THEOSISJohn Chrysostom
"Having the same conflict which you saw in me and now hear to be in me." That is, you also have an example. Here he now praises them. He shows that everywhere they contend in the same thing as he does, and in the same struggle, though separately and by themselves, because they endure temptations together with him.
He did not say, "heard," but "saw," because he had also contended in Philippi. Truly this is a great virtue. Therefore, in the Epistle to the Galatians, he also said: "Have you suffered so many things in vain? If indeed it was in vain" (Gal 3:4).
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And in the Epistle to the Hebrews he wrote: "Remember the former days, when, after you were enlightened, you endured a great conflict of sufferings, partly by being made a spectacle through reproaches and afflictions, and partly by becoming sharers with those so treated" (Heb 10:32).
And to the Macedonians, that is, to the Thessalonians, he wrote: "They themselves declare concerning us what manner of entrance we had to you" (1 Thess 1:9). Again: "You yourselves know, brethren, that our coming to you was not in vain" (1 Thess 2:1).
For all alike he commends the same thing, contests and sufferings. But now among us you will not find this. Now it is already good if someone endures some loss in property.
To his contemporaries, however, the Apostle attributes great praise even in relation to property. To some he says: "You accepted the plundering of your possessions with joy" (Heb 10:34). To others he writes: "Macedonia and Achaia were pleased to make a contribution for the poor" (Rom 15:26). To still others: "Your zeal has stirred up many" (2 Cor 9:2).
Do you see how the Apostle praises the men of that time? But we do not endure either blows on the cheek or any other blow. We do not even endure insult or deprivation of property. They, besides this, were zealous and all contended even to martyrdom. But in us love for Christ has grown cold.
Again I am compelled to rebuke present deeds. What am I to do? I would not wish to, but I am compelled. If it were possible to keep silent and, by saying nothing of what formerly existed, remove the present condition through silence, then one ought to be silent.
But since the opposite happens, and when we are silent it is not removed but becomes heavier, it is necessary to speak. The one who rebukes sinners, even if he does nothing else, at least does not allow them to go farther.
There is no soul so shameless and hardened that, when continually rebuked, it will not be ashamed and withdraw from great impiety. Truly there is a little shame even in shameless people, because God has implanted modesty in our nature.
Since fear alone was not sufficient to keep us in order, God also prepared other means to turn us away from sins. These include rebuke from people, fear of established laws, love of reputation, and the influence of friendship. All these are means for turning us away from sins.
Often what people do not do for God, they do from shame. What they do not do for God, they do from human fear. First one must learn not to sin. Then at last we shall attain the point of not sinning for God's sake.
Indeed, why does Paul urge triumph over enemies not by the fear of God, but by expectation of vengeance? "For by doing this," he says, "you will heap burning coals on his head" (Rom 12:20). Among other reasons, it is because he desires progress in virtue.
Therefore, as I said, there is in us a certain modesty. Yet we also have many natural dispositions toward virtue. For example, all of us humans are moved by nature to mercy, and there is no other property in our nature so good as this.
After this someone may perhaps ask why it is especially implanted in our nature to be moved, I mean, at the sight of tears, to bend down and be ready for mercy. No one is lazy by nature. No one is vainglorious by nature. No one is alien to envy by nature.
But mercy is implanted by nature in all, even in the rough and cruel. What wonder is it if we show mercy to people? We even pity beasts. Mercy has been implanted in us in such abundance.
If at the sight of a lion cub we are somewhat moved, much more are we moved at the sight of one of our own kind. Look what cripples they are, we often say, knowing that even this is enough to awaken mercy in us.
Nothing is so pleasing to God as almsgiving. This is why priests, kings, and prophets were anointed with oil. They received oil as a symbol of God's love for mankind.
Moreover, by this anointing they were given to understand that there must be more mercy in one who rules. It showed that the Spirit also descends upon a person for mercy, since God has mercy on people and acts with love for mankind. "You have mercy on all," it is said, "because You can do all things" (Wis 11:23).
This is why they were anointed with oil. The priesthood itself was established through mercy, and kings were anointed with oil. If someone wished to praise a ruler, he would praise him best by saying that he is merciful. Mercy is the essential property of authority.
Remember that the world too was created by mercy, and imitate the Master. "A man's mercy is toward his neighbor, but the mercy of the Lord is upon all flesh" (Sir 18:13).
How is it "upon all flesh"? Whether you speak of sinners or of the righteous, we all need God's mercy, and we all enjoy it, even Paul himself, and Peter, and John. Listen to what they themselves say, and our words will be unnecessary.
What does the blessed Paul say? "I obtained mercy because I acted ignorantly" (1 Tim 1:13). What then? After that did he no longer need mercy? Hear what he says elsewhere: "I labored more abundantly than they all, yet not I, but the grace of God which was with me" (1 Cor 15:10).
