And if a man choose, he will find that poverty affords us more resources even for pleasure. How? Because it is freed from cares, hatred, fighting, contention, strife, from evils out of number.
Therefore let us not follow after wealth, nor be forever envying those who possess much. But let those of us who have wealth, use it aright; and those who have not, let us not grieve for this, but give thanks for all things unto God, because He enableth us to receive with little labor the same reward with the rich, or even (if we will) a greater: and from small means we shall have great gains. For so he that brought the two talents, was admired and honored equally with him who brought the five. Now why? Because he was entrusted with [but] two talents, yet he accomplished all that in him lay, and brought in what was entrusted to him, doubled. Why then are we eager to have much entrusted to us, when we may by a little reap the same fruits, or even greater? when the labor indeed is less, but the reward much more? For more easily will a poor man part with his own, than a rich man who hath many and great possessions. What, know ye not, that the more things a man hath, the more he setteth his love upon? Therefore, lest this befall us, let us not seek after wealth, nor let us be impatient of poverty, nor make haste to be rich: and let those of us who have [riches] so use them as Paul commanded. ("They that have," saith he, "as though they had not, and they that use this world as not abusing it"-- 1 Cor. vii. 29, 31 ): that we may obtain the good things promised. And may it be granted to us all to obtain them, by the grace and love of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now, and for ever, and world without end. Amen.
[2735] dianoia ous, Sav. Ben. in both places.
[2736] dianoia ous, Sav. Ben. in both places.
[2737] ho nous
[2738] logos
[2739] ten ennoian, ton logon, Sav. Ben.
[2740] ho n nooumen
[2741] nooumen
[2742] noei he dianoia
[2743] ho ti ex autou, "that He [Christ] is of Him [the Father]."
[2744] e nupostaton
[2745] Marcellus Bishop of Ancyra lapsed towards Sabellianism, holding, as it seems, virtually at least, that our Lord is not a Person eternally distinct from the Father, but, a Manifestation of the Father, lasting from the Incarnation to the Judgment. His views are anathematized in 1 Conc. Constantinop. Canon 1.
[2746] Photinus Bishop of Sirmium, who had been Deacon under Marcellus, and carried his theory out, maintaining our Lord to have had no distinct existence before His Birth of Mary. Socr. E. H. 2. 29. His doctrine too was condemned at Constantinople, ubi sup
[2747] hu postaseos. St. Chrys. understands the word to mean here neither "substance" nor "Person," but, if we may use such a word, "substantiality," or "substantive existence," which in speaking de Divinis we call "Personality." See below, page 371, note 5.
[2748] Sav. Ben. add pros hupostasin
[2749] a parallakton
[2750] a narchon. On this third heresy respecting the Holy Trinity, see St. Greg. Naz. Orat. ii. 37; xx. 6; in both which places it is, as here, mentioned as the third form of error with Sabellianism and Arianism. See also Bp. Bull, Def. Fid. N. iv. i. 8. The mention of this is not found in the Common text, in which the whole passage is recast.
[2751] Because Marcion, holding the Creation to be evil, denied the Son's preserving Power.
[2752] kai dia tou apaugasmatos tes ousias ten enguteta edeixen. Sav. and Ben. read dia de tou a. to ison esemane tes ousias, kai ten pros ton patera enguteta. "By &c. he indicated the equality of His Substance and His nearness to the Father."
[2753] Cf. forsitan.
[2754] eis ten ton duo hupostasin. Sav. and Ben. read e. t. t. d. hupostaseon delosin, "whereby to show the two Subsistencies." Mr. Field says that the old translation of Mutianus in some degree confirms this latter reading, which is easier. The word hu postasin in the singular is used in the sense of "Personality," as above, p. 370, note 12.
[2755] a llos tis
[2756] Philip. ii. 6 , see below.
[2757] eikonos eikon, Ben.: eikon (only), Sav.
[2758] a parallakton
[2759] This is an heretical objection, as is expressed by the reading in the editions of Sav. and Ben.
[2760] kubernon
[2761] [i.e. so far as Christ's work for men was concerned, it was universal. He put it in the power of all to believe.--F.G.]
[2762] gar, om. S.
[2763] Sav. and Ben. omit the words semeron ... se, and for e x hou estin ho theos hosper gar have e x autou estin; hosper de, so that the passage runs; "but this, thou art My Son, ' expresses nothing else than that He is of Him. And just as," &c...The corrector seems to have misapprehended the meaning of e x hou in this place.
[2764] o n
[2765] [St. Chrys. here follows a text having the gloss eike now rejected by nearly all critical editors.--F.G.]