HOMILIES
OF ST. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE GOSPEL ACCORDING TO ST. MATTHEW
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HOMILY I.
IT were indeed meet for us not at all to require(1)
the aid of the written Word, but to exhibit a life so pure, that the
grace of the Spirit should be instead of books to our souls, and that
as these are inscribed with ink, even so should our hearts be with the
Spirit. But, since we have utterly put away from us this grace, come,
let us at any rate embrace the second best course.
For that the former was better, God hath made
manifest,(2) both by His words, and by His doings. Since unto Noah, and
unto Abraham, and unto his offspring, and unto Job, and unto Moses too,
He discoursed not by writings, but Himself by Himself, finding their
mind pure. But after the whole people of the Hebrews had fallen into
the very pit of wickedness, then and thereafter was a written word, and
tables, and the admonition which is given by these.
And this one may perceive was the case, not of the
saints in the Old Testament only, but also of those in the New. For
neither to the apostles did God give anything in writing, but instead
of written words He promised that He would give them the grace of the
Spirit: for "He," saith our Lord, "shall bring all things to your
remembrance."(3) And that thou mayest learn that this was far better,
hear what He saith by the Prophet: "I will make a new covenant with
you, putting my laws into their mind, and in their heart I will write
them," and, "they shall be all taught of God."(4) And Paul too,
pointing out the same superiority, said, that they had received a law
"not in tables of stone, but in fleshy tables of the heart."(5)
But since in process of time they made shipwreck,
some with regard to doctrines, others as to life and manners, there was
again need that they should be put in remembrance by the written word.
2. Reflect then how great an evil it is for us, who
ought to live so purely as not even to need written words, but to yield
up our hearts, as books, to the Spirit; now that we have lost that
honor, and are come to have need of these, to fail again in duly
employing even this second remedy. For if it be a blame to stand in
need of written words, and not to have brought down on ourselves the
grace of the Spirit; consider how heavy the charge of not choosing to
profit even after this assistance, but rather treating what is written
with neglect, as if it were cast forth without purpose, and at random,
and so bringing down upon ourselves our punishment with increase.(6)
But that no such effect may ensue, let us
2
give strict heed unto the things that are written; and let us learn how
the Old Law was given on the one hand, how on the other the New
Covenant.
3. How then was that law given in time past, and
when, and where? After the destruction of the Egyptians, in the
wilderness, on Mount Sinai, when smoke and fire were rising up out of
the mountain, a trumpet sounding, thunders and lightnings, and Moses
entering into the very depth of the cloud.(1) But in the new covenant
not so,--neither in a wilderness, nor in a mountain, nor with smoke and
darkness and cloud and tempest; but at the beginning of the day, in a
house, while all were sitting together, with great quietness, all took
place. For to those, being more unreasonable, and hard to guide, there
was need of outward pomp,(2) as of a wilderness, a mountain, a smoke, a
sound of trumpet, and the other like things: but they who were of a
higher character, and submissive, trod who had risen above mere
corporeal imaginations,(3) required none of these. And if even in their
case there was a sound, it was not for the sake of the apostles, but
for the Jews, who were present, on whose account also the tongues of
fire appeared. For if even after this, some said, "they are filled with
new wine,"(4) much more would they have said so, had they seen none of
these things.
And in the Old Testament, it was upon Moses' going
up, that God came down; but here, when our nature hath been carried up
into Heaven, or rather unto the royal throne, then the Spirit makes His
descent.
Now had the Spirit been an inferior being,(5) the
results would not have been greater and more wonderful. For indeed
these tables are far better, and the achievements more illustrious.
Since the apostles came not down from a mountain, as Moses, bearing
monuments of stone in their hands, but carrying about the Spirit in
their mind, and pouring forth a kind of treasure and fountain of
doctrines and of gifts and of all things that are good, so they went
everywhere around, and became, through that grace, living books and
laws. Thus they won over "the three thousand," thus "the five
thousand,"(6) thus the nations of the world; God, by their tongue,
discoursing with all that approached them.
4. By whom Matthew also, being filled with the
Spirit,wrote, what he did write:--Matthew the Publican, for I am not
ashamed to name him by his trade, neither him nor the others. For this
in a very special way indicates both the grace of the Spirit, and their
virtue.
And He hath properly called His work by a name
(which signifies) good tidings.(7) Yea, for it was removal of
punishment, and remission of sins, and "righteousness, and
sanctification, and redemption,"(8) and adoption, and an inheritance of
Heaven, and a relationship unto the Son of God, which he came declaring
unto all; to enemies, to the perverse, to them that were sitting in
darkness. What then could ever be equal to these good tidings? God on
earth, man in Heaven; and all became mingled together, angels joined
the choirs of men, men had fellowship with the angels, and with the
other powers above: and one might see the long war brought to an end,
and reconciliation made between God and our nature,(9) the devil
brought to shame, demons in flight, death destroyed, Paradise opened,
the curse blotted out, sin put out of the way, error driven off, truth
returning, the word of godliness everywhere sown, and flourishing in
its growth, the polity of those above planted on the earth, those
powers in secure intercourse with us, and on earth angels continually
haunting, and hope abundant touching things to come.
Therefore he hath called the history good tidings,
forasmuch as all other things surely are words only without substance;
as, for instance, plenty of wealth, greatness of power, kingdoms, and
glories, and honors, and whatever other things among men are accounted
to be good: but those which are published by the fishermen would be
legitimately and properly called good tidings: not only as being sure
and immoveable blessings, and beyond our deserts, but also as being
given to us with all facility.
For not by laboring and sweating, not by fatigue and
suffering, but merely as being beloved of God, we received what we have
received.
5. And why can it have been, that when there were so
many disciples, two write only from among the apostles, and two from
among their followers? (For one that was a disciple of Paul, and
another of Peter, together with Matthew and John, wrote the Gospels.)
It was because they did nothing for vainglory, but all things for use.
3
"What then? Was not one evangelist sufficient to
tell all?" One indeed was sufficient; but if there be four that write,
not at the same times, nor in the same places, neither after having met
together, and conversed one with another, and then they speak all
things as it were out of one mouth, this becomes a very great
demonstration of the truth.(1)
6. "But the contrary," it may be said, "hath come to
pass, for in many places they are convicted of discordance." Nay, this
very thing is a very great evidence of their truth. For if they had
agreed in all things exactly even to time, and place, and to the very
words, none of our enemies would have believed but that they had met
together, and had written what they wrote by some human compact;
because such entire agreement as this cometh not of simplicity. But now
even that discordance which seems to exist in little matters delivers
them from all suspicion, and speaks clearly in behalf of the character
of the writers.
But if there be anything touching times or places,
which they have related differently, this nothing(2) injures the truth
of what they have said. And these things too, so far as God shall
enable us, we will endeavor, as we proceed, to point out; requiring
you, together with what we have mentioned, to observe, that in the
chief heads, those which constitute our life and furnish out(3) our
doctrine, nowhere is any of them found to have disagreed, no not ever
so little.
But what are these points? Such as follow: That God
became man, that He wrought miracles, that He was crucified, that He
was buried, that He rose again, that He ascended, that He will judge,
that He hath given commandments tending to salvation, that He hath
brought in a law not contrary to the Old Testament, that He is a Son,
that He is only-begotten, that He is a true Son, that He is of the same
substance with the Father, and as many things as are like these; for
touching these we shall find that there is in them a full agreement.
And if amongst the miracles they have not all of
them mentioned all, but one these, the other those, let not this
trouble thee. For if on the one hand one had spoken of all, the number
of the rest would have been superfluous; and if again all had written
fresh things, and different one from another, the proof of their
agreement would not have been manifest. For this cause they have both
treated of many in common, and each of them hath also received and
declared something of his own; that, on the one hand, he might not seem
superfluous, and cast on the heap(4) to no purpose; on the other, he
might make our test of the truth of their affirmations perfect.(5)
7. Now Luke tells us also the cause wherefore he
proceeds to write: "that thou mayest hold," saith he, "the certainty of
the words wherein thou hast been instructed;"(1) that is, that being
continually reminded thou mayest hold to the certainty,(7) and abide in
certainty.
But as to John, he hath himself kept silence
touching the cause; yet,(8) (as a tradition(9) saith, which hath come
down to us from the first, even from the Fathers,) neither did he come
to write without purpose; but forasmuch as it had been the care of the
three to dwell upon the account of the dispensation,(10) and the
doctrines of the Godhead were near being left in silence, he, moved by
Christ, then and not till then set himself to compose his Gospel.(11)
And this is manifest both from the history itself, and from the opening
of his Gospel. For he doth not begin like the rest from beneath, but
from above, from the same point, at which he was aiming, and it was
with a view to this that(12) he composed the whole book. And not in the
beginning only, but throughout all the Gospel, he is more lofty than
the rest.
Of Matthew again it is said,(13) that when those who
from amongst the Jews had believed came to him, and besought him to
leave to them in writing those same things, which he had spoken to them
by word, he also composed his Gospel in the language of the Hebrews.
And Mark too, in Egypt,(14) is
4
said to have done this self-same thing at the entreaty of the disciples.
For this cause then Matthew, as writing to Hebrews,
sought to shew nothing more, than that He was from Abraham, and David;
but Luke, as discoursing to all in general, traces up the account
higher, going on even to Adam. And the one begins with His generation,
because nothing was so soothing to the Jew as to be told that Christ
was the offspring of Abraham and David: the other doth not so, but
mentions many other things, and then proceeds to the genealogy.
8. But the harmony between them we will establish,
both by the whole world, which hath received their statements, and by
the very enemies of the truth. For many sects have had birth, since
their time, holding opinions opposed to their words; whereof some have
received all that they have said, while some have cut off from the rest
certain portions of their statements, and so retain them for
themselves.(1) But if there were any hostility(2) in their statements,
neither would the sects, who maintain the contrary part, have received
all, but only so much as Seemed to harmonize with themselves; nor would
those, which have parted off a portion, be utterly refuted by that
portion; so that the very fragments(3) cannot be hid, but declare aloud
their connexion(3) with the whole body. And like as if thou shouldest
take any part from the side of an animal, even in that part thou
wouldest find all the things out of which the whole is
composed;--nerves and veins, bones, arteries, and blood, and a sample,
as one might say, of the whole lump;--so likewise with regard to the
Scriptures; in each portion of what is there stated, one may see the
connexion with the whole clearly appearing. Whereas, if they were in
discord, neither could this have been pointed out, and the doctrine
itself had long since been brought to nought: "for every kingdom,"
saith He, "divided against itself shall not stand."4 But now even in
this shines forth the might of the Spirit, namely, in that it prevailed
on these men, engaged as they were in those things which are more
necessary and very urgent, to take no hurt at all from these little
matters.
Now, where each one was abiding, when he wrote, it
is not right for us to affirm very positively.
But that they are not opposed to each other, this we
will endeavor to prove, throughout the whole work. And thou, in
accusing them of disagreement, art doing just the same as if thou wert
to insist upon their using the same words and forms of speech.
9. And I do not yet say, that those likewise who
glory greatly in rhetoric and philosophy, having many of them written
many books touching the same matters, have not merely expressed
themselves differently, but have even spoken in opposition to one
another (for it is one thing to speak differently and another to speak
at variance); none of these things do I say. Far be it from me to frame
our defense from the frenzy of those men, neither am I willing out of
falsehood to make recommendations for the truth.
But this I would be glad to inquire: how were the
differing accounts believed? how did they prevail? how was it that,
while saying opposite things, they were admired, were believed, were
celebrated everywhere in the world?
And yet the witnesses of what they said were many,
and many too were the adversaries and enemies thereof. For they did not
write these things in one corner and bury them, but everywhere, by sea
and by land, they unfolded them in the ears of all, and these things
were read in the presence of enemies, even as they are now, and none of
the things which they said offended any one. And very naturally, for it
was a divine power that pervaded all, and made it to prosper with all
men.
10. For if it had not been so, how could the
publican, and the fisherman, and the unlearned, have attained to such
philosophy?(5) For things, which they that are without have never been
able to imagine, no not in a dream, are by these men with great
certainty both published and made convincing, and not in their lives
only, but even after death: neither to two men, nor twenty men, nor an
hundred, nor a thousand, nor ten thousand, but to cities, nations, and
people, both to land and sea, in the land both of Greeks and
barbarians, both inhabited and desert; and all concerning things far
beyond our nature. For leaving the earth, all their discourse is
concerning the things in heaven, while they bring in unto us another
principle of life, another
5
manner of living: both wealth and poverty, freedom and slavery, life
and death, our world and our polity, all changed.
Not like Plato, who composed that ridiculous
Republic,(1) or Zeno, or if there be any one else that hath written a
polity, or hath framed laws. For indeed, touching all these, it hath
been made manifest by themselves, that an evil spirit, and some cruel
demon at war with our race, a foe to modesty, and an enemy to good
order, oversetting all things, hath made his voice be heard in their
soul. When, for example, they make their women common to all, and
stripping virgins naked in the Palaestra, bring them into the gaze of
men; and when they establish secret marriages, mingling all things
together and confounding them, and overturning the limits of nature,
what else is there to say? For that these their sayings are all
inventions of devils, and contrary to nature, even nature herself would
testify, not tolerating what we have mentioned; and this, though they
write not amidst persecutions, nor dangers, nor fightings, but in all
security and freedom, and deck it out with many ornaments from many
sources. But these doctrines of the fishermen, chased as they were,
scourged and in jeopardy, both learned and unlearned, both bond and
free, both kings and private soldiers, both barbarians and Greeks, have
received with all good will.
11. And thou canst not say, that it was because
these things were trifling and low, that they were easily to be
received by all men: nay, for these doctrines are far higher than
those. For as to virginity, they never imagined even the name thereof
so much as in a dream, nor yet of voluntary poverty, nor of fasting,
nor of any other of those things that are high.
But they that are of our part not only exterminate
lust, they chastise not only the act, but even an unchaste look, and
insulting language, and disorderly laughter, and dress, and gait, and
clamor, and they carry on their exactness even to the smallest things,
and have filled the whole earth with the plant of virginity. And
touching God too, and the things in heaven, they persuade men to be
wise with such knowledge as no one of those hath at any time been able
so much as to conceive in his mind. For how could they, who made for
gods images of beasts, and of monsters that crawl on the earth, and of
other things still more vile?
Yet these high doctrines were both accepted and
believed, and they flourish every day and increase; but the others have
passed away, and perished, having disappeared more easily than spiders'
webs.
And very naturally, for they were demons that
published these things; wherefore besides their uncleanness, their
obscurity is great, and the labor they require greater. For what could
be more ridiculous than that "republic,"(3) in which, besides what I
have mentioned, the philosopher, when he hath spent lines without
number, that he may be able to shew what justice is, hath over and
above this prolixity filled his discourse with much indistinctness?
This, even if it did contain anything profitable, must needs be very
useless for the life of man. For if the husbandman and the smith, the
builder and the pilot, and every one who subsists by the labor of his
hands, is to leave his trade, and his honest toils, and is to spend
such and such a number of years in order to learn what justice is;
before he has learnt he will often times be absolutely destroyed by
hunger, and perish because of this justice, not having learnt anything
else useful to be known, and having ended his life by a cruel death.
12. But our lessons are not such; rather Christ hath
taught(4) us what is just, and what is seemly, and what is expedient,
and all virtue in general, comprising it in few and plain words: at one
time saying that, "on two commandments hang the Law and the
Prophets;(5) that is to say, on the love of God and on the love of our
neighbor: at another time, "Whatsoever ye would that men should do to
you, do ye also to them; for this is the Law and the Prophets.(6)
And these things even to a laborer, and to a
servant, and to a widow woman, and to a very child, and to him that
appeareth to be exceedingly slow of understanding, are all plain to
comprehend and easy to learn. For the lessons of the truth are like
this; and the actual result bears witness thereto. All at least have
learned what things they are to do, and not learned only, but been
emulous also of them; and not in the cities alone nor in the midst of
the market places, but also in the summits of the mountains.
Yea, for there wilt thou see true wisdom(7)
abounding, and choirs of angels shining forth in a human body, and the
commonwealth(8) of Heaven manifested here on earth. For a
6
commonwealth(1) did these fishermen too write for us, not with commands
that it should be embraced from childhood, like those others, nor
making it a law that the virtuous man must be so many years old, but
addressing their discourse generally to every age. For those lessons
are children's toys, but these are the truth of things.
And as a place for this their commonwealth(1) they
have assigned Heaven, and God they have brought in as the framer
thereof, and as lawgiver of the statutes there set; as indeed was their
duty. And the rewards in their commonwealth" are not leaves of bay nor
olive, nor an allowance of meat in the public hall, nor statues of
brass, these cold and ordinary things, but a life which hath no end,
and to become children of God, to join the angels' choir, and to stand
by the royal throne, and to be always with Christ. And the popular
guides of this commonwealth(1) are publicans, and fishermen, and
tent-makers, not such as have lived for a short time, but such as are
now living for ever. Therefore even after their death they may possibly
do the greatest good to the governed.
This republic(1) is at war not with men, but with
devils, and those incorporeal powers. Wherefore also their captain is
no one of men, nor of angels, but God Himself. And the armor too of
these warriors suits the nature of the warfare, for it is not formed of
hides and steel, but of truth and of righteousness, and faith, and all
true love of wisdom.(2)
13. Since then the aforesaid republic(1) is both the
subject on which this book was written, and it is now proposed for us
to speak thereof, let us give careful heed to Matthew, discoursing
plainly concerning this: for what he saith is not his own, but all
Christ's, who hath made the laws of this city.(1) Let us give heed, I
say, that we may be capable of enrolment therein, and of shining forth
among those that have already become citizens thereof, and are awaiting
those incorruptible crowns. To many, however, this discourse seems to
be easy, while the prophetic writings are difficult. But this again is
the view of men who know not the depth of the thoughts laid up therein.
Wherefore I entreat you to follow us with much diligence, so as to
enter into the very ocean of the things written, with Christ for our
guide at this our entering in.
But in order that the word may be the more easy to
learn, we pray and entreat you, as we have done also with respect to
the other Scriptures, to take up beforehand that portion of the
Scripture which we may be going to explain, that your reading may
prepare the way for your understanding (as also was the case with the
eunuch(3)), and so may greatly facilitate our task.
14. And this because(4) the questions are many and
frequent. See, for instance, at once in the beginning of his Gospel,
how many difficulties might be raised one after the other. As first,
wherefore the genealogy of Joseph is traced, who was not father of
Christ. Secondly, whence may it be made manifest that He derives His
origin from David, while the forefathers of Mary, who bare Him, are not
known, for the Virgin's genealogy is not traced? Thirdly, on what
account Joseph's genealogy is traced, when he had nothing to do with
the birth; while with regard to the Virgin, who was the very mother, it
is not shown of what fathers, or grandfathers, or ancestors, she is
sprung.
And along with these things, this is also worth
inquiry, wherefore it can be, that, when tracing the genealogy through
the men, he hath mentioned women also; and why since he determined upon
doing this, he yet did not mention them all, but passing over the more
eminent, such as Sarah, Rebecca, and as many as are like them, he hath
brought forward only them that are famed for some bad thing; as, for
instance, if any was a harlot, or an adulteress, or a mother by an
unlawful marriage, if any was a stranger or barbarian. For he hath made
mention of the wife of Uriah, and of Thamar, and of Rahab, and of Ruth,
of whom one was of a strange race, another an harlot, another was
defiled by her near kinsman, and with him not in the form of marriage,
but by a stolen intercourse, when she had put on herself the mask of an
harlot; and touching the wife of Uriah no one is ignorant, by reason of
the notoriety of the crime. And yet the evangelist hath passed by all
the rest, and inserted in the genealogy these alone. Whereas, if women
were to be mentioned, all ought to be so; if not all but some, then
those famed in the way of virtue, not for evil deeds.
See you how much care is required of us straightway
in the first beginning? and yet the beginning seems to be plainer than
the rest; to many perhaps even superfluous, as being a mere numbering
of names.
After this, another point again is worth inquiry;
wherefore he hath omitted three kings. For if, because they were
exceeding ungodly, he therefore passed by their names in silence,
neither should he have mentioned the others, that were like them.
7
And this again(1) is another question; why, after
having spoken of fourteen generations, he hath not in the third
division maintained the number.(2)
And wherefore Luke hath made mention of other names,
and not only not all of them the same, but also many more of them,
while Matthew hath both fewer and different, though he too hath ended
with Joseph, with whom Luke likewise concluded.
Ye see how much wakeful attention is needed on our
part, not only for explanation, but even that we may learn what things
we have to explain. For neither is this a little matter, to be able to
find out the difficulties; there being also this other hard point, how
Elizabeth, who was of the Levitical tribe, was kinswoman to Mary.
15. But that we may not overload your memory, by
stringing many things together, here let us stay our discourse for a
time. For it is enough for you in order that ye be thoroughly roused,
that you learn(3) the questions only. But if ye long for(4) their
solution also, this again depends on yourselves, before we speak. For
if I see you thoroughly awakened, and longing to learn, I will endeavor
to add the solution also; but if gaping and not attending, I will
conceal both the difficulties, and their solution, in obedience to a
divine law. For, saith He, "Give not the holy things to the dogs,
neither cast ye your pearls before swine, lest they trample them under
their feet."(5)
But who is he that tramples them under foot? He that
doth not account these things precious, and venerable. And who, it may
be asked, is so wretched as not to esteem these things venerable, and
more precious than all? He who doth not bestow on them so much leisure
as on the harlot women in the theatres of Satan. For there the
multitude pass the whole day, and give up not a few of their domestic
concerns for the sake of this unseasonable employment, and they retain
with exactness whatever they have heard, and this though it be to the
injury of their souls, that they keep it. But here, where God is
speaking, they will not bear to tarry even a little time.
Therefore, let me warn you, we have nothing in
common with Heaven, but our citizenship(6) goes no further than words.
And yet because of this, God hath threatened even hell, not in order to
cast us therein, but that He might persuade us to flee this grievous
tyranny. But we do the opposite, and run each day the way that leads
thither, and while God is commanding us not only to hear, but also to
do what He saith, we do not submit so much as to hearken.
When then, I pray thee, are we to do what is
commanded, and to put our hand to the works, if we do not endure so
much as to hear the words that relate to them, but are impatient and
restless about the time we stay here, although it be exceedingly short?
16. And besides, when we are talking of indifferent
matters, if we see those that are in company do not attend, we call
what they do an insult; but do we consider that we are provoking God,
if, while He is discoursing of such things as these, we despise what is
said, and look another way?
Why, he that is grown old, and hath travelled over
much country, reports to us with all exactness the number of stadia,
and the situations of cities, their plans, and their harbors and
markets; but we ourselves know not even how far we are from the city
that is in Heaven. For surely we should have endeavored to shorten the
space, had we known the distance. That city being not only as far from
us as Heaven is from the earth, but even much farther, if we be
negligent; like as, on the other hand, if we do our best,(7) even in
one instant we shall come to the gates thereof. For not by local space,
but by moral disposition, are these distances defined.
But thou knowest exactly the affairs of the world,
as well new as old, and such too as are quite ancient; thou canst
number the princes under whom thou hast served in time past, and the
ruler of the games, and them that gained the prize, and the leaders of
armies, matters that are of no concern to thee; but who hath become
ruler in this city, the first or the second or the third, and for how
long, each of them; and what each hath accomplished, and brought to
pass, thou hast not imagined even as in a dream. And the laws that are
set in this city thou wilt not endure to hear, nor attend to them, even
when others tell thee of them. How then, I pray thee, dost thou expect
to obtain the blessings that are promised, when thou dost not even
attend to what is said?
17. But though never before, now, at any rate, let
us do this. Yea, for we(8) are on the point of entering into a city (if
God permit) of gold, and more precious than any gold.
Let us then mark her foundations, her
8
gates consisting of sapphires and pearls; for indeed we have in Matthew
an excellent guide. For through his gate we shall now enter in, and
much diligence is required on our part. For should He see any one not
attentive, He casts him out of the city.
Yes, for the city is most kingly and glorious; not
as the cities with us, divided into a market-place, and the royal
courts; for there all is the court of the King. Let us open therefore
the gates of our mind, let us open our ears, and with great trembling,
when on the point of setting foot on the threshold, let us worship the
King that is therein. For indeed the first approach hath power
straightway to confound the beholder.
For the present we find the gates closed; but when
we see them thrown open (for this is the solution of the difficulties),
then we shall perceive the greatness of the splendor within. For there
also, leading thee with the eyes of the Spirit, is one who offers to
show thee all, even this Publican; where the King sitteth, and who of
His host stand by Him; where are the angels, where the archangels; and
what place is set apart for the new citizens in this city, and what
kind of way it is that leads thither, and what manner of portion they
have received, who first were citizens therein, and those next after
them, and such as followed these. And how many are the orders of these
tribes, how many those of the senate, how many the distinctions of
dignity.
Let us not therefore with noise or tumult enter in,
but with a mystical silence.
For if in a theatre, when a great silence hath been
made, then the letters of the king are read, much more in this city
must all be composed, and stand with soul and ear erect. For it is not
the letters of any earthly master, but of the Lord of angels, which are
on the point of being read.
If we would order ourselves on this wise, the grace
itself of the Spirit will lead us in great perfection, and we shall
arrive at the very royal throne, and attain to all the good things, by
the grace and love towards man of our Lord Jesus Christ, to whom be
glory and might, together with the Father and the Holy Ghost, now and
always, even for ever and ever. Amen.
HOMILY II.
MATT. I. 1.
"The book of the generation of Jesus Christ, the Son of David, the Son
of Abraham."
Do ye indeed remember the charge, which we lately
made you, entreating you to hearken unto all the things that are said
with all silence, and mystical quietness? For(1) we are to-day to set
foot within the holy vestibule, wherefore I have also put you in mind
of the charge.
Since, if the Jews, when they were to approach "a
mountain that burned, and fire, and blackness, and darkness, and
tempest;"(2)--or rather when they were not so much as to approach, but
both to see and to hear these things from afar;--were commanded for
three days before to abstain from their wives, and to wash their
garments, and were in trembling and fear, both themselves and Moses
with them; much more we, when we are to hearken to such words, and are
not to stand far from a smoking mountain, but to enter into Heaven
itself, ought to show forth a greater self-denial;(3) not washing our
garments, but wiping clean the robe of our soul, and ridding ourselves
of all mixture with worldly things. For it is not blackness that ye
shall see, nor smoke, nor tempest, but the King Himself sitting on the
throne of that unspeakable glory, and angels, and archangels standing
by Him, and the tribes of the saints, with those interminable myriads.
For such is the city of God, having "the Church of
the first-born, the spirits of the just, the general assembly of the
angels, the
9
blood of sprinkling,"(1) whereby all are knit into one, and Heaven hath
received the things of earth, and earth the things of Heaven, and that
peace hath come which was of old longed for both by angels and by
saints.
Herein standeth the trophy of the cross, glorious,
and conspicuous, the spoils won by Christ, the first-fruits(2) of our
nature, the booty of our King; all these, I say, we shall out of the
Gospels know perfectly. If thou follow in becoming quietness, we shall
be able to lead thee about everywhere, and to show where death is set
forth crucified, and where sin is hanged up, and where are the many and
wondrous offerings from this war, from this battle.
Thou shalt see likewise the tyrant here bound, and
the multitude of the captives following, and the citadel from which
that unholy demon overran all things in time past. Thou wilt see the
hiding places, and the dens of the robber, broken up now, and laid
open, for even there also was our King present.(3)
But be not thou weary, beloved, for if any one were
describing a visible war, and trophies, and victories, wouldest thou
feel no satiety at all; nay, thou wouldest not prefer either drink or
meat to this history. But if that kind of narrative be welcome, much
more this. For consider what a thing it is to hear, how on the one side
God from Heaven, arising "out of the royal thrones, leaped down(4)"
unto the earth, and even unto hell itself, and stood in the battle
array; and how the devil on the other hand set himself in array against
Him; or rather not against God unveiled, but God hidden in man's nature.
And what is marvellous, thou wilt see death
destroyed by death, and curse extinguished by curse, and the dominion
of the devil put down by those very things whereby he did prevail. Let
us therefore rouse ourselves thoroughly, and let us not sleep, for lo,
I see the gates opening to us; but let us enter in with all seemly
order, and with trembling, setting foot straightway within the
vestibule itself.
2. But what is this vestibule? "The book of the
generation of Jesus Christ, Son of David, Son of Abraham."
"What sayest thou? Didst thou not promise to
discourse of the Only-begotten Son of God, and dost thou make mention
of David, a man born after a thousand generations, and say that he is
both father and ancestor?" Stay, seek not to learn all at once, but
gently and by little and little. Why, it is in the vestibule that thou
art standing, by the very porch; why then dost thou hasten towards the
inner shrine? As yet thou hast not well marked all without. For neither
for a while do I declare unto thee that other generation: or rather not
even this which cometh after, for it is unutterable, and unspeakable.
And before me the Prophet Esaias hath told thee this; where(5) when
proclaiming His passion, and His great care for the world, and admiring
who He was, and what He became, and whither He descended, he cried out
loud and clear, saying thus, "Who shall declare His generation?"(6)
It is not then of that we are now to speak, but of
this beneath, this which took place on earth, which was amongst ten
thousand witnesses. And concerning this again we will relate in such
wise as it may be possible for us, having received the grace of the
Spirit. For not even this may any one set forth altogether plainly,
forasmuch as this too is most awful. Think not, therefore, it is of
small things thou art hearing, when thou hearest of this birth, but
rouse up thy mind, and straightway tremble, being told that God hath
come upon earth. For so marvellous was this, and beyond expectation,
that because of these things the very angels formed a choir, and in
behalf of the world offered up their praise for them, and the prophets
from the first were amazed at this, that "He was seen upon earth, and
conversed with men(7)." Yea, for it is far beyond all thought to hear
that God the Unspeakable, (8) the Unutterable, the Incomprehensible,
and He that is equal to the Father, hath passed through a virgin's
womb, and hath vouchsafed to be born of a woman, and to have Abraham
and David for forefathers. But why do I say Abraham and David? For what
is even more amazing, there are those women, whom we have lately
mentioned.
3. Hearing these things, arise, and surmise nothing
low: but even because of this very thing most of all shouldest thou
marvel,(9) that being Son of the Unoriginate God, and His true Son, He
suffered Himself to be called also Son of David, that He might make
10
thee Son of God. He suffered a slave to be father to Him, that He might
make the Lord Father to thee a slave.
Seest thou at once from the beginning of what nature
are the Gospels? If thou doubt concerning the things that pertain to
thee from what belongs to Him believe these also For it is far more
difficult, judging by human reason, for God to become man, than for a
man to be declared a Son of God. When therefore thou art told that the
Son of God is Son of David and of Abraham, doubt not any more that thou
too, the son of Adam, shall be son of God. For not at random, nor in
vain did He abase Himself so greatly, only He was minded to exalt us.
Thus He was born after the flesh, that thou mightest be born after the
Spirit; He was born of a woman, that thou mightest cease to be the son
of a woman.
Wherefore the birth was twofold, both made like unto
us, and also surpassing ours. For to be born of a woman indeed was our
lot, but "to be born not of blood, nor of the will of flesh, nor of
man," but of the Holy Ghost,(1) was to proclaim beforehand the birth
surpassing us, the birth to come, which He was about freely to give us
of the Spirit. And everything else too was like this. Thus His baptism
also was of the same kind, for it partook of the old, and it partook
also of the new. To be baptized by the prophet marked the old, but the
coming down of the Spirit shadowed out the new. And like as though any
one were to place himself in the space between any two persons that
were standing apart, and stretching forth both his hands were to lay
hold on either side, and tie them together; even so hath He done,
joining the old covenant with the new, God's nature with man's, the
things that are His with ours.
Seest thou the flashing brightness(2) of the city,
with how great a splendor it hath dazzled thee from the very beginning?
how it hath straightway shown the King in thine own form; as though in
a camp? For neither there doth the king always appear bearing his
proper dignity, but laying aside the purple and the diadem, he often
disguises himself in the garb of a common soldier. But there it is,
lest by being known he should draw the enemy upon himself; but here on
the contrary, lest, if He were known, He should cause the enemy to fly
from the conflict with Him, and lest He should confound all His own
people: for His purpose was to save, not to dismay.
4. For this reason he hath also straightway called
Him by this title, naming Him Jesus. For this name, Jesus, is not
Greek, but in the Hebrew language it is thus called Jesus; which is,
when interpreted into the Greek tongue, "A Saviour." And He is called a
Saviour, from His saving His people.
Seest thou how he hath given wings to the hearer, at
once speaking things familiar, and at the same time by these indicating
to us things beyond all hope? I mean that(3) both these names were well
known to the Jews. For, because the things that were to happen were
beyond expectation, the types even of the names went before, in order
that from the very first all the unsettling power of novelty might be
taken away. Thus he is called Jesus, who after Moses brought the people
into the land of promise. Hast thou seen the type? Behold the truth.
That led into the land of promise, this into heaven, and to the good
things in the heavens; that, after Moses was dead, this after the law
had ceased; that as a leader, this as a King.
However, lest having heard the word Jesus, thou
shouldest by reason of the identity of the name be perplexed, he hath
added, "Jesus Christ, Son of David." But that other was not of David,
but of another tribe.
5. But wherefore doth he call it a "book of the
generation of Jesus Christ," while yet this book hath not the birth
only, but the whole dispensation? Because this is the sum of the whole
dispensation, and is made an origin and root of all our blessings. As
then Moses calleth it the book of heaven and earth,(4) although he hath
not discoursed of heaven and earth only, but also of all things that
are in the midst thereof; so also this man hath named his book from
that which is the sum of all the great things done. For that which
teems with astonishment, and is beyond hope and all expectation, is
that God should become man. But this having come to pass, all
afterwards follows in reasonable consequence
6. But wherefore did he not say, "the Son of
Abraham," and then "the Son of David?" it is not, as some suppose, that
he means to proceed upward from the lower point, since then he would
have done the same as Luke, but now he doth the contrary. Why then hath
he made mention of David? The man was in the mouths of all, both from
his distinction, and from the time, for he had not been so very long
since dead, like Abraham. And though God made promises to both, yet the
one, as old, was passed over in silence,
11
while the other, as fresh and recent, was repeated of all. Themselves,
for instance, say, "Doth not Christ come of the seed of David, and out
of Bethlehem, the town where David was?"(1) And no man called Him Son
of Abraham, but all Son of David; and that because this last was more
in the recollection of all, both on account of the time, as I have
already said, and because of his royalty. On this principle again all
the kings whom they had in honor after his time were named from him,
both by the people themselves and by God. For both Ezekiel(2) and other
prophets besides speak of David as coming and rising again; not meaning
him that was dead, but them who were emulating his virtue. And to
Hezekiah He saith, "I will defend this city, for mine own sake and for
my servant David's sake."(3) And to Solomon too He said, that for
David's sake He rent not the kingdom during his lifetime.(4) For great
was the glory of the man, both with God and with
men.
