"And in the confirmation of the Gospel," he says. So then his bonds were a confirmation of the Gospel, and a defense. And most truly so. How? For if he had shunned bonds, he might have been thought a deceiver; but he that endures every thing, both bonds and affliction, shows that he suffers this for no human reason, but for God, who rewards. For no one would have been willing to die, or to incur such great risks, no one would have chosen to come into collision with such a king, [532] I mean Nero, unless he looked to another far greater King. Truly a "confirmation of the Gospel" were his bonds. See how he more than succeeded in turning all things to their opposite. For what they supposed to be a weakness and a detraction, that he calls a confirmation; and had this not taken place, there had been a weakness. Then he shows that his love was not of prejudice, but of judgment. Why? I have you (in my heart), he says, in my bonds, and in my defense, because of your being "partakers of my grace." What is this? Was this the "grace" of the Apostle, to be bound, to be driven about, to suffer ten thousand evils? Yes. For He says, "My grace is sufficient for thee, for my power is made perfect in weakness." (2 Cor. xii. 9.) "Wherefore," saith he, "I take pleasure in weaknesses, in injuries." Since then I see you in your actions giving proof of your virtue, and being partakers of this grace, and that with readiness, I reasonably suppose thus much. For I that have had trial of you, and more than any have known you, and your good deeds; how that even when so distant from us, ye strive not to be wanting to us in our troubles, but to partake in our trials for the Gospel's sake, and to take no less share than myself, who am engaged in the combat, far off as ye are; am doing but justice in witnessing to these things.
And why did he not say "partakers," but "partakers with me" [533] ? I myself too, he means, share with another, that I may be a partaker of the Gospel; that is, that I may share in the good things laid up for the Gospel. [534] And the wonder indeed is that they were all so minded; for he says that "ye all are fellow-partakers of grace." From these beginnings, then, I am confident that such ye will be even to the end. For it cannot be that so bright a commencement should be quenched, and fail, but it points to [535] great results.
Since then it is possible also in other ways [536] to partake of grace, and of trials, and of tribulations, let us also, I beseech you, be partakers. How many of those who stand here, yea, rather all, would fain share with Paul in the good things to come! It is in your power if ye are willing, on behalf of those who have succeeded to his ministry, when they suffer any hardship for Christ's sake, to take their part and succor them. Hast thou seen thy brother in trial? Hold out a hand! Hast thou seen thy teacher in conflict? Stand by him! But, says one, there is no one like Paul! now for disdain! now for criticism! So there is no one like Paul? Well, I grant it. But, "He that receiveth," saith He, "a prophet in the name of a prophet, shall receive a prophet's reward." (Matt. x. 41.) For was it for this that these were honored, that they coöperated with Paul? Not for this, but because they coöperated with one who had undertaken the preaching. Paul was honorable for this, that he suffered these things for Christ's sake.
There is indeed no one like Paul. No, not even but a little approaching to that blessed one. But the preaching is the same as it was then.
And not only in his bonds did they have fellowship with him, but also from the beginning. For hear him saying, "And ye yourselves also know, ye Philippians, that in the beginning of the Gospel, no Church had fellowship with me in the matter of giving and receiving, but ye only." (Philip. iv. 15.) And even apart from trials, the teacher has much labor, watching, toiling in the word, teaching, complaints, accusations, imputations, envyings. Is this a little matter, to bear ten thousand tongues, when one might have but one's own anxieties? Alas! what shall I do? for I am in a strait between two things. I long to urge you on and encourage you to the alliance and succor of the saints of God; but I fear lest some one should suspect another thing, that I say this not for your sakes, but for theirs. But know that it is not for their sakes I say these things, but for your own. And if ye are willing to attend, I convince you by my very words; the gain is not equal to you and to them. For ye, if ye give, will give those things from which, willing or unwilling, ye must soon after part, and give place to others; but what thou receivest is great and far more abundant. Or, are ye not so disposed, that in giving ye will receive? For if ye are not so disposed, I do not even wish you to give. So far am I from making a speech for them! Except one have first so disposed himself, as receiving rather than giving, as gaining ten thousand fold, as benefited rather than a benefactor, let him not give. If as one granting a favor to the receiver, let him not give. For this is not so much my care, that the saints may be supported. For even if thou give not, another will give. So that what I want is this, that you may have a relief from your own sins. But he that gives not so will have no relief. For it is not giving that is doing alms, but the doing it with readiness; the rejoicing, the feeling grateful to him that receives. For, "not grudgingly," saith he, "or of necessity; for God loveth a cheerful giver." (2 Cor. ix. 7.) Except then one so give, let him not give: for that is loss, not alms. If then ye know that ye will gain, not they, know that your gain becomes greater. [537] For as for them the body is fed, but your soul is approved; for them, not one of their sins is forgiven when they receive, but for you, the more part of your offenses is removed. Let us then share with them in their great prizes. [538] When men adopt kings they do not think they give more than they receive. Adopt thou Christ, and thou shalt have great security. Wilt thou also share with Paul? Why do I say Paul when it is Christ that receiveth?
