he says, not “with thee,” but “with thy spirit. ” Thus there is a twofold assistance, the grace of the Spirit, and God helping it. And otherwise God will not be with us, if we have not spiritual grace. For if we be deserted by grace, how shall He be with us? “Grace be with us. Amen. ” Thus he prays for himself too, that they may always be well-pleasing to Him, that they may have grace together with the spiritual gift, for where this is, nothing will be grievous.

For as he who beholds the king, and is in favor with him, is sensible of no uneasiness; so though our friends forsake us, though we be overtaken by calamity, we shall feel no distress, if that grace be with us and fortify us. Moral . But how shall we draw down grace upon us? By doing what is pleasing to God, and obeying Him in all things. In great houses do we not see those domestics in favor, who do not regard their own interest, but with all zeal and alacrity promote their masters’, and who not from the compulsion of the master, but from their own affection and good disposition, order all things well. When they are always before their eyes, when they are engaged in the house, when they are not occupied in any private concerns, nor caring for their own, but rather consider their masters’ concerns as their own. For he who makes what is his own his master’s, does not really give up his own to his master, but makes his interest his own; he commands even as himself in his affairs, and rules equally with him. He is often as much feared by the domestics, and whatever he says his master says too, and he is henceforth dreaded by all his enemies. And if he who in worldly concerns prefers his masters interests to his own, does not really neglect his own interest, but rather advance it the more; much more is this the case in spiritual matters. Despise thine own concerns, and thou wilt receive those of God. This He Himself wills. Despise each, and seize upon the kingdom of heaven. Dwell there, not here. Be formidable there, not here. If thou art formidable there thou wilt be formidable not to men, but to demons, and even to the devil himself. But if thy dependence is on worldly wealth, thou wilt be contemptible to them, and often to men too. Whatever be thy riches, thou wilt be rich in servile things. But if thou despisest these, thou wilt be radiant in the house of the King. Such were the Apostles, despising a servile house and worldly wealth! And see how they commanded in the affairs of their Master. “Let one,” they said, “be delivered from disease, another from the possession of devils: bind this man, and loose that. ” This was done by them on earth, but it was fulfilled as in Heaven. For, “whatever ye shall bind on earth,” said He, “shall be bound in Heaven. ” ( Matt. xviii. 18 . ) And greater power than His own did He give them. And that I lie not, appears from His own words. “He that believeth in Me, greater works shall he do than these which I do. ” ( John xiv. 12 . ) Why so? Because this honor is reflected upon the Master. As in our own affairs, if the servant has great power, the master is the more admired, for if the servant is so powerful, much more is he who commands him. But if any man, neglecting his master’s service thinks only of his wife, his son, or his servant, and seeks to be rich, and to lay up treasure there, by stealing and robbing his master of his possessions, he is presently ruined, and his wealth perishes with him. Wherefore having these examples, I beseech you, let us not regard our possessions, that we may regard ourselves: nay, let us despise them, that we may obtain them.