On account of this he makes the beginning at once
from him who was more known, and then runs up to his father; accounting
it superfluous, as far as regards the Jews, to carry the genealogy
higher up. For these were principally the persons held in admiration;
the one as a prophet and a king, the other as a patriarch and a prophet.
7. "But(5) whence is it manifest that He is of
David?" one may say. For if He was not sprung of a man, but from a
woman only, and the Virgin hath not her genealogy traced, how shall we
know that He was of David's race? Thus, there are two things inquired;
both why His mother's genealogy is not recited, and wherefore it can be
that Joseph is mentioned by them, who hath no part in the birth: since
the latter seems to be superfluous, and the former a defect.
Of which then is it necessary to speak first? How
the Virgin is of David. How then shall we know that she is of David?
Hearken unto God, telling Gabriel to go unto "a virgin betrothed to a
man (whose name was Joseph), of the house and lineage of David."(6)
What now wouldest thou have plainer than this, when thou hast heard
that the Virgin was of the house and lineage of David?
Hence it is evident that Joseph also was of the
same. Yes, for there was a law, which bade that it should not be lawful
to take a wife from any other stock, but from the same tribe. And the
patriarch Jacob also foretold that He should arise out of the tribe of
Judah, saying on this wise: "there shall not fail a ruler out of Judah,
nor a governor out of his loins, until He come for whom it is
appointed, and He is the expectation of the Gentiles."(7)
"Well; this prophecy doth indeed make it clear that
He was of the tribe of Judah, but not also that He was of the family of
David. Was there then in the tribe of Judah one family only, even that
of David, or were there not also many others? And might it not happen
for one to be of the tribe of Judah, but not also of the family of
David?"
Nay, lest thou shouldest say this, the evangelist
hath removed this suspicion of thine, by saying, that He was "of the
house and lineage of David."
And if thou wish to learn this from another reason
besides, neither shall we be at a loss for another proof. For not only
was it not allowed to take a wife out of another tribe, but not even
from another lineage, that is, from another kindred. So that if either
we connect with the Virgin the words, "of the house and lineage of
David," what hath been said stands good; or if with Joseph, by that
fact this also is proved. For if Joseph was of the house and lineage of
David, he would not have taken his wife from another than that whence
he himself was sprung.
"What then," one may say, "if he transgressed the
law?" Why, for this cause he hath by anticipation testified that Joseph
was righteous, on purpose that thou mightest not say this, but having
been told his virtue, mightest be sure also that he would not have
transgressed the law. For he who was so benevolent, and free from
passion, as not to wish, even when urged by suspicion, to attempt
inflicting punishment on the Virgin, how should he have transgressed
the law for lust? he that showed wisdom and self-restraint beyond the
law (for to put her away, and that privily, was to act with
self-restraint beyond the law), how should he have done anything
contrary to the law; and this when there was no cause to urge him?(8)
8. Now that the Virgin was of the race of David is
indeed from these things evident; but wherefore he gave not her
genealogy, but Joseph's, requires explanation. For what cause was it
then? It was not the law among the Jews that the genealogy of women
should
12
be traced. In order then that he might keep the custom, and not seem to
be making alterations(1) from the beginning, and yet might make the
Virgin known to us, for this cause he hath passed over her ancestors in
silence, and traced the genealogy of Joseph. For if he had done this
with respect to the Virgin, he would have seemed to be introducing
novelties; and if he had passed over Joseph in silence, we should not
have known the Virgin's forefathers. In order therefore that we might
learn, touching Mary, who she was, and of what origin, and that the
laws might remain undisturbed, he hath traced the genealogy of her
espoused husband, and shown him to be of the house of David. For when
this hath been clearly proved, that other fact is demonstrated with it,
namely, that the Virgin likewise is sprung from thence, by reason that
this righteous man, even as I have already said, would not have endured
to take a wife from another race.
There is also another reason, which one might
mention, of a more mystical nature, because of which the Virgin's
forefathers were passed over in silence; but this it were not
seasonable now to declare, because so much has been already said.(2)
9. Wherefore let us stay at this point our discourse
concerning the questions, and in the meanwhile let us retain with
accuracy what hath been revealed to us; as, for instance, why he
mentioned David first; wherefore he called the book, "a book of the
generation;" on what account he said, "of Jesus Christ;" how the birth
is common and not common; whence it was that Mary was shown to be from
David; and wherefore Joseph's genealogy is traced, while her ancestors
are passed over in silence.
For if ye retain these things, ye will the more
encourage us with respect to what is to come; but if ye reject and cast
them from your mind, we shall be the more backward as to the rest Just
as no husbandman would care to pay attention to a soil which had
destroyed the former seed.
Wherefore I entreat you to revolve these things. For
from taking thought concerning such matters, there springs in the soul
some great good, tending unto salvation. For by these meditations we
shall be able to please God Himself; and our mouths will be pure from
insults, and filthy talking, and reviling, while they are exercising
themselves in spiritual sayings; and we shall be formidable to the
devils, while arming our tongue with such words; and we shall draw unto
ourselves God's grace the more, and it will render our eye more
piercing. For indeed both eyes and mouth and hearing He set in us to
this intent, that all our members may serve Him, that we may speak His
words, and do His deeds, that we may sing unto Him continual hymns,
that we may offer up sacrifices of thanksgiving,(3) and by these may
thoroughly purify our consciences.
For as a body will be more in health when enjoying
the benefits of a pure air, even so will a soul be more endued with
practical wisdom(4) when nourished in such exercises as these. Seest
thou not even the eyes of the body, that when they abide in smoke they
are always weeping; but when they are in clear air, and in a meadow,
and in fountains and gardens. they become more quicksighted and more
healthy? Like this is the soul's eye also, for should it feed in the
meadow of spiritual oracles, it will be clear and piercing, and quick
of sight; but should it depart into the smoke of the things of this
life, it will weep without end, and wail both now and hereafter. For
indeed the things of this life are like smoke. On this account also one
hath said, "My days have failed like smoke."(5) He indeed was referring
to their shortness of duration, and to their unsubstantial nature, but
I would say that we should take what is said, not in this sense alone,
but also as to their turbid character.
For nothing doth so hurt and dim the eye of the soul
as the crowd of worldly anxieties and the swarm of desires. For these
are the wood that feedeth this smoke. And as fire, when it lays hold of
any damp and saturated fuel, kindles much smoke; so likewise this
desire, so vehement and burning, when it lays hold of a soul that is
(so to speak) damp and dissolute, produces also in its way abundance of
smoke. For this cause there is need of the dew of the Spirit, and of
that air, that it may extinguish the fire, and scatter the smoke, and
give wings to our thoughts. For it cannot, it cannot be that one
weighed down with so great evils should soar up to heaven; it is well
if being without impediment (6) we can cleave our way thither; or
rather it is not possible even so, unless we obtain the wing of the
Spirit. Now if there be need both of an unencum-
13
bered mind, and of spiritual grace, that we may mount up to that
height; what if there be none of these things, but we draw to ourselves
whatever is opposite to them, even a satanical weight? how shall we be
able to soar upwards, when dragged down by so great a load? For indeed,
should any one attempt to weigh our words as it were in just balances;
in ten thousand talents of worldly talk he will scarcely find an
hundred pence of spiritual words, or rather, I should say, not even ten
farthings. Is it not then a disgrace, and an extreme mockery, that if
we have a servant, we make use of him for the most part in things
necessary, but being possessed of a tongue, we do not deal with our
member so well even as with a slave, but on the contrary make use of it
for things unprofitable, and mere makeweights?(1) And would it were
only for makeweights:(1) but now it is for what are contrary and
hurtful and in no respect advantageous to us. For if the things that we
spoke were profitable to us, they would assuredly be also pleasing to
God. But as it is, whatever the devil may suggest, we speak it all, now
laughing, and now speaking wittily; now cursing and insulting, and now
swearing, lying, and taking false oaths; now murmuring, and now making
vain babblings, and talking trifles more than old wives; uttering all
things that are of no concern to us.
For, tell me, who of you that stand here, if he were
required, could repeat one Psalm, or any other portion of the divine
Scriptures? There is not one.
And it is not this only that is the grievous thing,
but that while ye are become so backward with respect to things
spiritual, yet in regard of what belongs to Satan ye are more vehement
than fire. Thus should any one be minded to ask of you songs of devils
and impure effeminate melodies, he will find many that know these
perfectly, and repeat them with much pleasure.
10. But what is the answer to these charges? "I am
not," you will say, "one of the monks, but I have both a wife and
children, and the care of a household." Why, this is what hath ruined
all, your supposing that the reading of the divine Scriptures
appertains to those only, when ye need it much more than they. For they
that dwell in the world,(2) and each day receive wounds, these have
most need of medicines. So that it is far worse than not reading, to
account the thing even "superfluous:" for these are the words of
diabolical invention. Hear ye not Paul saying, "that all these things
are written for our admonition"?(3)
And thou, if thou hadst to take up a Gospel,
wouldest not choose to do so with hands unwashed; but the things that
are laid up within it, dost thou not think to be highly necessary? It
is because of this, that all things are turned upside down.
For if thou wouldest learn how great is the profit
of the Scriptures, examine thyself, what thou becomest by hearing
Psalms, and what by listening to a song of Satan; and how thou art
disposed when staying in a Church, and how when sitting in a theatre;
and thou wilt see that great is the difference between this soul and
that, although both be one. Therefore Paul said, "Evil communications
corrupt good manners."(4) For this cause we have need continually of
those songs, which serve as charms from the Spirit. Yes, for this it is
whereby we excel the irrational creatures, since with respect to all
other things, we are even exceedingly inferior to them.
This is a soul's food, this its ornament, this its
security; even as not to hear is famine and wasting; for "I will give
them," saith He, "not a famine of bread, nor a thirst of water, but a
famine of hearing the word of the Lord."(5)
What then can be more wretched? when the very evil,
which God threatens in the way of punishment, this thou art drawing
upon thine head of thine own accord, bringing into thy soul a sort of
grievous famine, and making it the feeblest thing in the world? For it
is its nature both to be wasted and to be saved by words. Yea, this
leads it on to anger; and the same kind of thing again makes it meek: a
filthy expression is wont to kindle it to lust, and it is trained to
temperance by speech full of gravity.
But if a word merely have such great power, tell me,
how is it thou dost despise the Scriptures? And if an admonition can do
such great things, far more when the admonitions are with the Spirit.
Yes, for a word from the divine Scriptures, made to sound in the ear,
doth more than fire soften the hardened soul, and renders it fit for
all good things.
11. In this way too did Paul, when he had found the
Corinthians puffed up and inflamed, compose them, and make them more
considerate. For they were priding themselves on those very things,
touching which they ought to have been ashamed, and to have hid their
face. But after they had received the letter, hear the change in them,
of which the Teacher himself hath borne witness for them, saying on
this wise: for "this very thing,
14
that ye sorrowed after a godly sort, what carefulness it wrought in
you, yea, what clearing of yourselves, yea, what indignation, yea, what
zeal, yea, what revenge."(1) In this way do we bring to order servants
and children, wives, and friends, and make our enemies friends.
In this way the great men too, they that were dear
to God, became better. David, for instance, after his sin, when he had
had the benefit of certain words, then it was that he came unto that
most excellent repentance; and the apostles also by this mean became
what they did become, and drew after them the whole world.
"And what is the profit," one may say, "when any one
hears, but doeth not what is said?" No little will the profit be even
from hearing. For he will go on to condemn himself,(2) and to groan
inwardly, and will come in time also to do the things that are spoken
of. But he that doth not even know that he hath sinned, when will he
cease from his negligence? when will he condemn himself?
Let us not therefore despise the hearing of the
divine Scriptures. For this is of Satan's devising; not suffering us to
see the treasure, lest we should gain the riches. Therefore he saith
that the hearing the divine laws is nothing, lest he should see us from
the hearing acquiring the practice also.
Knowing then this his evil art, let us fortify
ourselves against him on all sides, that being fenced with this armor,
we may both abide unconquered ourselves, and smite him on the head: and
thus, having crowned ourselves with the glorious wreaths of victory, we
may attain unto the good things to come, by the grace and love towards
man of our Lord Jesus Christ, to whom be glory and might for ever and
ever. Amen.
HOMILY III.
MATT. I. 1.
"The book of the generation of Jesus Christ, the Son of David, the Son
of Abraham."
BEHOLD a third discourse, and we have not yet made
an end of the prefatory matter. It was not then for nought that I said,
It is the nature of these thoughts to have a great depth.
Come, then, let us speak to-day what remains. What
is it then that is now required? Why Joseph's genealogy is traced, who
had no part in the birth. And one cause we have mentioned already; but
it is necessary to mention likewise the other, that which is more
mystical and secret than the first. What then is this? He would not
that it should be manifest to the Jews, at the time of the birth, that
Christ was born of a virgin.
Nay, be not troubled at the strangeness of the
saying. For it is no statement of mine, but of our fathers, wonderful
and illustrious men.(1) For if He disguised many things from the first,
calling Himself Son of Man, and hath not everywhere clearly unfolded to
us
15
even His equality with the Father; why dost thou wonder at His having
for a time disguised this also, taking order as He was for a certain
great and marvellous purpose?(1)
But what kind of marvel? it may be asked. That the
Virgin should be preserved, and delivered from evil suspicion. For if
this had been discovered by the Jews from the beginning, they would
have stoned the Virgin, making the report a handle for mischief,(2) and
would have condemned her for adultery. For if in regard to the other
matters, for which they had frequent precedents likewise in the old
dispensation, they were quite shameless in their obstinacy(3) (for so,
because He had cast out devils, they called Him possessed; and because
He healed on the Sabbath day, they supposed Him to be an adversary of
God; and yet oftentimes even before this had the Sabbath been broken),
what would they not have said, if this had been told them? Especially
as(4) they had all time before this on their side, in that it never had
produced any such thing. For if after so many miracles they still
called Him son of Joseph, how before the miracles would they have
believed that He was born of a virgin?
It is then for this reason that both Joseph has his
genealogy traced, and the Virgin betrothed to him. For if even he, who
was both a just and wondrous man, required many things, in order that
he should receive that which had come to pass; an angel, and the vision
in dreams, and the testimony from the prophets; how could the Jews,
being both dull and depraved, and of so unfriendly spirit towards Him,
have admitted this idea into their minds? For the strangeness and
novelty thereof would be sure greatly to disturb them, and the fact
that they had never so much as heard of such a thing having happened in
the times of their forefathers. For as the man who was once persuaded
that He is Son of God, would after that have no cause to doubt
concerning this too; so he who was accounting Him to be a deceiver and
an adversary of God, how could he but have been yet more offended by
this, and have been led on unto the opposite s notion? For this cause
neither do the apostles at the first directly say this, but while of
His resurrection they discourse much and often (forasmuch as of this
there were examples in the times before, although not such as this);
that He was born of a virgin they do not say always: nay, not even His
mother herself ventured to utter this. See, for instance, what saith
the Virgin even to Himself: "Behold, Thy father and I have sought
Thee."(6) For if this suspicion had been entertained, neither would He
any longer have been accounted to be a Son of David, and this opinion
not being held, many other evils besides would have arisen. For this
cause neither do the angels say these things to all, but to Mary only,
and Joseph; but when showing to the shepherds the glad tidings of that
which was come to pass, they no longer added this.
2. But why is it, that having mentioned Abraham, and
having said that "he begat Isaac, and Isaac, Jacob;" and not having
made any mention of his brother; when he is come to Jacob, he remembers
both "Judah, and his brethren"? Now there are some that say, it was
because of the perverseness of Esau, and of the rest that came before.
But I should not say this; for if it were so, how is it that he a
little after mentions such women? It being out of contraries, in this
place, that His glory is manifested; not by having great forefathers,
but low and of little account. For to the lofty One it is a great glory
to be able to abase Himself exceedingly. Wherefore then did He not
mention them? Because Saracens, and Ishmaelites, and Arabians, and as
many as are sprung from those ancestors, have nothing in common with
the race of the Israelites. For this cause then he passes over those in
silence, and hastens on to His forefathers, and those of the Jewish
people. Wherefore he saith, "And Jacob begat Judas and his brethren."
For at this point the race of the Jews begins to have its peculiar mark.
3. "And Judas begat Phares and Zara of Thamar."(7)
"What doest thou, O man, putting us in remembrance of a history that
contains an unlawful intercourse?" But why is this said?(8) Since, if
we were recounting the race of a mere man, one might naturally have
been silent touching these things; but if of God Incarnate, so far from
being silent, one ought to make a glory of them, showing forth His
tender care, and His power. Yea, it was for this cause He came, not to
escape our disgraces, but to bear them away. Therefore as He is the
more admired, in that He not only died, but was even crucified (though
the thing be opprobrious, yet the more opprobrious the more cloth it
show Him full of love to man), so likewise may we speak touching His
birth; it is not only because He took flesh upon Him, and became man,
that we justly stand amazed at Him, but because He vouchsafed to have
also such kinsfolk,
16
being in no respect ashamed of our evils. And this He was proclaiming
from the very beginnings of His birth, that He is ashamed of none of
those things that belong to us; while He teaches us also hereby, never
to hide our face at our forefathers' wickedness, but to seek after one
thing alone, even virtue. For such a man, though he have an alien for
his ancestor, though he have a mother who is a prostitute, or what you
will, can take no hurt thereby. For if the whoremonger himself, being
changed, is nothing disgraced by his former life, much more will the
wickedness of his ancestry have no power to bring to shame him that is
sprung of an harlot or an adulteress, if he be virtuous.
But he did these things not only to instruct us, but
also to bring down the haughtiness of the Jews. For since they,
negligent about virtue in their own souls, were parading the name of
Abraham,(1) thinking they had for a plea their forefathers' virtue; he
shows from the very beginning that it is not in these things men ought
to glory, but in their own good deeds.
Besides this, he is establishing another point also,
to show that all are under sin, even their forefathers themselves. At
least their patriarch and namesake is shown to have committed no small
sin, for Thamar stands against him, to accuse his whoredom. And David
too had Solomon by the wife whom he corrupted. But if by the great ones
the law was not fulfilled, much more by the less. And if it was not
fulfilled, all have sinned, and Christ's coming is become necessary.
For this cause he made mention also of the twelve
patriarchs, by this again bringing down their pride at the noble birth
of their fathers. Because many of these also were born of women that
were slaves; but nevertheless the difference of the parents did not
make a difference in the children. For all were equally both patriarchs
and heads of tribes. For this is the precedence of the Church, this the
prerogative of the nobility that is among us, taking its type from the
beginning. So that whether thou be bond or free, thou hast from thence
nothing more nor less; but the question is all about one thing only,
namely, the mind, and the disposition of the soul.
4. But besides what we have said, there is another
cause also, wherefore he hath mentioned even this history; for to be
sure, Zara's name was not cast at random on that of Phares. (For indeed
it was irrelevant, and superfluous, when he had mentioned Phares, from
whom he was to trace Christ's genealogy, to mention Zara also.)
Wherefore then did he mention him? When Thamar was on the point of
giving birth to them, the pangs having come upon her, Zara put forth
his hand first.(2) Then the midwife, when she saw this, in order that
the first should be known, bound his hand with scarlet; but the child,
when he was bound, drew in his hand, and when he had drawn it in,
Phares came forth first, and then Zara. The midwife when she saw this
said, "Why was the hedge broken up for thee?"(3)
Seest thou the dark expression of mysteries? For it
was not without purpose that these things were recorded for us: since
neither was it worth our study to learn, what it might be that the
midwife said; nor worth a narrative to know, that he who came out
second, put forth his hand first. What then is the mysterious
lesson?(4) First, from the name of the child s we learn what is
inquired, for Phares is "a division," and "a breach." And moreover from
the thing itself, which took place; for it was not in the order of
nature that, having thrust out his hand, he should draw it in again
when bound; these thing neither belonged to a movement directed by
reason, nor did they take place in the way of natural consequence. For
after the hand had found its way out, that another child should come
forth before was perhaps not unnatural; but that he should draw it
back, and give a passage for another, was no longer after the manner of
children at the birth, but the grace of God was present with the
children, ordering these things, and sketching out for us by them a
sort of image of the things that were to come.
What then? Some of those who have examined these
things accurately say, that these children are a type of the two
nations?
17
And so in order that thou mightest learn that the polity of the latter
people shone forth previously to the origin of the former, the child
that hath the hand stretched forth doth not show itself entire, but
draws even it in again; and after his brother had glided forth whole,
then he too appears entire. And this took place also with regard to the
two nations. I mean, that after the polity of the Church had been
manifested in the times of Abraham, and then had been withdrawn in the
midst of its course, the Jewish people came, and the legal polity, and
then the new people appeared entire with their own laws. Wherefore also
the midwife saith, "Why was the hedge broken up for thee?" because the
law coming in had broken in upon the freedom of the polity. For indeed
the Scripture is ever wont to call the law a hedge; as the prophet
saith: "Thou hast broken down her hedge, so that all they which pass by
the way do pluck off her grapes:"(1) and, "I have set a hedge about
it:"(2) and Paul, "Having broken down the middle wall of the hedge."(3)
But others say, that the saying, "Why was the hedge broken up for
thee?" was spoken touching the new people: for this at its coming put
down the law.(4)
5. Seest thou that it was not for few nor small
causes that he brought to our remembrance the whole history concerning
Judah? For this end he hath mentioned Ruth also and Rahab, the one an
alien, the other an harlot, that thou mayest learn that He came to do
away with all our ills. For He hath come as a Physician, not as a
Judge. Therefore in like manner as those of old took harlots for wives,
even so God too espoused unto Himself the nature which had played the
harlot: and this also prophets(5) from the beginning declare to have
taken place with respect to the Synagogue. But that spouse was
ungrateful towards Him who had been an husband to her, whereas, the
Church, when once delivered from the evils received from our fathers,
continued to embrace the Bridegroom.
See, for instance, what befell Ruth, how like it is
to the things which belong to us. For she was both of a strange race,
and reduced to the utmost poverty, yet Boaz when he saw her neither
despised her poverty nor abhorred her mean birth, as Christ having
received the Church, being both an alien and in much poverty, took her
to be partaker of the great blessings. But even as Ruth, if she had not
before left her father, and renounced household and race, country and
kindred, would not have attained unto this alliance; so the Church too,
having forsaken the customs which men had received from their fathers,
then, and not before,(6) became lovely to the Bridegroom. Of this
therefore the prophet discourses unto her, and saith, "Forget thy
people, and thy father's house, so shall the king have pleasure in thy
beauty."(7) This Ruth did too, and because of this she became a mother
of kings, even as the Church did likewise. For of her David himself
sprung. So then to shame them by all these things, and to prevail on
them not to be high-minded, he hath both composed the genealogy, and
brought forward these women. Yes, for this last, through those who
intervened, was parent to the great king, and of these David is not
ashamed. For it cannot, nay, it cannot be that a man should be good or
bad, obscure or glorious, either by the virtue or by the vice of his
forefathers; but if one must say somewhat even paradoxical, he shines
forth the more, who not being of worthy ancestors, has yet become
excellent.
6. Let no one therefore be high-minded on account of
these matters, but let him consider the forefathers of the Lord, and
put away all his haughtiness, and let good actions be his pride; or
rather, not even these. For thus it was that the Pharisee came to be
inferior to the Publican. Thus, if thou wouldest show the good work to
be great, have no high thought,(8) and thou hast proved it so much the
greater. Make account that thou hast done nothing, and then thou hast
done all. For if, being sinners, when we account ourselves to be what
we are, we
18
become righteous, as indeed the Publican did; how much more, when being
righteous we account ourselves to be sinners. Since if out of sinners
men are made righteous by a lowly mind (although this were not to be
lowly-minded but to be right-minded); if then to be right-minded avails
so much in the case of sinners, consider what will not lowliness of
mind do with respect to righteous men.
Do not then mar thy labors, nor cast away from thee
the fruits of thy toils, neither run thou in vain, making frustrate all
thy labor after the many courses thou hast run. Nay, for thy Lord knows
thy good works better than thou dost. Though thou give but a cup of
cold water, not even this doth He overlook; though thou contribute but
a farthing, though thou shouldest utter a sigh only, He receives it all
with great favor and is mindful thereof, and assigns for it great
rewards.
But wherefore dost thou search out thine own doings,
and bring them out before us continually? Knowest thou not, that if
thou praise thyself, God will no more praise thee? even as if thou
bewail thyself,(1) He will not cease proclaiming thee before all. For
it is not at all His will that thy labors should be disparaged. Why do
I say, disparaged? Nay, He is doing and contriving all things, so that
even for little He may crown thee; and He goes about seeking excuses,
whereby thou mayest be delivered from hell. For this cause, though thou
shouldest work but the eleventh hour of the day, He gives thy wages
entire; and though thou afford no ground of salvation, He saith, "I do
it for mine own sake, that my name be not profaned:"(2) though thou
shouldest sigh only, though thou shouldest only weep, all these things
He quickly catches hold of, for an occasion of saving thee.
Let us not therefore lift up ourselves, but let us
declare ourselves unprofitable, that we may become profitable. For if
thou call thyself approved, thou art become unprofitable, though thou
wert approved; but if useless, thou art become profitable, even though
thou wert reprobate.
7. Wherefore it is necessary to forget our good
actions. "Yet how is it possible," one may say, "not to know these
things with which we are well acquainted?" How sayest thou? Offending
thy Lord perpetually, thou livest delicately, and laughest, and dost
not so much as know that thou hast sinned, but hast consigned all to
oblivion; and of thy good actions canst thou not put away the memory?
And yet fear is a stronger kind of thing. But we do the very contrary;
on the one hand, whilst each day we are offending, we do not so much as
put it before our mind; on the other, if we give a little money to a
poor person, this we are ever revolving. This kind of conduct comes of
utter madness, and it is a very great loss to him who so makes his
reckoning.(2) For the secure storehouse of good works is to forget our
good works. And as with regard to raiment and gold, when we expose them
in a market-place, we attract many ill-meaning persons; but if we put
them by at home and hide them, we shall deposit them all in security:
even so with respect to our good deeds; if we are continually keeping
them in memory, we provoke the Lord, we arm the enemy, we invite him to
steal them away; but if no one know of them, besides Him who alone
ought to know, they will lie in safety.
Be not therefore for ever parading them, lest some
one should take them away. As was the case with the Pharisee, for
bearing them about upon his lips; whence also the devil caught them
away. And yet it was with thanksgiving he made mention of them, and
referred the whole to God. But not even did this suffice Him. For it is
not thanksgiving to revile others, to be vainglorious before many, to
exalt one's self against them that have offended. Rather, if thou art
giving thanks to God, be content with Him only, and publish it not unto
men, neither condemn thy neighbor; for this is not thanksgiving.
Wouldest thou learn words of thanksgiving? hearken unto the Three
Children, saying, "We have sinned, we have transgressed. Thou art
righteous, O Lord, in all that thou hast done unto us, because thou
hast brought all things upon us by a true judgment."(4) For to confess
s one's own sins, this is to give thanks with confessions unto God: a
kind of thing which implies one to be guilty of numberless offenses,
yet not to have the due penalty exacted. This man most of all is the
giver of thanks.
8. Let us beware therefore of saying anything about
ourselves, for this renders us both odious with men and abominable to
God. For this reason, the greater the good works we do, the less let us
say of ourselves; this being the way to reap the greatest glory both
with men and with God. Or rather, not only glory from God, but a
reward, yea, a great recompense. Demand not therefore a reward that
thou mayest receive a reward.
19
Confess thyself to be saved by grace, that He may profess Himself a
debtor to thee; and not for thy good works only, but also for such
rightness of mind. For when we do good works, we have Him debtor for
our good works only; but when we do not so much as think we have done
any good work, then also for this disposition itself; and more for
this, than for the other things: so that this is equivalent to our good
works. For should this be absent, neither will they appear great. For
in the same way, we too, when we have servants,(1) do then most approve
them when, after having performed all their service with good will,
they do not think they have done anything great. Wherefore, if thou
wouldest make thy good deeds great, do not think them to be great, and
then they will be great.
It was in this way that the centurion also said, "I
am not fit that thou shouldest enter under my roof;" because of this,
he became worthy, and was "marvelled at"(2) above all Jews. On this
wise again Paul saith, "I am not meet to be called an apostle;"(3)
because of this he became even first of all. So likewise John: "I am
not meet to loose the latchet of His shoe;"(4) because of this he was
the "friend of the Bridegroom," and the hand which he affirmed to be
unworthy to touch His shoes, this did Christ draw unto His own head.(5)
So Peter too said, "Depart from me, for I am a sinful man;"(6) because
of this he became a foundation of the Church.
For nothing is so acceptable to God as to number
one's self with the last. This is a first principle of all practical
wisdom.(7) For he that is humbled, and bruised in heart, will not be
vainglorious, will not be wrathful, will not envy his neighbor, will
not harbor any other passion. For neither when a hand is bruised,
though we strive ten thousand times, shall we be able to lift it up on
high. If therefore we were thus to bruise our heart(8) likewise, though
it were stirred by ten thousand swelling passions, it could not be
lifted up, no, not ever so little. For if a man, by mourning for things
pertaining to this life, drives out all the diseases of his soul, much
more will he, who mourns for sins, enjoy the blessing of
self-restraint.(9)
9. "But who," one may say, "will be able thus to
bruise his own heart?" Listen to David, who became illustrious chiefly
because of this, and see the contrition of his soul. How after ten
thousand good works, and when he was on the point of being deprived of
country, and home, and life itself, at the very season of his calamity,
seeing a vile and outcast common soldier trample on the turn of his
fortunes(10) and revile him; so far from reviling him again, he utterly
forbad one of his captains, who was desirous to have slain him, saying,
"Let him alone, for the Lord hath bidden him."(11) And again, when the
priests desired to carry about the ark of God(12) with him, he did not
permit it; but what doth he say?(13) "Let me set it down in the temple,
and if God deliver me from the dangers that are before me, I shall see
the beauty thereof; but if He say to me, I have no delight in thee,
behold, here am I, let Him do to me as seemeth good unto Him." And that
which was done with regard to Saul, again and again, even oftentimes,
what excellence of self-restraint doth it not show? Yea, for he even
surpassed the old law, and came near to the apostolic injunctions. For
this cause he bore with contentedness all that came from the Lord's
hands; not contending against what befell him, but aiming at one object
alone, namely, in everything to obey, and follow the laws set by Him.
And when after so many noble deeds on his part, he saw the tyrant, the
parricide, the murderer of his own brother, that injurious, that
frenzied one, possessing in his stead his own kingdom, not even so was
he offended. But "if this please God," saith he, "that I should be
chased, and wander, and flee, and that he should be in honor, I
acquiesce, and accept it, and do thank God for His many afflictions."
Not like many of the shameless and impudent ones, who when they have
not done, no not the least part of his good works, yet if they see any
in prosperity, and themselves enduring a little discouragement, ruin
their own souls by ten thousand blasphemies. But David was not such an
one; rather he showed forth all modesty.(14) Wherefore also God said,
"I have found David, the son of Jesse, a man after mine own heart."(15)
Such a spirit as this let us too acquire, and
whatever we may suffer we shall bear it easily, and before the Kingdom,
we shall reap here the gain accruing from lowliness of
20
mind. Thus "learn," saith He, "of me, for I am meek and lowly in heart,
and ye shall find rest unto your souls."(1) Therefore in order that we
may enjoy rest both here and hereafter, let us with great diligence
implant in our souls the mother of all things that are good, I mean
humility. For thus we shall be enabled both to pass over the sea of
this life without waves, and to end our voyage in that calm harbor; by
the grace and love towards man of our Lord Jesus Christ, to whom be
glory and might for ever and ever. Amen.
HOMILY IV.
MATT. I. 17.
"So all the generations from Abraham to David are fourteen generations,
and from David until the carrying away into Babylon are fourteen
generations, and from the carrying away into Babylon unto Christ are
fourteen generations."
He hath divided all the generations into three
portions, to indicate that not even when their form of government was
changed did they become better, but alike under an aristocracy, and
under a king, and under an oligarchy, they were in the same evil ways,
and whether popular leaders, or priests, or kings controlled them, it
was no advantage to them in the way of virtue.
But wherefore hath he in the middle portion passed
over three kings, and in the last, having set down twelve generations,
affirmed them to be fourteen? The former question I leave for you to
examine;(1) for neither is it needful for me to explain all things to
you, lest ye should grow indolent: but the second we will explain.(2)
To me then he seems in this place to be putting in the place of a
generation, both the time of the captivity, and Christ Himself, by
every means connecting Him with us. And full well doth he put us in
mind of that captivity, making it manifest that not even when they went
down thither, did they become more sober-minded; in order that from
everything His coming may be shown to be necessary.
"Why then," one may say, "doth not Mark do this, nor
trace Christ's genealogy, but utter everything briefly?" It seems to me
that Matthew was before the rest in entering on the subject (wherefore
he both sets down the genealogy with exactness, and stops at those
things which require it): but that Mark came after him, which is why he
took a short course, as putting his hand to what had been already
spoken and made manifest.(3)
How is it then that Luke not only traces the
genealogy, but doth it through a greater number? As was natural,
Matthew having led the way, he seeks to teach us somewhat in addition
to former statements. And each too in like manner imitated his master;
the one Paul, who flows fuller than any river; the other Peter, who
studies brevity.
2. And what may be the reason that Matthew said not
at the beginning, in the same way as the prophet, "the vision which I
saw," and "the word which came unto me"? Because he was writing unto
men well disposed, and exceedingly attentive to him. For both the
miracles that were done cried aloud, and they who received the word
were exceeding faithful. But in the case of the prophets, there were
neither so many miracles to proclaim them; and besides, the tribe of
the false prophets, no small one, was riotously breaking in upon them:
to whom the people of the Jews gave even more heed. This kind of
opening therefore was necessary in their case.
And if ever miracles were done, they were done for
the aliens' sake, to increase the number of the proselytes; and for
manifestation of God's power, if haply their enemies having taken them
captives, fancied they prevailed,
21
because their own gods were mighty: like as in Egypt, out of which no
small "mixed multitude"(1) went up; and, after that, in Babylon, what
befell touching the furnace and the dreams. And miracles were wrought
also, when they were by themselves in the wilderness; as also in our
case: for among us too, when we had just come out of error, many
wonderful works were shown forth; but afterwards they stayed, when in
all countries true religion had taken root.
And what took place at a later period(2) were few
and at intervals; for example, when the sun stood still in its course,
and started back in the opposite direction. And this one may see to
have occurred in our case also. For so even in our generation, in the
instance of him who surpassed all in ungodliness, I mean Julian, many
strange things happened. Thus when the Jews were attempting to raise up
again the temple at Jerusalem, fire burst out from the foundations, and
utterly hindered them all; and when both his treasurer,(3) and his
uncle and namesake, made the sacred vessels the subject of their open
insolence, the one was "eaten with worms, and gave up the ghost,"(4)
the other "burst asunder in the midst." Moreover, the fountains
failing,(5) when sacrifices were made there, and the entrance of the
famine into the cities together with the emperor himself, was a very
great sign. For it is usual with God to do such things; when evils are
multiplied, and He sees His own people afflicted, and their adversaries
greatly intoxicated with their dominion over them, then to display His
own power; which he did also in Persia with respect to the Jews.
