John Chrysostom

"Seeing that ye have put off the old man with his doings, and have put on the new man, which is being renewed unto knowledge after the image of Him that created him."

It is worth enquiring here, what can be the reason why he calls the corrupt life, "members," and "man," and "body," and again the virtuous life, the same. And if "the man" means "sins," how is it that he saith, "with his doings"? For once he said, "the old man," showing that this is not man, but the other. The moral choice doth rather determine one than the substance, and is rather "man" than the other. For his substance casteth him not into hell, nor leadeth him into the kingdom, but men the themselves: and we neither love nor hate any one so far as he is man, but so far as he is such or such a man. If then the substance be the body, and in either sort cannot be accountable, how doth he say that it is evil? But what is that he saith, "with his doings"? He means the choice, with the acts. And he calleth him "old," on purpose to show his deformity, and hideousness, and imbecility; and "new," as if to say, Do not expect that it will be with this one even as with the other, but the reverse: for ever as he farther advances, he hasteneth not on to old age, but to a youthfulness greater than the preceding. For when he hath received a fuller knowledge, he is both counted worthy of greater things, and is in more perfect maturity, in higher vigor; and this, not from youthfulness alone, but from that "likeness" also, "after" which he is. Lo! the best life is styled a creation, after the image of Christ: for this is the meaning of, "after the image of Him that created him," for Christ too came not finally to old age, but was so beautiful as it is not even possible to tell.

"Forbearing one another, and forgiving each other, if any man have a complaint against any: even as Christ forgave you, so also do ye."

Again, he speaks after the class, and he always does it; for from kindness comes humbleness of mind, and from this, longsuffering. "Forbearing," he saith, "one another," that is, passing things over And see, how he has shown it to be nothing, by calling it a "complaint," and saying, "even as Christ forgave you." Great is the example! and thus he always does; he exhorts them after Christ. "Complaint," he calls it. In these words indeed he showed it to be a petty matter; but when he has set before us the example, he has persuaded us that even if we had serious charges to bring, we ought to forgive. For the expression, "Even as Christ," signifies this, and not this only, but also with all the heart; and not this alone, but that they ought even to love. For Christ being brought into the midst, bringeth in all these things, both that even if the matters be great, and even if we have not been the first to injure, even if we be of great, they of small account, even if they are sure to insult us afterwards, we ought to lay down our lives for them, (for the words, "even as," demand this;) and that not even at death only ought one to stop, but if possible, to go on even after death.

"And above all these things put on love, which is the bond of perfectness."

Dost thou see that he saith this? For since it is possible for one who forgives, not to love; yea, he saith, thou must love him too, and he points out a way whereby it becomes possible to forgive. For it is possible for one to be kind, and meek, and humbleminded, and longsuffering, and yet not affectionate. And therefore, he said at the first, "A heart of compassion," both love and pity. "And above all these things, love, which is the bond of perfectness." Now what he wishes to say is this; that there is no profit in those things, for all those things fall asunder, except they be done with love; this it is which clenches them all together; whatsoever good thing it be thou mentionest, if love be away, it is nothing, it melts away. And it is as in a ship, even though her rigging be large, yet if there be no girding ropes, it is of no service; and in an house, if there be no tie beams, it is the same; and in a body, though the bones be large, if there be no ligaments, they are of no service. For whatsoever good deeds any may have, all do vanish away, if love be not there. He said not that it is the summit, but what is greater, "the bond"; this is more necessary than the other. For "summit" indeed is an intensity of perfectness, but "bond" is the holding fast together of those things which produce the perfectness; it is, as it were, the root.

"And let the peace of God rule in your hearts, to the which also ye were called in one body; and be ye thankful."