If we despise them, He will take care of them; if we take care of them, God will despise them. Let us labor in the concerns of God, not in our own, or rather really in our own, for His are our own. I speak not of heaven, nor of earth, nor of the things of this world: these are unworthy of Him. And they belong alike to the faithful and the unbelievers. What then do I speak of as His? His glory and His kingdom. These are His, and ours for His sake. How? “If we be dead with Him,” He says, “we shall also live with Him. If we suffer, we shall also reign with Him. ” ( 2 Tim. ii. 11 . ) We are become “joint heirs,” and are called His “brethren. ” Why do we sink below, when He is drawing us upward towards Himself? How long shall we be poor, and beggarly? Heaven is set before us; and do we linger on earth? Is His kingdom opened to us, and do we choose such poverty as is here? Is life immortal offered us, and do we spend ourselves for lands, for wood and stones? Be truly rich. I would wish thee to be so. Be covetous and rapacious, I blame thee not for it. Here it is a fault not to be covetous, here it is blameworthy not to be grasping. What then is this? “The kingdom of Heaven suffereth violence, and the violent take it by force. ” ( Matt. xi. 12 . ) There be thou violent! be grasping! It is not diminished by being seized upon. For neither is virtue divided, nor piety lessened, nor the kingdom of Heaven. Virtue is increased when thou seizest upon it, whilst temporal goods are lessened when they are seized upon. And this appears from hence: Let there be ten thousand men in a city; if all seize on virtue, it is multiplied, for they become righteous in ten thousand things. If no one seizes upon it, it is diminished, for it is nowhere to be found. Thou seest then that good things are multiplied on being possessed by many, but earthly goods are rather diminished by seizing. Let us not therefore sit down content with poverty, but let us choose riches. God is then rich, when those who enjoy His kingdom are many. “For He is rich,” it is said, “unto all that call upon Him. ” ( Rom. x. 12 . ) Increase then His substance; and thou wilt increase it by taking possession of it, by being covetous of it, by violently seizing it. And truly there is need of violence. Wherefore? Because there are so many impediments, as wives and children, cares and worldly business; besides those demons, and him who is the ruler of them, the devil. There is need then of violence, there is need of fortitude. He who takes by violence is exposed to toils. How? He endures all things, he contends against necessities. How? He almost attempts impossibilities. If such are those who take by violence, and we shrink from attempting even what is possible, how shall we ever win? or when shall we enjoy the things for which we strive? “The violent,” it is said, “take” the kingdom of heaven “by force. ” Violence and rapacity are needed. For it is not simply set before us, and ready to our hands. He who seizes by violence, is ever sober and watchful, he is anxious and thoughtful, that he may make his seizure at a seasonable time.

Dost thou not see that in war he who is about to make a seizure keeps watch and is under arms the whole night? If then they who aim at seizing upon worldly goods, watch and are armed all the night long, should we, who wish to seize upon spiritual things, sleep and snore in the day, and continue always naked and unarmed? For he who is engaged in sin is unarmed; as he who practices righteousness is armed. We do not fortify ourselves with almsgiving. We do not prepare for ourselves lamps that are burning, we do not fence ourselves in spiritual armor. We do not learn the way that leads thither. We are not sober and watchful, and therefore we can seize no spoil. If a man wishes to make an attempt on a kingdom, does he not set death before him in a thousand shapes? Is he not armed at all points, does he not practice the art of war, does he not do everything with this view, and so rush on to the attack? But we do not act thus. We wish to take the spoil while we are sleeping, and therefore we come off with empty hands. Dost thou not see plunderers, how they flee, how rapidly they move? how they force their way through everything? And there is need of expedition here. The devil is in pursuit of thee. He orders those before to detain thee. But if thou art strong, if thou art watchful, thou wilt spurn one, and thrust aside another, and escape from all, as a bird. Yea, if thou depart hence, if thou escape from the market and the tumult, I mean this life, and arrive at those higher regions beyond these, in the world to come. For there, as in a solitude, there is no tumult, no one to disturb, or to stay thy course. Hast thou seized? Yet a little exertion is needed after the seizure, that what thou hast seized may not be taken from thee. If we run on, if we look to none of those things that are set before our eyes, if we consider nothing but how we may escape from those who would hinder us, we shall be able to retain with all security what we have seized. Hast thou seized on chastity? Tarry not; flee beyond the reach of the devil. If he sees that he cannot overtake thee, he will cease to pursue; as we, when we can no longer see those who have robbed us, despair of the pursuit, and do not pursue, nor call on others to stop thief, but suffer them to escape. So do thou run vigorously at the beginning, and when thou art beyond the reach of the devil, he will not afterwards attack thee, but thou wilt be in safety, securely enjoying those unspeakable blessings, which God grant that we may all obtain through Jesus Christ our Lord. To whom with the Father, and the Holy Ghost, be glory, power, honor, and worship, now and for ever, and world without end. Amen.