3. Wherefore, that he was not acting without an
object, or by chance, when he distributed Christ's forefathers into
three portions, is plain from what hath been said. And mark, too,
whence he begins, and where he ends. From Abraham to David; from David
to the captivity of Babylon; from this unto Christ Himself. For both at
the beginning he put the two in close succession, David and Abraham,
and also in summing up he mentions both in the same way. And this,
because, as I have already said, it was to them that the promises were
made.
But why can it be, that as he mentioned the
captivity of Babylon, he did not mention also the descent into Egypt?
Because they had ceased to be any longer afraid of the Egyptians, but
the Babylonians they dreaded still. And the one thing was ancient, but
the other fresh, and had taken place of late. And to the one they were
carried down for no sins, but to the other, transgressions were the
cause of their being removed.
And also with regard to the very names, if any one
were to attempt to translate their etymologies, even thence would he
derive great matter of divine speculation,(6) and such as is of great
importance with regard to the New Testament: as, for instance, from
Abraham's name, from Jacob's, from Solomon's, from Zorobabel's. For it
was not without purpose that these names were given them. But lest we
should seem to be wearisome by running out a great length, let us pass
these things by, and proceed to what is urgent.
4. Having then mentioned all His forefathers, and
ending with Joseph, he did not stop at this, but added, "Joseph the
husband of Mary;" intimating that it was for her sake he traced his
genealogy also. Then, lest when thou hast heard of the "husband of
Mary," thou shouldest suppose that Christ was born after the common law
of nature, mark, how he sets it right by that which follows. "Thou hast
heard," saith he, "of an husband, thou hast heard of a mother, thou
hast heard a name assigned to the child, therefore hear the manner too
of the birth. "The birth of Jesus Christ was on this wise."(7) "Of what
kind of birth art thou telling me, I pray thee, since thou hast already
mentioned His ancestors?" "I still wish to tell thee the manner also of
His birth." Seest thou, how he wakens up the hearer? For as though he
were about to speak of something unusual,(8) he promises to tell also
the manner thereof.
And observe a most admirable order in the things he
hath mentioned. For he did not proceed directly to the birth, but puts
us in mind first, how many generations he was from Abraham, how many
from David, and from the captivity of Babylon; and thus he
22
sets the careful hearer upon considering the times, to show that this
is the Christ who was preached by the prophets. For when thou hast
numbered the generations, and hast learnt by the time that this is He,
thou wilt readily receive likewise the miracle which took place in His
birth. Thus, being about to tell of a certain great thing, His birth of
a virgin, he first shadows over the statement, until he hath numbered
the generations, by speaking of "an husband of Mary;" or rather he doth
even put in short space(1) the narration of the birth itself, and then
proceeds to number also the years, reminding the hearer, that this is
He, of whom the patriarch jacob had said, He should then at length
come, when the Jewish rulers had come to an end; of whom the prophet
Daniel had proclaimed beforehand, that He should come after those many
weeks. And if any one, counting the years spoken of to Daniel by the
angel in a number of weeks, would trace down the time from the building
of the city to His birth, by reckoning he will perceive the one to
agree with the other.(2)
5. How then was He born, I pray thee? "When as His
mother Mary was espoused:"(3) He saith not "virgin," but merely
"mother;" so that his account is easy to be received. And so having
beforehand prepared the hearer to look for some ordinary piece of
information, and by this laying hold of him, after all he amazes him by
adding the marvellous fact, saying, "Before they came together, she was
found with child of the Holy Ghost." He saith not, "before she was
brought to the bridegroom's house;" for indeed she was therein. It
being the way of the ancients for the most part to keep their espoused
wives in their house:(4) in those parts, at least, where one may see
the same practised even now. Thus also Lot's sons-in-law were in his
house with him. Mary then herself likewise was in the house with Joseph.
And wherefore did she not conceive before her
espousal? It was, as I said at first, that what had been done might be
concealed awhile, and that the Virgin might escape every evil
suspicion. For when he, who had most right of all to feel jealousy, so
far from making her a show, or degrading her, is found even receiving
and cherishing her after her conception; it was quite clear that,
unless he had fully persuaded himself that what was done was of the
operation of the Holy Spirit, he would not have kept her with him, and
ministered to her in all other things. And most properly hath he said,
that "she was 'found' with child," the sort of expression that is wont
to be used with respect to things strange, and such as happen beyond
all expectation, and are unlooked for.
Proceed therefore no further, neither require
anything more than what hath been said; neither say thou, "But how was
it that the Spirit wrought this of a virgin?" For if, when nature is at
work, it is impossible to explain the manner of the formation; how,
when the Spirit is working miracles, shall we be able to express these?
And lest thou shouldest weary the evangelist, or disturb him by
continually asking these things, he hath said who it was that wrought
the miracle, and so withdrawn himself. "For I know," saith he, "nothing
more, but that what was done was the work of the Holy Ghost."
6. Shame on them who busy themselves touching the
generation on high. For if this birth, which hath witnesses without
number, and had been proclaimed so long a time before, and was
manifested and handled with hands, can by no man be explained; of what
excess of madness do they come short who make themselves busy and
curious touching that unutterable generation? For neither Gabriel nor
Matthew was able to say anything more, but only that it was of the
Spirit; but how, of the Spirit, or in what manner, neither of them hath
explained; for neither was it possible.
Nor think that thou hast learnt all, by hearing "of
the Spirit;" nay, for we are ignorant of many things, even when we have
learnt this; as, for instance, how the Infinite is in a womb, how He
that contains all things is carried, as unborn, by a woman; how the
Virgin bears, and continues a virgin. How, I pray thee, did the Spirit
frame that Temple? how did He take not all the flesh from the womb, but
a part thereof, and increased it, and fashioned it? For that He did
come forth of the Virgin's flesh, He hath declared by speaking of "that
which was conceived in her;"(5) and Paul, by saying, "made of a woman;"
whereby he stops the mouths of them(6) that say, Christ came among us as
23
through some conduit. For, if this were so, what need of the womb? If
this were so, He hath nothing in common with us, but that flesh is of
some other kind, and not of the mass which belongs to us. How then was
He of the root of Jesse? How was He a rod? how Son of man? how was Mary
His mother? how was He of David's seed? how did he "take the form of a
servant?"(1) how "was the Word made flesh?"(2) and how saith Paul to
the Romans, "Of whom as concerning the flesh Christ came, who is God
over all?"(3) Therefore that He was of us, and of our substance,(4) and
of the Virgin's womb, is manifest from these things, and from others
beside; but how, is not also manifest. Do not either thou then inquire;
but receive what is revealed, and be not curious about what is kept
secret.
7. "And Joseph her husband, being," saith he "a just
man, and not willing to make her a public example, was minded to put
her away privily."(5)
Having said that it was of the Holy Ghost, and
without cohabitation, he establishes his statement in another way
again.(6) Lest any one should say, "Whence doth this appear? Who hath
heard, who hath seen any such thing ever come to pass?"--or lest you
should suspect the disciple as inventing these things to favor his
Master;--he introduces Joseph as contributing, by what he underwent, to
the proof of the things mentioned; and by his narrative all but says,
"If thou doubt, me, and if thou suspect my testimony, believe her
husband." For "Joseph," saith he, "her husband, being a just man." By
"a just man" in this place he means him that is virtuous in all things.
For both freedom from covetousness is justice, and universal virtue is
also justice;(7) and it is mostly in this latter sense that the
Scripture uses the name of justice; as when it saith, "a man that was
just and true;"(8) and again, "they were both just."(9) Being then
"just," that is good and considerate, "he was minded to put her away
privily." For this intent he tells what took place before Joseph's
being fully informed, that thou mightest not mistrust what was done
after he knew. However, such a one was not liable to be made a public
example only, but that she should also be punished was the command of
the law. Whereas Joseph remitted not only that greater punishment, but
the less likewise, namely, the disgrace. For so far from punishing, he
was not minded even to make an example of her. Seest thou a man under
self-restraint, and freed from the most tyrannical of passions. For ye
know how great a thing jealousy is: and therefore He said, to whom
these things are clearly known, "For full of jealousy is the rage of a
husband;"(10) "he will not spare in the day of vengeance:" and
"jealousy is cruel as the grave."(11) And we too know of many that have
chosen to give up their lives rather than fall under the suspicion of
jealousy. But in this case it was not so little as suspicion, the
burden of the womb entirely convicting her. But nevertheless he was so
free from passion as to be unwilling to grieve the Virgin even in the
least matters. Thus, whereas to keep her in his house seemed like a
transgression of the law, but to expose and bring her to trial would
constrain him to deliver her to die; he doth none of these things, but
conducts himself now by a higher rule than the law. For grace being
come, there must needs henceforth be many tokens of that exalted
citizenship. For as the sun, though as yet he show not his beams, doth
from afar by his light illumine more than half(12) the world; so
likewise Christ, when about to rise from that womb, even before He came
forth, shone over all the world. Wherefore, even before her travail,
prophets danced for joy, and women foretold what was to come, and John,
when he had not yet come forth from the belly, leaped from the very
womb. Hence also this man exhibited great self-command, in that he
neither accused nor upbraided, but only set about putting her away.
8. The matter then being in this state, and all at
their wits' end,(13) the angel comes to solve all their difficulties.
But it is worth inquiring, why the angel did not speak sooner, before
the husband had such thoughts: but, "when he thought on it," not until
then, he came; for it is said, "While he thought on these things, the
angel" comes. And yet to her he declares the good tidings even before
she conceived. And this again contains another difficulty; for even
though the angel had not spoken, wherefore was the Virgin silent, who
had been informed by the angel; and why, when she saw her betrothed
husband in trouble, did she not put an end to his perplexity?
24
Wherefore then did not the angel speak before Joseph
became troubled. For we must needs explain the former difficulty first.
For what reason then did he not speak? Lest Joseph should be
unbelieving, and the same happen to him as to Zacharias. For when the
thing was visible, belief was thenceforth easy; but when it had not yet
a beginning, it was not equally easy to receive his saying. For this
reason the angel spake not at the first, and through the same cause the
Virgin too held her peace. For she did not think to obtain credit with
her betrothed husband, in declaring to him a thing unheard of, but
rather that she should provoke him the more, as though she were cloking
a sin that had been committed. Since if she herself, who was to receive
so great a favor, is affected somewhat after the manner of man, and
saith, "How shall this be, seeing I know not a man?"(1) much more would
he have doubted; and especially when hearing it from the woman who was
under suspicion. Wherefore the Virgin saith nothing to him, but the
angel, the time demanding it, presents himself to him.
9. Why then, it may be asked, did he not so in the
Virgin's case also, and declare the good tidings to her after the
conception? Lest she should be in agitation and great trouble. For it
were likely that she, not knowing the certainty, might have even
devised something amiss touching herself, and have gone on to strangle
or to stab herself, not enduring the disgrace. For wondrous indeed was
that Virgin, and Luke points out her excellency, saying, that when she
heard the salutation, she did not straightway pour herself out,(2)
neither did she accept the saying, but "was troubled," seeking "what
manner of salutation this might be."(3) Now she who was of such perfect
delicacy would even have been distracted with dismay at the thought of
her shame, not expecting, by whatever she might say, to convince any
one who should hear of it, but that what had happened was adultery.
Therefore to prevent these things, the angel came before the
conception. Besides that, it was meet that womb should be free from
trouble which the Maker of all things entered; and the soul rid of all
perturbation, which was thought worthy to become the minister of such
mysteries. For these reasons He speaks to the Virgin before the
conception, but to Joseph at the time of travail.
And this many of the simpler sort, not
understanding, have said there is a discordance; because Luke saith it
was Mary to whom he declared the good tidings, but Matthew, that it was
Joseph; not knowing that both took place. And this sort of thing it is
necessary to bear in mind throughout the whole history; for in this way
we shall solve many seeming discordances.
10. The angel then comes, when Joseph is troubled.
For in addition to the causes mentioned, with a view also to the
manifestation of his self-command, he defers his coming. But when the
thing was on the point of taking place, then at last he presents
himself. "While he thought on these things, an angel appeareth to
Joseph in a dream."(4)
Seest thou the mildness of the husband? So far from
punishing, he did not even declare it to any one, no not even to her
whom he suspected, but was thinking it over with himself, as aiming to
conceal the cause even from the Virgin herself. For neither is it said
that he was minded to "cast her out," but to "put her away," so very
mild and gentle was the man. "But while he is thinking on these things,
the angel appeareth in a dream."
And why not openly, as to the shepherds, and to
Zacharias, and to the Virgin? The man was exceedingly full of faith,
and needed not this vision. Whereas the Virgin, as having declared to
her very exceeding good tidings, greater than to Zacharias, and this
before the event, needed also a marvellous vision; and the shepherds,
as being by disposition rather dull and clownish.(5) But this man,
after the conception,(6) when his soul was actually possessed with that
evil suspicion, and ready to exchange it for good hopes, if there
appeared any one to guide that way, readily receives the revelation.
Wherefore he hath the good tidings declared to him after his suspicion,
that this selfsame thing might be to him a convincing proof of the
things spoken. I mean, that the fact of his having mentioned it to no
one, and his hearing the angel say the very things which he thought in
his mind, this afforded him an unquestionable sign that one had come
from God to say it. For to Him alone it belongs to know the secrets of
the heart.
Mark only, what a number of results are here. The
man's self-command is thoroughly shown; the word spoken in season
contributes to his faith, and the history is freed from suspicion, in
that it shows him to have felt what it was likely a husband would feel.
25
10. How then doth the angel assure him? Hear and
marvel at the wisdom of his words. For being come he saith, "Joseph,
thou son of David, fear not to take unto thee Mary thy wife." He
straightway puts him in mind of David, of whom the Christ was to
spring, and he doth not suffer him to be greatly perturbed, by the
title of his forefathers, reminding him of the promise made to the
whole race. Else wherefore doth he call him "Son of David"?
"Fear not:" and yet in another case God doeth not
so, but when one was devising about a certain woman what he ought not,
He spake the word more in a way of rebuke, and with a threat.[1] And
yet there too, the act was of ignorance, for not with knowledge did
that person take Sarah; yet nevertheless He rebuked him: but here
mildly. For exceeding great were the mysteries He was dispensing,[2]
and wide the interval between the two men; wherefore neither was there
need of rebuke.
But by saying, "fear not," he signifies him to have
been afraid, lest he should give offense to God, as retaining an
adulteress; since, if it had not been for this, he would not have even
thought of casting her out. In all ways then he points out that the
angel came from God, bringing forward and setting before him all, both
what he thought to do, and what he felt in his mind.
Now having mentioned her name, he stayed not at
this, but added also, "thy wife;" whereas he would not have called her
so, if she had been corrupted. And here he calls her that is espoused
"a wife;" as indeed the Scripture is wont to call betrothed husbands
sons-in-law even before marriage.
But what means, "to take unto thee?" To retain her
in his house, for in intention she had been now put away by him. "Her,
being put away, do thou retain," saith he, "as committed unto thee by
God, not by her parents. And He commits her not for marriage; but to
dwell with thee; and by my voice doth He commit her." Much as Christ
Himself afterwards committed her to His disciple, so even now unto
Joseph.
12. Then having obscurely signified the matter in
hand, he mentioned not the. evil suspicion; but, in a manner more
reverent and seemly, by telling the cause of travail he removed this
also; implying that the very thing which had made him afraid, and for
which he would have cast her out,--this very thing, I say, was a just
cause why he should take her and retain her in his house. Thus more
than entirely[3] doing away with his distress. "For she is not only
free," saith he, "from unlawful intercourse, but even above all nature
is her conception. Not only therefore put away thy fear, but even
rejoice more exceedingly, 'for that which is conceived in her is of the
Holy Ghost.'"
A strange thing it was which he spake of, surpassing
man's reason, and above all the laws of nature. How then is he to
believe, to whom such tidings are altogether new? "By the things that
are past," saith he, "by the revelations." For with this intent he laid
open all things that were in his mind, what he felt, what he feared,
what he was resolved to do;--that by these he might assure himself of
this point.
Or rather, not by things past only, but like wise by
things to come, he wins him over. "And she shall bring forth," saith
he, "' a Son, and thou shall call His name Jesus."[4] "For do not thou,
because He is of the Holy Ghost, imagine that thou art an alien to the
ministry of this dispensation. Since although in the birth thou hast no
part, but the Virgin abode untouched, nevertheless, what pertains to a
father, not injuring the honor of virginity, that do I give thee, to
set a Name on that which is born: for "thou shalt call Him." For though
the offspring be not thine, yet shalt thou exhibit a father's care
towards Him. Wherefore I do straightway, even from the giving of the
name, connect thee with Him that is born."
Then lest on the other hand any one should from this
suspect him to be the father, hear what follows, with what exact care
he states it. "She shall bring forth," he saith, "a Son:" he doth not
say, "bring forth to thee," but merely "she shall bring forth," putting
it indefinitely:[5] since not to him did she bring forth, but to the
whole world.
13. For this cause too the angel came bringing His
name from Heaven, hereby again intimating that this is a wondrous
birth: it being God Himself who sends the name from above by the angel
to Joseph. For neither was this without an object, but a treasure of
ten thousand blessings. Wherefore the angel also interprets it, and
suggests good hopes, in this way again leading him to belief. For to
these things we are wont to be more inclined, and therefore are also
fonder of believing them.
So having established his faith by all, by the past
things, by the future, by the present, by the honor given to himself,
he rings in the prophet also in good time, to give his
26
suffrage in support of all these. But before introducing him, he
proclaims beforehand the good things which were to befall the world
through Him. And what are these? Sins removed and done away.[1] "For He
shall save His people from their sins."
Here again the thing is signified to be beyond all
expectation. For not from visible wars, neither from barbarians, but
what was far greater than these, from sins, he declares the glad
tidings of deliverance; a work which; had never been possible to any
one before.
But wherefore, one may ask, did he say, "His
people," and not add the Gentiles also? That he might not startle the
hearer yet a while. For to him that listens with understanding he
darkly signified the Gentiles too. For "His people" are not the Jews
only, but also all that draw nigh and receive the knowledge that is
from Him.
And mark how he hath by the way discovered to us
also His dignity, by calling the Jewish nation "His people." For this
is the word of one implying nought else, but that He who is born is
God's child, and that the King of those on high is the subject of his
discourse. As neither doth forgiving sins belong to any other power.
but only to that single essence.
14. Forasmuch then as we have partaken of so great a
gift, let us do everything not to dishonor such a benefit. For if even
before this honor, what was done was worthy of punishment, much more
now, after this unspeakable benefit. And this I say not now for no
cause.[2] but because I see many after their baptism living more
carelessly than the uninitiated, and having nothing peculiar to
distinguish them in their way of life. It is, you see, for this cause,
that neither in the market nor in the Church is it possible to know
quickly who is a believer and who an unbehever; unless one be present
at the time of the mysteries, and see the one sort put out, the others
remaining within. Whereas they ought to be distinguished not by their
place, but by their way of life. For as men's outward[3] dignities are
naturally to be discovered by the outward signs with which they are
invested, so ours ought to be discernible by the soul. That is, the
believer ought to be manifest not by the gift only, but also by the new
life. The believer ought to be the light and. salt of the world. But
when thou dost not give light even to thyself. neither bind up thine
own gangrene, what remains, whereby we are to know thee? Because thou
hast entered the holy waters? Nay, this to thee becomes a store[4] of
punishment. For greatness of honor is, to them who do not choose to
live worthy of the honor, an increase of vengeance. Yea, the believer
ought to shine forth not only by what he hath received from God, but
also by what he himself hath contributed; and should be discernible by
everything, by.his gait, by his look, by his garb, by his voice. And
this I have said, not that display, but that the profit of beholders,
may be the rule by which we frame ourselves.
15. But now, what things soever I might seek to
recognize thee by, I find thee in all points distinguished by the
contraries of the same. For whether by thy place I would fain discern
thee, I see thee spending thy day in horse races, and theatres, and
scenes of lawlessness, in the wicked assemblies in the market places,
and in companies of depraved men; or by the fashion of thy countenance,
I see thee continually laughing to excess, and dissolute as a
grinning[5] and abandoned harlot; or by thy clothes, I see thee in no
better trim than the people on the stage; or by thy followers, thou art
leading about parasites and flatterers; or by thy words, I hear thee
say nothing wholesome, nothing necessary, nothing of moment to our
life; or by thy table, yet heavier from thence will the charge against
thee appear.
By what then, tell me, am I to recognize the
believer[6] in thee, while all the things I . have mentioned give the
contrary sentence? And why do I say, the believer? since I can not
clearly make out whether thou art a man. For when thou art like an ass,
kicking, and like a bull, wantoning, and like a horse neighing after
women; when thou dost play the glutton like the bear, and pamper thy
flesh as the mule, and bear malice like the camel;[7] when thou dost
raven as a wolf, art wrathful as a serpent, stingest like a scorpion,
and art crafty as a fox, treasurest the poison of wickedness like an
asp or a viper, and warrest against thy brethren like that evil demon
;--how shall I be able to number thee with men, not seeing in thee the
marks of man's nature. Why, whilst I am seeking the difference of
catechumen and believer, I come near not to find even the difference
between a man and a will beast. For what shall I
27
call thee? a wild beast? Nay, the wild beasts are possessed by some one
of these defects, but thou heapest all together, and far surpassest
their brutishness. Shall I then call thee a devil?[1] Nay, a devil is
not a slave to the dominion of the belly, neither doth he set his love
on riches. When therefore thou hast more faults than either wild beasts
or devils, how, I pray thee, shall we call thee a man? And if thou art
not to be styled a man, how shall we address thee as a believer?
16. And what is yet more grievous is this, that
being in such evil case, we have no idea whatever of the deformity of
our own soul, nor discern the hideousness thereof. And yet when thou
art sitting at a hairdresser's, and having thine hair cut, thou takest
the mirror, and dost examine with care the arrangement of thy locks,
and askest them that stand by, and the haircutter himself, if he hath
well disposed what is on the forehead; and being old, for so it often
happens, art not ashamed of going wild with the fancies of youth: while
of our own soul, not only deformed, but transformed into a wild beast,
and made a sort of Scylla or Chimaera, according to the heathen fable,
we have not even a slight perception. And yet in this case too there is
a mirror, spiritual, and far more excellent, and more serviceable than
that other one; for it not only shows our own deformity, but transforms
it too, if we be willing, into surpassing beauty. This mirror is the
memory of good men, and the history of their blessed lives; the reading
of the Scriptures; the laws given by God. If thou be willing once only
to look upon the portraitures of those holy men, thou will both see the
foulness of thine own mind, and having seen this, wilt need nothing
else to be set free from that deformity. Because the mirror is useful
for this purpose also, and makes the change easy.
Let no man therefore continue in the form of the
irrational creatures. For if the slave doth not enter into the father's
house, how wilt thou, having become even a wild beast, be able to set
thy foot within those vestibules? And why say I, a wild beast? Nay,
such a one is more unmanageable than any wild beast. For they, although
by nature savage, yet when they have had the advantage of man's art,
oftentimes grow tame; but thou who hast changed their natural wildness
into this unnatural gentleness, what sort of plea wilt thou have, when
thou hast trained thine own natural meekness into the savageness that
is contrary to nature? when that which is wild by nature thou
exhibitest in gentle mood, but presentest thyself, by nature so gentle,
unnaturally savage? and the lion[2] thou tamest and makest tractable,
but thine own wrath thou renderest wilder than any lion. And yet in
that case there are two hindrances, first that the beast is deprived of
reason, and then that it is the most wrathful of all things;
nevertheless by the excellency of the wisdom given to thee of God, thou
dost overcome even nature. Thou therefore, who in who beasts art
victorious over nature herself, how is it that in thine own case
together with nature thou givest up thine admirable quality of free
will[3] also?
Further, if I were bidding thee make another man
gentle, not even so ought I to seem as one enjoining impossible things;
however, thou mightest then object that thou hast not the control of
another's disposition, and that it doth not altogether rest with thee.
But now it is thine own wild beast, and a thing which absolutely
depends on thee. What plea then hast thou? or what fair excuse wilt
thou be able to put forth, turning as thou art a lion into a man, and
regardless that thou thyself art of a man becoming a lion; upon the
beast bestowing what is above nature, but for thyself not even
preserving what is natural? Yea, while the wild beasts are by thine
earnest endeavors advanced into our noble estate, thou art by thyself
cast down from the throne of the kingdom, and thrust out into their
madness. Thus, imagine, if thou wilt, thy wrath to be a kind of wild
beast, and as much zeal as others have displayed about lions, so much
do thou in regard of thyself, and cause that way of taking things[4] to
become gentle and meek. Because this too hath grievous teeth and
talons, and if thou tame it not, it will lay waste all things. For not
even lion nor serpent hath such power to rend the vitals as wrath, with
its iron talons continually doing so. Since it mars, we see, not the
body only, but the very health likewise of the soul is corrupted by it,
devouring, rending, tearing to pieces all its strength, and making it
useless for everything. For if a man nourishing worms in his entrails,
shall not be able so much as to breathe, his inward parts all wasting
away; how shall we. having so large a serpent eating up all within us
(it is wrath I mean), how, I say, shall we be able to produce anything
noble?
17. How then are we to be freed from this
28
pest? If we can drink a potion that is able 5 to kill the worms within
us and the serpents.' "And of what nature," it will be asked, "may this
potion be, that hath such power?" The precious Blood of Christ, if it
be received with full assurance,[1] (for this will have power to
extinguish every disease); and together with this the divine Scriptures
carefully heard, and almsgiving added to our hearing; for by means of
all these things we shall be enabled to mortify the affections that mar
our soul. And then only shall we live; for now surely we are in no
better state than the dead: forasmuch as it cannot be, that while those
passions live, we should live too, but we must necessarily perish. And
unless we first kill them here, they will be sure to kill us in the
other life; or rather before that death they will exact of us, even
here, the utmost penalty. Yes, for every such passion is both cruel and
tyrannical and insatiable, and never ceases to devour us every day. For
"their teeth are the teeth of a lion,"[2] or rather even far more
fierce. For the lion, as soon as ever he is satisfied, is wont to leave
the carcass that hath fallen in his way; but these passions neither are
satisfied, nor do they leave the man whom they have seized, until they
have set him nigh the devil. For so great is their power, that the very
service which Paul showed forth to Christ,[3] despising both hell and
the kingdom for His sake, even this same do they require of them whom
they have seized. For whether it be with the love of women, or of
riches, or of glory, that any one is entangled, he laughs at hell
thenceforth, and despises the kingdom, that he may work the will of
these. Let us not then doubt Paul when he saith that he so loved
Christ. For when some are found so doing service to their passions, how
should that other afterwards seem incredible? Yea, and this is the
reason why our longing for Christ is feebler, because all our strength
is consumed on this love, and we rob, and defraud, and are slaves to
vainglory; than which what can be more worthless?
For though thou shouldest become infinitely
conspicuous, thou wilt be nothing better than the base: rather for this
selfsame cause thou wilt even be baser. For when they who are willing
to give thee glory, and make thee illustrious, do for this very cause
ridicule thee, that thou desirest the glory which comes of them, how
can such instances fail to turn the contrary way in regard of thee. For
indeed this thing is among those which attract censure. So that even as
in the case of one desiring to commit adultery or fornication, should
any one praise or flatter him, by this very act he becomes an accuser.
rather than a commender of the person indulging such desires: so with
regard to him who is desirous of glory; when we all praise, it is
accusation rather than praise which we bestow on those who wish to be
made glorious.
18. Why then bring upon thyself that, from which the
very opposite is wont to befall thee. Yea, if thou wilt be glorified,
despise glory; so shall thou be more illustrious than any. Why feel as
Nebuchadnezzar felt? For he too set up an image, thinking from wood and
from a senseless figure to procure to himself an increase of fame, and
the living would fain appear more glorious by the help of that which
hath no life. Seest thou the excess of his madness; how, thinking to do
honor, he rather offered insult, to himself? For when it appears that
he is relying rather on the lifeless thing, than on himself and the
soul that lives in him, and when for this cause he advances the stock
unto such high precedence, how can he be other than ridiculous,
endeavoring as he doth to adorn himself, not by his way of living, but
by planks of wood? Just as if a man should think proper to give himself
airs, because of the pavement of his house, and his beautiful staircase
rather than because he is a man. Him do many too amongst us imitate
now. For as he for his image, so some men claim to be admired for their
clothes, others for their house; or for their mules and chariots, and
for the columns in their house. For inasmuch as they have lost their
being as men, they go about gathering to themselves from other quarters
such glory as is full of exceeding ridicule.
But as to the noble and great servants of God, not
by these means, but by such as best became them, even by such did they
shine forth. For captives as they were, and slaves, and youths, and
strangers, and stripped of all resources of their own they proved at
that time far more awful than he who was invested with all these
things. And while Nebuchadnezzar found neither so great an image. nor
satraps, nor captains of the host, nor endless legions, nor abundance
of gold, nor other pomp, enough to meet his desire, and to show him
great; to these, on the other hand, stripped of all this, their high
self-restraint alone was sufficient, and showed him that wore the
diadem and the purple, as much inferior in glory to those who had no
such thing, as the sun is more glorious than a pearl.[4] For they were
led forth in the midst of the whole world, being at once
29
youths, and captives, and slaves, and straightway on their appearance
the king darted fire from his eyes, and captains, and deputies, and
governors, and the whole amphitheatre of the devil, stood around; and a
voice of pipes from all sides, and of trumpets, and of all music, borne
up to Heaven, was sounding in their ears, and the furnace burned up to
a boundless height, and the flame reached the very clouds, and all was
full of terror and dismay. But none of these things dismayed them, but
they laughed it all to scorn, as they would children mocking them, and
exhibited their courage and meekness, and uttering a voice clearer than
those trumpets, they said, "Be it known unto thee, O king."[1] For they
did Not wish to affront the king, no not so much as by a word, but to
declare their religion[2] only. For which cause, neither did they
extend their speech to any great length, but set forth all briefly;
"For there is," say they, "a God in Heaven, who is able tO deliver
us,"[3] "why showest thou me the multitude? why the furnace? why the
sharpened swords? why the terrible guards? our Lord is higher and more
might}, than all these."
Then when they considered that it was possible that
God might be willing even to permit them to be burnt; lest, if this
should come to pass, they might seem to be speaking falsehoods; they
add this also and say, "If this happen not, be it known unto thee, O
king, that we serve not thy gods."[4] For had they said, "Sins are the
cause of His not delivering us, should He fail to deliver," they would
not have been believed. Wherefore in this place they are silent on that
subject, though they speak of it in the furnace, again and again
alleging their sins. But before the king they say no such thing; only,
that though they were to be burnt, they would not give up their
religion.
For it was not for rewards and recompenses that they
did what they did, but out of love alone; and yet they were in
captivity too, and in slavery, and had enjoyed no good thing. Yea, they
had lost their country, and their freedom, and all their possessions.
For tell me not of their honors in the king's courts, for holy and
righteous as they were, they would have chosen ten thousand times
rather to have been beggars at home, and to have been partakers of the
blessings in the temple. "For I had rather," it is said, "be an
outcast[5] in the house of my God, than to dwell in the tents of
sinners." And "one day in thy courts is better than thousands."[6] They
would have chosen then ten thousand times rather to be outcasts at
home, than kings in Babylon. And this is manifest, from what they
declare even in the furnace, grieving at their continuance in that
country. For although themselves enjoyed great honors, yet seeing the
calamities of the rest they were exceedingly vexed; and this kind of
thing is most especially characteristic of saints, that no glory, nor
honor, nor anything else should be more precious to them than their
neighbor's welfare. See, for example, how even when they were in a
furnace, they made their supplication for all the people. But we not
even when at large bear our brethren in mind. And again, when they were
inquiring about the dreams? they were looking "not to their own but the
common good,"[8] for that they despised death they showed by many
things afterwards. But everywhere they put themselves forward, as
wishing to prevail[9] with God by importunity. Next, as not accounting
themselves either to be sufficient, they flee to the Fathers; but of
themselves they said that they offer nothing more than "a contrite
!spirit."[10]
19. These men then let us also imitate. Because now
too there is set up a golden i image, even the tyranny of Mammon. But
let us not give heed to the timbrels, nor to the flutes, nor to the
harps, nor to the rest of the pomp of riches; yea, though we must needs
fall into a furnace of poverty, let us choose it, rather than worship
that idol, and there will be "in the midst a moist whistling wind."[11]
Let us not then shudder at hearing of "a furnace of poverty." For so
too at that time they that fell into the furnace were shewn the more
glorious, but they that worshipped were destroyed. Only then all took
place at once, but in this case some part will be accomplished here,
some there, some both here and in the day that is to come. For they
that have chosen poverty, in order that they might not worship mammon,
will be more glorious both here and then, but they that have been rich
unjustly here, shall then pay the utmost penalty.
From this furnace Lazarus too went forth, not less
glorious than those children; but the rich man who was in the place of
them that worshipped the image, was condemned to
30
hell.[1] For indeed what we have now mentioned was a type of this.
Wherefore as in this instance they who fell into the furnace suffered
no hurt, but they who sat without were laid hold of with great
fierceness, so likewise shall it be then. The saints walking through
the river of fire shall suffer no pain, nay they will even appear
joyous; but they that have worshipped the image, shall see the fire
rest upon them fiercer than any wild beast, and draw them in. So that
if any one disbelieves hell, when he sees this furnace, let him from
the things present believe things to come, and fear not the furnace of
poverty, but the furnace of sin. For this is flame and torment, but
that, dew[2] and refreshment; and by this stands the devil, by that,
angels wafting aside the flame.
20. These things let them hear that are rich, that
are kindling the furnace of poverty. For though they shall not hurt
those others, "the dew"[2] coming to their aid; yet themselves they
will render an easy prey to the flame, which they have kindled with
their own hands.
Then, an angel went down with those children; now,
let us go down with[3] them that are in the furnace of poverty, and by
alms-deeds let us make a "dewy air,"[2] and waft the flame quite aside,
that we may be partakers of their crowns also; that the flames of hell
may likewise be scattered by the voice of Christ saying, "Ye saw me an
hungered, and fed me."[4] For that voice shall then be with us instead
of a "moist wind whistling"[2] through the midst of the flame. Let us
then go down with alms-giving, unto the furnace of poverty; let us
behold them that in self-restraint walk therein, and trample on the
burning coals; let us behold the marvel, strange and beyond thought, a
man singing praise in a furnace, a man giving thanks in fire, chained
unto extreme poverty, yet offering much praise to Christ. Since they,
who bear poverty with thankfulness, really become equal to those
children. For no flame is so terrible as poverty, nor so apt to set us
on fire. But those children were not set on fire; rather, on their
giving thanks to the Lord, their bonds too were at once loosed. So
likewise now, if when thou hast fallen into poverty, thou art thankful,
both the bonds are loosened, and the flame extinguished; or ·
though it be not extinguished (what is much more marvellous), it
becomes a fountain stead of a flame: which then likewise came to pass,
and in the midst of a furnace they enjoyed a pure dew. For the fire
indeed it quenched not, but the burning of those cast in it altogether
hindered. This one may see in their case also who live by the rules of
wisdom,[5] for they, even in poverty, feel more secure than the rich.
