10. He therefore does not say this--that they were bringing in heresies; but that it was not from a right motive, nor through piety [456] that they were preaching what they did preach. For it was not they might increase the gospel that they were doing this; but that they might wage war against him, and throw him into greater danger--on this account he accuses them. And see how with exactitude he laid it. [457] "Thinking," he says, "that they were putting pressure upon my bonds." [458] He did not say, putting, but "thinking they were putting upon," that is supposing, by way of pointing out that even if they so supposed, still he himself was not in such a position; but that he even rejoiced on account of the advance of the preaching. He added therefore saying, "But in this I both rejoice and will rejoice:" [459] whereas if he held their doctrines deception, and they were bringing in heresies, Paul could not possibly rejoice. But since the doctrine was sound and of genuine parentage, on this account he says, "I rejoice and will rejoice." For what if they [460] are destroying themselves by doing this out of contentiousness? Still, even unwillingly, they are strengthening my cause. Seest thou how great is Paul's power? how he is caught by no one of the devil's machinations? And not only is he not caught; but also by these themselves he subdues him. For great indeed is both the devil's craftiness, [461] and the wickedness of those who minister to him; for under pretence of being of the same mind, they desired to extinguish the proclamation. [462] But "he who seizes the cunning in their craftiness" [463] did not permit that this should take place then. By way of declaring this very thing at least Paul said, "But the continuing in the flesh is the more necessary for your sake; and this I confidently know, that I shall continue and remain in company with you all." [464] For those men indeed set their mind on casting me out of the present life, and are ready to endure anything for this object: but God does not permit it on your account.
11. These things therefore, all of them, remember with exactness in order that you may be able with all wisdom to correct those who use the Scriptures without reference to circumstances [465] and at hap-hazard, and for the destruction of their neighbours. And we shall be able both to remember what has been said, and to correct others, if we always betake ourselves to prayers as a refuge, and beseech the God who gives the word of wisdom to grant both intelligence in hearing, and a careful and unconquerable guardianship of this spiritual deposit in our hands. For things which often we have not strength to perform successfully from our own exertions, these we shall have power to accomplish easily through prayers which are persevering. For always and without intermission it is a duty to pray, both for him who is in affliction, and him who is in dangers, and him who is in prosperity--for him who is in relief and much prosperity, that these may remain unmoved and without vicissitude, and may never change; and for him who is in affliction and his many dangers, that he may see some favourable change brought about to him, and be transported into a calm of consolation. Art thou in a calm? Then beseech God that this calm may continue settled to thee. Hast thou seen a storm risen up against thee? Beseech God earnestly [466] to cause the billow to pass, and to make a calm out of the storm. Hast thou been heard? Be heartily thankful for this; because thou hast been heard. Hast thou not been heard? Persevere, [467] in order that thou mayest be heard. For even if God at any time delay the giving, it is not in hatred and aversion; [468] but from the desire by the deferring of the giving perpetually to retain thee with himself; just in the way also that affectionate fathers do; [469] for they also adroitly manage the perpetual and assiduous attendance of children who are rather indolent by the delay of the giving. There is to thee no need of mediators in audience with God; nor of that much canvassing; [470] nor of the fawning upon others; but even if thou be destitute, even if bereft of advocacy, alone, by thyself, having called on God for help, thou wilt in any case succeed. [471] He is not so wont to assent when entreated by others on our behalf, as by ourselves who are in need; even if we be laden with ten thousand evil deeds. For if in the case of men, even if we have come into countless collisions with them, when both at dawn and at mid-day and in the evening we show ourselves to those who are aggrieved against us, by the unbroken continuance and the persistent meeting and interview we easily demolish their enmity--far more in the case of God would this be effected.
12. But thou art unworthy. Become worthy by thy assiduity. For that it both is possible that the unworthy should become worthy from his assiduity; and that God assents more when called on by ourselves than by others; and that he often delays the giving, not from the wish that we should be utterly perplexed, nor to send us out [472] with empty hands; but in order that he may become the author of greater good things to us--these three points I will endeavour to make evident by the parable which has to-day been read to you. The woman of Chanaan had come to Christ praying on behalf of a daughter possessed by a demon, and crying out with much earnestness [473] (it says, [474] "Have pity on me, Lord, my daughter is badly possessed by a demon.") See, the woman of a strange nation, and a barbarian, and outside of the Jewish commonwealth. For indeed what else (was she) than a dog, [475] and unworthy of the receiving her request? For "it is not," he says, "good to take the children's bread, and to give it to the dogs." But, all the same, from her assiduity, she became worthy. For not only did he admit her into the nobility of children, dog as she was; but also he sent her off with that high encomium saying, "O woman great is thy faith; be it done to thee as thou wilt." [476] Now when the Christ says, "great is thy faith," seek thou no other demonstration of the greatness of soul which was in the woman. Seest thou how, from her assiduity the woman, being unworthy, became worthy? Desirest thou also to learn that we accomplish (our wish) by calling on him by ourselves more than by others? She cried out, and the disciples having come to him say, "Let her go away, for she is crying after us:" [477] and to them he says, "I am not sent, unless to the lost sheep of the house of Israel." [478] But when she had come to him by herself and continued crying, and saying, "Yes, Lord, for even the dogs eat from the table of their masters," [479] then he granted the favour and says, "Be it done unto thee as thou wilt." Seest thou how, when they were entreating him, he repelled; but when she who needed the gift herself cried out, he assented? For to them he says, "I am not sent, unless to the lost sheep of the house of Israel;" but to her [480] he said, "Great is thy faith; be it done unto thee as thou wilt." Again, at the beginning and in the prelude of her request he answered nothing; but when both once and twice and thrice she had come to him, then he granted the boon; by the issue making us believe that he had delayed the giving, not that he might repel her [481] but that he might display to us all the woman's endurance. For if he had delayed in order that he might repel her, he would have not granted it even at the end; but since he was waiting to display to all her spiritual wisdom, on this account he was silent. [482] For if he had granted it immediately and at the beginning, we should not have known the woman's virtue. [483] "Let her go" [484] it says, "because she is clamouring behind us." But what (says) the Christ? "Ye hear a voice, but I see the mind: I know what she is going to say. I choose not to permit the treasure hidden in her mind to escape notice; but I am waiting and keeping silence; in order that having discovered it I may lay it down in publicity, and make it manifest to all.