homilies of St. John Chrysostom, archbishop of constantinople, on the epistle of St. paul the apostle to Titus. ———————————— Homily I. Titus i. 1–4 “Paul, a servant of God, and an Apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth which is after godliness; In hope of eternal life, which God, that cannot lie, promised before the world began; But hath in due times manifested His word through preaching, which is committed unto me according to the commandment of God our Saviour; To Titus, mine own son after the common faith; Grace, mercy, and peace, from God the Father, and the Lord Jesus Christ our Saviour. ” Titus was an approved one of the companions of Paul; otherwise, he would not have committed to him the charge of that whole island, nor would he have commanded him to supply what was deficient, as he says, “That thou shouldest set in order the things that are wanting. ” ( Ver. 5 . ) He would not have given him jurisdiction over so many Bishops, if he had not placed great confidence in him. They say that he also was a young man, because he calls him his son, though this does not prove it. I think that there is mention made of him in the Acts. Perhaps he was a Corinthian, unless there was some other of the same name. And he summons Zenas, and orders Apollos to be sent to him, never Titus. ( Tit. iii. 13 . ) For he also attests their superior virtue and courage in the presence of the Emperor. Some time seems to have since elapsed, and Paul, when he wrote this Epistle, appears to have been at liberty. For he says nothing about his trials, but dwells continually upon the grace of God, as being a sufficient encouragement to believers to persevere in virtue. For to learn what they had deserved, and to what state they had been transferred, and that by grace, and what had been vouchsafed them, was no little encouragement. He takes aim also against the Jews, and if he censures the whole nation, we need not wonder, for he does the same in the case of the Galatians, saying, “O foolish Galatians. ” ( Gal. iii. 1 . ) And this does not proceed from a censorious temper, but from affection. For if it were done for his own sake, one might fairly blame him; but if from the fervor of his zeal for the Gospel, it was not done reproachfully. Christ too, on many occasions, reproached the Scribes and Pharisees, not on his own account, but because they were the ruin of all the rest. And he writes a short Epistle, with good reason, and this is a proof of the virtue of Titus, that he did not require many words, but a short remembrance. But this Epistle seems to have been written before that to Timothy, for that he wrote as near his end and in prison, but here, as free and at liberty. For his saying, “I have determined to winter at Nicopolis” ( Tit. iii. 12 . ), is a proof that he was not yet in bonds, as when he wrote to Timothy. Ver. 1 . “Paul, a servant of God, and an Apostle of Jesus Christ, according to the faith of God’s elect.

” You observe how he uses these expressions indifferently, sometimes calling himself the “servant of God,” and sometimes the “servant of Christ,” thus making no difference between the Father and the Son. “According to the faith of God’s elect, and the acknowledging of the truth which is after godliness. In hope of eternal life. ” “According to the faith of God’s elect. ” It is because thou hast believed, or rather because thou wast intrusted? I think he meant, that he was intrusted with God’s elect, that is, not for any achievements of mine, nor from my toils and labors, did I receive this dignity. It was wholly the effect of His goodness who intrusted me. Yet that the grace may not seem without reason, (for still the whole was not of Him, for why did He not intrust it to others? ) he therefore adds, “And the acknowledging of the truth that is after godliness. ” For it was for this acknowledgment that I was intrusted, or rather it was of His grace that this too was intrusted to me, for He was the author of this also. Whence Christ Himself said, “Ye have not chosen Me, but I have chosen you. ” ( John xv. 16 . ) And elsewhere this same blessed one writes, “I shall know, even as also I am known. ” ( 1 Cor. xiii. 12 . ) And again, “If I may apprehend that, for which also I am apprehended of Christ Jesus. ” ( Philip. iii. 12 . ) First we are apprehended, and afterwards we know: first we are known, and then we apprehend: first we were called, and then we obeyed. But in saying, “according to the faith of the elect,” all is reckoned to them, because on their account I am an Apostle, not for my worthiness, but “for the elect’s sake. ” As he elsewhere says, “All things are yours, whether Paul, or Apollos. ” ( 1 Cor. iii. 21 . ) “And the acknowledging the truth that is after godliness. ” For there is a truth in other things, that is not according to godliness; for knowledge in matters of agriculture, knowledge of the arts, is true knowledge; but this truth is after godliness. Or this, “according to faith,” means that they believed, as the other elect believed, and acknowledged the truth. This acknowledging then is from faith, and not from reasonings. “In hope of eternal life. ” He spoke of the present life, which is in the grace of God, and he also speaks of the future, and sets before us the rewards that follow the mercies which God has bestowed upon us. For He is willing to crown us because we have believed, and have been delivered from error. Observe how the introduction is full of the mercies of God, and this whole Epistle is especially of the same character, thus exciting the holy man himself, and his disciples also, to greater exertions. For nothing profits us so much as constantly to remember the mercies of God, whether public or private. And if our hearts are warmed when we receive the favors of our friends, or hear some kind word or deed of theirs, much more shall we be zealous in His service when we see into what dangers we had fallen, and that God has delivered us from them all. “And the acknowledging of the truth. ” This he says with reference to the type.