Let us not therefore sit down without the furnace,
feeling no pity towards the poor; lest the same befall us as then
befell those executioners. For if thou shouldest go down to them, and
take thy stand with the children, the fire will no longer work thee any
harm; but if thou shouldest sit above and neglect them in the flame of
their poverty, the flame will burn thee up. Go down therefore into the
fire, that thou mayest not be burnt up by the fire; sit not down
without the fire, lest the flame catch hold of thee. For if it should
find thee amongst the poor, it will depart from thee; but if alienated
from them, it will run upon thee quickly, and catch thee. Do not
therefore stand off from them that are cast in, but when the devil
gives command. to cast them that have not worshipped gold into the
furnace of poverty, be not thou of them that cast others in, but of
them that are cast in; that-thou mayest be of 'the number of the saved,
and not of the burned. For indeed it is a most effectual dew, to be
held in no subjection by desire of wealth, to be associate with poor
persons. These are wealthier than all, who have trampled under foot the
desire of riches. Forasmuch as those children too, by despising the
king at that time, became more glorious than the king. And thou
therefore, if thou despise the things of the world, shalt become more
honorable than all the world; like those holy men, "of whom the world
was not worthy."[6]
In order then to become worthy of the things in
Heaven, I bid thee laugh to scorn things present. For in this way thou
shalt both be more glorious here, and enjoy the good things to come, by
the grace and love towards man of our Lord Jesus Christ; to whom be
glory and might for ever and ever. Amen.
31
HOMILY V.
MATT. I. 25, 23.
"Now all this was done, that it might be fulfilled which was
spoken of the Lord by the Prophet, saying, Behold, a Virgin
shall be with child, and shall bring forth a Son, and they
shall call His name Emmanuel."
I WEAR many say, "While we are here, and enjoying
the privilege of hearing, we are awed, but when we are gone out, we
become altered men again, and the flame of zeal is quenched." What then
may be done, that this may not come to pass? Let us observe whence it
arises. Whence then doth so great a change in us arise? From the
unbecoming employment of our time, and from the company of evil men.
For we ought not as soon as we retire from the Communion,[1] to plunge
into business unsuited to the Communion, but as soon as ever we get
home, to take our Bible into our hands, and call our wife and children
to join us in putting together what we have heard, and then, not
before, engage in the business of life.[2]
For if after the bath you would not choose to hurry
into the market place, lest by the business in the market you should
destroy the refreshment thence derived; much more ought we to act on
this principle after the Communion. But as it is, we do the contrary,
and in this very way throw away all. For while the profitable effect of
what hath been said to us is not yet well fixed, the great force of the
things that press upon us from without sweeps all entirely away.
That this then may not be the case, when you retire
from the Communion, you must account nothing more necessary than that
you should put together the things that have been said to you. Yes, for
it were the utmost folly for us, while we give up five and even six
days to the business of this life, not to bestow on things spiritual so
much as one day, or rather not so much as a small part of one day. See
ye not our own children, that whatever lessons are given them, those
they study throughout the whole day? This then let us do likewise,
since otherwise we shall derive no profit from coming here, drawing
water daily into a vessel with holes, and not bestowing on the
retaining of what we have heard even so much earnestness as we plainly
show with respect to gold and silver. For any one who has received a
few pence both puts them into a bag and sets a seal thereon; but we,
having given us oracles more precious than either gold or costly
stones, and receiving the treasures of the Spirit, do not put them away
in the storehouses of our soul, but thoughtlessly and at random suffer
them to escape from our minds. Who then will pity us after all this,
plotting against our own interests, and casting ourselves into so deep
poverty? Therefore, that this may not be so, let us write it down an
unalterable law for ourselves, for our wives, and for our children, to
give up this one day of the week entire to hearing, and to the
recollection of the things we have heard. For thus with greater aptness
for learning shall we approach what is next to be said; and to us the
labor will be less, and to you the profit greater, when, bearing in
memory what hath been lately spoken, ye hearken accordingly to what
comes afterwards. For no little doth this also contribute towards the
understanding of what is said, when ye know accurately the connexion of
the thoughts, which we are busy in weaving together for you. For since
it is not possible to set down all in one day, you must by continued
remembrance make the things laid before you on many days into a kind of
chain, and so wrap it about your soul: that the body of the Scriptures
may appear entire.
Therefore let us not either to-day go on to the
subjects set before us, without first recalling what was lately said to
our memory.[3]
2. But what are the things set before us to-day?
"Now all this was done, that it might be fulfilled which was spoken of
the Lord by the prophet, saying." In a tone worthy of the wonder, with
all his might he
32
hath uttered his voice, saying, "Now all this was done." For when he
saw the sea and the abyss of the love of God towards man, and that
actually come to pass which never had been looked for, and nature's
laws broken, and reconciliations made, Him who is above all come down
to him that is lower than all, and "the middle walls of partition
broken,"[1] and the impediments removed, and many more things than
these done besides; in one word he hath put before us the miracle,
saying, "Now all this was done that it might be fulfilled which was
spoken of the Lord." For, "think not," saith he, "that these things are
now determined upon; they were prefigured of old." Which same thing,
Paul also everywhere labors to prove.
And the angel proceeds to refer Joseph to Isaiah; in
order that even if he should, when awakened, forget his own words, as
newly spoken, he might by being reminded of those of the prophet, with
which he had been nourished up continually, retain likewise the
substance of what he had said.[2] And to the woman he mentioned none of
these things, as being a damsel and unskilled in them, but to the
husband, as being a righteous man and one who studied the prophets,
from them he reasons. And before this he saith "Mary, thy wife;" but
now, when he hath brought the prophet before him, he then trusts him
with the name of virginity; for Joseph would not have continued thus
unshaken, when he heard from him of a virgin, unless[3] he had
first heard it also from Isaiah. For indeed it was nothing novel that
he was to hear out of the prophets,[4] but what was familiar to him,
and had been for a long time the subject of his meditations. For this
cause the angel, to make what he said easy to be received, brings in
Isaiah. And neither here doth he stop, but connects the discourse with
God. For he doth not call the saying Isaiah's, but that of the God of
all things. For this cause he said not, "that it might be fulfilled
which was spoken of Isaiah," but "which was spoken of the Lord." For
the mouth indeed was Isaiah's, but the oracle was wafted from above.
3. What then saith this oracle? "Behold, a virgin
shall be with child, and shall bring forth a son, and they shall call
His name Emmanuel."
How was it then, one may say, that His name was not
called Emmanuel, but Jesus Christ? Because he said not, "thou shalt
call," but "they shall call," that is, the multitude, and the issue of
events. For here he puts the event as a name: and this is customary in
Scripture, to substitute the events that take place for names.
Therefore, to say, "they shall call" Him "Emmanuel,"
means nothing else than that they shall see God amongst men. For He
hath indeed always been amongst men, but never so manifestly.
But if Jews are obstinate, we will ask them. when
was the child called, "Make speed to the spoil, hasten the prey?" Why,
they could not say. How is it then that the prophet said, "Call his
name Maher-shalal-hash-baz?"[5] Because, when he was born, there
was a taking and dividing of spoils, therefore the event that took
place in his time is put as his name. And the city, too, it is said,
shall be called "the city of righteousness, the faithful city
Sion."[6] And yet we nowhere find that the city was called
"righteousness," but it continued to be called Jerusalem. However,
inasmuch as this came to pass in fact, when the city underwent a change
for the better, on that account he saith it is so called. For when any
event happens which marks out him who brings it to pass, or who is
benefited by it, more clearly than his name, the Scripture[7] speaks of
the truth of the event as being a name to him.
4. But if, when their mouths are stopped on this
point, they should seek another, namely, what is said touching Mary's
virginity, and should object to us other translators,[8] saying, that
they used not the term "virgin," but "young woman;" in the first place
we will say this, that the Seventy were justly entitled to confidence
above all the others. For these made their translation after Christ's
coming, continuing to be Jews, and may justly be suspected as having
spoken rather in enmity, and as darkening the prophecies on purpose;
but the Seventy, as having entered upon this work an hundred years or
more before the coming of Christ, stand clear from all such suspicion,
and on account
33
of the date, and of their number, and of their agreement,(1) would have
a better right to be trusted.
But even if they bring in the testimony of those
others, yet so the tokens of victory would be with us. Because the
Scripture is wont to put the word "youth," for "virginity;" and this
with respect not to women only, but also to men. For it is said, "young
men and maidens, old men with younger ones."(2) And again, speaking of
the damsel who is attacked, it saith, "if the young woman cry out,"(3)
meaning the virgin.
And what goes before also establishes this
interpretation. For he doth not merely say, "Behold, the Virgin shall
be with child," but having first said, "Behold, the Lord Himself shall
give you a sign," then he subjoins, "Behold, the Virgin shall be with
child."(4) Whereas, if she that was to give birth was not a virgin, but
this happened in the way of marriage, what sort of sign would the event
be? For that which is a sign must of course be beyond the course of
common events, it must be strange and extraordinary; else how could it
be a sign?
5. "Then Joseph, being raised from sleep, did as the
angel of the Lord had bidden him." Seest thou obedience, and a
submissive mind? Seest thou a soul truly wakened, and in all things
incorruptible? For neither when he suspected something painful or amiss
could he endure to keep the Virgin with him; nor yet, after he was
freed from this suspicion, could he bear to cast her out, but he rather
keeps her with him, and ministers to the whole Dispensation.
"And took unto him Mary his wife." Seest thou how
continually the evangelist uses this word, not willing that that
mystery should be disclosed as yet, and annihilating that evil
suspicion?
And when he had taken her, "he knew her not, till
she had brought forth her first-born Son."(5) He hath here used the
word "till," not that thou shouldest suspect that afterwards he did
know her, but to inform thee that before the birth the Virgin was
wholly untouched by man. But why then, it may be said, hath he used the
word, "till"? Because it is usual in Scripture often to do this, and to
use this expression without reference to limited times. For so with
respect to the ark likewise, it is said, "The raven returned not till
the earth was dried up."(6) And yet it did not return even after that
time. And when discoursing also of God, the Scripture saith, "From age
until age Thou art,"(7) not as fixing limits in this case. And again
when it is preaching the Gospel beforehand, and saying, "In his days
shall righteousness flourish, and abundance of peace, till the moon be
taken away,"(8) it doth not set a limit to this fair part of creation.
So then here likewise, it uses the word "till," to make certain what
was before the birth, but as to what follows, it leaves thee to make
the inference. Thus, what it was necessary for thee to learn of Him,
this He Himself hath said; that the Virgin was untouched by man until
the birth; but that which both was seen to be a consequence of the
former statement, and was acknowledged, this in its turn he leaves for
thee to perceive; namely, that not even after this, she having so
become a mother, and having been counted worthy of a new sort of
travail, and a child-bearing so strange, could that righteous man ever
have endured to know her. For if he had known her, and had kept her in
the place of a wife, how is it that our Lord(9) commits her, as
unprotected, and having no one, to His disciple, and commands him to
take her to his own home?
How then, one may say, are James and the others
called His brethren? In the same kind of way as Joseph himself was
supposed to be husband of Mary. For many were the veils provided, that
the birth, being such as
it was, might be for a time screened. Wherefore even John so called
them, saying, "For neither did His brethren believe in Him."(10)
6. Nevertheless they, who did not believe at first, became afterwards
admirable, and illustrious. At least when Paul and they that were of
his company were come up to Jerusalem about decrees(11) they went in
straightway unto James. For he was so admired as even to be the first
to be entrusted with the bishop's office. And they say he gave himself
up to such great austerity, that even his members became all of them as
dead, and that from his continual praying, and his perpetual
intercourse with the ground, his forehead became so callous as to be in
no better state than a camel's knees, simply by reason
34
of his striking it so against the earth.(1) This man gives directions
to Paul himself, when he was after this come up again to Jerusalem,
saying,(2) "Thou seest, brother, how many thousands there are of them
that are come together." So great was his understanding and his zeal,
or rather so great the power of Christ. For they that mock Him when
living, after His death are so filled with awe, as even to die for Him
with exceeding readiness. Such things most of all show the power of His
resurrection. For this, you see, was the reason of the more glorious
things being kept till afterwards, viz. that this proof might become
indisputable. For seeing that even those who are admired amongst us in
their life, when they are gone, are apt to be forgotten by us; how was
it that they, who made light of this Man living, afterwards thought Him
to be God, if He was but one of the many? How was it that they
consented even to be slain for His sake, unless they received His
resurrection on clear proof?
7. And these things we tell you, that ye may not
hear only, but imitate also his manly severity,(3) his plainness of
speech, his righteousness in all things; that no one may despair of
himself, though hitherto he have been careless, that he may set his
hopes on nothing else, after God's mercy, but on his own virtue. For if
these were nothing the better for such a kindred, though they were of
the same house and lineage with Christ, until they gave proof of
virtue; what favor can we possibly receive, when we plead righteous
kinsmen and brethren, unless we be exceeding dutiful,(4) and have lived
in virtue? As the prophet too said, intimating the selfsame thing, "A
brother redeemeth not, shall a man redeem?"(5) No, not although it
were(6) Moses, Samuel, Jeremiah. Hear, for example, what God saith unto
this last, "Pray not thou for this people, for I will not hear
thee."(7) And why marvellest thou if I hear not thee? "Though Moses
himself and Samuel stood before me,"(8) I would not receive their
supplication for these men." Yea, if it be Ezekiel who entreats, he
will be told, "Though Noah stand forth, and Job, and Daniel, they shall
deliver neither sons nor daughters."(9) Though the patriarch Abraham be
supplicating for them that are most incurably diseased, and change not,
God will leave him and go His way,(10) that he may not receive his cry
in their behalf. Though again it be Samuel who is doing this, He saith
unto him, "Mourn not thou for Saul."(11) Though for his own sister one
entreat, when it is not fitting, he again shall have the same sort of
answer as Moses, "If her father had but spit in her face."(12)
Let us not then be looking open-mouthed towards
others. For it is true, the prayers of the saints have the greatest
power; on condition however of our repentance and amendment. Since even
Moses, who had rescued his own brother and six hundred thousand men
from the wrath that was then coming upon them from God, had no power to
deliver his sister;(13) and yet the sin was not equal; for whereas she
had done despite but to Moses, in that other case it was plain impiety,
what they ventured on. But this difficulty I leave for you; while that
which is yet harder, I will try to explain.
For why should we speak of his sister? since he who
stood forth the advocate of so great a people had not power to prevail
for himself, but after his countless toils, and sufferings, and his
assiduity for forty years, was prohibited from setting foot on that
land, touching which there had been so many declarations and promises.
What then was the cause? To grant this favor would not be profitable,
but would, on the contrary, bring with it much harm, and would be sure
to prove a stumbling-block to many of the Jews. For if when they were
merely delivered from Egypt, they forsook God, and sought after Moses,
and imputed all to him; had they seen him also lead them into the land
of promise, to what extent of impiety might they not have been cast
away? And for this reason also, let me add, neither was his tomb made
known.
And Samuel again was not able to save Saul from the
wrath from above, yet he oftentimes preserved the Israelites. And
Jeremiah prevailed not for the Jews, but some one else he did haply
cover from evil by his prophecy.(14) And Daniel saved the barbarians
from slaughter,(15) but he did not deliver the Jews from their
captivity.
And in the Gospels too we shall see both these
events come to pass, not in the case of different persons, but of the
same; and the same man now prevailing for himself and now given up. For
he who owed the ten thousand talents, though he had delivered himself
from the danger by entreaty, yet again he prevailed not,(16) and
another on the contrary,
35
who had before thrown himself away, afterwards had power to help
himself in the greatest degree.(1) But who is this? He that devoured
his Father's substance.
So that on the one hand, if we be careless, we shall
not be able to obtain salvation, no not even by the help of others; if,
on the other hand, we be watchful, we shall be able to do this by
ourselves, and by ourselves rather than by others. Yes; for God is more
willing to give His grace to us, than to others for us; that we by
endeavoring ourselves to do away His wrath, may both enjoy confidence
towards Him, and become better men. Thus He had pity on the Canaanitish
woman, thus He saved the harlot, thus the thief, when there was none to
be mediator nor advocate.
8. And this I say, not that we may omit supplicating
the saints, but to hinder our being careless, and entrusting our
concerns to others only, while we fall back and slumber ourselves. For
so when He said, "make to yourselves friends,(2) he did not stop at
this only, but He added, "of the unrighteous mammon;" that so again the
good work may be thine own; for it is nothing else but almsgiving which
He hath here signified. And, what is marvellous, neither doth He make a
strict account with us, if we withdraw ourselves from injustice. For
what He saith is like this: "Hast thou gained ill? spend well. Hast
thou gathered by unrighteousness? scatter abroad in righteousness." And
yet, what manner of virtue is this, to give out of such gains? God,
however, being full of love to man, condescends even to this and if we
thus do, promises us many good things. But we are so past all feeling,
as not to give even of our unjust gain, but while plundering without
end, if we contribute the smallest part, we think we have fulfilled
all. Hast thou not heard Paul saying, "He which soweth sparingly, shall
reap also sparingly"?(3) Wherefore then dost thou spare? What, is the
act an outlay? is it an expense? Nay, it is gain and good merchandise.
Where there is merchandise, there is also increase; where there is
sowing, there is also reaping. But thou, if thou hadst to till a rich
and deep soil, and capable of receiving much seed, wouldest both spend
what thou hadst, and wouldest borrow of other men, accounting parsimony
in such cases to be loss; but, when it is Heaven which thou art to
cultivate, which is exposed to no variation of weather, and will surely
repay thine outlay with abundant increase, thou art slow and backward,
and considerest not that it is possible by sparing to lose, and by not
sparing to gain.
9. Disperse therefore, that thou mayest not lose;
keep not, that thou mayest keep; lay out, that thou mayest save; spend,
that thou mayest gain. If thy treasures are to be hoarded, do not thou
hoard them, for thou wilt surely cast them away; but entrust them to
God, for thence no man makes spoil of them. Do not thou traffic, for
thou knowest not at all how to gain; but lend unto Him who gives an
interest greater than the principal. Lend, where is no envy, no
accusation, nor evil design, nor fear. Lend unto Him who wants nothing,
yet hath need for thy sake; who feeds all men, yet is an hungered, that
thou mayest not suffer famine; who is poor, that thou mayest be rich.
Lend there, where thy return cannot be death, but life instead of
death. For this usury is the harbinger of a kingdom, that, of hell; the
one coming of covetousness, the other of self-denial; the one of
cruelty, the other of humanity. What excuse then will be ours, when
having the power to receive more, and that with security, and in due
season, and in great freedom, without either reproaches, or fears, or
dangers, we let go these gains, and follow after that other sort, base
and vile as they are, insecure and perishable, and greatly aggravating
the furnace for us? For nothing, nothing is baser than the usury of
this world, nothing more cruel. Why, other persons' calamities are such
a man's traffic; he makes himself gain of the distress of another, and
demands wages for kindness, as though he were afraid to seem merciful,
and under the cloak of kindness he digs the pitfall deeper, by the act
of help galling a man's poverty, and in the act of stretching out the
hand thrusting him down, and when receiving him as in harbor, involving
him in shipwreck, as on a rock, or shoal, or reef.
"But what dost thou require?" saith one; "that I
should give another for his use that money which I have got together,
and which is to me useful, and demand no recompense?" Far from it: I
say not this: yea, I earnestly desire that thou shouldest have a
recompense; not however a mean nor small one, but far greater; for in
return for gold, I would that thou shouldest receive Heaven for usury.
Why then shut thyself up in poverty, crawling about the earth, and
demanding little for great? Nay, this is the part of one who knows not
how to be rich. For when God in return for a little money is promising
thee
36
the good things that are in Heaven, and thou sayest, "Give me not
Heaven, but instead of Heaven the gold that perisheth," this is for one
who wishes to continue in poverty. Even as he surely who desires wealth
and abundance will choose things abiding rather than things perishing;
the inexhaustible, rather than such as waste away; much rather than
little, the incorruptible rather than the corruptible. For so the other
sort too will follow. For as he who seeks earth before Heaven, will
surely lose earth also, so he that prefers Heaven to earth, shall enjoy
both in great excellency. And that this may be the case with us, let us
despise all things here, land choose the good things to come. For thus
shall we obtain both the one and the other, by the grace and love
towards man of our Lord Jesus Christ; to whom be glory and might for
ever and ever. Amen.
HOMILY VI.
Matt. II. 1, 2.
"When Jesus was born in Bethlehem of Judaea in the days of Herod the
king, behold, there came wise men from the east to Jerusalem, saying,
Where is He that is born King of the Jews? for we have seen His star in
the east, and are come to worship Him.'
We have need of much wakefulness, and many prayers,
that we may arrive at the interpretation of the passage now before us,
and that we may learn who these wise men were, and whence they came,
and how; and at whose persuasion, and what was the star. Or rather, if
ye will, let us first bring forward what the enemies of the truth say.
Because the devil hath blown upon them with so. violent a blast, as
even from this passage try to arm them against the words of truth.
What then do they allege? "Behold," say they, "even
when Christ was born a star appeared; which is a sign that astrology
may be depended on." How then, if He had His birth according to that
law, did He put down astrology, and take away fate, and stop the mouths
of demons, and cast out error, and overthrow all such sorcery?
And what moreover do the wise men learn from the
star of itself? That He was King of the Jews? And yet He was not king
of this kingdom; even as He said also to Pilate, "My kingdom is not of
this world." At any rate He made no display of this kind, for He had
neither guards armed with spear or shield, nor horses, nor chariots of
mules, nor any other such thing around Him; but He followed this life
of meanness and poverty, carrying about with Him twelve men of mean
estate.
And even if they knew Him to be a king, for what
intent are they come? For surely this is not the business of astrology,
to know from the stars who are born, but from the hour when men are
born to predict what shall befall them: so it is said. But these were
neither present with the mother in her pangs, nor did they know the
time when He was born, neither did they, beginning at that moment, from
the motion of the stars compute what was to happen: but conversely,
having a long time before seen a star appear in their own country, they
come to see Him that was born.
Which circumstance in itself would afford a still
greater difficulty even than the former. For what reason induced them,
or the hope of what benefits, to worship one who was king so far off?
Why, had He been to reign over themselves, most assuredly not even so
would the circumstance be capable of a reasonable account. To be sure,
if He had been born in royal courts, and with His father, himself a
king, present by Him, any one would naturally say, that they, from a
wish to pay court to the father, had worshipped the child that was
born, and in this way were laying up for themselves beforehand much
ground of patronage. But now when they did not so much as expect Him to
be their own king, but of a strange nation, far distant from their
country, neither seeing Him as yet grown to manhood; wherefore do they
set forth on so long a journey, and offer gifts, and this when dangers
were sure to
37
beset their whole proceeding? For both Herod, when he heard it, was
exceedingly troubled, and the whole people was confounded on being told
of these things by them.
"But these men did not foresee this." Nay, this is
not reasonable. For let them have been ever so foolish, of this they
could not be ignorant, that when they came to a city under a king, and
proclaimed such things as these, and set forth another king besides him
who then reigned, they must needs be bringing down on themselves a
thousand deaths.
2. And why did they at all worship one who was in
swaddling clothes? For if He had been a grown man, one might say, that
in expectation of the succor they should receive from Him, they cast
themselves into a danger which they foresaw; a thing however to the
utmost degree unreasonable, that the Persian, the barbarian, and one
that had nothing in common with the nation of the Jews, should be
willing to depart from his home, to give up country, and kindred, and
friends, and that they should subject themselves to another kingdom.
But if this be foolish, what follows is much more
foolish. Of what nature then is this? That after they had entered on so
long a journey, and worshipped, and thrown all into confusion, they
went away immediately. And what sign at all of royalty did they behold,
when they saw a shed, and a manger, and a child in swaddling clothes,
and a poor mother? And to whom moreover did they offer their gifts, and
for what intent? Was it then usual and customary, thus to pay court to
the kings that were born in every place? and did they always keep going
about the whole world, worshipping them who they knew should become
kings out of a low and mean estate, before they ascended the royal
throne? Nay, this no one can say.
And for what purpose did they worship Him at all? If
for the sake of things present, then what did they expect to receive
from an infant, and a mother of mean condition? If for things future,
then whence did they know that the child whom they had worshipped in
swaddling clothes would remember what was then done? But if His mother
was to remind Him, not even so were they worthy of honor, but of
punishment, as bringing Him into danger which they must, have foreseen.
Thence at any rate it was that Herod was troubled, and sought, and
pried, and took in hand to slay Him. And indeed everywhere, he who
makes known the future king, supposing him in his earliest age in a
private condition, doth nothing else than betray him to slaughter, and
kindle against him endless warfare.
Seest thou how manifold the absurdities appear, if
we examine these transactions according to the course of human things
and ordinary custom? For not these topics only, but more than these
might be mentioned, containing more matter for questions than what we
have spoken of. But lest, stringing questions upon questions, we should
bewilder you, come let us now enter upon the solution of the matters
inquired of, making a beginning of our solution with the star itself.
3. For if ye can learn what the star was, and of
what kind, and whether it were one of the common stars, or new and
unlike the rest, and whether it was a star by nature or a star in
appearance only, we shall easily know the other things also. Whence
then will these points be manifest? From the very things that are
written. Thus, that this star was not of the common sort, or rather not
a star at all, as it seems at least to me, but some invisible power
transformed into this appearance, is in the first place evident from
its very course. For there is not, there is not any star that moves by
this way, but whether it be the sun you mention, or the moon, or all
the other stars, we see them going from east to west; but this was
wafted from north to south; for so is Palestine situated with respect
to Persia.
In the second place, one may see this from the time
also. For it appears not in the night, but in mid-day, while the sun is
shining; and this is not within the power of a star, nay not of the
moon; for the moon that so much surpasses all, when the beams of the
sun appear, straightway hides herself, and vanishes away. But this by
the excess of its own splendor overcame even the beams of the sun,
appearing brighter than they, and in so much light shining out more
illustriously.
In the third place, from its appearing, and hiding
itself again. For on their way as far as Palestine it appeared leading
them, but after they set foot within Jerusalem, it hid itself: then
again, when they had left Herod, having told him on what account they
came, and were on the point of departing, it shows itself; all which is
not like the motion of a star, but of some power highly endued with
reason. For it had not even any course at all of its own, but when they
were to move, it moved; when to stand, it stood, dispensing(1) all as
need required: in the same kind of way as the pillar of the cloud, now
halting
38
and now rousing up the camp of the Jews, when it was needful.
In the fourth place, one may perceive this clearly,
from its mode of pointing Him out. For it did not, remaining on high,
point out the place; it not being possible for them so to ascertain it,
but it came down and performed this office. For ye know that a spot of
so small dimensions, being only as much as a shed would occupy, or
rather as much as the body of a little infant would take up, could not
possibly be marked out by a star. For by reason of its immense height,
it could not sufficiently distinguish so confined a spot, and discover
it to them that were desiring to see it. And this any one may see by
the moon, which being so far superior to the stars, seems to all that
dwell in the world, and are scattered over so great an extent of
earth,--seems, I say, near to them every one. How then, tell me, did
the star point out a spot so confined, just the space of a manger and
shed, unless it left that height and came down, and stood over the very
head of the young child? And at this the evangelist was hinting when he
said, "Lo, the star went before them, till it came and stood over where
the young Child was."
4. Seest thou, by what store of proofs this star is
shown not to be one of the many, nor to have shown itself according to
the order of the outward creation? And for what intent did it appear?
To reprove the Jews for their insensibility, and to cut off from them
all occasion of excuse for their willful ignorance. For, since He who
came was to put an end to the ancient polity, and to call the world to
the worship of Himself, and to be worshipped in all land and sea,
straightway, from the beginning, He opens the door to the Gentiles,
willing through strangers to admonish His own people. Thus, because the
prophets were continually heard speaking of His advent, and they gave
no great heed, He made even barbarians come from a far country, to seek
after the king that was among them. And they learn from a Persian
tongue first of all, what they would not submit to learn from the
prophets; that, if on the one hand they were disposed to be candid,
they might have the strongest motive for obedience; if, on the other
hand, they were contentious, they might henceforth be deprived of all
excuse. For what could they have to say, who did not receive Christ
after so many prophets, when they saw that wise men, at the sight of a
single star, had received this same, and had worshipped Him who was
made manifest. Much in the same way then as He acted in the case of the
Ninevites, when He sent Jonas, and as in the case of the Samaritan and
the Canaanitish women; so He did likewise in the instance of the magi.
For this cause He also said, "The men of Nineveh shall rise up, and
shall condemn:" and, "the Queen of the South shall rise up, and shall
condemn this generation:"(1) because these believed the lesser things,
but the Jews not even the greater.
"And wherefore," one may say, "did He attract them
by such a vision?" Why, how should He have done? Sent prophets? But the
magi would not have submitted to prophets. Uttered a voice from above?
Nay, they would not have attended. Sent an angel? But even him they
would have hurried by. And so for this cause dismissing all those
means, God calleth them by the things that are familiar, in exceeding
condescension; and He shows a large and extraordinary star, so as to
astonish them, both at the greatness and beauty of its appearance, and
the manner of its course.
In imitation of this, Paul also reasons with the
Greeks from an heathen altar, and brings forward testimonies from the
poets.(2) And not without circumcision doth he harangue the Jews.
Sacrifices he makes the beginning of his instruction to them that are
living under the law. For, since to every one what is familiar is dear,
both God, and the men that are sent by Him, manage things on this
principle with a view to the salvation of the world. Think it not
therefore unworthy of Him to have called them by a star; since by the
same rule thou wilt find fault with all the Jewish rites also, the
sacrifices, and the purifications, and the new moons, and the ark, and
the temple too itself, For even these derived their origin from Gentile
grossness.(3) Yet for all that, God, for the salvation of them that
were in error, endured to be served by these things, whereby those
without were used to serve devils; only He slightly altered them; that
He might draw them off by degrees from their customs, and lead them
towards the highest wisdom. Just so He did in the case of the wise men
also, not disdaining to call them by sight of a star, that He might
lift them higher ever after. Therefore after He hath brought them,
leading them by the hand, and hath set them by the manger; it is no
longer by a star, but by an angel that He now discourses unto them.
Thus did they by little and little become better men.
39
This did He also with respect to them of Ascalon,
and of Gaza. For those five cities too (when at the coming of the ark
they had been smitten with a deadly plague, and found no deliverance
from the ills under which they lay)--the men of them called their
prophets, and gathered an assembly, and sought to discover an escape
from this divine scourge. Then, when their prophets said that they
should yoke to the ark heifers untamed, and having their first calves,
and let them go their way, with no man to guide them, for so it would
be evident whether the plague was from God or whether it was any
accident which brought the disease;--("for if," it is said, "they break
the yoke in pieces for want of practice, or turn where their calves are
lowing, 'it is a chance that hath happened;'(1) but if they go on
right, and err not from the way, and neither the lowing of their young,
nor their ignorance of the way, have any effect on them, it is quite
plain that it is the hand of God that hath visited those
cities:")--when, I say, on these words of their prophets the
inhabitants of those cities obeyed and did as they were commanded, God
also followed up the counsel of the prophets, showing condescension in
that instance also, and counted it not unworthy of Himself to bring to
effect the prediction of the prophets, and to make them seem
trustworthy in what they had then said. For so the good achieved was
greater, in that His very enemies themselves bore witness to the power
of God; yea, their own teachers gave their voice concerning Him. And
one may see many other such things brought about by God. For what took
place with respect to the witch,(2) is again like this sort of
dispensation; which circumstance also you will now be able to explain
from what hath been said.
With respect to the star, we have said these things,
and yet more perhaps may be said by you; for, it is said, "Give
occasion to a wise man, and he will be yet wiser:"(3) but we must now
come to the beginning of what hath been read.
5. And what is the beginning? "When Jesus was born
in Bethlehem of Judaea, in the days of Herod the king, behold, there
came wise men from the east to Jerusalem." While wise men followed
under the auspices of a star, these believed not, with prophets even
sounding in their ears. But wherefore cloth he mention to us both the
time and the place, saying, "in Bethlehem," and "in the days of Herod
the king?" And for what reason doth he add his rank also? His rank,
because there was also another Herod, he who slew John: but that was a
tetrarch, this a king. And the place likewise, and the time, he puts
down, to bring to our remembrance ancient prophecies; whereof one was
uttered by Micah, saying, "And thou, Bethlehem, in the land of Judah,
art by no means the least among the princes of Judah;"(4) and the other
by the patriarch Jacob, distinctly marking out to us the time, and
setting forth the great sign of His coming. For, "A ruler," saith he,
"shall not fail out of Judah, nor a leader out of his loins, until He
come for whom it is appointed, and He is the expectation of the
Gentiles."(5)
And this again is worth inquiry, whence it was that
they came to entertain such a thought, and who it was that stirred them
up to this. For it doth not seem to me to be the work of the star only,
but also of God, who moved their soul; which same kind of thing He did
also in the case of Cyrus, disposing him to let the Jews go. He did not
however so do this as to destroy their free will, since even when He
called Paul from above by a voice, He manifested both His own grace and
Paul's obedience.
And wherefore, one may ask, did He not reveal this
to all the wise men of the East? Because all would not have believed,
but these were better prepared than the rest; since also there were
countless nations that perished, but it was to the Ninevites only that
the prophet was sent; and there were two thieves on the cross, but one
only was saved. See at least the virtue of these men, not only by their
coming, but also by their boldness of speech. For so that they may not
seem to be a sort of impostors,(6) they tell who showed them the way,
and the length of their journey; and being come, they had boldness of
speech: "for we are come," that is their statement, "to worship Him:"
and they were afraid neither of the people's anger, nor of the tyranny
of the king. Whence to me at least they seem to have been at home also
teachers of their countrymen.(7) For they who here did not shrink from
saying this, much more would they speak boldly in their own country, as
having received both the oracle from the angel, and the testimony from
the prophet.
6. But "when Herod," saith the Scripture, "had
heard, he was troubled, and all Jerusa-
40
lem with him." Herod naturally, as being king, and afraid both for
himself and for his children; but why Jerusalem? Surely the prophets
had foretold Him a Saviour, and Benefactor, and a Deliverer from above.
Wherefore then was Jerusalem(1) troubled? From the same feeling which
caused them before also to turn away from God when pouring His benefits
on them, and to be mindful of the flesh-pots of Egypt, while in the
enjoyment of great freedom.
But mark, I pray thee, the accuracy of the prophets.
For this selfsame thing also had the prophet foretold from the
first,(2) saying, "They would be glad, if they had been burnt with
fire; for unto us a Child is born, unto us a Son is given."(3)
But nevertheless, although troubled, they seek not
to see what hath happened, neither do they follow the wise men, nor
make any particular inquiry; to such a degree were they at once both
contentious and careless above all men. For when they had reason rather
to pride themselves that the king was born amongst them, and had
attracted to Him the land of the Persians, and they were on the point
of having all subject to them, as though their affairs had advanced
towards improvement, and from the very outset His empire had become so
glorious; nevertheless, they do not even for this become better. And
yet they were but just delivered from their captivity there; and it was
natural for them to think (even if they knew none of those things that
are high and mysterious, but formed their judgment from what is present
only), "If they thus tremble before our king at His birth, much more
when grown up will they fear and obey Him, and our estate will be more
glorious than that of the barbarians."