"The peace of God." This is that which is fixed and steadfast. If on man's account indeed thou hast peace, it quickly comes to dissolution, but if on God's account, never. Although he had spoken of love universally, yet again he comes to the particular. For there is a love too which is immoderate; for instance, when out of much love one makes accusations without reason, and is engaged in contentions, and contracts aversions. Not this, saith he, not this do I desire; not overdoing things, but as God made peace with you, so do ye also make it. How made He peace? Of His own will, not having received anything of you. What is this? "Let the peace of God rule in your hearts." If two thoughts are fighting together, set not anger, set not spitefulness to hold the prize, but peace; for instance, suppose one to have been insulted unjustly; of the insult are born two thoughts, the one bidding him to revenge, the other to endure; and these wrestle with one another: if the Peace of God stand forward as umpire, it bestows the prize on that which bids endure, and puts the other to shame. How? by persuading him that God is Peace, that He hath made peace with us. Not without reason he shows the great struggle there is in the matter. Let not anger, he saith, act as umpire, let not contentiousness, let not human peace, for human peace cometh of avenging, of suffering no dreadful ill. But not this do I intend, he saith, but that which He Himself left.

He hath represented an arena within, in the thoughts, and a contest, and a wrestling, and an umpire. Then again, exhortation, "to the which ye were called," he saith, that is, for the which ye were called. He has reminded them of how many good things peace is the cause; on account of this He called thee, for this He called thee, so as to receive a worthy prize. For wherefore made He us "one body"? Was it not that she might rule? Was it not that we might have occasion of being at peace? Wherefore are we all one body? and now are we one body? Because of peace we are one body, and because we are one body, we are at peace.

"Teaching," he saith, "and admonishing one another with psalms and hymns and spiritual songs." Mark also the considerateness of Paul. Seeing that reading is toilsome, and its irksomeness great, he led them not to histories, but to psalms, that thou mightest at once delight thy soul with singing, and gently beguile thy labors. "Hymns," he saith, "and spiritual songs." But now your children will utter songs and dances of Satan, like cooks, and caterers, and musicians; no one knoweth any psalm, but it seems a thing to be ashamed of even, and a mockery, and a joke. There is the treasury house of all these evils. For whatsoever soil the plant stands in, such is the fruit it bears; if in a sandy and salty soil, of like nature is its fruit; if in a sweet and rich one, it is again similar. So the matter of instruction is a sort of fountain. Teach him to sing those psalms which are so full of the love of wisdom; as at once concerning chastity, or rather, before all, of not companying with the wicked, immediately with the very beginning of the book; (for therefore also it was that the prophet began on this wise, "Blessed is the man that hath not walked in the counsel of the ungodly"; and again, "I have not sat in the council of vanity"; and again, "in his sight a wicked doer is contemned, but he honoreth those that fear the Lord," of companying with the good, (and these subjects thou wilt find there in abundance,) of restraining the belly, of restraining the hand, of refraining from excess, of not overreaching; that money is nothing, nor glory, and other things such like.

"In all wisdom, teaching and admonishing one another." "In all," says he. Virtue he calls wisdom, and lowliness of mind is wisdom, and almsgiving, and other such like things, are wisdom; just as the contraries are folly, for cruelty too cometh of folly. Whence in many places it calleth the whole of sin folly. "The fool," saith one, "hath said in his heart, There is no God"; and again, "My wounds stink and are corrupt from the face of my foolishness." For what is more foolish, tell me, than one who indeed wrappeth himself about in his own garments, but regardeth not his brethren that are naked; who feedeth dogs, and careth not that the image of God is famishing; who is merely persuaded that human things are nought, and yet clings to them as if immortal. As then nothing is more foolish than such an one, so is nothing wiser than one that achieveth virtue. For mark; how wise he is, says one. He imparteth of his substance, he is pitiful, he is loving to men, he hath well considered that he beareth a common nature with them; he hath well considered the use of wealth, that it is worthy of no estimation; that one ought to be sparing of bodies that are of kin to one, rather than of wealth. He that is a despiser of glory is wholly wise, for he knoweth human affairs; the knowledge of things divine and human, is philosophy. So then he knoweth what things are divine, and what are human, and from the one he keeps himself, on the other he bestoweth his pains. And he knows how to give thanks also to God in all things, he considers the present life as nothing; therefore he is neither delighted with prosperity, nor grieved with the opposite condition.

