44 WORKS OF ST. CHRYSOSTOM. [CHAPTER VI. Here again he reflects on their arrogance. He that thinks himself to be something is noth ing, and exhibits at the outset a proof of his worthlessness by such a. disposition. Ver. 4. " But let each man prove his own work." Here he shows that we ought to be scrutiniz- ers of our lives, and this not lightly, but care fully toweigh our actions; as forexample, ifthou hast performed a good deed, consider whether it was not from vain glory, or through necessity, or malevolence, or with hypocrisy, or fromsome other human motive. For as gold appears tobe bright before it is placed in the furnace, but when committed to the fire, is closely proved, and all that is spurious is separated from what is genuine, so too our works, if closely examined, will be distinctly made manifest, and we shall perceive that we have exposed ourselves to much censure. Ver. 4. And then shall he have his glory ing in regard of himself alone and not of his neighbor." This he says, not as laying down a rule, but in the way of concession ;. and his meaning is this, 1 Boasting is senseless, but if thou wilt boast, boast not against thy neighbor, as the Pharisee did. For he that is so instructed will speedily give up boasting altogether ; and there fore he concedes a part that he may gradually extirpate the whole. He that is wont to boast with reference to himself only, and not against others, will soon reform this failing also. For he that does not consider himself better than others, for this is the meaning of " not in re gard of hisneighbor, butbecomes elatedbyexam ining himself by himself, will afterwards cease to be so. And that you may be sure this is what he desires to establish, observe how he checks him by fear, saying above, " let every man prove his own work," and adding here, Ver. 5. "For each man shall bear his own burden." He appears to state a reason prohibitory of boasting against another ; but at the same time he corrects the boaster, to that he may no more entertain high thoughts of himself by bringing to his remembrance his own errors, and press ing upon his conscience the idea of a burden, and of being heavily laden.2 Ver. 6. "But let him that is taught in the word communicate unto him that teacheth in all good things." Here he proceeds to discourse concerning 1 [" If any one wishes to find matter for boasting, let it jbe truly searched for in his own actions and not derived from a contrast of hisown fancied virtues with the faults of others." Ellicott. G.A.]9 [Ellicott says, " The qualitative and humbling distinction of Chrysostom does not appear natural or probable, nor does it refer to that which will take place in every man after the examination (Mtyer); but is apparently used ethically in reference to what ac cording to the nature of things must be the case." G. A.] Teachers, to the effect that they ought to be tended with great assiduity by their disciples. Now what is the reason that Christ socommand ed ? For this law, that they which preach the Gospel should live of the Gospel," (i Cor. ix: 14.) is laid down in the New Testament; and likewise in the Old, (Num. xxxi : 47 ; xxxv ; 1-8.) many revenuesaccrued to the Levites from the people ; what is the reason, I say, that He so ordained? Was it not for the sake of laying a foundation beforehand of lowliness and love ? For inasmuch as the dignity of a teacher often times elates him who possesses it, He, in order to repress his spirit, hath imposed on him the necessity of requiring aid at the hands of his disciples. And to these in turn he hath given3 means of cultivating kindly feelings, by training them, through the kindness required of them to their Teacher, in gentleness towards others also. By this means no slight affection is generated on both sides. Were not the cause of this what I have stated it to be, why should He, who fed the dull-minded Jews with manna, have reduced the Apostles to the necessity of asking for aid ? Is it not manifest He aimed at the great benefits of humility and love, and that those who were under teaching might not beashamed of Teach ers who were in appearance despicable? To ask for aid bears the semblance of disgrace, but it ceased to be so, when their Teachers with all boldness urged their claim, so that their disci ples derived from hence no small benefit, taught hereby to despise all appearances. Wherefore he says, " But 4 lethim that is taught in theword communicate unto him that teacheth in all good things," that is, let him show to him all gener osity ; this he implies by the words, in all good things." Let the disciple, says he, keep nothing to himself, but have every thing incom mon, for what he receives is better than what he gives, as much better as heavenly are better than earthly things. This he expresses in an other place, "Ifwesoweduntoyou spiritualthings, is it a great matter if we shall reap your carnal things ? " (iCor. ix: 1 1 . ) Wherefore he gives the procedure the name of a "communication," showing that an interchange takes place. Here by too love is greatly fostered and confirmed. If the teacher asks merely for competency, he does not by receiving it derogate from his own dignity. For this is praiseworthy, so assidu- 1 [Those philosophers among the Greeks who received pay from their pupils were looked down upon, and called Sophists, vid. Xen. Mem. i. 6. , 13. 4 [Different views are held as to the connection of this with the preceding. Light foot says the connection is this ; "I spoke ofbear ing one another s burdens. There is one special application I would make of this rule ; provide for the wants of your teachers. Ae arrests a former topic before it passes out of sight," (Compare 4: 20.) But Ellicott takes a different view and says : "The duty of sharing their temporal blessingswith their teachers is placed in con trast with the foregoing declaration of individual responsibility in spiritual matters." So also Meyer who, however, refers it to moral good. G. A.]