7. But none of these things thoroughly awakens them,
so great was their dullness, and with this their envy also: both which
we must with exact care root out of our mind; and he must be more
fervent than fire who is to stand in such an array. Wherefore also
Christ said, "I am come to send fire on earth, and I would it were
already kindled."(4) And the Spirit on this account appears in fire.
But we are grown more cold than a cinder, and more
lifeless than the dead; and this, when we see Paul soaring above the
Heaven, and the Heaven of Heaven, and more fervent than any flame,
conquering and overpassing all things, the things beneath, and the
things above; the things present, and the things to come; the things
that are, and the things that are not.
But if that example be too great for thee, in the
first place, this saying itself cometh of sloth; for what had Paul more
than thou, that thou shouldest say emulation of him is to thee
impossible? However, not to be contentious, let us leave Paul, and
consider the first believers, who cast away both goods and gains,
together with all worldly care and worldly leisure, and devoted
themselves to God entire, every night and day giving attendance on the
teaching of the word. For such is the fire of the Spirit, it suffers us
not to have any desire for the things that are here, but removes us to
another love. For this cause, he who hath set his love on such things
as these, though what he hath must be given away, or luxury or glory
laughed to scorn, or his very soul yielded up, he doeth all these
things with perfect ease. For the warmth of that fire entering into the
soul casts out all sluggishness, and makes him whom it hath seized more
light than anything that soars; and thenceforth overlooking the things
that are seen, such a one abides in continual compunction, pouring
forth never-ceasing fountains of tears, and thence reaping fruit of
great delight. For nothing so binds and unites unto God as do such
tears. Such a one, though he be dwelling in the midst of cities, spends
his time as in a desert, and in mountains and woods; none of them that
are present doth he see, neither feel any satiety of such lamentations;
whether it be for himself, or for the negligences of others, that he is
weeping. For this cause God blessed these above all the rest of men,
saying, "Blessed are they that mourn."
8. And how saith Paul, "Rejoice in the Lord
alway?"(5) The joy he is speaking of is what springs from those tears.
For as men's joy for the world's sake hath a sorrow(6) in the same lot
with it, even so godly tears are a germ of perpetual and unfading joy.
In this way the very harlot became more honorable than virgins when
seized by this fire. That is, being thoroughly warmed by repentance,
she was thenceforth carried out
41
of herself by her longing desire toward Christ; loosing her hair, and
drenching with her tears His holy feet, and wiping them with her own
tresses, and exhausting the ointment.(1) And all these were outward
resuits, but those wrought in her mind were far more fervent than
these; which things God Himself alone beheld. And therefore, every one,
when he hears, rejoices with her and takes delight in her good works,
and acquits her of every blame. But if we that are evil pass this
judgment, consider what sentence she obtained from that God who is a
lover of mankind; and how much, even before God's gifts, her repentance
caused her to reap in the way of blessing.
For much as after a violent burst of rain, there is
a clear open sky; so likewise when tears are pouring down, a calm
arises, and serenity, and the darkness that ensues on our sins quite
disappears. And like as by water and the spirit, so by tears and
confession are we cleansed the second time; unless we be acting thus
lot display and vanity: for as to a woman whose tears were of that
sort, I should call her justly condemnable, more than if she decked
herself out with(2) lines and coloring. For I seek those tears which
are shed not for display, but in compunction; those which trickle down
secretly and in closets, and in sight of no man, softly and
noiselessly; those which arise from a certain depth of mind, those shed
in anguish and in sorrow, those which are for God alone; such as were
Hannah's, for "her lips moved," it is said, "but her voice was not
heard;"(3) however, her tears alone uttered a cry more clear than any
trumpet. And because of this, God also opened her womb, and made the
hard rock a fruitful field.
If thou also weep thus, thou art become a follower
of thy Lord. Yea, for He also wept, both over Lazarus, and over the
city; and touching Judas He was greatly troubled. And this indeed one
may often see Him do, but nowhere laugh, nay, nor smile but a little;
no one at least of the evangelists hath mentioned this. Therefore also
with regard to Paul, that he wept, that he did so three years night and
day,(4) both he hath said of himself, and others say this of him;
but that he laughed, neither hath he said himself anywhere, neither
hath so much as one other of the saints, either concerning him, or any
other like him; but this is said of Sarah only,(5) when she is
blamed, and of the son of Noe, when for a freeman he became a slave.(6)
9. And these things I say, not to suppress(7) all
laughter, but to take away dissipation of mind. For wherefore, I pray
thee, art thou luxurious and dissolute, while thou art still liable to
such heavy charges, and are to stand at a fearful judgment-seat, and to
give a strict account of all that hath been done here? Yes: for we are
to give an account both of what we have sinned willingly, and what
against our will:--for "whosoever shall deny me," saith He, "before
men, him will I also deny before my Father:"(8)--and surely such a
denial is against our will; but nevertheless it doth not escape
punishment, but of it too we have to give account:--both of what we
know, and of what we do not know; "For I know nothing by myself," saith
one, "yet am I not hereby justified:"(9)--both for what we have done in
ignorance, and what in knowledge; "For I bear them record," it is said,
"that they have a zeal of God, but not according to
knowledge;"(10) but yet this cloth not suffice for an excuse for
them. And when writing to the Corinthians also he saith, "For I fear,
lest by any means, as the serpent beguiled Eve through his subtlety, so
your minds should be corrupted from the simplicity that is in
Christ."(11)
The things then being so great, for which thou art
to give account, dost thou sit laughing and talking wittily, and giving
thyself up to luxury? "Why," one may say, "if I did not so, but
mourned, what would be the profit?" Very great indeed; even so great,
as it is not possible so much as to set it forth by word. For while,
before the temporal tribunals, be thy weeping ever so abundant, thou
canst not escape punishment after the sentence; here, on the contrary,
shouldest thou only sigh, thou hast annulled the sentence, and hast
obtained pardon. Therefore it is that Christ discourses to us much of
mourning, and blesses them that mourn, and pronounces them that laugh
wretched. For this is not the theatre for laughter, neither did we come
together for this intent, that we may give way to immoderate mirth, but
that we may groan, and by this groaning inherit a kingdom. But thou,
when standing by a
42
king, dost not endure so much as merely to smile; having then the Lord
of the angels dwelling in thee, dost thou not stand with trembling, and
all due self-restraint, but rather laughest, oftentimes when He is
displeased? And dost thou not consider that thou provokest Him in this
way more than by thy sins? For God is not wont to turn Himself away so
much from them that sin, as from those that are not awestruck after
their
But for all this, some are of so senseless a
disposition, as even after these words to say, "Nay, far be it from me
to weep at any time, but may God grant me to laugh and to play all my
days." And what can be more childish than this mind? For it is not God
that grants to play, but the devil. At least hear, what was the portion
of them that played. "The people," it is said, "sat down to eat and
drink, and rose up to play."(1) Such were they at Sodore, such
were they at the time of the deluge. For touching them of Sodom
likewise it is said, that "in pride, and in plenty, and in fullness of
bread, they waxed wanton."(2) And they who were in Noah's time,
seeing the ark a preparing for so many years, lived on in senseless
mirth, forseeing nought of what was coming. For this cause also the
flood came and swept them all away, and wrought in that instant the
common shipwreck of the world.
Ask not then of God these things, which thou
receivest of the devil. For it is God's part to give a contrite and
humbled heart, sober, self-possessed, and awestruck, full of repentance
and compunction. These are His gifts, forasmuch as it is also of these
things that we are most in need. Yes, for a grievous conflict is at
hand, and against the powers unseen is our wrestling; against "the
spiritual wickednesses"(3) our fight, "against principalities, against
powers" our warfare: and it is well for us, if when we are earnest and
sober and thoroughly awakened, we can be able to sustain that savage
phalanx. But if we are laughing and sporting, and always taking things
easily, even before the conflict, we shall be overthrown by our own
remissness.
10. It becometh not us then to be continually
laughing, and to be dissolute, and luxurious, but it belongs to those
upon the stage, the harlot women, the men that are trimmed for this
intent, parasites, and flatterers; not them that are called unto
heaven, not them that are enrolled into the city above, not them that
bear spiritual arms, but them that are enlisted on the devil's side.
For it is he, yea, it is he, that even made the thing an art, that he
might weaken Christ's soldiers, and soften the nerves of their zeal.
For this cause he also built theatres in the cities, and having trained
those buffoons, by their pernicious influence he causes that kind of
pestilence to light upon the whole city, persuading men to follow those
things which Paul bade us flee, "foolish talking and jesting."(4)
And what is yet more grievous than these things is the subject of the
laughter. For when they that act those absurd things utter any word of
blasphemy or filthiness, then many among the more thoughtless laugh and
are pleased, applauding in them what they ought to stone them for; and
drawing down on their own heads by this amusement the furnace of fire.
For they who praise the utterers of such words, it is these above all
who induce men so to speak: wherefore they must be more justly
accountable for the penalty allotted to these things. For were there no
one to be a spectator in such cases. neither would there be one to act;
but when they see you forsaking your workshops, and your crafts, and
your income from these, and in short everything, for the sake of
continuing there, they derive hence a greater forwardness, and exert a
greater diligence about these things.
And this I say, not freeing them from reproof, but
that ye may learn that it is you chiefly who supply the principle and
root of such lawlessness; ye who consume your whole day on these
matters, and profanely exhibit the sacred things of marriage, and make
an open mock of the great mystery. For not even he who acts these
things is so much the offender, as thou art before him; thou who
biddest him make a play on these things, or rather who not only biddest
him, but art even zealous about it, taking delight, and laughing, and
praising what is done, and in every way gaining strength for such
workshops of the devil.
Tell me then, with what eyes wilt thou after this
look upon thy wife at home, having seen her insulted there? Or how dost
thou not blush being put in mind of the partner of thy home, when thou
seest nature herself put to an open shame? Nay, tell me not, that what
is done is acting; for this acting hath made many adulterers, and
subverted many families. And it is for this most especially that I
grieve, that what is done doth not so much as seem evil, but there is
even applause and clamor, and much laughter, at
43
commission of so foul adultery. What sayest thou? that what is done is
acting? Why, for this selfsame reason they must be worthy of ten
thousand deaths, that what things all laws command men to flee, they
have taken pains to imitate. For if the thing itself be bad, the
imitation thereof also is bad. And I do not yet say how many adulterers
they make who act these scenes of adultery, how they render the
spectators of such things bold and shameless; for nothing is more full
of whoredom and boldness than an eye that endures to look at such
things.
And thou in a market-place wouldest not choose to
see a woman stripped naked, or rather not even in a house, but callest
such a thing an outrage. And goest thou up into the theatre, to insult
the common nature of men and women, and disgrace thine own eyes? For
say not this, that she that is stripped is an harlot; but that the
nature is the same, and they are bodies alike, both that of the harlot,
and that of the free-woman. For if this be nothing amiss, what is the
cause that if thou were to see this done in a market place, thou
wouldest both hasten away thyself, and drive thence her who was
behaving herself unseemly? Or is it that when we are apart, then such a
thing is outrageous, but when we are assembled and all sitting
together, it is no longer equally shameful? Nay, this is absurdity and
a disgrace, and words of the utmost madness; and it were better to
besmear the eyes all over with mud and mire than to be a spectator of
such a transgression. For surely mire is not so much an hurt to an eye,
as an unchaste sight, and the spectacle of a woman stripped naked.
Hear, for example, what it was that caused nakedness at the beginning,
and read the occasion of such disgrace. What then did cause nakedness?
Our disobedience,(1) and the devil's counsel. Thus, from the
first, even from the very beginning, this was his contrivance. Yet they
were at least ashamed when they were naked, but ye take a pride in it;
"having," according to that saying of the apostle, "your glory in your
shame."(2)
How then will thy wife thenceforward look upon thee,
when thou art returned from such wickedness? how receive thee? how
speak to thee, after thou hast so publicly put to shame the common
nature of woman, and art made by such a sight the harlots' captive and
slave?(3)
Now if ye grieve at hearing these things, I thank
you much, for "who is he that maketh me glad, but he which is made
sorry by me?"(4) Do not then ever cease to grieve and be vexed
for them, for the sorrow that comes of such things will be to you a
beginning of a change for the better. For this cause I also have made
my language the stronger, that by cutting deeper I might free you from
the venom of them that intoxicate you; that I might bring you back to a
pure health of soul; which God grant we may all enjoy by all means, and
attain unto the rewards laid up for these good deeds; by the grace and
love towards man of our Lord Jesus Christ, to whom be glory and
dominion forever and ever. Amen.
HOMILY VII.
MATT. II. 4, 5.
"And when he had gathered all the chief priests and scribes of the
people together, he demanded of them where Christ should be born. And
they said unto him, in Bethlehem of Judaea."
Seest thou how all things are done to convict the
Jews? how, as long as He was out of their sight, the envy had not yet
laid hold of them, and they rehearsed the testimonies of Him with
truth; but when they saw the glory that arose from the miracles, a
grudging spirit possessed them, and thenceforth they betrayed the truth.
However, the truth was exalted by all things, and
strength was the more gathered for it even by its enemies. See for
example in this very case, how wonderful and beyond
44
expectation are the results secretly provided for.(1) For both the
barbarians and the Jews do the same time alike learn something more of
one another, and teach one another. Thus the Jews, for their part,
heard from the wise men, that a star also had proclaimed Him in the
land of the Persians; the wise men, in their turn, were informed by the
Jews that this Man, whom the star proclaimed, prophets also had made
known from a long time of old. And the ground(2) of their inquiry was
made to both an occasion of setting forth clearer and more perfect
instruction; and the enemies of the truth are compelled even against
their will to read the writings in favor of the truth, and to interpret
the prophecy; although not all of it. For having spoken of Bethlehem,
and how that out of it He shall come that should rule Israel, they
proceed not afterwards to add what follows, out of flattery to the
king. And what was this? That "His goings forth are from of old, from
everlasting."
2. "But why," one may say, "if He was to come from
thence, did He live in Nazareth after the birth, and obscure the
prophecy?" Nay, He did not obscure it, but unfolded it the more. For
the fact, that while His mother had her constant residence in the one
place, He was born in the other, shows the thing to have been done by a
Divine dispensation.(3)
And for this cause, let me add, neither did He
remove from thence straightway after His birth, but abode forty days,
giving opportunity to them that were disposed to be inquisitive to
examine all things accurately. Because there were in truth many things
to move them to such an inquiry, at least if they had been disposed to
give heed to them. Thus at the coming of the wise men the whole city
was in a flutter,(4) and together with the city the king, and the
prophet was brought forward, and a court of high authority was
summoned; and many other things too were done there, all which Luke
relates minutely. Such were what concerns Anna, and Simeon, and
Zacharias, and the angels, and the shepherds; all which things were to
the attentive sufficient to give hints for ascertaining what had taken
place. For if the wise men, who came from Persia, were not ignorant of
the place, much more might they, whose abode it was, acquaint
themselves with these things.
He manifested Himself then from the beginning
by many miracles, but when they would not see, He hid Himself for a
while, to be again revealed from another more glorious beginning. For
it was no longer the wise men, nor the star, but the Father from above
that proclaimed Him at the streams of Jordan; and the Spirit likewise
came upon Him, guiding that voice to the head of Him just baptized; and
John, with all plainness of speech, cried out everywhere in Judaea,
till inhabited and waste country alike were filled with that kind of
doctrine; and the witness too of the miracles, and earth, and sea, and
the whole creation, uttered in His behalf a distinct voice. But at the
time of the birth, just so many things happened as were fitted quietly
to mark out Him that was come. Thus, in order that the Jews might not
say, "We know not when He was born, nor whereabouts," both all these
events in which the wise men were concerned were brought about by God's
providence, and the rest of the things which we have mentioned; so that
they would have no excuse to plead, for not having inquired into that
which had come to pass.
But mark also the exactness of the prophecy. For it
does not say, "He will abide" in Bethlehem," but "He will come put"
thence." So that this too was a subject of prophecy, His being simply
born there.
Some of them, however, being past shame, say that
these things were spoken of Zerubbabel. But how can they be right? For
surely "his goings forth" were not "from of old, from
everlasting."(5) And how can that suit him which is said at the
beginning, "Out of thee shall He come forth:" Zorobabel not having been
born in Judaea, but in Babylon, whence also he was called
Zorobabel,(6) because he had his origin there? And as many as
know the Syrians' language know what I say.
And together with what hath been said, all the time
also since these things is sufficient to establish the testimony. For
what saith he? "Thou art not the least among the princes of Judah," and
he adds the cause of the pre-eminence, saying, "out of thee shall He
come." But no one else hath made that place illustrious or eminent,
excepting Him alone. For example: since that birth, men come from the
ends of the earth to see the manger, and the site of the shed. And this
the prophet foretold aloud from the first, saying, "Thou art not the
45
least among the princes of Judah;" that is, among the heads of tribes.
By which expression he comprehended even Jerusalem.(1) But not even so
have they given heed, although the advantage passes on to themselves.
Yea, and because of this the prophets at the beginning discourse
nowhere so much of His dignity, as touching the benefit which accrued
to them by Him. For so, when the Virgin was bearing the child, he
saith, "Thou shalt call His name Jesus;"(2) and he gives the reason
saying, "for He shall save His people from their sins." And the wise
men too said not, "Where is the Son of God?" but "He that is born King
of the Jews." And here again it is not affirmed, "Out of thee shall
come forth" the Son of God, but "a Governor, that shall feed my people
Israel."(3) For it was needful to converse with them at first, setting
out in a tone of very exceeding condescension, test they should be
offended; and to preach what related to their salvation in particular,
that hereby they might be the rather won over. At any rate, all the
testimonies that are first cited, and for which it was the season
immediately at the time of the birth, say nothing great, nor lofty
concerning Him, nor such as those subsequent to the manifestation of
the miracles; for these discourse more distinctly concerning His
dignity. For instance, when after many miracles children were singing
hymns unto Him, hear what saith the prophet, "Out of the mouth of babes
and sucklings Thou hast perfected praise."(4) And again, "I will
consider the Heavens, the works of Thy fingers;" which signifies Him to
be Maker of the universe. And the testimony too, which was produced
after the ascension, manifests His equality with the Father; thus
saying, "The Lord said unto my Lord, Sit Thou on my right hand."(5) And
Isaiah too saith, "He that riseth up to rule over the Gentiles, in Him
shall the Gentiles trust."(6)
But how saith he that Bethlehem is "not the least
among the princes of Judah?" for not in Palestine alone, but in the
whole world, the village hath become conspicuous. Why, so far he was
speaking to Jews; wherefore also he added, "He shall feed my people
Israel." And yet He fed the whole world; but as I have said, He is fain
not to offend as yet, by revealing what He hath to say touching the
Gentiles.
But how was it, one may say, that He did not feed
the Jewish people? I answer, first, this too is accomplished: for by
the term Israel in this place, he figuratively meant such as believed
on Him from among the Jews. And Paul interpreting this, saith, "For
they are not all Israel, which are of Israel,"(7) but as many as have
been born by faith and promise. And if He did not feed them all, this
is their own fault and blame. For when they ought to have worshipped
with the wise men, and have glorified God that such a time was come,
doing away all their sins (for not a word was spoken to them of
judgments set, or of accounts to be given, but of a mild and meek
Shepherd); they for their part do just the contrary, and are troubled,
and make disturbance, and go on continually framing plots without end.
3. "Then Herod, when he had privily called the wise
men, inquired of them diligently(8) what time the star appeared:"(9)
Attempting to slay that which was born,--an act of
extreme idiotcy(10) not of madness only; since what had been said and
done was enough to have withholden him from any such attempt. For those
occurrences were not after the manner of man. A star, I mean, calling
the wise men from on high; and barbarians making so long a pilgrimage,
to worship Him that lay in swaddling clothes and a manger; and prophets
too from of old, proclaiming beforehand all this;--these and all the
rest were more than human events: but nevertheless, none of these
things restrained him. For such a thing is wickedness. It falls foul of
itself, and is ever attempting impossibilities. And mark his utter
folly. If on the one hand he believed the prophecy, and accounted it to
be unchangeable, it was quite clear that he was attempting
impossibilities; if again he disbelieved, and did not expect that those
sayings would come to pass, he need not have been in fear and alarm,
nor have formed any plot on that behalf. So that in either way his
craft was superfluous.
And this too came of the utmost folly, to think that
the wise men would make more account of him than of the Child that was
born, for the sake of which they had come so long a journey. For if,
before they saw, they were so inflamed with longing for Him;
46
after they had seen with their eyes, and been confirmed by the
prophecy, how hoped he to persuade them to betray the young Child to
him?
Nevertheless, many as were the reasons to withhold
him, he made the attempt; and having "privily called the wise men, he
inquired of them."(1) Because he thought that Jews would be concerned
in favor of the Child, and he never could expect that they would fall
away unto such madness as to be willing to give up to His enemies their
Protector and Saviour, and Him who was come for the deliverance of
their nation. On account of this he both calls them privily, and seeks
the time not of the Child, but of the star: thereby marking out the
object of his chase so as to include far more than it.(2) For the star,
I think, must have appeared a long time before. It was a long time
which the wise men had to spend on their journey. In order, therefore,
that they might present themselves just after His birth (it being meet
for Him to be worshipped in His very swaddling clothes, that the
marvellous and strange nature of the thing might appear), the star, a
long time before, makes itself visible. Whereas if at the moment of His
birth in Palestine, and not before, it had been seen by them in the
East, they, consuming a long time in their journey, would not have seen
Him in swaddling clothes on their arrival. As to his slaying the
children "from two years old and under," let us not marvel; for his
wrath and dread, for the sake of a fuller security, added very much to
the time, so that not one might escape.
Having therefore called them, he saith, "Go and
search diligently(3) for the young Child; and when ye have found Him,
bring me word again, that I may come and worship Him also."(4)
Seest thou his extreme folly? Why, if thou sayest
these things in sincerity, wherefore dost thou inquire privily? But if
intending to plot against Him, how is it thou dost not perceive, that
from the fact of their being asked secretly the wise men will be able
to perceive thy craft? But as I have already said, a soul taken captive
by any wickedness becomes more utterly senseless than any thing.
And he said not, "go and learn concerning the King,"
but "concerning the young Child;" for he could not even endure to call
Him by the name of His dominion.
4. But the wise men perceive nothing of this, by
reason of their exceeding reverence (for they never could have expected
that he could have gone on to so great wickedness, and would have
attempted to form plots against a dispensation so marvellous): and they
depart suspecting none of these things, but from what was in themselves
auguring all that would be in the rest of mankind.
"And, lo! the star, which they saw in the east, went
before them."(5)
For therefore only was it hidden, that having lost
their guide, they might come to be obliged to make inquiry of the Jews,
and so the matter might be made evident to all. Since after they have
made inquiries, and have had His enemies(6) for informants, it appears
to them again. And mark how excellent was the order; how in the first
place after the star the people(7) of the Jews receives them, and the
king, and these bring in the prophecy to explain what had appeared: how
next, after the prophet, an angel again took them up and taught them
all things; but for a time they journey from Jerusalem to Bethlehem by
the guidance of the star, the star again journeying with them from that
place also; that hence too thou mightest learn, that this was not one
of the ordinary stars, for there is not so much as one star that hath
this nature. And it not merely moved, but "went before them," drawing
and guiding them on in mid-day.
"But what need of this star any more," one may ask,
"when the place was ascertained?" In order that the Child also might be
seen. For there was not anything to make Him manifest, since the house
was not conspicuous, neither was His mother glorious, or distinguished.
There was need then of the star, to set them by the place. Wherefore it
re-appears on their coming out of Jerusalem, and stays not, before it
hath reached the manger.
And marvel was linked on to marvel; for both were
strange things, as well the magi worshipping, as the star going before
them; and enough to attract even such as were made all of stone. For if
the wise men had said, they had heard prophets say these things, or
that angels had discoursed with them in private, they might have been
disbelieved; but now, when the vision of the star appeared on
47
high, even they that were exceeding shameless had their mouths stopped.
Moreover, the star, when it stood over the young
Child, stayed its course again: which thing itself also was of a
greater power than belongs to a star, now to hide itself, now to
appear, and having appeared to stand still. Hence they too received an
increase of faith. For this cause they rejoiced also, that they had
found what they were seeking, that they had proved messengers of truth,
that not without fruit had they come so great a journey; so great a
longing (so to speak) had they for Christ. For first it came and stood
over His very head, showing that what is born is Divine; next standing
there, it leads them to worship Him; being not simply barbarians, but
the wiser sort amongst them.
Seest thou, with how great fitness the star
appeared? Why; because even after the prophecy, and after the
interpretation of the chief priests and scribes, they still had their
minds turned towards it.
5. Shame upon Marcion, shame upon Paul of
Samosata,(1) for refusing to see what those wise men saw,--the
forefathers of the Church; for I am not ashamed so to call them. Let
Marcion be ashamed, beholding God worshipped in the flesh. Let Paul be
ashamed, beholding Him worshipped as not being merely a man. As to His
being in the flesh, that first is signified by the swaddling clothes
and the manger; as to their not worshipping Him as a mere man, they
declare it, by offering Him, at that unripe age, such gifts as were
meet to be offered to God. And together with them let the Jews also be
ashamed, seeing themselves anticipated by barbarians and magi, whilst
they submit not so much as to come after them. For indeed what happened
then was a type of the things to come, and from the very beginning it
was shown that the Gentiles would anticipate their nation.
"But how was it," one may ask, "that not at the
beginning, but afterwards, He said, 'Go ye, and make disciples of all
nations' "? Because the occurrence was a type, as I said, of the
future, and a sort of declaration of it beforehand. For the natural
order was that Jews should come unto Him first; but forasmuch as they
of their own choice gave up their proper benefit, the order of things
was inverted. Since not even in this instance should the wise men have
come before the Jews, nor should persons from so great a distance have
anticipated those who were settled about the very city, nor should
those who had heard nothing have presented(2) them that were nurtured
in so many prophecies. But because they were exceedingly ignorant of
their own blessings, those from Persia anticipate those at Jerusalem.
And this indeed is what Paul also saith: "It was necessary that the
word of the Lord should first have been spoken to you, but seeing ye
have judged yourselves unworthy, lo, we turn to the Gentiles."(3) For
even though before they did not obey, at any rate when they heard it
from the wise men, they ought to have made all haste; but they would
not. Therefore, while those are slumbering, these run before.
6. Let us then also follow the magi, let us separate
ourselves from our barbarian customs, and make our distance therefrom
great, that we may see Christ, since they too, had they not been far
from their own country, would have missed seeing Him. Let us depart
from the things of earth. For so the wise men, while they were in
Persia, saw but the star, but after they had departed from Persia, they
beheld the Sun of Righteousness. Or rather, they would not have seen so
much as the star, unless they had readily risen up from thence. Let us
then also rise up; though all men be troubled, let us run to the house
of the young Child; though kings, though nations, though tyrants
interrupt this our path, let not our desire pass away. For so shall we
thoroughly repel all the dangers that beset us. Since these too, except
they had seen the young Child, would not have escaped their danger from
the king. Before seeing the young Child, fears and dangers and troubles
pressed upon them from every side; but after the adoration, it is calm
and security; and no longer a star but an angel receives them, having
become priests from the act of adoration; for we see that they offered
gifts also.
Do thou therefore likewise leave the Jewish people,
the troubled city, the blood-thirsty tyrant, the pomp of the world, and
hasten to Bethlehem, where is the(3) house of the spiritual Bread.(4)
For though thou be a shepherd, and come hither, thou writ behold the
young Child in an inn: though thou be a king, and approach not here,
thy purple robe will profit thee nothing; though thou be one of the
wise men, this will be no hindrance to thee; only let thy coming be to
honor and adore, not to spurn the Son of God; only do this with
trembling and joy: for it is possible for both of these to concur in
one.
48
But take heed that thou be not like Herod, and say,
"that I may come and worship Him," and when thou art come, be minded to
slay Him. For him do they resemble, who partake of the mysteries
unworthily: it being said, that such a one "shall be guilty of the Body
and Blood of the Lord."(1) Yes; for they have in themselves the tyrant
who is grieved at Christ's kingdom, him that is more wicked than Herod
of old, even Mam-mon. For he would fain have the dominion, and sends
them that are his own to worship in appearance, but slaying while they
worship. Let us fear then, lest at any time, while we have the
appearance of suppliants and worshippers, we should in deed show forth
the contrary.
And let us cast everything out of our hands when we
are to worship; though it be gold that we have, let us offer it unto
him and not bury it. For if those barbarians then offered it for honor,
what will become of thee, not giving even to Him that hath need? If
those men journeyed so far to see Him newly born, what sort of excuse
wilt thou have, not going out of thy way one alley's length, that thou
mayest visit Him sick or in bonds? And yet when they are sick or in
bonds, even our enemies have our pity; thine is denied even to thy
Benefactor and Lord. And they offered gold, thou hardly givest bread.
They saw the star and were glad, thou, seeing Christ Himself a stranger
and naked, art not moved.
For which of you, for Christ's sake, hath made so
long a pilgrimage, you that have received countless benefits, as these
barbarians, or rather, these wiser than the wisest philosophers? And
why say I, so long a journey? Nay, many of our women are so delicate,
that they go not over so much as one crossing of the streets to behold
Him on the spiritual manger,(2) unless they can have mules to draw
them. And others being able to walk, yet prefer to their attendance
here, some a crowd of worldly business, some the theatres. Whereas the
barbarians accomplished so great a journey for His sake, before seeing
Him; thou not even after thou hast seen Him dost emulate them, but
for-sakest Him after seeing Him, and runnest to see the stage player.
(For I touch again on the same subjects, as I did also of late.(3)) And
seeing Christ lying in the manger, thou leavest Him, that thou mayest
see women on the stage.
7. What thunderbolts do not these things deserve?
For tell me, if any one were to lead(4) thee into a palace, and show
thee the king on his throne, wouldest thou indeed choose to see the
theatre instead of those things? And yet even in the palace there
is nothing to gain; but here a spiritual well of fire gushes up out of
this table. And thou leavest this, and runnest down to the theatre, to
see women swimming, and nature put to open dishonor, leaving Christ
sitting by the well? Yes: for now, as of old, He sits down by the well,
not discoursing to a Samaritan woman, but to a whole city. Or perchance
now too with a Samaritan woman only. For neither now is any one with
Him; but some with their bodies only, and some not even with these. But
nevertheless, He retires not, but remains, and asks of us to drink, not
water, but holiness, for "His holy things He gives unto the holy."(5)
For it is not water that He gives us from this fountain, but living
blood; and it is indeed a symbol of death, but it is become the cause
of life.
But thou, leaving the fountain of blood, the awful
cup, goest thy way unto the fountain of the devil, to see a harlot
swim, and to suffer shipwreck of the soul. For that water is a sea of
lasciviousness, not drowning bodies, but working shipwreck of souls.
And whereas she swims with naked body, thou beholding, art sunk into
the deep of lasciviousness. For such is the devil's net; it sinks, not
them that go down into the water itself, but them that sit above more
than such as wallow therein; and it chokes them more grievously than
Pharaoh, who was of old sunk in the sea with his horses and his
chariots. And if souls could but be seen, I could show you many
floating on these waters, like the bodies of the Egyptians at that
time. But what is still more grievous is this, that they even call such
utter destruction a delight, and they term the sea of perdition a
channel for a pleasure voyage.(6) Yet surely one might easier pass over
in safety the AEgean or the Tuscan sea, than this spectacle. For in the
first place, through a whole night the devil preoccupies their souls
with the expectation of it; then having shown them the expected object,
he binds them at once, and makes them captives. For think not, because
thou hast not been joined unto the harlot, thou art clean from the sin;
for in the purpose of thine heart thou hast done it all. Since if thou
be taken by lust, thou hast kindled the flame up higher; if thou feel
nothing at what
49
thou seest, thou deservest a heavier charge, for being a scandal to
others, by encouraging them in these spectacles, and for polluting
thine own eye-sight, and together with thine eye-sight, thy soul.
However, not merely to find fault, come let us
devise a mode of correction too. What then will the mode be? I would
commit you to your own wives, that they may instruct you. It is true,
according to Paul's law,(1) you ought to be the teachers. But since
that order is reversed by sin, and the body has come to be above, and
the head beneath, let us even take this way.
But if thou art ashamed to have a woman for thy
teacher, fly from sin, and thou wilt quickly be able to mount up an the
throne which God hath given thee. Since so long as thou sinnest the
Scripture sends thee not to a woman only, but even to things
irrational, and those of the viler sort; yea, it is not ashamed to send
thee who art honored with reason, as a disciple to the ant.(2) Plainly
this is no charge against the Scripture, but against them that so
betray their own nobility of race. This then we will do likewise; and
for the present we will commit thee to thy wife; but if thou despise
her, we will send thee away to the school of the very brutes, and will
point out to thee how many birds, fishes, four-footed beasts, and
creeping things are found more honorable, and chaster than thou.
If now thou art ashamed, and dost blush at the
comparison, mount up to thine own nobility, and fly the sea of hell,
and the flood of fire, I mean the pool in the theatre. For this pool
introduces to that sea, and kindles that abyss of flame. Since if "he
that looketh on a woman to lust after her hath already committed
adultery,"(3) he who is forced even to see her naked, how doth he not
become ten thousandfold a captive? The flood in the days of Noah did
not so utterly destroy the race of men as these swimming women drown
all that are there with great disgrace. For as to that rain, though it
wrought indeed a death of the body, yet did it repress the wickedness
of the soul; but this hath the contrary effect; while the bodies
remain, it destroys the soul. And ye, when there is a question of
precedence, claim to take place of the whole word, forasmuch as our
city first crowned itself with the name of Christian;(4) but in the
competition of chastity, ye are not ashamed to be behind the rudest
cities.