Having exhorted them to be thankful, he shows also the way, that, of which I have lately discoursed to you. And what saith he? "Let the word of Christ dwell in you richly"; or rather not this way alone, but another also. For I indeed said that we ought to reckon up those who have suffered things more terrible, and those who have undergone sufferings more grievous than ours, and to give thanks that such have not fallen to our lot; but what saith he? "Let the word of Christ dwell in you"; that is, the teaching, the doctrines, the exhortation, wherein He says, that the present life is nothing, nor yet its good things. If we know this, we shall yield to no hardships whatever. "Let it dwell in you," he saith, "richly," not simply dwell, but with great abundance. Hearken ye, as many as are worldly, and have the charge of wife and children; how to you too he commits especially the reading of the Scriptures and that not to be done lightly, nor in any sort of way, but with much earnestness. For as the rich in money can bear fine and damages, so he that is rich in the doctrines of philosophy will bear not poverty only, but all calamities also easily, yea, more easily than that one. For as for him, by discharging the fine, the man who is rich must needs be impoverished, and found wanting, and if he should often suffer in that way, will no longer be able to bear it, but in this case it is not so; for we do not even expend our wholesome thoughts when it is necessary for us to bear aught we would not choose, but they abide with us continually. And mark the wisdom of this blessed man. He said not, "Let the word of Christ" be in you, simply, but what? "dwell in you," and "richly."

Tarry not, I entreat, for another to teach thee; thou hast the oracles of God. No man teacheth thee as they; for he indeed oft grudgeth much for vainglory's sake and envy. Hearken, I entreat you, all ye that are careful for this life, and procure books that will be medicines for the soul. If ye will not any other, yet get you at least the New Testament, the Apostolic Epistles, the Acts, the Gospels, for your constant teachers. If grief befall thee, dive into them as into a chest of medicines; take thence comfort of thy trouble, be it loss, or death, or bereavement of relations; or rather dive not into them merely, but take them wholly to thee; keep them in thy mind.

This is the cause of all evils, the not knowing the Scriptures. We go into battle without arms, and how ought we to come off safe? Well contented should we be if we can be safe with them, let alone without them. Throw not the whole upon us! Sheep ye are, still not without reason, but rational; Paul committeth much to you also. They that are under instruction, are not for ever learning; for then they are not taught. If thou art for ever learning, thou wilt never learn. Do not so come as meaning to be always learning; (for so thou wilt never know;) but so as to finish learning, and to teach others.

What is the hymn of those above? The Faithful know. What say the cherubim above? What say the Angels? "Glory to God in the highest." Therefore after the psalmody come the hymns, as a thing of more perfection. "With psalms," he saith, "with hymns, with spiritual songs, with grace singing in your hearts to God." He means either this, that God because of grace hath given us these things; or, with the songs in grace; or, admonishing and teaching one another in grace; or, that they had these gifts in grace; or, it is an epexegesis and he means, from the grace of the Spirit. "Singing in your hearts to God." Not simply with the mouth, he means, but with heedfulness. For this is to "sing to God," but that to the air, for the voice is scattered without result. Not for display, he means. And even if thou be in the market-place, thou canst collect thyself, and sing unto God, no one hearing thee. For Moses also in this way prayed, and was heard, for He saith, "Why criest thou unto Me?" albeit he said nothing, but cried in thought-wherefore also God alone heard him-with a contrite heart. For it is not forbidden one even when walking to pray in his heart, and to dwell above.

"And whatsoever ye do," he saith, "in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him."