13. Having therefore learned all these things, even if we be in sins, and unworthy of receiving, let us not despair; knowing, that by assiduity of soul we shall be able to become worthy of the request. Even if we be unaided by advocate and destitute, let us not faint; knowing that it is a strong advocacy--the coming to God one's self by one's self with much eagerness. Even if he delay and defer with respect to the giving, let us not be dispirited; having learned that the putting it off and delay is a sure proof of caring and love for mankind. If we have thus persuaded ourselves; and with a soul deeply pained and fervent, and thoroughly roused purpose; and such as that with which the woman of Chanaan approached, we too come to him, even if we be dogs; even if we have done anything whatever dreadful; we shall both rebut [485] our own crimes, and obtain so great liberty of speech [486] as also to be advocates for others; in the way in which also this woman of Chanaan not only herself enjoyed liberty of speech and ten thousand encomiums but had power to snatch her dear daughter [487] out of her intolerable sufferings. For nothing--nothing is more powerful than prayer when fervent and genuine. This both disperses present dangers, and rescues from the penalties which take place at that hour. [488] That therefore we may both complete our passage through the present life with ease, [489] and depart thither [490] with confidence, with much zeal and eagerness let us perform this perpetually. For thus shall we be able both to attain the good things which are laid up, and to enjoy those excellent hopes; which God grant that we may all attain; by the grace and loving kindness and compassion of our Lord Jesus Christ--with whom to the Father together with the Holy Spirit be glory, honour, dominion, to the ages of the ages. [491] Amen.
[390] Chrysostom is referring to his Homily "on the incomprehensible: against the Anomoeans," v. 6, 7. Armata duo poieson to logo, k.t.l.," the Pharisee's pair of horses being Righteousness and Pride; the publican's, Sin and Humility.
[391] 'Epi tes psuches The fibres spreading and entwining over it.
[392] Parelthen. The word used at Athens of orators rising to speak. Parelthon d? ?lexe toi?de Thucyd. ii. 59.
[393] Fox said in parliament, "I cannot draw an indictment against humanity."
[394] This must be the sense; though there is some little difficulty in the original.
[395] epiteuxontai, Lit. light upon: as on the treasure of the parable, "hid in a field."
[396] Its race being ended; the goal won.
[397] That is on whatever foundation, other than that which may have been laid.
[398] Oikodomen tetheisan. "'@Oi peri Dodonen dusch?imeron: oiki ?thento." Iliad. B. 750.
[399] Paralamb?nomen. Take her to dwell with us. Comp. Chrysostom's expression, suzen ?rete.
[400] Katorthoma. The highest form of duty; Perfectum officium quod Græci, katorthoma. Cic. De Off. i. 3.
[401] ?letheia here is that of Aristotle's Ethics: sincerity.
[402] Philip. i. 18.
[403] Aplos. without reference to circumstances.
[404] touto poiein, i.e., to be in that state. Poiein is not seldom used where pathein might be expected.
[405] Gal. i. 8, 9.
[406] 2 Cor. xi. 2, 3. 'Apo tes ?plotetos tes eis Christon. That is, from the singleness of affection and fidelity which must be maintained towards Him in that relation. Matt. vi. 22-24.
[407] Aplos. Without reference to the truth of their doctrine.
[408] As from a fountain, lying higher, ?nothen; ab origine.
[409] Prokopen, removal, clearing away, of obstacles to its advance.
[410] Tous pleionas. In the Greek of that day = pl?ionas: like Lat., plures, modified and weakened comparative.
[411] Philip. i. 12-14.
[412] Uphairoumenos, lit. secretly taking for himself. Lat. surripio, So, steal, stealth.
[413] Comp. Cic. in Verr. 11, 1, 3, non adulterum, sed expugnatorem pudicitiæ.
[414] Potho, desiderio: absence being a test of love.
[415] Philip. i. 7.
[416] Up?r. As Lat. super. Multa super Priamo ragitans, super Hectore multa. Virg. Æn. i. 750.
[417] Rom. i. 13, 14.
[418] Rom. xiv. 15.
[419] 'Anti. It may mean, as an equivalent, in the balance; comprehending and out-weighing all other considerations.