8. "Well," saith one, "and what dost thou require us
to do? to occupy the mountains, and become monks?" Why it is this which
makes me sigh, that ye think them alone to be properly concerned with
decency and chastity; and yet assuredly Christ made His laws common to
all. Thus, when He saith, "if any one look on a woman to lust after
her," He speaks not to the solitary, but to him also that hath a wife;
since in fact that mount was at that time filled with all kinds of
persons of that description. Form then in thy mind an image of that
amphitheatre, and hate thou this, which is the devil's. Neither do thou
condemn the severity of my speech. For I nether "forbid to marry,"(5)
nor hinder thy taking pleasure; but I would have this be done in
chastity, not with shame, and reproach, and imputations without end. I
do not make it a law that you are to occupy the mountains and the
deserts, but to be good and considerate and chaste, dwelling in the
midst of the city. For in fact all our laws are common to the monks
also, except marriage; yea rather, even with respect to this, Paul
commands us to put ourselves altogether on a level with them; saying,
"For the fashion of this world passeth away:" that "they that have
wives be as though they had none."(6)
"Wherefore" (so he speaks) "I do not bid you take
possession of the summits of the mountains; it is true I could wish it,
since the cities imitate the things that were done in Sodom;
nevertheless, I do not enforce this. Abide, having house and children
and wife; only do not insult thy wife, nor put thy children to shame,
neither bring into thine house the infection from the theatre." Hearest
thou not Paul saying, "The husband hath not power of his own body, but
the wife,"(7) and setting down laws common to both? But thou, if thy
wife be continually thrusting herself into a public assembly, art
severe in blaming her; but thyself, spending whole days on public
shows, thou dost not account worthy of blame. Yea, touching thy wife's
modesty thou art so strict as even to go beyond necessity or measure,
and not to allow her so much as indispensable absences; but to thyself
thou deemest all things lawful. Yet Paul allows thee not, who gives the
wife likewise the same authority, for thus he speaks: "Let the husband
render unto the wife due honor."(8) What sort of
50
honor then is this, when thou insultest her in the chiefest things, and
givest up her body to harlots (for thy body is hers); when thou
bringest tumults and wars into thine house, when thou doest in the
market place such things, as being related by thyself to thy wife at
home, overwhelm her with shame, and put to shame also thy daughter if
present, and more than them, surely, thyself? For thou must necessarily
either be silent, or behave thyself so unseemly, that it would be just
for thy very servants to be scourged for it. What plea then wilt thou
have, I pray thee, beholding, as thou dost, with great eagerness,
things which even to name is disgraceful; preferring to all sights
these, which even to recount is intolerable?
Now then for a season, in order not to be too
burdensome, I will here bring my discourse to an end. But if ye
continue in the same courses, I will make the knife sharper, and the
cut deeper; and I will not cease, till I have scattered the theatre of
the devil, and so purified the assembly of the Church For in this way
we shah both be delivered from the present disgrace, and shall reap the
fruit of the life to come, by the grace and love towards man of our
Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.
HOMILY VIII.
MATT. II. 2.
"And when they were come into the house, they saw the young Child with
Mary His mother."(1)
How then saith Luke, that He was lying in the
manger? Because at the birth indeed she presently laid Him there (for,
as was not unlikely, in that large assemblage for the taxing, they
could find no house; which Luke also signifies, by saying, "Because
there was no room, she laid Him" there); but afterwards she took Him
up, and held Him on her knees. For no sooner was she arrived at
Bethlehem than she brought her pangs to an end,(2) that thou mayest
thence also learn the whole dispensation, and that these things were
not done at random, or by chance, but that they all were in course of
accomplishment, according to some Divine foreknowledge, and prophetic
order.
But what was it that induced them to worship? For
neither was the Virgin conspicuous, nor the house distinguished, nor
was any other of the things which they saw apt to amaze or attract
them. Yet they not only worship, but also "open their treasures," and
"offer gifts;" and gifts, not as to a man, but as to God. For the
frankincense and the myrrh were a symbol of this. What then was their
inducement? That which wrought upon them to set out from home and to
come so long a journey; and this was both the star, and the
illumination wrought of God in their mind, guiding them by little and
little to the more perfect knowledge. For, surely, had it not been so,
all that was in sight being ordinary, they would not have shown so
great honor.(3) Therefore none of the outward circumstances was great
in that instance, but it was a manger, and a shed, and a mother in poor
estate; to set before thine eyes, naked and bare, those wise men's love
of wisdom,(3) and to prove to thee, that not as mere man they
approached Him, but as a God, and Benefactor. Wherefore neither were
they offended by ought of what they saw outwardly, but even worshipped,
and brought gifts; gifts not only free from Judaical grossness, in that
they sacrificed not sheep and calves, but also coming nigh to the
self-devotion of the Church, for it was knowledge and obedience and
love that they offered unto Him.
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"And being warned of God in a dream that they should
not return unto Herod, they departed into their own country another
way."(1)
See from this also their faith, how they were not
offended, but are docile, and considerate; neither are they troubled,
nor reason with themselves, saying, "And yet, if this Child be great,
and hath any might, what need of flight, and of a clandestine retreat?
and wherefore can it be, that when we have come openly and with
boldness, and have stood against so great a people, and against a
king's madness, the angel sends us out of the city as runaways and
fugitives?" But none of these things did they either say or think. For
this most especially belongs to faith, not to seek an account of what
is enjoined, but merely to obey the commandments laid upon US.
2. "And when they were departed, behold, an angel
appeareth to Joseph in a dream, saying, Arise, and take the young Child
and His mother, and flee into Egypt."(2)
There is something here worth inquiring into, both
touching the magi, and touching the Child; for if even they were not
troubled, but received all with faith, it is worthy of examination on
our part, why they and the young Child are not preserved, continuing
there, but they as fugitives go into Persia, He with His mother into
Egypt. But what? should He have fallen into the hands of Herod, and
having fallen, not have been cut off? Nay, He would not have been
thought to have taken flesh upon Him; the greatness of the Economy
would not have been believed.
For if, while these things are taking place, and
many circumstances are being ordered mysteriously after the manner of
men, some have dared to say that His assumption of our flesh(3) is a
fable; in what degree of impiety would they not have been wrecked. had
He done all in a manner becoming His Godhead, and according to HIs own
power?
As to the wise men, He sends them off quickly, at
once both commissioning them as teachers to the land of the Persians,
and at the same time intercepting the madness of the king, that he
might learn that he was attempting things impossible, and might quench
his wrath, and desist from this his vain labor. For not alone openly to
subdue His enemies, but also to deceive them with ease, is worthy of
His power. Thus, for example, He deceived the Egyptians also in the
case of the Jews, and having power to transfer their wench openly into
the hands of the Hebrews He bids them do this secret y and with craft;
and this surely, not less than the other miracles, made Him an object
of terror to His enemies. At least, they of Ascalon, and all the rest,
when they had taken the ark, and being smitten, did after that devise
their countrymen not to fight, nor to set themselves against Him, with
the other miracles brought this also forward, saying, "Wherefore harden
ye your hearts, as Egypt and Pharaoh hardened? when He had mocked them,
did He not after that send forth His people, and they departed?"(4) Now
this they said, as accounting this fresh one not inferior to those
other signs that had been done openly, towards the demonstration of His
power, and of His greatness. And the like ensued on this occasion too;
a thing sufficient to astonish the tyrant. For consider what it was
natural for Herod to feel, and how his very breath would be stopped,
deceived as he was by the wise men, and thus laughed to scorn. For
what, if he did not become better? It is not His fault, who mavellously
ordered all this, but it is the excess of Herod's madness, not yielding
even to those things which had virtue(5) to have persuaded him, and
deterred him from his wickedness, but going on still further, to
receive a yet sharper punishment for folly so great.
3. But wherefore, it may be said, is the young Child
sent into Egypt? In the first place, the evangelist himself hath
mentioned the cause, saying," That it might be fulfilled, Out of Egypt
have I called my Son." And at the same time beginnings of fair hopes
were thenceforth proclaimed before to the world. That is, since Babylon
and Egypt, most in the whole earth, were burnt up with the flame of
ungodliness, He, signifying from the first that He means to correct and
amend both, and inducing men hereby to expect His bounties in regard of
the whole world likewise, sent to the one the wise men, the other He
Himself visited with His mother.
And besides what I have said, there is another
lesson also, which we are hereby taught, tending not slightly to true
self-command in us. Of what kind then is it? To look from the beginning
for temptations and plots. See, for instance, how this was the case
even at once from His swaddling clothes. Thus you see at His birth,
first a tyrant raging, then flight ensuing, and departure beyond the
border; and for no crime His mother is exiled into the land of the
barbarians: that
52
thou, hearing these things (supposing thee thought worthy to minister
to any spiritual matter, and then to see thyself suffering incurable
ills, and enduring countless dangers), shouldest not be greatly
troubled, nor say, "What can this be? yet surely I ought to be crowned
and celebrated, and be glorious and illustrious for fulfilling the
Lord's commandment:" but that having this example, thou mightest bear
all things nobly, knowing that this especially is the order of all
things spiritual, to have everywhere temptations in the same lot with
them. See at least how this is the case not only with regard to the
mother of the young Child, but also of those barbarians; since they for
their part retire secretly in the condition of fugitives; and she
again, who had never passed over the threshold of her house, is
commanded to undergo so long a journey of affliction, on account of
this wonderful birth, and her spiritual travail.
And behold a wonder again. Palestine plots, and
Egypt receives and preserves Him that is the object of the plots. For,
as it appears, not only in the instance of the sons of the patriarch(1)
did types take place, but also in our Lord's own case. In many
instances, we are sure, His doings at that time were prophetic
declarations of what was to happen afterwards; as, for example, in the
matter of the ass and the colt.(2)
4. Now the angel having thus appeared, talks not
with Mary, but with Joseph; and what saith he? "Arise, and take the
young Child and His mother." Here, he saith not any more, "thy wife,"
but "His mother." For after that the birth had taken place, and the
suspicion was done away, and the husband appeased, thenceforth the
angel talks openly, calling neither child nor wife his, but "take the
young Child and His mother, and flee into Egypt;" and he mentions the
cause of the flight: "For Herod," saith he, "will seek the young
Child's life."
Joseph, when he had heard these things, was not
offended, nether did he say. "The thing is hard to understand: Didst
thou not say just now, that He should 'save His people?' and now He
saves not even Himself: but we must fly, and go far from home, and be a
long time away: the facts are contrary to the promise." Nay, none of
these things doth he say (for the man was faithful): neither is he
curious about the time of his return; and this though the angel had put
it indefinitely thus: "Be thou there until I tell thee." But
nevertheless, not even at this did he shudder, but submits and obeys,
undergoing all the trials with joy.
And this because God, who is full of love to man,
did with these hardships mingle things pleasant also; which indeed is
His way with regard to all the saints, making neither their dangers nor
their refreshment continual, but weaving the life of all righteous men,
out of both the one and the other. This very thing He did here also:
for consider, Joseph saw the Virgin with child; this cast him into
agitation and the utmost trouble, for he was suspecting the damsel of
adultery. But straightway the angel was at hand to do away his
suspicion, and remove his fears; and seeing the young child born, he
reaped the greatest joy. Again, this joy no trifling danger succeeds,
the city being troubled, and the king in his madness seeking after Him
that was born. But this trouble was again succeeded by another joy; the
star, and the adoration of the wise men. Again, after this pleasure,
fear and danger; "For Herod," saith he, "is seeking the young Child's
life," and He must needs fly and withdraw Himself as any mortal might:
the working of miracles not being seasonable as yet. For if from His
earliest infancy He had shown forth wonders, He would not have been
accounted a Man.
Because of this, let me add, neither is a temple
framed at once; but a regular conception takes place, and a time of
nine months, and pangs, and a delivery, and giving suck, and silence
for so long a space, and He awaits the age proper to manhood; that by
all means acceptance might be won for the mystery of His Economy.
"But wherefore then," one may say, "were even these
signs wrought at the beginning?" For His mother's sake; for the sake of
Joseph and of Simeon, who was presently to depart; for the sake of the
shepherds and of the wise men; for the sake of the Jews. Since they,
had they been willing to mind diligently what was taking place, would
from this event also have reaped no small advantage in regard of what
was to come.
But if the prophets do not mention what
53
relates to the wise men, be not troubled; for they neither foretold all
things, nor were they silent touching all. For as without any warning
to see those things coming to pass, would naturally occasion much
astonishment and trouble; so also to have been informed of all would
dispose the hearer to sleep, and would have left nothing for the
evangelists to add.
5. And if the Jews should raise a question touching
the prophecy, and say, that the words, "Out of Egypt have I called my
Son," were uttered concerning themselves; we would tell them, This is a
law of prophecy, that in many cases much that is spoken of one set of
persons is fulfilled in another; of which kind is that which is said
touching Simeon and Levi, "I will divide them," saith He, "in Jacob,
and scatter them in Israel"(1) And yet not in themselves did this come
to pass, but in their descendants; and Noah's saying again about
Canaan, came to pass in the Gibeonites, Canaan's descendants.(2) And
that concerning Jacob one may see to have so come to pass; for those
blessings which say, "Be lord over thy brother, and let thy father's
sons worship thee,"(3) had no accomplishment in himself (how could
they, he being in fear and trembling, and worshipping his brother over
and over again?(4)), but in his offspring they had The very same may be
said in this case also. For which may be called the truer son of God,
he that worships a calf, and is joined to Baalpeor(5) and sacrifices
his sons to devils? or He that is a Son by nature, and honors Him that
begat Him? So that, except this man had come, the prophecy would not
have received, its due fulfillment. It is worth observing, too, that
the evangelist intimates the same by the phrase, "that it might be
fulfilled;" implying that it would not have been fulfilled, unless He
had come.
And this makes the Virgin also in no common degree
glorious and distinguished; that the very thing which was the whole
people's sperm endowment in the way of praise, she also might
thenceforth have for her own. I mean, that whereas they were proud of
their coming up from Egypt, and used to boast of it (which indeed the
prophet also was hinting at, when he said, "Have I not brought up the
strangers from Cappadocia, and the Assyrians from the pit"(6)), He
makes this pre-eminence belong to the Virgin likewise.
Rather, however, both the people and the patriarch,
going down thither, and coming up thence, were together completing the
type of this His return. Thus, as they went down to avoid death by
famine, so He death by conspiracy. But whereas they on their arrival
were for the time delivered from the famine, this man, when He had gone
down, sanctified the whole land, by setting His foot thereon.
At least it is observable how, in the midst of His
humiliations, the tokens of His Godhead are disclosed. Thus, first of
all, the angel saying, "Flee into Egypt," did not promise to journey
with them, either in their descent or return; intimating that they have
a great fellow-traveller, the Child that had been born; such an one as
actually changed all things immediately on His appearing, and wrought
so that His enemies should minister in many ways to this Economy. Thus
magi and barbarians, leaving the superstition of their fathers, are
come to worship: thus Augustus ministers to the birth at Bethlehem by
the decree for the taxing; Egypt receives and preserves Him, driven
from His home, and plotted against, and obtains a sort of first impulse
towards her union unto Him; so that when in after-time she should hear
Him preached by the apostles, she might have this at least to glory of,
as having received Him first. And yet this privilege did belong unto
Palestine alone; but the second proved more fervent than the first.
6. And now, shouldest thou come unto the desert of
Egypt, thou wilt see this desert become better than any paradise, and
ten thousand choirs of angels in human forms, and nations of martyrs,
and companies of virgins, and all the devil's tyranny put down, while
Christ's kingdom shines forth in its brightness. And the mother of
poets, and wise men, and magicians,(7) the inventor of every kind of
sorcery, and propagator thereof among all others, her thou wilt see now
taking pride in the fishermen, and treating all those with contempt,
but carrying about everywhere the publican, and the tentmaker, and
protecting herself with the cross; and these good things not in the
cities only, but also in the deserts more than in the cities; since in
truth everywhere in that land may be seen the camp of Christ, and the
royal flock, and the polity of the powers above. And these rules one
may find in force, not among men only, but also in woman's nature. Yea,
they, not less than men, practise that search
54
of wisdom, not taking shield, and mounting horse, as the Grecians'
grave lawgivers and philosophers direct, but another and far severer
fight are they undertaking. For the war against the devil and his
powers is common to them and to the men, and in no respect doth the
delicacy of their nature become an impediment in such conflicts, for
not by bodily constitution, but by mental choice, are these struggles
decided. Wherefore women in many cases have actually been more forward
in the contest than men, and have set up more brilliant trophies.
Heaven is not so glorious with the varied choir of the stars, as the
wilderness of Egypt, exhibiting to us all around the tents of the monks.
Whoever knows that ancient Egypt, her that fought
against God in frenzy, her that was the slave of cats, that feared and
dreaded onions; this man will know well the power of Christ. Or rather,
we have no need of ancient histories; for even yet there remain relics
of that senseless race, for a specimen of their former madness.
Nevertheless, these who of old broke out all of them into so great
madness, now seek to be wise touching heaven, and the things above
heaven, and laugh to scorn the customs of their fathers, and
acknowledge the wretchedness of their ancestors, and hold the
philosophers in no estimation: having learnt by the real facts. that
all that was theirs(1) were but inventions of sottish old women, but
the real philosophy, and worthy of heaven, is this, which was declared
unto them by the fishermen. And for this very cause, together with
their so great exactness in doctrine, they exhibit also by their life
that extreme seriousness. For when they have stripped themselves of all
that they have, and are crucified to the whole world, they urge their
course on again yet farther, using the labor of their body for the
nourishment of them that be in need. For neither, because they fast and
watch, do they think it meet to be idle by day; but their nights they
spend in the holy hymns and in vigils, and their days in prayers, and
at the same time in laboring with their own hands imitating the zeal of
the apostle. For if he when the whole world was looking unto him for
the sake of nourishing them that were in need, both occupied a
workshop, and practised a craft, and being thus employed did not so
much as sleep by night; how much more, say they, is it meet that we,
who have taken up our abode in the wilderness, and have nothing to do
with the turmoils in the cities, should use the leisure of our quiet
for spiritual labors!
Let us then be ashamed all of us, both they that are
rich, and they that are poor, when those having nothing at all but a
body only and hands, force their way on and strive eagerly to find
thence a supply for the poor; while we, having endless stores within,
touch not even our superfluities for these objects. What kind of plea
shall we have then, I pray thee? and what sort of excuse?
Yet further consider, how of old these Egyptians
were both avaricious, and gluttonous, together with their other vices.
For there were the flesh-pots(3) which the Jews remember; there, the
great tyranny of the belly. Nevertheless, having a willing mind, they
changed: and having caught fire from Christ, they set off at once on
their voyage towards heaven; and though more ardent than the rest of
mankind, and more headstrong, both in anger, and in bodily pleasures,
they imitate the incorporeal powers in meekness, and in the rest of
that freedom from passions which pertains unto self-denial.
7. Now if any man hath been in the country, he knows
what I say. But if he have never entered those tabernacles, let him
call to mind him who even until now is in the mouths of all men,--him
whom, after the apostles, Egypt brought forth,--the blessed and great
Antony; and let him put it to himself, "This man, too, was born in the
same country with Pharaoh; nevertheless he was not thereby damaged, but
both had a divine vision vouchsafed him, and showed forth such a life
as the laws of Christ require." And this any man shall know perfectly,
when he hath read the book that contains the history of that man's
life;(4) in which also he will perceive much prophecy. I allude to his
prediction about those infected with the errors of Arius, and his
statement of the mischief that would arise from them; God even then
having shown them to him. and sketched out before his eyes all that was
coming A thing which most especially (among the rest) serves to
demonstrate the truth, that no person, belonging to the heresies
without, hath such a man to mention. But, not to depend on us for this
information, look earnestly into what is written in that book, and ye
will learn all exactly, and thence be instructed in much self-denial.
And this advice I give, that we not merely peruse
what is written there, but that we also
55
For if we will take heed to ourselves, none of these things shall be an
hindrance to us, since even Abraham had an ungodly father,(2) but he
inherited not his wickedness; and Hezekiah, Ahaz: yet nevertheless he
became dear to God. And Joseph too when in the midst of Egypt, adorned
himself with the crowns of temperance; and the Three Children no less
in the midst of Babylon, and of the palace, when a table like those at
Sybaris was set before them, showed the highest self-denial; and Moses
also in Egypt, and Paul in the whole world; but nothing was to any one
of these an hindrance in the race of virtue.
Let us then, bearing in mind all these things, put
out of the way these our superfluous pleas and excuses, and apply
ourselves to those toils which the cause of virtue requires. For thus
shall we both attract to ourselves more favor from God, and persuade
Him to assist us in our struggles, and we shall obtain the eternal
blessings; unto which God grant that we may all attain, by the grace
and love towards man of our Lord Jesus Christ, to whom be glory and
victory for ever and ever. Amen.
HOMILY IX.
MATT. II. 16.
"Then Herod, when he saw that he was mocked of the wise men, was
exceeding wroth."
Yet surely it was a case not for anger, but for fear
and awe: he ought to have perceived that he was attempting impossible
things. But he is not refrained. For when a soul is insensible and
incurable, it yields to none of the medicines given by God. See for
example this man following up his former efforts,(1) and adding many
murders to one, and hurried down the steep any whither. For driven wild
by this anger, and envy, as by some demon, he takes account of nothing,
but rages even against nature herself, and his anger against the wise
men who had mocked him he vents upon the children that had done no
wrong: venturing then in Palestine upon a deed akin to the things that
had been done in Egypt. For he "sent forth," it is said, "and slew all
the children that were in Bethlehem, and in alI the coasts thereof,
from two years old and under, according to the time which he had
diligently inquired of the wise men."
Here attend to me carefully. Because many things are
uttered by many very idly touching these children, and the course of
events is charged with injustice, and some of these express their
perplexity about it in a more moderate way, others with more of
audaciousness and frenzy. In order then that we may free these of their
madness and those of their perplexity, suffer us to discourse a little
upon this topic. Plainly, then, if this be their charge, that the
children were left to be slain, they should find fault likewise with
the slaughter of the soldiers that kept Peter.(2) For as here, when the
young Child had fled, other children are massacred in the place of Him
who was sought; even so then, too, Peter having been delivered from his
prison and chains by the angel, one of like name with this tyrant, and
like temper too, when he had sought him, and found him not, slew
instead of him the soldiers that kept him.
"But what is this? it may be said; "why this is not
a solution, but an enhancement of our difficulty." I know it too, and
for this intent I bring forward all such cases, that to all I may
adduce one and the same solution. What then is the solution of these
things? or what fair account of them can we give? That Christ was not
the cause of their slaughter, but the king's cruelty; as indeed neither
was Peter to those others, but the madness of Herod. For if he had seen
the wall broken through, or the doors overthrown, he might, perhaps,
have had ground to accuse the soldiers that kept the apostle, of
neglect; but now when all things continued in due form,(3) and the
doors were thrown wide open,
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and the chains fastened to the hands of them that kept him (for in fact
they were bound unto him), he might have inferred from these things
(that is, if he had been strictly doing a judge's office on the matters
before him), that the event was not of human power or craft, but of
some divine and wonder-working power; he might have adored the doer of
these things, instead of waging war with the sentinels. For God had so
done all that He did, that so far from exposing the keepers, He was by
their means leading the king unto the truth. But if he proved
senseless, what signifies to(1) the skillful Physician of Souls,
managing all things to do good, the insubordination of him that is
diseased?
And just this one may say in the present case
likewise. For, wherefore art thou wroth, O Herod, at bring mocked of
the wise men? didst thou not know that the birth was divine? didst thou
not summon the chief prices? didst thou not gather together the
scribes? did not they, bring called, bring the prophet also with them
into thy court of judgment, proclaiming these things beforehand from of
old? Didst thou not see how the old things agreed with the new? Didst
thou not hear that a star also ministered to these men? Didst thou not
reverence the zeal of the barbarians? Didst thou not marvel at their
boldness? Wast thou not horror-struck at the truth of the prophet?
Didst thou not from the former things perceive the very last also?
Wherefore didst thou not reason with thyself from all these things,
that this event was not of the craft of the wise men, but of a Divine
Power, duly dispensing all things? And even if thou wert deceived by
the wise men, what is that to(2) the young children, who have done no
wrong?
3. "Yea," saith one, "Herod thou hast full well
deprived of excuse, and proved him blood-thirsty; but thou hast not yet
solved the question about the injustice of what took place. For if he
did unjustly, wherefore did God permit it?" Now, what should we say to
this? That which I do not cease to say continually, in church, in the
market-place and everywhere; that which I also wish you carefully to
keep in mind, for it is a sort of rule for us, suited to every such
perplexity. What then is our rule, and what our saying? That although
there be many that injure, yet is there not so much as one that is
injured. And in order that the fiddle may not disturb you too much, I
add the solution too with all speed. I mean, that what we may suffer
unjustly from any one, it tells either to the doing away of our sins,
God so putting that wrong to our account; or unto the recompense of
rewards.
And that what I may say may be clearer, let us
conduct our argument in the way of illustration. As thus: suppose a
certain servant who owes much money to his master, and then that this
servant has been despitefully used by unjust men, and robbed of some of
his goods. If then the master, in whose power it was to stay the
plunderer and wrong doer, should not indeed restore that same property,
but should reckon what was taken away towards what was owed him by his
servant, is the servant then injured? By no means. But what if he
should repay him even more? Has he not then even gained more than he
has lost? Every one, I suppose, perceives it.
Now this same reckoning we are to make in regard of
our own sufferings. For as to the fact, that in consideration of what
we may suffer wrongfully, we either have sins done away, or receive
more glorious crowns, if the amount of our sins be not so great: hear
what Paul says concerning him that had committed fornication, "Deliver
ye such a one to Satan for the destruction of the flesh, that the
spirit may be saved."(3) "But what is this?" you may say, "for the
discourse was about them that were injured by others, not about them
that are corrected by their teachers." I might answer, that there is no
difference;(4) for the question was, whether to suffer evil be not an
indignity to the sufferer. But, to bring my argument nearer the very
point inquired of; remember David, how, when he saw Shimei at a certain
time assailing him, and trampling on his affliction, and pouring on him
revilings without end, his captains desiring to slay him, he utterly
forbade them, saying, "Let him curse, that the Lord may look upon mine
abasement, and that he may requite me good for this cursing this
day."(5) And in the Psalms too in his chanting, he said, "Consider mine
enemies, that they are multiplied, and they hate me with unjust
hatred," and "forgive all my sins."(6) And Lazarus again for the same
cause enjoyed remission, having in this life suffered innumerable
evils. They therefore who are wronged, are not wronged if they bear
nobly all that they suffer, yea, rather they gain even more abundantly,
whether they be smitten of God, or scourged by the devil.
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3. "But what kind of sin had these children," it may
be said, "that they should do it away? for touching those who are of
full age, and have been guilty of many negligences, one might with show
of reason speak thus: but they who so underwent premature death, what
sort of sins did they by their sufferings put away?" Didst thou not
hear me say, that though there were no sins, there is a recompense of
rewards hereafter for them that suffer ill here? Wherein then were the
young children hurt in being slain for such a cause, and borne away
speedily into that waveless harbor? "Because," sayest thou, "they would
in many instances have achieved, had they lived, many and great deeds
of goodness" Why, for this cause He lays up for them beforehand no
small reward, the ending their lives for such a cause. Besides, if the
children were to have been any great persons, He would not have
suffered them to be snatched away beforehand. For if they that
eventually will live in continual wickedness are endured by Him with so
great long-sufferings, much more would He not have suffered these to be
so taken off had He foreknown they would accomplish any great things.
And these are the reasons we have to give; yet these
are not all; but there are also others more mysterious than these,
which He knoweth perfectly, who Himself ordereth these things. Let us
then give up unto Him the more perfect understanding of this matter,
and apply ourselves to what follows, and in the calamities of others
let us learn to bear all things nobly. Yea, for it was no little scene
of woe, which then befall Bethlehem, the children were snatched from
their mother's breast, and dragged unto this unjust slaughter.
And if thou art yet faint-hearted, and not equal to
controlling thyself in these things, learn the end of him who dared all
this, and recover thyself a little. For very quickly was he overtaken
by punishment for these things; and he paid the due penalty of such an
abominable act, ending his life by a grievous death, and more pitiable
than that which he now dared inflict;(1) suffering also countless
additional ills, which ye may know of by perusing Josephus' account of
these events. But, lest we should make our discourse long, and
interrupt its continuity, we have not thought it necessary to insert
that account in what we are saying.
4. "Then was fulfilled that which was spoken by
Jeremy the prophet,(2) saying, In Rama was there a voice heard, Rachel
weeping for her children, and would not be comforted, because they are
not."(3)
Thus having filled the hearer with horror by
relating these things: the slaughter so violent and unjust, so
extremely cruel and lawless; he comforts him again, by saying, Not from
God's wanting power to prevent it did all this take place, nor from any
ignorance of His, but when He both knew it, and foretold it,(4) and
that loudly by His prophet. Be not troubled then, neither despond,
looking unto His unspeakable providence, which one may most dearly see,
alike by what He works, and by what He permits. And this He intimated
in another place also, when discoursing to His disciples. I mean where,
having forewarned them of the judgment seats, and executions, and of
the wars of the world, and of the battle that knows no truce, to uphold
their spirit and to comfort them He saith, "Are not two sparrows sold
for a farthing? and one of them shall not fall on the ground without
your Father which' is in Heaven."(5) These things He said, signifying
that nothing is done without His knowledge, but while He knows all, yet
not in all doth He act. "Be not then troubled," He saith, "neither be
disturbed." For if He know what ye suffer, and hath power to hinder it,
it is quite clear that it is in His providence and care for you that He
doth not hinder it. And this we ought to bear in mind in our own
temptations also, and great will be the consolation we shall thence
receive.
But what, it may be said, hath Rachel to do with
Bethlehem? For it saith, "Rachel weeping for her children." And what
hath Rama to do with Rachel? Rachel was the mother of Benjamin, and on
his death, they buried her in the horse-course that was near this
place.(6) The tomb then being near, and the portion pertaining unto
Benjamin her infant (for Rama was of the tribe of Benjamin), from the
head of the tribe first, and next from the place of her sepulture, He
naturally denominates her young children who were massacred.(7) Then to
show that the wound that befell her was incurable and cruel, He saith,
"she would not be comforted because they are not."
Hence again we are taught this, which I mentioned
before, never to be confounded when what is happening is contrary to
the promise of God. Behold, for instance, when
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He was come for the salvation of the people, or rather for the
salvation of the world, of what kind were His beginnings. His mother,
first, in flight; His birth-place is involved in irremediable
calamities, and a murder is perpetrated of all murders the bitterest,
and there is lamentation and great mourning, and willings everywhere.
But be not trouble for He is wont ever to accomplish His own
dispensations by their contraries, affording us from thence a very
great demonstration of His power.
Thus did He lead on His own disciples also, and
prepared them to do all their duty, bringing about things by their
contraries, that the marvel might be greater. They, at any rate, being
scourged and persecuted, and suffering terrors without end, did in this
way get the better of them that were beating and persecuting them.
5. "But when Herod was dead, behold, an angel of the
Lord appeareth in a dream to Joseph saying, Arise, and take the young
Child and His mother, and go into the land of Israel."(1)
He no more saith "fly," but "go." Seest thou again
after the temptation refreshment? then after the refreshment danger
again? in that he was freed indeed from his banishment, and came back
again to his own country; and beheld the murderer of the children
brought to the slaughter;(2) but when he hath set foot on his own
country, he finds again a remnant of the former perils, the son of the
tyrant living, and being king.
But how did Archelaus reign over Judaea, when
Pontius Pilate was governor? Herod's death had recently taken place,
and the kingdom had not yet been divided into many parts; but as he had
only just ended his life, the son for a while kept possession of the
kingdom "in the room of his father Herod;" his brother also beating
this name, which is the reason why the evangelist added, "in the room
of his father Herod."
It may be said, however, "if he was afraid to settle
in Judaea on account of Archelaus, he had cause to fear Galilee also on
account of Herod." I answer, By his changing the place, the whole
matter was thenceforward thrown into shade; for the whole assault was
upon "Bethlehem and the coasts thereof." Therefore now that the
slaughter had taken place, the youth Archelaus had no other thought,
but that the whole was come to an end, and that amongst the many, He
that was sought had been destroyed. And besides, his father having come
to such an end of his life before his eyes, he became for the future
more cautious about farther proceedings, and about urging on that
course of iniquity.
Joseph therefore comes to Nazareth, partly to avoid
the danger, partly also delighting to abide in his native place. To
give him the more courage, he receives also an oracle from the angel
touching this matter. Luke, however, doth not say that he came there by
Divine warning, but that when they had fulfilled all the purification,
they returned to Nazareth.(3) What then may one say? That Luke is
giving an account of the time before the going down to Egypt, when he
saith these things. For He would not have brought them down thither
before the purification, in order that nothing should be done contrary
to the law, but he waited for her to be purified, and to go to
Nazareth, and that then they should go down to Egypt. Then, after their
return, He bids them go to Nazareth. But before this they were not
warned of God to go thither, but yearning after their native place,
they did so of their own accord. For since they had gone up for no
other cause but on account of the taxing, and had not so much as a
place where to stay, when they had fulfilled that for which they had
come up, they went down to Nazareth.(4)
6. We see here the cause why the angel also, putting
them at ease for the future, restores them to their home. And not even
this simply, but he adds to it a prophecy, "That it might be
fulfilled," saith he, "which was spoken by the prophets, He shall be
called a Nazarene."(5)
And what manner of prophet said this? Be not
curious, nor overbusy. For many of the prophetic writings have been
lost; and this one may see from the history of the Chronicles.(6) For
being negligent, and continually falling into ungodliness, some they
suffered to perish, others they themselves burnt up(7) and cut to
pieces. The latter fact Jeremiah relates;(8) the former, he who
composed the fourth book of Kings, saying, that after(9) a long time
the book of Deuteronomy was hardly found, buried somewhere and lost.
But if, when there was no barbarian there, they so betrayed their
books, much
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more when the barbarians had overrun them. For as to the fact, that the
prophet had foretold it, the apostles themselves in many places call
Him a Nazarene.(1)
"Was not this then," one may say, "casting a shade
over the prophecy touching Bethlehem?" By no means: rather this very
fact was sure greatly to stir up men, and to awaken them to the search
of what was said of Him. Thus, for example, Nathanael too enters on the
inquiry concerning Him, saying, "Can there any good thing come out of
Nazareth?"(2) For the place was of little esteem; or rather not that
place only, but also the whole district of Galilee. Therefore the
Pharisees said, "Search and look, for out of Galilee ariseth no
prophet"(3) Nevertheless, He is not ashamed to be named even from
thence, signifying that He needs not ought of the things of men; and
His disciples also He choses out of Galilee; everywhere cutting off the
pretexts of them who are disposed to be remiss, and giving tokens that
we have no need of outward things, if we practise virtue. For this
cause He doth not choose for Himself so much as a house; for "the Son
of Man," saith He," hath not where to lay His head;"(4) and when Herod
is plotting against Him, He teeth, and at His birth is laid in a
manger, and abides in an inn, and takes a mother of low estate;
teaching us to think no such thing a disgrace, and from the first
outset trampling under foot the haughtiness of man, and bidding us give
ourselves up to virtue only.
7. For why dost thou pride thyself on thy country,
when I am commanding thee to be a stranger to the whole world? (so He
speaks); when thou hast leave to become such as that all the universe
shall not be worthy of thee? For these things are so utterly
contemptible, that they are not thought worthy of any consideration
even amongst the philosophers of the Greeks, but are called Externals,
and occupy the lowest place.