But that ye may know that all is for your sakes that I say and do, and not of care for the comfort of others, if there is any of the rulers of the church that lives in abundance and wants nothing, though he be a saint, give not, but prefer to him one that is in want, though he be not so admirable. And wherefore? Because Christ too so willeth, as when He saith, "If thou make a supper or a dinner, call not thy friends, neither thy kinsmen, but the maimed, the lame, the blind, that cannot recompense thee." (Luke xiv. 12.) For it is not indiscriminately that one should pay such attentions, but to the hungry, but to the thirsty, but to those who need clothing, but to strangers, but to those who from riches have been reduced to poverty. [539] For He said not simply, "I was fed," but "I was an hungered," for, "Ye saw me an hungered," He says, "and fed me." (Matt. xxv. 35.) Twofold is the claim, both that he is a saint and that he is hungry. For if he that is simply hungry ought to be fed, much more when he is a saint too that is hungry. If then he is a saint, but not in need, give not; for this were no gain. For neither did Christ enjoin it; or rather, neither is he a saint [540] that is in abundance and receiveth. Seest thou that it is not for filthy lucre that these things have been said to you, but for your profit? Feed the hungry, that thou mayest not feed the fire of hell. He, eating of what is thine, sanctifies also what remains. (Luke xi. 41.) Think how the widow maintained Elias; and she did not more feed than she was fed: she did not more give than receive. This now also takes place in a much greater thing. For it is not a "barrel of meal," nor "a cruse of oil" (1 Kings xvii. 14.), but what? "An hundred fold, and eternal life" (Matt. xix. 21, 29.), is the recompense for such--the mercy of God thou becomest; the spiritual food; a pure leaven. She was a widow, famine was pressing, and none of these things hindered her. Children too she had, and not even so was she withheld. (1 Kings xvii. 12.) This woman is become equal to her that cast in the two mites. She said not to herself, "What shall I receive from this man? He stands in need of me. If he had any power he had not hungered, he had broken the drought, he had not been subject to like sufferings. Perchance he too offends God." None of these things did she think of. Seest thou how great a good it is to do well with simplicity, and not to be over curious about the person benefited? If she had chosen to be curious she would have doubted; she would not have believed. So, too, Abraham, if he had chosen to be curious, would not have received angels. For it cannot, indeed it cannot be, that one who is exceeding nice in these matters, should ever meet with them. No, such an one usually lights on impostors; and how that is, I will tell you. The pious man is not desirous to appear pious, and does not clothe himself in show, and is likely to be rejected. But the impostor, as he makes a business of it, puts on a deal of piety that is hard to see through. So that while he who does good, even to those who seem not pious, will fall in with those who are so, he who seeks out those who are thought to be pious, will often fall in with those who are not so. Wherefore, I beseech you, let us do all things in simplicity. For let us even suppose that he is an impostor that comes; you are not bidden to be curious about this. For, "Give," saith he, "to every one that asketh thee" (Luke vi. 30.); and, "Forbear not to redeem him that is to be slain." (Prov. xxiv. 11.) Yet most of those that are slain suffer this for some evil they are convicted of; still he saith, "Forbear not." For in this shall we be like God, thus shall we be admired, and shall obtain those immortal blessings, which may we all be thought worthy of, through the grace and lovingkindness of Jesus Christ our Lord, with whom, to the Father, together with the Holy Spirit, be glory, power, honor, now and forever, and world without end. Amen.
[521] E.V. "with the bishops," reading the preposition separately. [See below.]
[522] [Viz. in the times of "the first oracle," i.e. the Old Test.--J.A.B.]
[523] [A good many late manuscripts of N.T., and several late Fathers, read with Chrys. sunepiskopois, "to the co-bishops"; but the early documents and modern critics give sun episkopois, "with the bishops," as in the Eng. versions.--J.A.B.]
[524] Diakonos, usually [translated] in E.V. "Minister," when thus used.
[525] Gr. Presbyters.
[526] See 1 Tim. iii. 2, but Chrys.'s reason for taking it thus is rather that kata polin seems to imply one for each city.
[527] The stop might be after "always," but that is harsh.
[528] This was at a later period. But the comparison is in general terms.
[529] rhathumoterous. The words "are not able" seem to show that this is here used of natural character.
[530] So he explains Rom. viii. 28, where "His" is not in the Greek, though rightly (as it seems) understood by St. Augustine and others. See on Rom. Hom. xv. Tr. p. 453.
[531] apologia.
[532] [The Greek word for "king" was often applied to the Roman emperor (1 Tim. ii. 2; 1 Pet. ii. 13.).--J.A.B.]
[533] "Or fellow-partakers," sunkoinonous, see marginal version [and Rev. Ver.--J.A.B.]
[534] The word may be here used, as often, for the "preaching" of the Gospel.
[535] al. and end without producing.
[536] heteros, in other ways than by actually undergoing the trials; but Savile conjectures heterois, "with others."