For if we thus do, there will be nothing polluted, nothing unclean, wherever Christ is called on. If thou eat, if thou drink, if thou marry, if thou travel, do all in the Name of God, that is, calling Him to aid thee: in everything first praying to Him, so take hold of thy business. Wouldest thou speak somewhat? Set this in front. For this cause we also place in front of our epistles the Name of the Lord. Wheresoever the Name of God is, all is auspicious. For if the names of Consuls make writings sure, much more doth the Name of Christ. Or he means this; after God say ye and do everything, do not introduce the Angels besides. Dost thou eat? Give thanks to God both before and afterwards. Dost thou sleep? Give thanks to God both before and afterwards. Launchest thou into the forum? Do the same-nothing worldly, nothing of this life. Do all in the Name of the Lord, and all shall be prospered to thee. Whereonsoever the Name is placed, there all things are auspicious. If it casts out devils, if it drives away diseases, much more does it render business easy.

These things let us learn, not as far as words only, but to fulfill them also by works. Nothing is equal to this Name, marvelous is it everywhere. "Thy Name," he saith, "is ointment poured forth." He that hath uttered it is straightway filled with fragrance. "No man," it is said, "can call Jesus Lord, but by the Holy Ghost." So great things doth this Name Work. If thou have said, In the Name of Father, and Son, and Holy Ghost, with faith, thou hast accomplished everything. See, how great things thou hast done! Thou hast created a man, and wrought all the rest (that cometh) of Baptism! So, when used in commanding diseases, terrible is The Name. Therefore the devil introduced those of the Angels, envying us the honor. Such incantations are for the demons. Even if it be Angel, even if it be Archangel, even if it be Cherubim, allow it not; for neither will these Powers accept such addresses, but will even toss them away from them, when they have beheld their Master dishonored. "I have honored thee," He saith, "and have said, Call upon Me"; and dost thou dishonor Him? If thou chant this incantation with faith, thou wilt drive away both diseases and demons, and even if thou have failed to drive away the disease, this is not from lack of power, but because it is expedient it should be so. "According to Thy greatness," he saith, "so also is Thy praise." By this Name hath the world been converted, the tyranny dissolved, the devil trampled on, the heavens opened. We have been regenerated by this Name. This if we have, we beam forth; This maketh both martyrs and confessors; This let us hold fast as a great gift, that we may live in glory, and be well-pleasing to God, and be counted worthy of the good things promised to them that love Him, through the grace and lovingkindness, &c.

See how again he has exhorted to reciprocity. As in the other case he enjoineth fear and love, so also doth he here. For it is possible for one who loves even, to be bitter. What he saith then is this. Fight not; for nothing is more bitter than this fighting, when it takes place on the part of the husband toward the wife. For the fightings which happen between beloved persons, these are bitter; and he shows that it ariseth from great bitterness, when, saith he, any one is at variance with his own member. To love therefore is the husband's part, to yield pertains to the other side. If then each one contributes his own part, all stands firm. From being loved, the wife too becomes loving; and from her being submissive, the husband becomes yielding. And see how in nature also it hath been so ordered, that the one should love, the other obey. For when the party governing loves the governed, then everything stands fast. Love from the governed is not so requisite, as from the governing towards the governed; for from the other obedience is due. For that the woman hath beauty, and the man desire, shows nothing else than that for the sake of love it hath been made so. Do not therefore, because thy wife is subject to thee, act the despot; nor because thy husband loveth thee, be thou puffed up. Let neither the husband's love elate the wife, nor the wife's subjection puff up the husband. For this cause hath He subjected her to thee, that she may be loved the more. For this cause He hath made thee to be loved, O wife, that thou mayest easily bear thy subjection. Fear not in being a subject; for subjection to one that loveth thee hath no hardship. Fear not in loving, for thou hast her yielding. In no other way then could a bond have been. Thou hast then thine authority of necessity, proceeding from nature; maintain also the bond that proceedeth from love, for this alloweth the weaker to be endurable.