"But yet Paul" one may say, "allows them, saying on
this wise, 'As touching the election, they are beloved for the fathers'
sake.'"(5) But tell me, when, and of what things was he discoursing,
and to whom? Why, to those of Gentile origin, who were puffing
themselves up on their faith, and exalting themselves against the Jews,
and so breaking them off the more: to quell the swelling pride of the
one, and to win over the others, and thoroughly excite them to the same
emulation. For when he is speaking of those noble and great men, hear
how he saith, "They that say these things, show plainly that they seek
a country; and truly if they had been mindful of that from whence they
came out, they might have had opportunity to have returned: but now
they desire another, a better country."(6) And again, "These all died
in faith, not having obtained the promises, but having seen them afar
off, and embraced them."(7) And John too said unto those that were
coming to him, "Think not to say, We have Abraham to our father."(8)
And Paul again, "For they are not all Israel, which are of Israel;
neither they, which are the children of the flesh, are they the
children of God."(9) For what were the sons of Samuel advantaged, tell
me, by their father's nobleness, when they were not heirs of their
father's virtue? And what profit had Moses' sons, not having emulated
his perfection?(10) Therefore neither did they inherit the dominion;
but whilst they enrolled him as their father, the rule of the people
passed away to another, to him who had become his son in the way of
virtue. And what harm was it to Timothy, that he was of a Greek father?
Or what on the other hand again was Noah's son profiled by the virtue
of his father, when he became a slave instead of free? Seest thou, how
little the nobleness of a father avails his children in the way of
advocacy?(11) For the wickedness of Ham's disposition overcame the laws
of nature, and cast him not only out of the nobility which he had in
respect of his father, but also out of his free estate. And what of
Esau? Was he not son of Isaac, and had he not his father to stand his
friend? Yea, his father too endeavored and desired that he should
partake of the blessings, and he himself for the sake of this did all
that was commanded him. Nevertheless, because he was untoward,(12) none
of these things profited him; but although he was by birth fist, and
had his father on his side doing everything for this object, yet not
having God with him, he lost all.
But why do I speak of men? The Jews were sons of
God, and gained nothing by this their high birth. Now if a man, having
become a son of God, but filling to show forth an excellency meet for
this noble birth, is even punished the more abundantly; why
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dost thou bring me forward the nobleness of ancestors remote or near?
For not under the old covenant(1) only, but even under the new, one may
find this rule to have held. For "as many as received Him," it is said
"to them gave He power to become the sons of God."(2) And yet many of
these children Paul hath affirmed to be nothing profited by their
father; "For if ye be circumcised," saith he, "Christ shall profit you
nothing."(3) And if Christ be no help to those who will not take heed
to themselves, how shall a man stand up in their behalf?
8. Let us not therefore pride ourselves either on
high birth, or on wealth, but rather despise them who are so minded:
neither let us be dejected at poverty. But let us seek that wealth,
which consists in good works; let us flee that poverty, which causes
men to be in wickedness, by reason of which also that rich man was
poor;(4) wherefore he had not at his command so much as a drop of
water, and that, although he made much entreaty. Whereas, who can be so
poor amongst us,(5) as to want water enough even for comfort?
There is none such For even they that are pining with extreme hunger,
may have the comfort of a drop of water; and not of a drop only, but of
refreshment too far more abundant. Not so that rich man, but he was
poor even to this degree: and what was yet more grievous, he could not
so much as soothe his poverty from any source. Why then do we gape
after riches, since they bring us not into Heaven?
For tell me, if any king among those upon earth had
said, It is impossible for him that is rich to be distinguished at
court, or to enjoy any honor; would ye not have thrown away every one
his riches with contempt? So then, if they cast us out from such honor
as is in the palaces below, they shall be worthy of all contempt: but,
when the King of Heaven is day by day crying aloud and saying, "It is
hard with them, to set foot on that sacred threshold;" shall we not
give up all, and withdraw from our possessions, that with boldness we
may enter into the kingdom? And of what consideration are we worthy,
who are at great pains to encompass ourselves with the things that
obstruct our way thither; and to hide them not only in chests, but even
in the earth, when we might entrust them to the guard of the very
Heavens? Since now surely thou art doing the same, as if any
husbandman, having gotten wheat wherewith to sow a rich land, was to
leave the land alone, and bury all the wheat in a pit, so as neither to
enjoy it himself, nor for the wheat to come to ought, but decay and
waste. But what is their common plea, when we accuse them of these
things? It gives no little comfort, say they, to know that all is laid
up for us in safety at home. Nay, rather not to know of its being laid
up is a comfort. For even if thou art not afraid of famine, yet other
more grievous things, on account of this store, must needs be a terror
to thee: deaths, wars, plots laid against thee. And if a famine should
ever befall us, the people again, constrained by the belly, takes
weapon in hand against thy house. Or rather, in so doing, thou art
first of all bringing famine into our cities, and next thou art forming
for thine own house this gulf, more grievous than famine. For by stress
of famine I know not any who have come to a speedy end; there being in
fact many means in many quarters which may be devised to assuage that
evil: but for possessions and riches, and the pursuits connected with
them. I can show many to have come by their ruin, some in secret, some
openly. And with many such instances the highways abound, with many the
courts of law, and the market-places, But why speak I of the highways,
the courts of law and the market-places? Why, the very sea thou mayest
behold filled with their blood. For not over the land only, as it
seems, hath this tyranny prevailed, but over the ocean also hath walked
in festal procession with great excess. And one makes a voyage for
gold, another, again, is stabbed for the same; and the same tyrannical
power hath made one a merchant, the other a murderer.
What then can be less trustworthy than Mammon,
seeing that for his sake one travels, and ventures, and is slain? "But
who," it is said, "will pity a charmer that is bitten with a
serpent?"(6) For we ought, knowing its cruel tyranny, to flee that
slavery, and destroy that grievous longing. "But how," saith one, "is
this possible?" By introducing another longing, the longing for Heaven.
Since he that desires the kingdom will laugh covetousness to scorn; he
that is become Christ's slave is no slave of mammon, but rather his
lord; for him that flieth from him, he is wont to follow, and to fly
from him that pursues. He honors not so much his pursuer as his
despiser; no one doth he so laugh to scorn, as them that desire him; no
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doth he only laugh them to scorn, but wraps round them also innumerable
bonds.
Be it ours then, however late, to loose these
grievous chains. Why bring thy reasonable soul into bondage to brute
matter, to the mother of those untold evils? But, oh the absurdity!
that while we are warring against it in words, it makes war with us by
deeds, and leads and carries us everywhere about, insulting us as
purchased with money, and meet for the lash; and what can be more
disgraceful and dishonorable than this?
Again: if we do not get the better of senseless
forms of matter, how shall we have the advantage of the incorporeal
powers? If we despise not vile earth and abject stones, how shall we
bring into subjection the principalities and authorities? How shall we
practise temperance? I mean, if silver dazzle and overpower us, when
shall we be able to hurry by a fair face? For, in fact, some are so
sold under this tyranny, as be moved somehow even at the mere show of
the gold, and in playfulness to say, that the very eyes are the better
for a gold coin coming in sight. But make not such jests, whoever thou
art;(1) for nothing so injures the eyes, both those of the body and
those of the soul, as the lust of these things. For instance; it was
this grievous longing that put out the lamps of those virgins, and cast
them out of the bride chamber. This sight, which (as thou saidst)
"doath good to the eyes," suffered not the wretched Judas to hearken
unto the Lord's voice, but led him even to the halter, made him burst
asunder in the midst; and, after all that, conducted him on to hell.
What then can be more lawless than this? what more
horrible? I do not mean the substance of riches, but the unseasonable
and frantic desire of them? Why, it even drops human gore, and looks
murder, and is fiercer than any wild beast, tearing in pieces them that
fall in its way, and what is much worse, it suffers them not even to
have any sense of being so mangled. For reason would that those who are
so treated should stretch forth their hand to them that pass by, and
call them to their assistance, but these are even thankful for such
rendings of their flesh, than which what can be more wretched?
Let us then, bearing in mind all these things, flee
the incurable disease; let us heal the wounds it hath made, and
withdraw ourselves from such a pest: in order that both here we may
live a secure and untroubled life, and attain to the future treasure;
unto which God grant that we may all attain,(2) by the grace and love
towards man of our Lord Jesus Christ, with whom unto the Father
together with the Holy Ghost be glory, might, honor, now and ever, and
world without end. Amen.
HOMILY X.
MATT. III. 1, 2.
"In those days cometh John the Baptist, preaching in the wilderness of
Judaea, and saying, Repent ye: for the kingdom of Heaven is at hand."
How "in those days"? For not then, surely, when He
was a child, and came to Nazareth, but thirty years after, John cometh;
as Luke also testifies. How then is it said, "in those days"? The
Scripture is always wont to use this manner of speech, not only when it
is mentioning what occurs in the time immediately after, but also of
things which are to come to pass many years later. Thus also, for
example, when His disciples came unto Him as He sat on the Mount of
Olives, and sought to learn about His coming, and the taking of
Jerusalem:(1) and yet ye know how great is the interval between those
several periods. I mean, that having spoken of the subversion of the
mother city,
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and completed His discourse on that subject, and being about to pass to
that on the consummation, he inserted, "Then shall these things also
come to pass;"(1) not bringing together the times by the word then, but
indicating that time only in which these things were to happen. And
this sort of thing he doth now also, saying, "In those days." For this
is not put to signify the days that come immediately after, but those
in which these things were to take place, which he was preparing to
relate.
"But why was it after thirty years," it may be said,
"that Jesus came unto His baptism"? After this baptism He was
thenceforth to do away with the law: wherefore even until this age,
which admits of all sins, He continues fulfilling it all; that no one
might say, that because He Himself could not fulfill it, He did it
away. For neither do all passions assail us at all times; but while in
the first age of life there is much thoughtlessness and timidity, in
that which comes after it, pleasure is more vehement, and after this
again the desire of wealth. For this cause he awaits the fullness of
His adult age, and throughout it all fulfills the law, and so comes to
His baptism, adding it as something which follows upon the complete
keeping of all the other commandments.
To prove that this was to Him the last good work of
those enjoined by the law, hear His own words: "For thus it becometh us
to fulfill all righteousness."(2) Now what He saith is like this: "We
have performed all the duties of the law, we have not transgressed so
much as one commandment. Since therefore this only remains, this too
must be added, and so shall we "fulfill all righteousness." For He here
calls by the name of "righteousness" the full performance of all the
commandments.
2. Now that on this account Christ came to His
baptism, is from this evident. But wherefore was this baptism devised
for Him For that not of himself did the son of Zacharias proceed to
this, but of God who moved him,--this Luke also declares, when he
saith, "The word of the Lord came unto him,"(3) that is, His
commandment. And he himself too saith, "He that sent me to baptize with
water, the same said to me, upon whom thou shalt see the Spirit
descending like a dove, and remaining on Him, the same is He which
baptizeth with the Holy Ghost."(4) Wherefore then was he sent to
baptize? The Baptist again makes this also plain to us, saying, "I knew
Him not, but that He should be made manifest to Israel, therefore am I
come baptizing with water."(5)
And if this was the only cause, how saith Luke, that
"he came into the county about Jordan, preaching the baptism of
repentance for the remission of sins?"(6) And yet it had not remission,
but this gift pertained unto the baptism that was given afterwards; for
in this "we are buried with Him,"(7) and our old man was then crucified
with Him, and before the cross there doth not appear remission
anywhere; for everywhere this is imputed to His blood. And Paul too
saith, "But ye are washed, but ye are sanctified," not by the baptism
of John, but "in the name of our Lord Jesus Christ, and by the Spirit
of our God."(8) And elsewhere too he saith, "John verily preached a
baptism of repentance," (he saith not "of remission,") "that they
should believe on Him that should come after him."(9) For when the
sacrifice was not yet offered, nether had the spirit yet come down, nor
sin was put away, nor the enmity removed, nor the curse destroyed; how
was remission to take place?
What means then, "for the remission of sins?"
The Jews were senseless, and had never any feeling
of their own sins, but while they were justly accountable for the worst
evils, they were justifying themselves in every respect; and this more
than anything caused their destruction, and led them away from the
faith. This, for example, Paul himself was laying to their charge, when
he said, that "they being ignorant of God's righteousness, and going
about(10) to establish their own, had not submitted themselves unto the
righteousness of God."(11) And again: "What shall we say then? That the
Gentiles, which followed not after righteousness, have attained(12) to
righteousness; but Israel, which followed after the law of
righteousness, hath not attained(13) unto the law of righteousness.
Wherefore? Because they sought it not by faith, but as it were by
works."(14)
Since therefore this was the cause of their evils,
John cometh, doing nothing else but bringing them to a sense of their
own sins. This, among other things, his very garb declared, being that
of repentance and confession. This was indicated also by what he
preached, for nothing else did he say, but
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"bring forth fruits meet for repentance."(1) Forasmuch then as their
not condemning their own sins, as Paul also hath explained, made them
start off from Christ, while their coming to a sense thereof would set
them upon longing to seek after their Redeemer, and to desire
remission; this John came to bring about, and to persuade them to
repent, not in order that they might be punished, but that having
become by repentance more humble, and condemning themselves, they might
hasten to receive remission.
But let us see how exactly he hath expressed it;
how, having said, that he "came preaching the baptism of repentance in
the wilderness of Judaea," he adds, "for remission,"as though he said,
For this end he exhorted them to confess and repent of their sins; not
that they should be punished, but that they might more easily receive
the subsequent remission. For had they not condemned themselves, they
could not have sought after His grace; and not seeking, they could not
have obtained remission.
Thus that baptism led the way for this; wherefor
also he said, that "they should believe on Him which should come after
him;"(2) together with that which hath been mentioned setting forth
this other cause of His baptism. For neither would it have been as much
for him to have gone about to their houses, and to have led Christ
around, taking Him by the hand, and to have said, "Believe in This
Man;" as for that blessed voice to be uttered, and all those other
things performed in the presence and sight of all.
On account of this He cometh to the baptism. Since
in fact both the credit of him that was baptizing, and the purport of
the thing itself,(3) was attracting the whole city, and calling it unto
Jordan; and it became a great spectacle.(4)
Therefore he humbles them also when they are come,
and persuades them to have no high fancies about themselves; showing
them liable to the utmost evils, unless they would repent, and leaving
their forefathers, and all vaunting in them, would receive Him that was
coming.
Because in fact the things concerning Christ had
been up to that time veiled, and many thought He was dead, owing to the
massacre which took place at Bethlehem. For though at twelve years old
He discovered Himself, yet did He also quickly veil Himself again. And
for this cause there was need of that splendid exordium and of a
loftier beginning. Wherefore also then for the first time he with clear
voice proclaims things which the Jews had never heard, neither from
prophets, nor from any besides; making mention of Heaven, and of the
kingdom there, and no longer saying anything touching the earth.
But by the kingdom in this place he means His former
and His last advent.
3. "But what is this to the Jews?" one may say, "for
they know not even what thou sayest." "Why, for this cause," saith he,
"do I so speak, in order that being roused by the obscurity of my
words, they may proceed to seek Him, whom I preach." In point of fact,
he so excited them with good hopes when they came near, that even many
publicans and soldiers inquired whet they should do, and how they
should direct their own life; which was a sign of being thenceforth set
free from all worldly things, and of looking to other greater objects,
and of forebodings things to come. Yea, for all, both the sights and
the words of that time, led them unto lofty thoughts.
Conceive, for example, how great a thing it was to
see a man after thirty years coming down from the wilderness, being the
son of a chief priest, who had never known the common wants of men, and
was on every account venerable, and had Isaiah with him. For he too was
present proclaiming him, and saying, "This is he who I said should come
crying, and preaching throughout the whole wilderness with a clear
voice." For so great was the earnestness of the prophets touching these
things, that not their own Lord only, but him also who was to minister
unto Him, they proclaimed a long time beforehand, and they not only
mentioned him, but the place too in which he was to abide, and the
manner of the doctrine which he had to teach when he came, and the good
effect that was produced by him.
See, at least, how both the prophet and the Baptist
go upon the same ideas, although not upon the same words.
Thus the prophet saith that he shall come saying,
"Prepare ye the way of the Lord, make his paths straight."(6) And he
himself when he was come said, "Bring forth fruits meet for
repentance,"(7) which corresponds with, "Prepare ye the way of the
Lord." Seest thou that both by the words of the prophet, and by his own
preaching, this one thing is manifested alone; that he was come, making
a way and preparing beforehand, not bestowing the gift, which was the
remission, but ordering in good time the souls of such as should
receive the God of all?
64
But Luke expresses somewhat further: not repeating
the exordium, and so passing on, but setting down likewise all the
prophecy. "For every valley," saith he, "shall be filled; and every
mountain and hill shall be brought low; and the crooked shall be made
straight, and the rough ways smooth; and all flesh shall see the
salvation of God."(1) Dost thou perceive how the prophet hath
anticipated all by his words; the concourse of the people. Thus, when
he saith, "Every valley shall be filled, and every mountain and hill
shall be brought low, and the rough ways shall be made smooth;" he is
signifying the exaltation of the lowly, the humiliation of the
self-willed, the hardness of the law changed into easiness of faith.
For it is no longer toils and labors, saith he, but grace, and
forgiveness of sins, affording great facility of salvation. Next he
states the cause of these things, saying, "All flesh shall see the
salvation of God;" no longer Jews and proselytes only, but also all
earth and sea, and the whole race of men. Because by "the crooked
things" he signified our whole corrupt life, publicans, harlots,
robbers, magicians, as many as having been perverted before afterwards
walked in the right way: much as He Himself likewise said, "publicans
and harlots go into the kingdom of God before you,"(2) because they
believed. And in other words also again the prophet declared the
self-same thing, thus saying, "Then wolves and lambs shall feed
together"(3) For like as here by the hills and valleys, he meant that
incongruities of character(4) are blended into one and the same
evenness of self-restraint, so also there, by the characters of the
brute animals indicating the different dispositions of men, he again
spoke of their being linked in one and the same harmony of godliness.
Here also, as before, stating the cause. That cause is, "There shall be
He that riseth to reign over the Gentiles, in Him shall the Gentiles
trust:"(5) much the same as here too he said, "All flesh shall see the
salvation of God," everywhere declaring that the power and knowledge of
these our Gospels would be poured out to the ends of the world,
converting the human race, from a brutish disposition and a fierce
temper to something very gentle and mild.
4. "And the same John had his raiment of camel's
hair, and a leathern girdle about his loins."(6)
Observe, how the prophets foretold some things,
others they left to the evangelists. Wherefore also Matthew both sets
down the guided by what they then beheld, to the memory of that blessed
man; or rather, even to a greater astonishment. For the one indeed was
brought up in cities and in houses, the other dwelt entirely in the
wilderness from his very swaddling clothes. For it be away all the
ancient ills, the labor, for example, the curse, the sorrow, the sweat;
himself also to have certain tokens of such a gift, and to come at once
to be above that condemnation. Thus he neither ploughed land, nor
opened furrow, he ate not his bread by the sweat of his face, but his
table was hastily supplied, and his clothing more easily furnished than
his table, and his lodging yet less troublesome than his clothing. For
he needed neither roof, nor bed, nor table, nor any other of these
things, but a kind of angel's life in this our flesh did he exhibit.
For this cause his very garment was of hair, that by his dress he might
instruct men to separate themselves from all things human, and to have
nothing in common with the earth, but to hasten back to their earlier
nobleness, wherein Adam was before he wanted garments or robe. Thus
that garb bore tokens of nothing less than a kingdom, and of repentance.
And do not say to me, "Whence had he a garment of
hair and a girdle. dwelling as he did in the wilderness?" For if thou
art to make a difficulty of this, thou wilt also inquire into more
things besides; how in the winters, and how in the heats of summer, he
continued in the wilderness, and this with a delicate body, and at an
immature age? how the nature of his infant flesh endured such great
inconstancy of weather, and a diet so uncommon, and all the other
hardships arising from the wilderness?
Where now are the philosophers of the Greeks, who at
random and for nought emu-
65
lated the shamelessness of the Cynics (for what is the profit of being
shut up in a tub, and afterwards running into such wantonness)? they
who encompassed themselves with rings and cups, and men servants and
maid servants, and with much pomp besides, falling into either extreme.
But this man was not so; but he dwelt in the wilderness as in Heaven,
showing forth all strictness of self-restraint. And from thence, like
some angel from Heaven, he went down unto the cities, being a champion
of godliness, and a crowned victor over the world, and a philosopher of
that philosophy which is worthy of the heavens. And these things were,
when sin was not yet put away, when the law had not yet ceased, when
death was not yet bound, when the brazen gates were not yet broken up,
but while the ancient polity still was in force.
Such is the nature of a noble and thoroughly
vigilant soul, for it is everywhere springing forward, and passing
beyond the limits set to it; as Paul(1) also did with respect to the
new polity.
But why, it may be asked, did he use a girdle with
his raiment? This was customary with them of old time, before men
passed into this soft and loose kind of dress. Thus, for instance, both
Peter(2) appears to have been "girded," and Paul; for it saith, "the
man that owneth this girdle."(3) And Elijah(4) too was thus strayed,
and every one of the saints, because they were at work continually,
laboring, and busying themselves either in journeyings, or about some
other necessary matter; and not for this cause only, but also with a
view of trampling under foot all ornaments, and practising all
austerity. This very kind of thing accordingly Christ declares to be
the greatest praise of virtue, thus saying, "What went ye out for to
see? a man clothed in soft raiment? behold, they that wear soft
clothing are in king's houses."(5)
But if he, who was so pure, and more glorious than
the heaven, and above all prophets, than whom none greater was born,
and who had such great boldness of speech, thus exercised himself in
austerity, scorning so exceedingly all dissolute delicacy, and training
himself to this hard life; what excuse shall we have, who after so
great a benefit, and the unnumbered burdens of our sins, do not show
forth so much as the least part of his penance,(6) but are drinking and
surfeiting, and smelling of perfumes, and in no better trim than the
harlot women on the stage, and are by all means softening ourselves,
and making ourselves an easy prey to the devil?(7)
5." Then went out to him all Judea, and Jerusalem,
and all the region round about Jordan, and were baptized of him,
confessing their sins."(8)
Seest thou how great power was in the coming of the
prophet? how he stirred up all the people; how he led them to a
consideration of their own sins? For it was indeed worthy of wonder to
behold him in human form showing forth such things and using so great
freedom of speech, and rising up in condemnation of all as children,
and having his great grace beaming out from his countenance. And,
moreover, the appearance of a prophet after the great interval of time
contributed to their amazement, because the gift had failed them, and
returned to them after a long time. And the nature of his preaching too
was strange and unusual For they heard of none of those things to which
they were accustomed; such as wars and battles and victories below, and
famine and pestilence, and Babylonians and Persians, and the taking of
the city, and the other things with which they were familiar, but of
Heaven and of the kingdom there, and of the punishment in hell. And it
was for this cause, let me add, that although they that committed
revolt in the wilderness, those in the company of Judas, and of
Theudas,(9) had been all of them slain no great while before, yet they
were not the more backward to go out thither. For neither was it for
the same objects that he summoned them, as for dominion, or revolt, or
revolution; but in order to lead them by the hand to the kingdom on
high. Wherefore neither did he keep them in the wilderness. to take
them about with him, but baptizing them, and teaching them the rules
concerning self-denial, he dismissed them; by all means instructing
them to scorn whatever things are on earth, and to raise themselves up
to the things to come, and press on every day.
6. This man then let us also emulate, and forsaking
luxury and drunkenness let us go over unto the life of restraint. For
this surely is the time of confession both for the uninitiated and for
the baptized; for the one, that upon their repentance they may partake
of the sacred mysteries; for the others, that having washed away their
stain after baptism, they may approach the table with a clean
66
conscience. Let us then forsake this soft and effeminate way of living.
For it is not, it is not possible at once both to do penance(1) and to
live in luxury. And this let John teach you by his raiment, by his
food, by his abode. What then? dost thou require us, you may say, to
practise such self-restraint as this? I do not require it, but I advise
and recommend it. But if this be not possible to you, let us at least,
though in cities, show forth repentance, for the judgment is surely at
our doors. But even if it were further off, we ought not even so to be
emboldened, for the term of each man's life is the end of the world
visually to him that is summoned. But that it is even at the doors,
hear Paul saying, "The night is far spent, the day is at hand;"(2) and
again, "He that cometh will come, and will not tarry."(3)
For the signs too are now complete, which announce
that day. For "this Gospel of the Kingdoms" saith He, "shall be
preached in all the world for a witness unto all nations; and then shah
the end come."(4) Attend with care to what is said. He said not, "when
it hath been believed by all men," but "when it hath been preached
to(5) all." For this cause he also said, "for a witness to the
nations," to show, that He doth not wait for all men to believe, and
then for Him to come. Since the phrase, "for a witness," hath this
meaning, "for accusation," "for reproof," "for condemnation of them
that have not believed."
But we, while hearing these things and seeing them,
slumber, and see dreams, sunk in a lethargy, as in some very deepest
night.(6) For the things present are nothing better than dreams,
whether they be prosperous, or whether they be painful. Wherefore I
entreat you now at length to be awakened, and to look another way, unto
the Sun of Righteousness. For no man while sleeping can see the sun,
nor delight his eyes with the beauty of its beams; but whatever he may
see, he beholds all as in a dream. For this cause we need much penance,
and many tears; both as being in a state of insensibility while we err,
and because our sins are great, and beyond excuse. And that I lie not,
the more part of them that hear me are witnesses. Nevertheless,
although they be beyond excuse, let us repent, and we shall receive
crowns.
7. But by repentance I mean, not only to forsake our
former evil deeds, but also to show forth good deeds greater than
those. For, "bring forth," saith he, "fruits meet for repentance."(7)
But how shall we bring them forth? If we do the opposite things: as for
instance, hast thou seized by violence the goods of others? henceforth
give away even thine own. Hast thou been guilty of fornication for a
long time? abstain even from thy wife for certain appointed days;
exercise continence. Hast thou insulted and stricken such as were
passing by? Henceforth bless them that insult thee, and do good to them
that smite thee. For it sufficeth not for our health to have plucked
out the dart only, but we must also apply remedies to the wound. Hast
thou lived in self-indulgence, and been drunken in time past? Fast, and
take care to drink water, in order to destroy the mischief that hath so
grown up within thee. Hast thou beheld with unchaste eyes beauty that
belonged to another? Henceforth do not so much as look upon a woman at
all, that thou mayest stand in more safety. For it is said, "Depart
from evil, and do good;"(8) and again, "Make thy tongue to cease from
evil, and thy lips that they speak no guile."(9) "But tell me the good
too." "Seek peace, and pursue it:" I mean not peace with man only, but
also peace with God. And he hath well said, "pursue" her: for she is
driven away, and cast out; she hath left the earth, and is gone to
sojourn in Heaven. Yet shall we be able to bring her back again, if we
will put away pride and boasting, and whatsoever, things stand in her
away, and will follow this temperate and frugal life.(10) For nothing
is more grievous than wrath and fierce anger. This renders men both
puffed up and servile, by the former making them ridiculous, by the
other hateful; and bringing in opposite vices, pride and flattery, at
the same time. But if we will cut off the greediness of this passion,
we shall be both lowly with exactness, and exalted with safety. For in
our bodies too all distempers arise from excess; and when the elements
thereof leave their proper limits, and go on beyond moderation, then
all these countless diseases are generated, and grievous kinds of
death. Somewhat of the same kind one may see take place with respect to
the soul likewise
8. Let us therefore cut away excess, and drinking
the salutary medicine of moderation,
67
let us abide in our proper temperament, and give careful heed to our
prayers. Though we receive not, let us persevere that we may receive;
and if we do receive, then because we have received. For it is not at
all His wish to defer giving, but by such delay He is contriving for us
to persevere. With this intent He doth also lengthen out(1) our
supplication, and at times permits a temptation to come upon us, that
we may continually flee for refuge unto Him, and where we have fled for
refuge, may there abide. Thus also do affectionate fathers act, and
mothers that love their children; when they see their tittle children
forsake their society, and playing with those of their own age, they
cause their servants to enact many fearful things, that by such fear
they may be constrained to flee for refuge to their mother's bosom.
Even so doth God oftentimes hold out some kind of threat; not that He
may bring it upon us, but that He may draw us unto Himself. At any
rate, when we return, he doth away with our fear at once; since
assuredly, if we were alike in temptations and at ease, there would
have been no need o[ temptations.
But why do I speak of us? Since even to those saints
of old great was the lesson of that Thou hast humbled me."(2) And He
Himself likewise said to the apostles, "In the world ye shall have
tribulation."(3) And Paul signifies this self-same thing, when he
saith, "There was given to me a thorn in the Wherefore also when he
sough to me a thorn in the flesh, he messenger of Satan to buffet
me."(4) Wherefore also when he sought to be delivered from the
temptation, he obtained it not, by reason of the great benefit thence
ensuing. And if we should go over the whole life of David, we shall
find him more glorious in his dangers; both himself and all the others
that were like him. For so Job at that season shone forth the more
abundantly, and Joseph too in this way became the more approved, and
Jacob also, and his father likewise, and his father's father; and all
as many as ever put on crowns of peculiar glory, it was by tribulations
and temptations that they first won their crowns, then had their names
recited.
Being conscious of alI these things, according to
the wise saying, let us "not make haste in time of trouble"(5) but let
us teach ourselves one thing only, how to bear all nobly, and not to be
curious or inquisitive about any of the things that are coming to pass.
For to know when our tribulations should be done away, belongs to God
who permits them to befall us; but to bear them, brought upon us, with
all thankfulness, all that is the work of a good disposition on our
par; and if this be so, then all our blessings will follow. In order
therefore that these may follow, and that we may become better approved
here, and more glorious in that world, let us submit to all, whatever
may be brought upon us, for all thanking Him who knows(6) what is good
for us better than we do, and loves us more ardently than those who
gave us birth. And let both these considerations be a charm for us to
chant to ourselves in every terror that occurs, that so we may quell
our despondency, and in all things glorify Him, who on our behalf doeth
and ordereth all, even God.
For so we shall both easily repulse all hostile
devices, and attain unto the incorruptible crowns: by the grace and
love towards man of our Lord Jesus Christ, with whom be unto the Father
glory, might, and honor, together with the Holy Ghost, now, and always,
even for ever and ever. Amen.
HOMILY XI.
MATT. III. 7.
"But when he saw many of the Pharisees and Sadducees come to his
baptism, he said unto them, O generation of vipers, who hath warned you
to flee from the wrath to come?"
How then doth Christ say, that they did not believe John.(1)
Because this was not believing, to decline receiving Him whom he
preached. For so they thought they regarded their prophets and their
lawgiver, nevertheless He said they had not regarded them, forasmuch as
they received not Him, that was foretold by them. "For if ye had
68
believed Moses," saith He, "ye would have believed Me."(1) And after
this again, being asked by Christ, "The baptism of John, whence is
it?"(2) they said, "If we shall say, Of earth, we fear the people; if
we shall say, From heaven, He will say unto us, How then did ye not
believe him?"
So that from all these things it is manifest that
they came indeed and were baptized, yet they did not abide in the
belief of that which which was preached. For John also points out their
wickedness, by their sending(3) unto the Baptist, and saying, "Art thou
Elias? Art thou Christ?" wherefore he also added, "they which were sent
were of the Pharisees."(4)
"What then? were not the multitudes also of this
same mind"? one may say. Nay, the multitudes in simplicity of mind had
this suspicion, but the Pharisees, wishing to lay hold of Him. For
since it was acknowledged that Christ comes out of the village of
David, and this man was of the tribe of Levi, they laid a snare by the
question, in order that if he should say any such thing they might
quickly come upon him. This at any rate he hath declared by what
follows; for on his not acknowledging any of the things which they
expected, even so they take hold of him, saying, "Why baptizest thou
then, if thou be not the Christ?"(5)
And to convince thee that the Pharisees came with
one mind, and the people with another, hear how the evangelist hath
declared this too; saying of the people, "that they came and were
baptized of him, confessing their sins;"(6) but concerning the
Pharisees, no longer like that, but that "when he saw many of the
Pharisees and Sadducees coming, he said, O generation of vipers, who
hath warned you to flee from the wrath to come?" O greatness of mind!
How doth he discourse unto men ever thirsting after the blood of the
prophets, and in disposition no better than serpents! how doth he
disparage both themselves and their progenitors with all plainness!
2. "Yea," saith one; "he speaks plainly enough, but
the question is if there be any reason in this plainness. For be did
not see them sinning, but in the act of change; wherefore they did not
deserve blame, but rather praise and approbation, for having left city
and houses, and making haste to hear his preaching."
What then shall we say? That he had not things
present, and even now doing, in his view, but he knew the secrets of
their mind, God having revealed this. Since then they were priding
themselves on their forefathers, and this was like to prove the cause
of their destruction, and was casting them into a state of
carelessness, he cuts away the roots of their pride. For this cause
Isaiah also calls them, "rulers of Sodom," and "people of Gomorrah;"(7)
and another prophet saith, "Are ye not as children of the
Ethiopians;"(8) and all withdraw them from this way of thinking,
bringing down their pride, which had caused them unnumbered evils.
"But the prophets," you will say, "naturally did so;
for they saw them sinning: but in this case, with what view and for
what cause doeth he the same, seeing them obey him." To make them yet
more tender-hearted.
But if one accurately mark his words, he hath also
tempered his rebuke with commendation. For he spake these things, as
marveling at them, that they were become able. however late, to do what
seemed almost an impossibility for them. His rebuke, you see, is rather
that of one bringing them over, and working upon them to arouse
themselves. For in that he appears amazed, he implies both their former
wickedness to be great, and their conversion marvellous and beyond
expectation. Thus, "what hath come to pass," saith he, "that being
children of those men, and brought up so badly, they have repented?
Whence hath come so great a change? Who hath softened down the
harshness of their spirit?Who corrected that which was incurable?"
And see how straightway from the beginning he
alarmed them, by laying first, for a foundation, his words concerning
hell. For he spake not of the usual topics: "Who hath warned you to
flee from wars, from the inroads of the barbarians, from captivities,
from famines, from pestilences?" but concerning another sort of
punishment, never before made manifest to them, he was striking the
first preparatory note, saying thus, "Who hath warned you to flee from
the wrath to come?"
And full well did he likewise call them, "generation
of vipers." For that animal too is said to destroy the mother that is
in travail with her, and eating through her belly, thus to come forth
unto light; which kind of thing these men also did being "murderers of
fathers, and murderers of mothers,"(9) and destroying their instructors
with their own hands.
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3. However, he stops not at the rebuke, but
introduces advice also. For, "Bring forth," says he, "fruits meet for
repentance."(1)
For to flee from wickedness is not enough, but you
must show forth also great virtue. For let me not have that
contradictory yet ordinary(2) case, that(3) refraining yourselves for a
little while, ye return unto the same wickedness. For we are not come
for the same objects as the prophets before. Nay, the things that are
now are changed, and are more exalted, forasmuch as the Judge
henceforth is coming, His very self, the very Lord of the kingdom,
leading unto greater self-restraint, calling us to heaven, and drawing
us upward to those abodes. For this cause do I unfold the doctrine also
touching hell, because both the good things and the painful are for
ever. Do not therefore abide as ye are, neither bring forward the
accustomed pleas, Abraham, Isaac, Jacob, the noble race of your
ancestors."