And of Epaphroditus he says: "He was sick, near to death; but God had mercy on him, and not only on him, but on me also, lest I should have sorrow upon sorrow" (Phil 2:27).
Again: "We were burdened exceedingly, beyond strength, so that we despaired even of life. But we had the sentence of death in ourselves, that we should not trust in ourselves but in God Who raises the dead, Who delivered us from so great a death, and delivers us; in Whom we trust that He will still deliver us" (2 Cor 1:8-10).
Again: "I was delivered out of the lion's mouth. And the Lord will deliver me" (2 Tim 4:17-18). Everywhere we shall find that he boasts in being saved by mercy.
Peter too was such because he had been shown mercy. Listen to what Christ says to him: "Simon, Simon! Behold, Satan asked to sift you as wheat, but I prayed for you, that your faith should not fail" (Lk 22:31-32).
John too was such by mercy, and so were all the Apostles generally. Listen how Christ hints at this, saying: "You did not choose Me, but I chose you" (Jn 15:16).
Thus we all need God's mercy. "For the mercy of God," it is said, "is upon all flesh" (Sir 18:13). But if those men needed God's mercy, what shall we say of the rest?
Why, tell me, "does He make His sun rise on the evil and on the good" (Mt 5:45)? What if He withheld rain for only one year? Would He not destroy everyone? What if He produced a flood? What if He rained fire? What if He sent flies?
But why do I say this? If He produced darkness, as once He did, would He not destroy everyone? If He shook the earth, would not all perish? Now it is fitting to say: "What is man that You remember him?" (Ps 8:4).
If God only threatens the earth, all will become one tomb. "Behold, the nations are like a drop from a bucket," Isaiah says, "and are counted as dust on the scales" (Is 40:15). As it is easy for us to tip the scales, so it is easy for Him to destroy all and create it anew.
Therefore, when He Who has such power over us sees that we sin daily and does not punish, does He not endure by mercy? The animals also exist and are preserved by mercy. "You save man and beast, O Lord" (Ps 35:6).
He looked upon the earth and filled it with living creatures. For whom? For you. And why did He create you? Was it not to do good? There is nothing higher than mercy. It is the cause of light both there in heaven and here on earth.
"If you satisfy the afflicted soul," the prophet says, "then your light shall rise in the darkness" (Is 58:10). And truly so. As oil gives light to those sailing on the sea, so almsgiving gives us great and wondrous light there.
Much is said of this oil in Paul. Listen how in one place he says: "Only that we should remember the poor" (Gal 2:10). In another: "But if it is fitting that I go also" (1 Cor 16:4). Everywhere, in one way or another, you will see his care for this.
Thus he says: "Let our people also learn to maintain good works" (Tit 3:14). Again: "This is good and profitable to men" (Tit 3:8). Listen how another also says: "Almsgiving delivers from death" (Tob 4:10).
Another says: "If You take away mercy, and if You enter into judgment with Your servant," "Lord, Lord, who shall stand?" (Ps 142:2; Ps 129:3). Still another says: "Many praise a man for mercy" (Prov 20:6).
The merciful one is truly a man. Or rather, to have mercy means to be Godlike. Do you see the power of God's mercy? It produced everything. It created the world. It made the angels, solely out of goodness.
God threatens Gehenna so that we may receive the Kingdom of heaven. We receive the Kingdom by mercy. Tell me, why did God, being One, create so many beings? Was it not from goodness? Was it not from love for mankind? If you ask why this or why that, everywhere you will find goodness as the cause.
Therefore let us be merciful to our neighbors, so that we ourselves may receive mercy. Not so much for their sake as for our own do we gather this oil for the future day. When the fiery flame is strong, this oil will quench the fire and become the cause of light for us.
Thus through mercy we shall be delivered from the fire of Gehenna. Otherwise, for what will God be compassionate and have mercy on us? Mercy comes from love. Nothing so provokes God as mercilessness.
A man who owed thousands of talents was brought to Him, and He, moved with compassion, forgave the debt. But when that man began to choke his fellow servant, who owed him a hundred denarii, the Lord "delivered him to the torturers" (Mt 18:34), until he should pay the debt.
Hearing this, let us be merciful to those who owe us money or sins. Let no one be resentful, if he does not wish to wrong himself. By not forgiving another, you do not grieve him so much as you wrong yourself.
When you take revenge on him, God does not avenge you. But when you forgive, God either avenges you or forgives your sins. If you do not forgive your neighbor, how do you seek the Kingdom?
Therefore, so that we may not suffer, let us forgive everyone. Through this we ourselves shall receive forgiveness. Let us forgive, so that God may also forgive us our sins, and so that we may attain the good things to come by the grace and love for mankind of our Lord Jesus Christ, to Whom be glory with the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen.
The words elaion, oil, and eleon, mercy, are used by Chrysostom as identical.