23. But if it were necessary to add a ninth1057 reason, we might say, that this tribulation maketh those who are troubled more approved; “For tribulation worketh patience; and pa- tience, probation; and probation, hope; and hope maketh not ashamed.”1058 Do you see that the probation, which comes of tribulation, fixes in us the hope of the good things to come, and that the abiding in trials causes us to have a good hope of the future? So that I did not say rashly, that these tribulations themselves mark out to us hopes of a resurrection, and make those who are tried the better; for, he saith, “as gold is tried in a furnace, so an acceptable man in the furnace of humiliation.”1059 24. There is besides a tenth reason to mention; and what is it, but the one I have before frequently referred to? viz. that if we have any spots, we thus put them away. And the patri- arch, making this matter plain, said to the rich man, “Lazarus hath received1060 his evil things,”1061 hence “he is comforted.” And besides this, we may find another reason, which is to this effect; that our crowns and rewards are thus increased. For in proportion as tribu- lations are more intense, so also are the rewards augmented; yea, even far more: “for the sufferings of the present time,” it is said, “are not worthy to be compared to the glory that shall be revealed in us.”1062 Thus many then being the reasons which we have to advance for the afflictions of the saints, let us not take our trials amiss, or be distressed, or disturbed on account of them; but both ourselves discipline our own souls, and teach others to do the same. 25. And if, O beloved, thou seest a man living in virtue, keeping fast hold of spiritual wisdom, pleasing God, yet suffering innumerable ills, do not stumble! And although thou seest any one devoting himself to spiritual affairs, and about to achieve something useful, yet presently supplanted, be not discouraged! For I know there are many who ofttimes propose a question to this effect: “Such a one,” say they, “was performing a pilgrimage to some Martyr’s shrine; and whilst conveying money to the poor, met with a shipwreck, and lost all. Another man, in doing the like, fell among robbers, and scarcely saved his life, leaving the place in a state of nudity.” What then should we say? Why that in neither of But the Targum follows the Hebrew (our sons, v. 12), as do the English Translations. It is obvious that Job xxiv. or Ps. lxxiii. might have been alleged, but this doctrine is clearer and more frequent in the New Testament. 1057 St. Chrysostom has not exactly kept to his order of enumeration in these reasons, but considers the last three under one head, probably for the sake of brevity. 1058 Rom. v. 3–5. 1059 Ecclus. ii. 3. 1060 “‡π™λαβεν,” which word he seems justified in applying to Lazarus too by the “likewise,” the article bears out “his evil things.” 1061 Luke xvi. 25. 1062 Rom. viii. 18. 470 Homily I