11. For the sake of all these things then, let us glorify Him, our Guardian; not only by words, but also by deeds; and let us shew forth an excellent conversation, not only in general, but in particular with regard to abstinence from oaths. For not every sin brings the same penalty; but those which are easiest to be amended, bring upon us the greatest punishment: which indeed Solomon intimated, when he said, "It is not wonderful if any one be taken stealing; for he stealeth that he may satisfy his soul that is hungry; but the adulterer, by the lack of understanding, destroyeth his own soul." [1474] But what he means is to this effect. The thief is a grievous offender, but not so grievous a one as the adulterer: for the former, though it be a sorry reason for his conduct, yet at the same time has to plead the necessity arising from indigence; but the latter, when no necessity compels him, by his mere madness rushes into the gulph of iniquity. This also may be said with regard to those who swear. For they have not any pretext to allege, but merely their contempt.
12. I know, indeed, that I may seem to be too tedious and burdensome; and that I may be thought to give annoyance by continuing this admonition. But nevertheless, I do not desist, in order that ye may even be shamed by my shamelessness to abstain from the custom of oaths. For if that unmerciful and cruel judge, paying respect to the importunity of the widow, changed his custom, much more will ye do this; and especially when he who is exhorting you, doth it not for himself, but for your salvation. Or rather, indeed, I cannot deny that I do this for myself; for I consider your benefit as my own success. But I could wish that you, even as I labour, and weary myself for your safety, would in like manner make your own souls a matter of anxiety to yourselves; and then assuredly this work of reformation would be perfected. And what need is there to multiply words? For if there were no hell, neither punishment for the contumacious, nor reward for the obedient; and I had come to you, and asked this in the way of a favour, would ye not have consented? would ye not have granted my petition, when I asked so trifling a favour? But when it is God who asks this favour, and for the sake of yourselves, who are to grant it, and not for Himself, Who is to receive it; who is there so ungracious, who is there so miserable and wretched, that he will not grant this favour to God, when He asks it; and especially when he himself who grants it, is in future to enjoy the benefit of it? Considering these things then, repeat over to yourselves, when ye depart hence, all that has been said; and correct in every way those who take no heed to it; to the end that we may receive the recompense of other men's good actions, as well as our own, through the grace and lovingkindness of our Lord Jesus Christ, by Whom, and with Whom be glory to the Father, with the Holy Ghost, for ever and ever. Amen.
[1434] eristekoton. Suidas, however, places this meal about the third hour.
[1435] proen. Montfaucon assumes that this word is never applied to the preceding day: if so, ten epiousan, Hom. IX. sec. 10, cannot be the morrow, unless some accident delayed the delivery of this Homily. It may be the next Synaxis.
[1436] See Hom. IV. 1.
[1437] There is a play on the words ?thumia and rh<thumia which it seems impossible to preserve.
[1438] ou diolisthainonta.
[1439] 1 Cor. ii. 15.
[1440] 1 Cor. xv. 38.
[1441] lexin. See on Rom. iii. 11, Hom. VII.
[1442] epib?tas. Usually soldiers on ship-board; here clearly distinguished from the sailors.
[1443] Comp. Acts xxvii. 30, 31.
[1444] chr?ias: others read chroi?s, "colours."
[1445] tous porphurizontas strouthous. Ælian, de Animalibus, iii. 42, mentions a bird called Porphyrio, more esteemed even than the peacock, so that none ever killed it for the table. See also Plin. x. 46, but this expression may apply to various kinds.
[1446] Ps. civ. 24.
[1447] See the argument of Balbus (the Stoic), Cic. de Nat. Deor. l. 2, c. 17, 34, &c. Seneca, Nat. Quæst. ii. 45, says, that God may likewise be called Mundus, or Fatum, or Providentia, or Natura.
[1448] Rom. i. 21, 22.
[1449] See Hom. I. 15.
[1450] 2 Cor. xii. 6.
[1451] 2 Cor. iv. 7.
[1452] 1 Tim. v. 23. The subject of the first of these Homilies.
[1453] 2 Tim. iv. 20.
[1454] Phil. ii. 25.
[1455] Acts xiv. 11.
[1456] Ps. xix. 1.
[1457] The Hebrew qr means something small or thin, the Vulgate has nihilum. No ancient version has curtain. Perhaps the word is an emphatic allusion to the exquisitely minute consistence of the blue ether. The Hebrews say that by this word is signified the finest dust. In the revised version "gauze" is suggested in the margin.
[1458] Isa. xl. 22.
[1459] This seems a slip of memory for earth in the same verse; but see Ecclus. xliii. 12.
[1460] Ps. cii. 25, 26.
[1461] Ps. xix. 6.
[1462] past?dos.
[1463] Ecclus. xvii. 31.
[1464] See Plin. ii. 6.
[1465] Ps. lxxviii. 24.
[1466] St. Chrysostom here seems to have quoted from memory, and to have mentioned Isaiah in mistake for Jeremiah, where these passages occur, as above.
[1467] Jer. xxiii. 24.
[1468] Jer. xxiii. 23.
[1469] Ps. xvi. 2.
[1470] Acts xvii. 25. Here also St. Chrysostom quotes from memory, as the first clause shows.
[1471] Rom. viii. 21.
[1472] ktisis, rendered here creature, would be in modern English, creation. "Creature" is used by Wiclif even for the act of creating, Rom. i. 20. "Creation" properly means the act, "creature" an instance or effect of it, general or particular, but of late the latter only.
[1473] Instead of Joshua, the son of Nun, the Greek Fathers, following the Septuagint, read of Nave; a mistake which originated evidently from the final n or n of the Hebrew, so closely corresponding with the v or v.
[1474] Prov. vi. 30, 32, LXX.