For that was an “acknowledging” and a “godliness,” yet not of the Truth, yet neither was it falsehood, it was godliness, but it was in type and figure. And he has well said, “In hope of eternal life. ” For the former was in hope of the present life. For it is said, “he that doeth these things shall live in them. ” ( Rom. x. 5 . ) You see how at the beginning he sets forth the difference of grace. They are not the elect, but we. For if they were once called the elect, yet are they no longer called so. Ver. 2 . “Which God, that cannot lie, promised before the world began. ” That is, not now upon a change of mind, but from the beginning it was so foreordained. This he often asserts, as when he says, “Separated unto the Gospel of God. ” ( Rom. i. 1 . ) And again, “Whom He did foreknow, He also did predestinate. ” ( Rom. viii. 29 . ) Thus showing our high origin, in that He did not love us now first, but from the beginning: and it is no little matter to be loved of old, and from the beginning. “Which God, that cannot lie, promised. ” If He “cannot lie,” what He has promised will assuredly be fulfilled. If He “cannot lie,” we ought not to doubt it, though it be after death. “Which God, that cannot lie,” he says, “promised before the world began”; by this also, “before the world began,” he shows that it is worthy of our belief. It is not because the Jews have not come in, that these things are promised. It had been so planned from the first. Hear therefore what he says, “But hath in His own times manifested. ” Wherefore then was the delay? From His concern for men, and that it might be done at a seasonable time. “It is time for Thee, Lord, to work” ( Ps. cxix. 125 . ), says the Prophet. For by “His own times” is meant the suitable times, the due, the fitting. Ver. 3 . “But hath in due times manifested His word through preaching, which is committed unto me. ” That is, the preaching is committed unto me. For this included everything, the Gospel, and things present, and things future, life, and godliness, and faith, and all things at once. “Through preaching,” that is, openly and with all boldness, for this is the meaning of “preaching. ” For as a herald proclaims in the theater in the presence of all, so also we preach, adding nothing, but declaring the things which we have heard. For the excellence of a herald consists in proclaiming to all what has really happened, not in adding or taking away anything. If therefore it is necessary to preach, it is necessary to do it with boldness of speech. Otherwise, it is not preaching. On this account Christ did not say, Tell it “upon the housetops,” but “preach upon the housetops” ( Matt. x. 27 . ); showing both by the place and by the manner what was to be done. “Which is committed unto me according to the commandment of God our Saviour. ” The expressions, “committed unto me,” and “according to the commandment,” show the matter to be worthy of credit, so that no one should think it discreditable, nor be hesitating about it, or discontented. If then it is a commandment, it is not at my disposal. I fulfill what is commanded.

