Homilies on the Gospel of St. John and the Epistle to the Hebrews

NPNF (V1-14)St. ChrysostomLearn we then, beloved, to despise and not to desire the honor which is from men; for we havebeen honored with the greatest of honors, compared with which that other is verily 1198 insult,ridicule, and mockery. And as the riches of this world compared with the riches of that are poverty,as this life apart from that is deadness, 1199 (for “let 1200 the dead bury their dead”— Matt. viii. 28,) so this honor compared with that is shame and ridicule. Let us then not pursue it. If they whoconfer it are of less account than a shadow or a dream, the honor itself much more so. “The gloryof man is as the flower of the grass” ( 1 Pet. i. 24 ); and what is meaner than the flower of thegrass? Were this glory everlasting, in what could it profit the soul? In nothing. Nay, it very greatlyinjures us by making us slaves, slaves in worse condition than those bought with money, slaveswho obey not one master only, but two, three, ten thousand, all giving different commands. Howmuch better is it to be a free man than a slave, to be free from the slavery of men, and subject onlyto the dominion of God? In a word, if thou wilt desire glory, desire it, but let it be the glory immortal,for that is exhibited on a more glorious stage, and brings greater profit. For 1201 the men here bidthee be at charges to please them, but Christ, on the contrary, giveth thee an hundredfold for whatthou givest Him, and addeth moreover eternal life. Which of the two then is better, to be admired1202on earth, or in heaven? by man, or by God? to your loss, or to your gain? to wear a crown fora single day, or for endless ages? Give to him that needeth, but give not to a dancer, lest thou losethy money and destroy his soul. For thou art the cause of his (coming to) perdition throughunseasonable munificence. 1203 Since did those on the stage know that their employment would beunprofitable, they would have long ago ceased to practice it; but when they behold thee applauding,crowding after them, spending and wasting thy substance upon them, even if they have no desireto follow (their profession), they are kept to it by the desire of gain. If they knew that no one wouldpraise what they do, they would soon desist from their labors, by reason of their unprofitableness;but when they see that the action is admired by many, the praise of others becomes a bait to them.Let us then desist from this unprofitable expense, let us learn upon whom and when we ought tospend. Let us not, I implore you, provoke God in both ways, gathering whence we ought not, andscattering where we ought not; for what anger doth not thy conduct deserve, when thou passest bythe poor and givest to a harlot? Would not the paying the hire of sin and the bestowing honor whereit were meet to punish have been a charge against thee, even hadst thou paid out of thy just earnings?but when thou feedest thine uncleanness by stripping orphans and wronging widows, consider howgreat a fire is prepared for those who dare such things. Hear what Paul saith, “Who not only dothese things, but also have pleasure in 1204 them that do them.” ( Rom. i. 32 .)Perhaps we have touched you sharply, yet if we touch you not, there are actual 1205 punishmentsawaiting those who sin without amendment. What then availeth it to gratify by words those whoshall be punished by realities? Dost thou take pleasure 1206 at a dancer, dost thou praise and admire1198al. “ seems to be. ”1199νέκρωσίς1200al. “‘ let, ’ He saith. ”1201al. “ how? for. ”1202Sav. reads “ to be. ”1203or, “ love of praise. ”1204or, “ consent with. ”1205διὰ τῶν πραγμάτων1206or, “ consent with. ”234