HOMILY IV.] HOMILIES ON PHILIPPIANS. 199 praised Thee with one accord, when Thou madest the stars (Job xxxviii. 7), and so too surely when Thou madest the sun, but not so much as when Thou didst manifest Paul to the whole world. By this, the earth was made more brilliant than the heaven, for he is brighter than the solar light, he hath shot forth more brilliant rays, he hath shed abroad more joyous beams. What fruit hath this man borne for us ! not by making fat our corn, not by nurturing our pome granates, but by producing and perfecting the fruit of holiness, and when falling to pieces, continually recovering them. For the sun itself can nothing profit fruits that are once decayed, but Paul has called out of their sins those who had manifold decays. And it gives place to the night, but he had mastery over the Devil. Nothing ever subdued him, nothing mastered him. The sun, when it mounts the heavens, darts down its rays, but he, as he rose from beneath, filled not the mid space of heaven and earth with light, but as soon as he opened his mouth, filled the Angels with exceeding joy. For if " there is joy in heaven over one sinner that repenteth " (Luke xv. 7), while he at his first address caught multitudes, does he not fill with joy the Powers above ? What say I ? It suffic- eth that Paul should only be named, and the heavens leap for joy. For if when the Israelites " went forth out of Egypt, the mountains skipped like rams" (Psa. cxiv. 4), how great, thinkest thou, was the joy, when men ascended from earth to heaven ! Ver. 24. For this cause " to abide in the flesh is more needful for your sake." And what excuse is left to us ? ofttimes it hap pens that a man who possesses a little and poor city, chooses not to depart to another place, preferring his own rest. Paul might depart to Christ, and would not, (Christ whom he so de sired, as for his sake to choose even hell, 1 ) but still remained in the contest on behalf of man. What excuse shall we have ? May we then even make mention of Paul? Look to his deeds. He showed that to depart was better, persuad ing himself not to grieve : he showed them, that if he remained, he remained for their sake, that it proceeded not from wickedness of those who plotted against him. He subjoined also the reason, that he might secure their belief. For if this is necessary, that is, I shall by all means remain, and I will not " remain " simply, but "will remain with you." For this is the mean ing of the word, " and I shall abide with," i.e. I shall see you. For what cause? "For your progress and joy in the faith." Here too he rouses them, to take heed unto themselves. If, says he, for your sakes I abide, see that ye shame 1 [Chrys. frequently refers to Rom. ix. 3, according to his mis taken interpretation. J. A. B.] not my abiding. " For your progress," I have chosen to remain, when I was about to see Christ. I have chosen to remain, because my presence advances both your faith and your joy. What then ? Did he remain for the sake of the Philippians only? He stayed not for their sake only ; but this he says,that hemay show regard to them. And how were they to "progress" in "the faith " ? That you may be more strengthened, like young fowl, who need their mother until their feathers are set. This is a proof of his great love. In like sort, we also rouse some of you, when we say, for your sake have I remained, that I may make you good. Ver. 26. " That your glorying may abound in Christ Jesus in me, through my presence with you again." You see that this explains the word " abide with you." Behold his humility. Having said, " for your progress," he shows that it was for his own profit too. This also he does, when he writes to the Romans, and says, " That is, that we may be comforted together in you." (Rom. i. n, 12.) Having previously said, "That I may impart unto you some spiritual gift." And what means, "That your glorying may abound " ? This glorying was, their establish ment in the faith. For an upright life is glory ing in Christ. And sayest thou, "Your glorying in me, through my presence with you again " ? Yes, he answers ; " For what is our hope, or crown of glorying? Are not even ye?" (i Thess. ii. 19.) Because "you are our glorying, even as we also are yours" (2 Cor. i. 14), i.e. that I may be able to rejoice in you greatly. How sayest thou, " That your glorying may abound " ? I may glory the more when you make progress.* "Through my presence with you again." What then ! Did he come to them? Search ye whether he came. Ver. 27. "Only let your manner of life be worthy of the Gospel of Christ." Do you see, how all that he has said, tends to turn them to this one thing, advancement in vir tue ? " Only let your manner of life be worthy of the Gospel of Christ." What means this word " only," but that this, and nought else, is the only thing we should seek? If we have this, nothing grievous will befall us. " That whether I come and see you, or be absent, I may hear of your state." This he says not as if he had changed his purpose, and no longer meant to visit them. But if this come to pass, he says, even though absent, I am able to rejoice. " If," that is, " I hear that ye stand fast in one spirit, with one soul." This is what above all things unites believers, and maintains love unbroken, 2 St. Chrys. seems to take "your glorying" as the glorying which I Paul have in you." The passage quoted from 2 Cor. i. 14 shows that the two senses are connected. Compare 2 Cor. v. 12.