For of things to be done, some are in our power, others are not. For what He commands, that is not in our power, what He permits, is left to our choice. For instance, “Whosoever shall say to his brother, Thou fool, shall be in danger of hell fire. ” ( Matt. v. 22 . ) This is a commandment. And again, “If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. ” ( Matt. v. 23, 24 . ) This also is a command. But when He says, “If thou wilt be perfect, go and sell all that thou hast” ( Matt. xix. 21 . ): and, “He that is able to receive it, let him receive it” ( Matt. xix. 12 . ): this is not a command, for He makes His hearer the disposer of the matter, and leaves him the choice, whether he will do it or not. For these things we may either do or not do. But commandments are not left to our choice, we must either perform them, or be punished for not doing so. This is implied when he says, “Necessity is laid upon me; yea woe is unto me, if I preach not the Gospel. ” ( 1 Cor. ix. 16 . ) This I will state more plainly, that it may be manifest to all. For instance, He that is intrusted with the government of the Church, and honored with the office of a Bishop, if he does not declare to the people what they ought to do, will have to answer for it. But the layman is under no such obligation. On this account Paul also says, “According to the commandment of God our Saviour,” I do this. And see how the epithets fit in to what I have said. For having said above, “God who cannot lie,” here he says, “According to the commandment of God our Saviour. ” If then He is our Saviour, and He commanded these things with a view that we should be saved, it is not from a love of command. It is a matter of faith, and the commandment of God our Saviour. “To Titus mine own son,” that is, my true son. For it is possible for men not to be true sons, as he of whom he says, “If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, with such an one no not to eat. ” ( 1 Cor. v. 11 . ) Here is a son, but not a true son. A son indeed he is, because he has once received the grace, and has been regenerated: but he is not a true son, because he is unworthy of his Father, and a deserter to the usurped sovereignty of another. For in children by nature, the true and the spurious are determined by the father that begot, and the mother who bore them. But it is not so in this case, but it depends on the disposition. For one who was a true son may become spurious, and a spurious son may become a true one. For it is not the force of nature, but the power of choice, on which it depends, whence it is subject to frequent changes.

Onesimus was a true son, but he was again not true, for he became “unprofitable”; then he again became a true son, so as to be called by the Apostle his “own bowels. ” ( Philem. 12 . ) Ver. 4 . “To Titus, mine own son after the common faith. ” What is “after the common faith”? After he had called him his own son, and assumed the dignity of a father, hear how it is that he lessens and lowers that honor. He adds, “After the common faith”; that is, with respect to the faith I have no advantage over thee; for it is common, and both thou and I were born by it. Whence then does he call him his son? Either only wishing to express his affection for him, or his priority in the Gospel, or to show that Titus had been enlightened by him. On this account he calls the faithful both children and brethren; brethren, because they were born by the same faith; children, because it was by his hands. By mentioning the common faith, therefore, he intimates their brotherhood. Ver. 4 . “Grace and peace from God the Father, and the Lord Jesus Christ our Saviour. ” Because he had called him his son, he adds, “from God the Father,” to elevate his mind by showing whose son he was, and by not only naming the common faith, but by adding “our Father,” he implies that he has this honor equally with himself. Moral . Observe also how he offers the same prayers for the Teacher, as for the disciples and the multitude. For indeed he needs such prayers as much, or rather more than they, by how much he has greater enmities to encounter, and is more exposed to the necessity of offending God. For the higher is the dignity, the greater are the dangers of the priestly office. For one good act in his episcopal office is sufficient to raise him to heaven and one error to sink him to hell itself. For, to pass over all other cases of daily occurrence, if he happens, either from friendship or any other cause, to have advanced an unworthy person to a Bishopric, and have committed to him the rule of a great city, see to how great a flame he renders himself obnoxious. For not only will he have to account for the souls that are lost, for they are lost through the man’s irreligion, but for all that is done amiss by the other. For he that is irreligious in a private station will be much more so when he is raised to power. It is much indeed, if a pious man continue such after his elevation to rule. For he is then more strongly assailed by vainglory, and the love of wealth, and self-will, when office gives him the power; and by offenses, insults, and reproaches, and numberless other evils. If therefore any one be irreligious, he will become more so when raised to office; and he who appoints such a ruler will be answerable for all the offenses committed by him, and for the whole people. But if it is said of him who gives offense to one soul, “It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” ( Matt. xviii. 6 .

); what will he have to suffer who offends so many souls, whole cities and populations, and multitudes of families, men, women, children, citizens, and husbandmen, the inhabitants of the city itself, and of all places subject to it? To say thrice as much more is to say nothing, so severe is the vengeance and the punishment to which he will be obnoxious. So that a Bishop especially needs the grace and peace of God. For if without these he governs the people, all is ruined and lost, for want of those helms. And though he be skilled in the art of steering, he will sink the vessel and those that sail in it, if he has not these helms, “the grace and peace of God. ” Hence I am struck with astonishment at those who desire so great a burden. Wretched and unhappy man, seest thou what it is thou desirest? If thou art by thyself, unknown and undistinguished, though thou committest ten thousand faults, thou hast only one soul for which to give an account, and for it alone wilt thou be answerable. But when thou art raised to this office, consider for how many persons thou art obnoxious to punishment. Hear what Paul says, “Obey them that have the rule over you, and submit yourselves: for they watch for your souls as they that must give account. ” ( Heb. xiii. 17 . ) But dost thou desire honor and power? But what pleasure is there in this honor? I confess, I see not. For to be a ruler indeed is not possible, since it depends upon those under thy rule to obey or not. And to any one who considers the matter closely; it will appear that a Bishop does not so much come to rule, as to serve a multitude of masters, who are of opposite desires and sentiments. For what one commends, another blames; what this man censures, that admires. To whom therefore shall he listen, with whom shall he comply? It is impossible! And the slave that is bought with money complains if his master’s commands are contrary to each other. But shouldest thou grieve, when so many masters give the contrary orders, thou art condemned even for this, and all mouths are opened against thee. Tell me then, is this honor, is this rule, is this power? One who holds the Episcopal office has required a contribution of money. He who is unwilling to contribute not only withholds it, but that he may not seem to withhold it from indifference, he accuses his Bishop. He is a thief, he says, a robber, he engulfs the goods of the poor, he devours the rights of the needy. Cease thy calumnies! How long wilt thou say these things? Wilt thou not contribute? No one compels thee, there is no constraint. Why dost thou revile him who counsels and advises thee? Is any one reduced to need, and he from inability, or some other hindrance, has not lent a hand? No allowance is made for him, the reproaches in this case are worse than in the other. This then is government! And he cannot avenge himself.

For they are his own bowels, and as though the bowels be swollen, and though they give pain to the head and the rest of the body, we venture not on revenge, we cannot take a sword and pierce them; so if one of those under our rule be of such sort, and create trouble and disorder by these accusations, we dare not avenge ourselves, for this would be far from the disposition of a father, but we must endure the grief till he becomes sound and well. The slave bought with money has an appointed work, which when he has performed, he is afterwards his own master. But the Bishop is distracted on every side and is expected to do many things that are beyond his power. If he knows not how to speak, there is great murmuring; and if he can speak, then he is accused of bring vainglorious. If he cannot raise the dead, he is of no worth, they say: such an one is pious, but this man is not. If he eats a moderate meal, for this he is accused, he ought to be strangled, they say. If he is seen at the bath, he is much censured. In short, he ought not to look upon the sun! If he does the same things that I do, if he bathes, eats and drinks, and wears the same clothing, and has the care of a house and servants, on what account is he set over me? But he has domestics to minister to him, and an ass to ride upon, why then is he set over me? But say, ought he then to have no one to wait upon him? Ought he himself to light his own fire, to draw water, to cleave wood, to go to market? How great a degradation would this be! Even the holy Apostles would not that any ministers of the word should attend upon the tables of the widows, but they considered it a business unworthy of them: and would you degrade them to the offices of your own domestics? Why dost not thou, who commandest these things, come and perform these services? Tell me, does not he minister to thee a better service than thine, which is bodily? Why dost thou not send thy domestic to wait upon him? Christ washed the feet of His disciples; is it a great thing for thee to give this service to thy Teacher? But thou art not willing to render it thyself, and thou grudgest it to him. Ought he then to draw his livelihood from heaven? But God wills not so. But you say, “Had the Apostles free men to serve them? ” Would you then hear how the Apostles lived? They made long journeys, and free men and honorable women laid down their lives and souls for their relief. But hear this blessed Apostle thus exhorting; “Hold such in reputation” ( Philip. ii. 29, 30 . ): and again, “Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me. ” See what he says! but thou hast not a word to throw away upon thy spiritual father, much less wilt thou submit to any danger in his behalf. But thou sayest, “He ought not to frequent the bath. ” And where is this forbidden? there is nothing honorable in being unclean. These are not the things we find blamed or applauded at all.