And these things he said, not as forbidding them to
say that they were sprung from those holy men, but as forbidding them
to put confidence in this, while they were neglecting the virtue of the
soul; at once bringing forward publicly what was in their minds, and
foretelling things to come. Because after this they are found to say,
"We have Abraham to our father, and were never in bondage to any
man."(4) Since then it was this, which most of all lifted them up with
pride and ruined them, he first puts it down.
And see how with his honor paid to the patriarch he
combines his correction touching these things. Namely, having said,
"Think not to say, We have Abraham to our father," he said not, "for
the patriarch shall not be able to profit you anything," but somehow in
a more gentle and acceptable manner he intimated the self-same thing,
by saying,
"For God is able of these stones to raise up
children to Abraham."(5)
Now some say, that concerning the Gentiles he saith
these things, calling them stones, metaphorically; but I say, that the
expression hath also another meaning. But of what kind is this? Think
not, saith he, that if you should perish, you would make the patriarch
childness. his is not, this is not so. For with God it is possible,
both out of bring them to that relationship; since at the beginning
also it was so done. For it was like the birth of men out of stones,
when a child came forth from that hardened womb.
This accordingly the prophet also was intimating,
when he said, "Look unto the hard rock, whence ye are hewn, and to the
hole of the pit, whence ye are digged: look unto Abraham your father,
and unto Sarah that bare you." (6) Now of this prophecy, you see, he
reminds them, showing that if at the beginning he made him a father, as
marvellously as if he had made him so out of stones, it was possible
for this now also to come to pass. And see how he both alarms them, and
cuts them off: in that he said not, "He had already raised up," lest
they should despair of themselves, but that He "is able to raise up:"
and he said not, ' 'He is able out of stones to make men," but what was
a much greater thing, "kinsmen and children of Abraham."
Seest thou how for the time he drew them off from
their vain imagination about things of the body, and from their refuge
in their forefathers; in order that they might rest the hope of their
salvation in their own repentance and continence? Seest thou how by
casting out their carnal relationship, he is bringing in that which is
of faith?
4. Mark then how by what follows also he increases
their alarm, and adds intensity to their agonizing fear.
For having said that "God is able of these stones to
raise up children unto Abraham," he added, "And now also the axe is
laid unto the root of the trees," (7) by all means making his
speech alarming. For as he from his way of life had much freedom of
speech, so they needed his severe rebuke, having been left barren(8)
now for a long time. For "why do I say" (such are his words) "that ye
are on the point of falling away from your relationship to the
patriarch and of seeing other, even those that are of stones, brought
in to your preeminence? Nay, not to this point only will your penalty
reach, but your punishment will proceed further. "For now," saith he,
"the axe is laid unto the root of the trees." There is nothing more
terrible than this turn of his discourse. For it is no longer "a flying
sickle,"(9) nor "the taking down of a hedge," nor "the treading under
foot of the vineyard;"(10) but an axe exceeding sharp, and what is
worse, it is even at the doors. For inasmuch as they continually
disbelieved the prophets, and used to say, "Where is the day of the
Lord:"(11) and "let
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the counsel of the Holy One of Israel come, that we may know it,"(1) by
reason that it was many years before what they said came to pass; to
lead them off from this encouragement also, he sets the terrors close
to them And this he declared by saying "now," and by his putting
it to "the root." "For the space between is nothing now," saith he,
"but it is laid to the very root." And he said not, "to the branches,"
nor "to the fruits," but "to the rook" Signifying, that if they were
negligent, they would have incurable horrors to endure, and not have so
much as a hope of remedy. It being no servant who is now come, as those
before Him were, but the very Lord of all, bringing on them His fierce
and most effectual vengeance.
Yet, although he hath terrified them again, he
suffers them not to fall into despair; but as before he said not "He
hath raised up," but "He is able to raise up children to Abraham" (at
once both alarming and comforting them); even so here also he did not
say that "it hath touched the root," but "it is laid to the root, and
is now hard by it, and shows signs of no delay." However, even though
He hath brought it so near, He makes its cutting depend upon you. For
if ye change and become better men, this axe will depart without doing
anything; but if ye continue in the same ways, He will tear up the tree
by the roots. And therefore, observe, it is neither removed from the
root, nor applied as it is doth it cut at all: the one, that ye may not
grow supine, the other to let you know that it is possible even in a
short time to be changed and saved. Wherefore he doth also from all
topics heighten their fear, thoroughly awakening and pressing them on
to repentance. Thus first their falling away from their forefathers;
next, others being introduced instead; lastly, those terrors being at
their doors, the certainty of suffering incurable evils (both which he
declared by the root and the axe), was sufficient to rouse thoroughly
those even that were very supine, and to make them full of anxiety. I
may add, that Paul too was setting forth the same, when he said, "A
short word(2) will the Lord make upon the whole world."(3)
But be not afraid; or rather, be afraid, but despair
not. For thou hast yet a hope of change; the sentence is not quite
absolute,(4) neither did the axe come to cut (else what hindered it
from cutting, close as it was to the root?); but on purpose by this
fear to make thee a better man, and to prepare thee to bring forth
fruit. For this cause he added, "Therefore every tree, which bringeth
not forth good fruit, is hewn down, and cast into the fire."(5) Now by
the word "every," he rejects again the privilege which they had from
their noble descent; "Why, if thou be Abraham's own descendant," saith
he, "if thou have thousands of patriarchs to enumerate, thou wilt but
undergo a double punishment, abiding unfruitful."
By these words he alarmed even publicans, the
soldiers' mind was startled by him, not casting them into despair, yet
ridding them of all security. For along with the terror, there is also
much encouragement in what he saith; since by the expression, "which
bringeth not forth good fruit," he signified that what bears fruit is
delivered from all vengeance.
5. "And how," saith one, "shall we be able to bring
forth fruit, when the edge is being applied, and the time so strait,
and the appointed season cut short." "Thou wilt be able," saith he,
"for this fruit is not of the same kind as that of common trees,
waiting a long time, and in bondage to the necessities(6) of seasons,
and requiring much other management; but it is enough to be willing,
and the tree at once hath put forth its fruit. For not the nature of
the root only, but also the skill of the husbandman contributes the
most to that kind of fruit-bearing."
For (let me add) on account of this,--lest they
should say, "Thou art alarming and pressing, and constraining us,
applying an axe, and threatening us with being cut down, yet requiring
produce in time of punishment,"--he hath added, to signify the ease of
bearing that fruit, "I indeed baptize you with water, but He that
cometh after me is mightier than I, the latchet of whose shoe I am not
worthy to unloose; He shall baptize you with the Holy Ghost and with
fire:"(7) implying hereby that consideration(8) only is needed and
faith, not labors and toils; and as it is easy to be baptized, so is it
easy to be convened, and to become better men. So having stirred their
mind by the fear of God's judgment, and the expectation of His
punishment, and by the mention of the axe, and by the loss of their
ancestors, and by the bringing in of those other children, and by the
double vengeance of cutting off and burning, and having by all means
softened their hardness, and brought them to desire deliverance from so
great evils; then he brings in what
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he hath to say touching Christ; and not simply, but with a declaration
of His great superiority. Then in setting forth the difference between
himself and Him, lest he should seem to say this out of favor, he
establishes the fact by comparison of the gifts bestowed by each of
them. For he did not at once say, "I am not worthy to unloose the
lachet of His shoe;" but when he had first set forth the little value
of his own baptism, and had shown that it hath nothing more than to
lead them to repentance (for he did not say with water of remission,
but of repentance), he sets forth Christ's also, which is full of the
unspeakable gift. Thus he seems to say, "Lest, on being told that He
cometh after me, thou shouldest despise Him as having come later; learn
thou the virtue(1) of His gift, and thou wilt clearly know that I
uttered nothing worthy nor great, when I said, "I am not worthy to
unloose the latchet of His shoe." So too when thou art told, "He is
mightier than I," do not think I said this in the way of making a
comparison. For I am not worthy to be ranked so much as among His
servants, no, not even the lowest of His servants, nor to receive the
least honored portion of His ministry." Therefore He did not merely
say, "His shoes," but not even "the latchet," which kind of office was
attributing what he had said to humility, he adds also the proof from
the facts: "For He shall baptize you," saith he, "with the Holy Ghost
and with fire."
6. Seest thou how great is the wisdom of the
Baptist? how, when He Himself is preaching, He saith everything to
alarm, and fill them with anxiety; but when He is sending men to Him,
whatever was mild and apt to recover them: not bringing forward the
axe, nor the tree that is cut down and burnt, and cast into the fire,
nor the wrath to come, but remission of sins, and removing of
punishment, and righteousness, and sanctification, and redemption, and
adoption, and brotherhood, and a partaking of the inheritance, and an
abundant supply of the Holy Ghost. For all these things he obscurely
denoted, when he said, "He shall baptize you with the Holy Ghost;" at
once, by the very figure of speech, declaring the abundance of the
grace (for he said not, "He will give you the Holy Ghost," but "He will
baptize you with the Holy Ghost"); and by the specification of fire on
the other hand indicating the vehement and uncontrollable quality of
His grace.
Imagine only what sort of men it was meet for the
hearers to become, when they considered that they were at once to be
like the prophets, and like those great ones. For it was on this
account, you see, that he made mention at all of fire; that he might
lead them to reflect on the memory of those men. Because, of all the
visions that appeared unto them, I had almost said, the more part
appeared in fire; thus God discoursed with Moses in the bush, thus with
all the people in the mount Sinai, thus with Ezekiel on the cherubim.(2)
And mark again how he rouses the hearer, by putting
that first which was to take place after all. For the Lamb was to be
slain, and sin to be blotted out, and the enmity to be destroyed, and
the burial to take place, and the resurrection, and then the Spirit to
come. But none of these things cloth he mention as yet, but that first
which was last, and for the sake of which all the former were done, and
which was fittest to proclaim His dignity; so that when the hearer
should be told that he was to receive so great a Spirit he might search
with himself, how and in what manner this shall be, while sin so
prevails; that finding him full of thought and prepared for that
lesson, he might thereupon introduce what he had to say touching the
Passion, no man being any more offended, under the expectation of such
a gift.
Wherefore he again cried out, saying, "Behold the
Lamb of God, which beareth the sin of the world."(3) He did not say,
"which remitteth," but, that which implies a more guardian care," which
heareth it." For it is not all one, simply to remit, and to take it
upon Himself.(4) For the one was to be done without peril, the other
with death.
And again, he said, "He is Son of God."(5) But not
even this declared His rank openly to the hearers (for they did not so
much as know yet how to conceive of Him as a true Son): but by so great
a gift of the Spirit that also was established. Therefore the Father
also in sending John gave him, as you know, this as a first token of
the dignity of Him that was come, saying, "Upon whom thou shalt see the
Spirit descending and remaining, the same is He which baptizeth with
the Holy Ghost."(6) Wherefore himself too
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saith, "I saw and bare record that this is the Son of God;" as though
the one were to all time the clear evidence of the other.
7. Then, as having uttered the gentler part of his
message, and soothed and relaxed the hearer, he again binds him up,
that he may not become remiss. For such was the nature of the Jewish
nation; by all encouraging things they were easily puffed up, and
corrupted. Wherefore he again adduces his terrors, saying,
" Whose fan is in His hand."(1)
Thus, as before he had spoken of the punishment, so
here he points out the Judge likewise, and introduces the eternal
vengeance. For "He will burn the chaff," saith he, "with unquenchable
fire." Thou seest that He is Lord of all things, and that He is Himself
the Husbandman; albeit in another place He calls His Father the same.
For "My Father, "saith He, "is the Husbandman?(2) Thus, inasmuch as He
had spoken of an axe, lest thou shouldest suppose that the thing needed
labor, and the separation was hard to make; by another comparison he
suggest the easiness of it, implying that all the world is His; since
He could not punish those who were not His own. For the present, it is
true, all are mingled together (for though the wheat appears gleaming
through, yet it lies with the chaff, as on a threshing floor, not as in
a garner), but then, great will be the separation.
Where now are they by whom hell-fire(3) is
disbelieved? Since surely here are two points laid down, one, that He
will baptize with the Holy Ghost, the other, that He will burn up the
disobedient. If then that is credible, so is this too, assuredly. Yea,
this is why the two predictions are put by him in immediate connection,
that by that which hath taken place already, he might accredit the
other, as yet unaccomplished. For Christ too Himself in many places
doth so, often of the same things, and often of opposites, setting down
two prophecies; the one of which He performs here, the other He
promises in the future; that such as are too contentious may, from the
one which has already come to pass, believe the other also. which is
not yet accomplished. For instance, to them that strip themselves of
all that they have for His sake(4) He promised to give an hundred fold
in the present world, and life eternal in that which is to come; by the
things already given making the future also credible. Which, as we see,
John likewise hath done in this place; laying down two things, that He
shall both baptize with the Holy Ghost, and burn up with unquenchable
fire. Now then, if He had not baptized with the Spirit the apostles,
and all every day who are willing, thou mightest have doubts concerning
those other things too; but if that which seems to be greater and more
difficult, and which transcends all reason, hath been done, and is done
every day; how deniest thou that to be true, which is easy, and comes
to pass according to reason? Thus having said, "He shall baptize with
the Holy Ghost and with fire," and having thence promised great
blessings; lest thou, released wholly from the former things, grow
supine, he hath added the fan, and the judgment thereby declared. Thus,
"think not at all," saith he, "that your baptism suffices, if ye become
ordinary persons(5) hereafter:" for we need both virtue, and plenty of
that known self-restraint.(6) Therefore as by the axe he urges them
unto grace, and unto the font, so after grace he terrifies them by the
fan, and the unquenchable fire. And of the one sort, those yet
unbaptized, he makes no distinction, but saith in general "Every tree
that bringeth not forth good fruit is hewn down,"(7) punishing all the
unbelievers. Whereas after baptism He works of their faith.
Let no man then become chaff, let no one be tossed
to and fro, nor lie exposed to wicked desires, blown about by them
easily every way. For if thou continue wheat, though temptation be
brought on thee, thou wilt suffer nothing dreadful; nay, for in the
threshing floor, the wheels of the car, that are like saws,(8) do not
cut in pieces the wheat; but if thou fall away into the weakness of
chaff, thou wilt both here suffer incurable ills, being smitten of all
men, and there thou wilt undergo the eternal punishment. For all such
persons both before that furnace become food for the irrational
passions here, as chaff is for the brute animal: and there again they
are material and food for the flame.
Now to have said directly that He will judge
men's doings, would not so effectually procure acceptance for His
doctrine: but to blend with it the parable, and so establish it all,
was apter to persuade the hearer, and part so discourses with them;
threshing floor,
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and harvest, and vineyard, and wine-press, and field, and net, and
fishing, and all things familiar, and among which they were busied He
makes ingredients in His discourses This kind of thing then the Baptist
likewise did here, and offered an exceeding great demonstration of his
words, the giving of the Spirit. For "He who hath so great power, as
both to forgive sins, and to give the Spirit, much more will these
things also be within His power:" so he speaks.
Seest thou how now in due order the mystery(1) came
to be laid as a foundation, before the resurrection and judgment?(2)
"And wherefore," it may be said, "did he not mention
the signs and wonders which were straightway to be done by Him?"
Because this was greater than all, and for its sake all those were
done. Thus, in his mention of the chief thing, he comprehended all;
death dissolved, sins abolished, the curse blotted out, those long wars
done away; our entrance into paradise,(3) our ascent into heaven, our
citizenship with the angels, our partaking of the good things to come:
for in truth this is the earnest of them all. So that in mentioning
this, he hath mentioned also the resurrection of our bodies, and the
manifestation of His miracles here, and our partaking of His kingdom,
and the good things, which "eye hath not seen, nor ear heard, neither
have entered into the heart of main"(4) For all these things He
bestowed on us by that gift. It was therefore superfluous to speak of
the signs that were immediately to ensue, and which sight can judge of;
but those were meet to be discoursed on, whereof they doubted; as for
instance, that He is the Son of God; that He exceeds John beyond
comparison; that He "beareth(5) the sin of the world;" that He will
require an account of all that we do; that our interests are not
limited to the present, but elsewhere every one will undergo the due
penalty. For these things were not as yet proveable by sight.
8. Therefore, knowing these things, let us use great
diligence, while we are in the threshing floor; for it is possible
while we are here, to change even out of chaff into wheat, even as on
the other hand many from wheat have become chaff. Let us not then be
supine, nor be carried about with every wind; neither let us separate
ourselves from our brethren, though they seem to be small and mean;
forasmuch as the wheat also compared with the chaff is less in measure,
but better in nature. Look not therefore to the forms of outward pomp,
for they are prepared for the fire, but to this godly humility, so firm
and indissoluble, and which cannot be cut, neither is burnt by the
fire. It being for their sake that He bears long with the very chaff,
that by their intercourse with them they may become better. Therefore
judgment is not yet, that we may be all crowned together, that from
wickedness many may be convened unto virtue.
Let us tremble then at hearing this parable. For
indeed that fire is unquenchable. "And how," it may be said, "is it
unquenchable?" Seest thou not this sun ever burning, and never
quenched? didst thou not behold the bush burning, and not
consumed? If then thou also desirest to escape the flame, lay up
alms beforehand, and so thou wilt not even taste of that fire. For if,
while here, thou wilt believe what is told thee, thou shalt not so much
as see this furnace, after thy departure into that region; but if thou
disbelieve it now, thou shalt know it there full well by experience,
when no sort of escape is possible. Since in truth no entreaty shall
avert the punishment from them who have not shown forth an upright
life. For believing surely is not enough, since even the devils tremble
at God, but for all that they will be
9. Wherefore our care of our conduct hath son of our
continually assembling you here; not simply that ye should enter in,
but that ye should also reap some fruit from your continuance here. But
if ye come indeed constantly, but go away again reaping no fruit from
thence, ye will have no advantage from your entering in and attendance
in this place.
For if we, when sending children to teachers, should
we see them reaping no benefit thereby, begin to be severe in blaming
the teachers, and remove them often to others; what excuse shall we
have for not bestowing upon virtue even so much diligence as upon these
earthly things, but forever bringing our tablets home empty? And yet
our teachers here are more m number and greater. For no less than
prophets and apostles and patriarchs, and all righteous men, are by us
set over you as teachers in every Church. And not even so is there any
profit, but if you have joined in chanting two or three Psalms, and
making the accustomed prayers at random and anyhow, are so dismissed,
ye think this enough for your salvation. Have ye not heard the prophet,
saying (or rather God by the prophet), "This people honoreth me
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with their lips, but their heart is far from me?"(1)
Therefore, test this be our case too, wipe thou out
the letters, or rather the impressions, which the devil hath engraven
in thy soul; and bring me a heart set free from worldly tumults, that
without fear I may write on it what I will. Since now at least there is
nothing else to discern, except his letters;--rapines, covetings, envy,
jealousy. Wherefore of course, when I receive your tablets, I am not
able so much as to read them. For I find not the letters, which we
every Lord's day inscribe on you, and so let you go; but others,
instead of these, unintelligible and misshapen. Then, when we have
blotted them out, and have written those which are of the Spirit, ye
departing, and giving up your hearts to the works of the devil, give
Him again power to substitute his own characters in you. What then will
be the end of all this, even without any words of mine, each man's own
conscience knoweth. For I indeed will not cease to do my part, and to
write in you the right letters. But if ye mar our diligence, for our
part our reward is unaltered, but your danger is not small.
Now, though I would fain say nothing to disgust you,
yet I beseech again and entreat you,(2) imitate at least the little
children's diligence in these matters. For so they first learn the form
of the letters, after that they practise themselves in distinguishing
them put out of shape, and then at last in their reading they proceed
orderly by means of them. Just so let us also do; let us divide virtue,
and learn first not to swear, nor to forswear ourselves, nor to speak
evil; then proceeding to another row,(3) not to envy, not to lust, not
to be gluttonous, not to be drunken, not fierce, not slothful, so that
from these we may pass on again to the things of the Spirit, and
practise continence, and neglect of the belly, temperance,
righteousness, to be above glory, and gentle and contrite in mind; and
let us join these one with another, and write them upon our soul.
10. And all these let us practise at home. with our
own friends, with our wife, with our children. And, for the present,
let us begin with the things that come first, and are easier; as for
instance, with not sweating; and let us practise this one letter
continually at home. For, in truth, there are many at his wife annoying
and angering him, sometimes an indocile and disorderly child urgues him
on to threatening and swearing. If now at home, when thus continually
galled, thou shouldest attain not to be tempted into swearing, thou
wilt in the market-place also have power with ease to abide unconquered.
Yea, and in like sort, thou will attain to keep
thyself from insulting any, by not insulting thy wife, nor thy
servants, nor any one else among those in thy house. For a man's wife
too not seldom, praising this or that person, or bemoaning herself,
stirs him up to speak evil of that other. But do not thou let thyself
be constrained to speak evil of him that is praised, but bear it all
nobly. And if thou shouldest perceive thy servants praising other
masters, be not perturbed, but stand nobly. Let thy home be a sort of
lists, a place of exercise for virtue, that having trained thyself well
there, thou mayest with entire skill encounter all abroad.
Do this with respect to vainglory also. For if thou
train thyself not to be vainglorious in company of thy wife and thy
servants, thou wilt not ever afterwards be easily caught by this
passion with regard to any one else. For though this malady be in every
case grievous and tyrannical, yet is it so especially when a woman is
present. If we therefore in that instance put down its power, we shall
easily master it in the other cases also.
And with respect to the other passions too, let us
do this self-same thing, exercising ourselves against them at home, and
anointing ourselves every day.
And that our exercise may be easier, let us further
enact a penalty for ourselves, upon our transgressing any of our
purposes. And let the very penalty again be such as brings with it not
loss, but reward,--such as procures some very great gain. And this is
so, if we sentence ourselves to intenser fastings, and to sleeping
often on the bare ground, and to other like austerity. For in this way
will much profit come unto us from every quarter; we shall both live
the sweet life of virtue here, and we shall attain unto the good things
to come and be perpetually friends of God.
But in order that the same may not happen
again,--that ye may not, having here admired what is said, go your way,
and cast aside at random, wherever it may chance, the tablet of your
mind, and so allow the devil to blot out these things;--let each one,
on returning home, call his own wife, and tell her these things, and
take her to help him; and from this day let him enter into that noble
school of exercise, using for oil the supply of the
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Spirit. And though thou fall once, twice, many times in thy training,
despair not, but stand again, and wrestle; and do not give up until
thou hast bound on thee the glorious crown of triumph over the devil,
and hast for the time to come stored up the riches of virtue in an
inviolable treasure-house.
For if thou shouldest establish thyself in the
habits of this noble self-restraint, then, not even when remiss, wilt
thou be able to transgress any of the commandment, habit imitating the
solidity of nature, Yea, as to sleep is easy, and to eat, and to drink,
and to breathe, so also will the deeds of virtue be easy to us, and we
shall reap to ourselves that pure pleasure, resting in a harbor without
a wave, and enjoying continual calm, and with a great freight bringing
our vessel into haven, in that City, on that day; and we shall attain
unto the undecaying crowns, unto which may we all attain, by the grace
and love towards man of our Lord Jesus Christ, to whom be all glory and
might, now and always, and world without end. Amen.
HOMILY XII.
MATT. III. 13.
"Then cometh Jesus from Galilee to Jordan," etc.
WITH the servants the Lord, with the criminals the
Judge, cometh to be baptized. But be not thou troubled; for in these
humiliations His exaltation doth most shine forth. For He who
vouchsafed to be borne so long in a Virgin's womb, and to come forth
thence with our nature, and to be smitten with rods, and crucified, and
to suffer all the rest which He suffered;--why marvellest thou if He
vouchsafed also to be baptized, and to come with the rest to His
servant. For the amazement lay in that one thing, that being God, He
would be made Man; but the rest afar this all follows in course of
reason.
For this cause, let me add, John also by way of
anticipation said all that he had said before, that he "was not worthy
to unloose the latchet of His shoe;" and all the rest, as for instance,
that He is Judge. and rewards every man according to his desert, and
that He will bestow His Spirit abundantly on all; in order that when
thou shouldest see Him coming to the baptism, thou mightest not suspect
anything mean. Therefore he forbids Him, even when He was come, saying.
"I have need to be baptized of Thee, and comest Thou
to me."(1) For, because the baptism was "of repentance," and led men to
accuse themselves for their offenses, lest any one should suppose that
He too "cometh to Jordan" in this sort of mind, John sets it right
beforehand, by calling Him both Lamb, and Redeemer from all the sin
that is in the world. Since He that was able to take away the sins of
the whole race of men, much more was He Himself without sin. For this
cause then he said not, "Behold, He that is without sin," but what was
much more, He "that beareth the sin of the world," in order that
together with this truth thou mightest receive that other with all
assurance, and having receved it mightest perceive, that in the conduct
of some further economy He cometh to the baptism. Wherefore also he
said to Him when He came, "I have need to be baptized of Thee, and
comest Thou to me?"
And he said not, "And art Thou baptized of me?" nay,
for this he feared to say: but what? "And comest Thou to me?" What then
doth Christ? What He did afterwards with respect to Peter, this did He
then also. For so he too would have forbidden Him to wash his feet, but
when he had heard, "What I do thou knowest not now, but thou shalt know
hereafter, "and "thou hast no part with me,"(2) he speedily withdrew
from his determination, and went over to the contrary. And this man
again in like manner, when he had heard, "Suffer it to be so now, for
thus it becometh us to fulfill all righteousness,"(3) straightway
obeyed. For they were not unduly contentious, but they manifested
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both love and obedience, and made it their study to be ruled by their
Lord in all things.
And mark how He urges him on that very ground which
chiefly caused him to look doubtfully on what was taking place; in that
He did not say, "thus it is just," but "thus it becometh." For,
inasmuch as the point unworthy of Him was in his mind chiefly this, His
being baptized by His servant, He stated this rather than anything
else, which is directly opposed to that impression: as though He had
said, "Is it not as unbecoming that thou avoidest and forbiddest this?
nay, for this self-same cause I bid thee suffer it, that it is
becoming, and that in the highest degree."
And He did not merely say, "suffer," but He added,
"now." "For it will not be so forever," saith He, "but thou shalt see
me such as thou desirest; for the present, however, endure this." Next
He shows also how this "becometh" Him. How then doth it so? "In that we
fulfill the whole law;" and to express this He said, "all
righteousness." For righteousness is the fulfilling of the commandments
"Since then we have performed all the rest of the commandments," saith
He, "and this alone remains, it also must be added: because I am come
to do away the curse that is appointed for the transgression of the
law. I must therefore first fulfill it all, and having delivered you
from its condemnation, in this way bring it to an end. It becometh me
therefore to fulfill the whole law, by the same rule that it becometh
me to do away the curse that is written against you in the law: this
being the very purpose of my assuming flesh, and coming hither."
2. "Then he suffereth Him. And Jesus, when He was
baptized, went up straightway out of the water; and, lo, the heavens
were opened unto Him, and he saw the Spirit of God descending like a
dove, and lighting upon Him."(1)
For inasmuch as many supposed that John was greater
than He, because John had been brought up all his time in the
wilderness, and was son of a chief priest, and was clothed with such
raiment, and was calling all men unto his baptism, and had been born of
a barren mother; while Jesus, first of all, was of a damsel of ordinary
rank (for the virgin birth was not yet manifest to all); and besides,
He had been brought up in an house, and held converse with all men, and
wore this common raiment; they suspected Him to be less than John,
knowing as yet nothing of those secret things;--and it fell out
moreover that He was baptized of John, which thing added support to
this surmise, even if none of those mentioned before had existed; for
it would come into their mind that this man was one of the many (for
were He not one of the many, He would not have come with the many to
the baptism), but that John was greater than He and far more
admirable:--in order therefore that this opinion might not are opened,
when He is baptized, and the Spirit comes down, and a voice with the
Spirit, proclaiming the dignity of the Only Begotten. For since the
voice that said, "This is my beloved Son," would seem to the multitude
rather to belong to John, for It added not, "This that is baptized,"
but simply This, and every hearer would conceive it to be said
concerning the baptizer, rather than the baptized, partly on account of
the Baptist's own dignity, partly for all that hath been mentioned; the
Spirit came in form of a dove, drawing the voice towards Jesus, and
making it evident to all, that This was not spoken of John that
baptized, but of Jesus who was baptized.
And how was it, one may say, that they did not
believe, when these things came to pass? Because in the days of Moses
also many wonderful works were done, albeit not such as these; and
after all those, the voices, and the trumpets, and the lightnings, they
both forged a calf, and "were joined unto Baal-peor." And those very
persons too, who were present at the time, and saw Lazarus arise, so
far from believing in Him, who had wrought these things, repeatedly
attempted even to slay Him. Now if seeing before their eyes one rise
from the dead, they were so wicked, why marvel at their not receiving a
voice wafted from above? Since when a soul is uncandid and perverse,
and possessed by the disease of envy, it yields to none of these
things; even as when it is candid it receives all with faith, and hath
no great need of these.
Speak not therefore thus, "They believed not," but
rather inquire, "Did not all things take place which ought to have made
them believe?" For by the prophet also God frames this kind of defense
of His own ways in general. That is, the Jews being on the point of
ruin, and of being given over to extreme punishment; lest any from
their wickedness should calumniate His providence, He saith, "What
ought I to have done to this vineyard, that I have not done?"(2) Just so
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here likewise do thou reflect; "what ought to have been done, and was
not done?" And indeed whensoever arguments arise on God's Providence,
do thou make use of this kind of defense, against those who from the
wickedness of the many try to raise a prejudice against it. See, for
instance, what astonishing things are done, preludes of those which
were to come; for it is no more paradise, but Heaven that is opened.
But let our argument with the Jews stand over unto
some other time; for the present, God working with us, we would direct
our discourse to what is immediately before us.
3. "And Jesus, when He was baptized, went up
straightway out of the water; and lo! the heavens were opened unto
Him."(1)
Wherefore were the heavens opened? To inform thee
that at thy baptism also this is done, God calling thee to thy country
on high, and persuading thee to have nothing to do with earth. And if
thou see not, yet never doubt it. For so evermore at the beginnings of
all wonderful and spiritual transactions, sensible visions appear, and
such-like signs, for the sake of them that are somewhat dull in
disposition, and who have need of outward sight, and who cannot at all
conceive an incorporeal nature, but are excited only by the things that
are seen: that so, though afterward no such thing occur, what hath been
declared by them once for all at the first may be received by thy faith.
For in the case of the apostles too, there was a
"sound of a mighty wind,"(2) and visions of fiery tongues appeared, but
not for the apostles' sake, but because of the Jews who were then
present. Nevertheless, even though no sensible signs take place, we
receive the things that have been once manifested by them. Since the
dove itself at that time therefore appeared, that as in place of a
finger (so to say) it might point out to them that were present, and to
John, the Son of God. Not however merely on this account, but to teach
thee also, that upon thee no less at thy baptism the Spirit comes. But
since then we have no need of sensible vision, faith sufficing instead
of all. For signs are "not for them that believe, but for them that
believe not."(3)
But why in the fashion of a dove? Gentle is that
creature, and pure. Forasmuch then as the Spirit too is '"a Spirit of
meekness,"(4) He therefore appears in this sort. And besides, He is
reminding us of an ancient history. For so, when once a common
shipwreck had overtaken the whole world, and our race was in danger of
perishing, this creature appeared, and indicated the deliverance from
the tempest, and bearing an olive branch,(5) published the good tidings
of the common calm of the whole world; all which was a type of the
things to come. For in fact the condition of men was then much worse,
and they deserved a much sorer punishment. To prevent thy despairing,
therefore, He reminds thee of that history. Because then also, when
things were desperate, there was a sort of deliverance and reformation;
but then by punishment, now, on the contrary, by grace and an
unspeakable gift.(6) Therefore the dove also appears, not bearing an
olive branch, but pointing out to us our Deliverer from all evils, and
suggesting the gracious hopes. For not from out of an ark doth she lead
one man only, but the whole world she leads up into heaven at her
appearing, and instead of a branch of peace from an olive, she conveys
the adoption to all the world's offspring in common.
Reflect now on the greatness of the gift, and do not
account His dignity the less for His appearing in such a likeness. For
I actually hear some saying,(7) that "such as is the difference between
a man and a dove, so great is that between Christ and the Spirit: since
the one appeared in our nature, the other in the likeness of a dove."
What must we say then to these things? That the Son of God did indeed
take upon Him the nature of man, but the Spirit took not on Him the
nature of a dove. Therefore the evangelist also said not, "in the
nature of a dove," but "in the form of a dove." Accordingly, never
after did He so much as appear in this fashion, but at that moment
only. And if on this account thou affirmest His dignity to be less, the
cherubim too will be made out by this reasoning much His superior, even
as much so as an eagle is to a dove: because they too were figured into
that visible shape. And the angels too superior again, for they no less
have many times appeared in the fashion of men. But these things are
not so, indeed they are not. For the truth of an economy is one thing,
and the condescension of a temporary vision another.
Do not now, I pray thee, become unthankful towards
thy Benefactor nor with the very contraries(8) requite Him that hath
bestowed
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on thee the fountain of blessedness. For where adoption is vouchsafed,
there is also the removing of evils, and the giving of all good things.
4. On this very account the Jewish baptism ceases,
and ours takes its beginning. And what was done with regard to the
Pass-over, the same ensues in the baptism also. For as in that case
too, He acting with a view to both, brought the one to an end, but to
the other He gave a beginning: so here, having fulfilled the Jewish
baptism, He at the same time opens also the doors of that of the
Church; as on one table then, so in one river now, He had both sketched
out the shadow, and now adds the truth. For this baptism alone hath the
grace of the Spirit, but that of John was destitute of this gift. For
this very cause in the case of the others that were baptized no such
thing came to pass, but only in the instance of Him who was to hand
on(1) this; in order that, besides what we have said, thou mightest
learn this also, that not the purity of the baptizer, but the power of
the baptized, had this effect. Not until then, assuredly, were either
the heavens opened, nor did the Spirit make His approach.(2) Because
henceforth He leads us away from the old to the new polity, both
opening to us the gates on high, and sending down His Spirit from
thence to call us to our country there; and not merely to call us, but
also with the greatest mark of dignity. For He hath not made us angels
and archangels, but He hath caused us to become "sons of God," and
"beloved," and so He draws us on towards that portion of ours.
Having then all this in thy mind, do thou show forth
a life worthy of the love of Him who calls thee, and of thy citizenship
in that world, and of the honor that is given thee. Crucified as thou
art to the world, and having crucified it to thyself, show thyself with
all strictness a citizen of the city of the heavens And do not, because
thy body is not translated unto heaven, suppose that thou hast anything
to do with the each; for thou hast thy Head abiding above. Yea with
this very purpose the Lord, having first come here and having brought
His angels, did then, taking thee with Him, depart thither; that even
before thy going up to that place, thou mightest understand that it is
possible for thee to inhabit earth as it were heaven.
Let us then keep watch over that noble birth, which
we received from the beginning; and let us every day seek more and more
the palaces there, and account all that is here to be a shadow and a
dream. For so, had any king among those on each, finding thee poor and
a beggar, made thee suddenly his son, never wouldest thou have thought
upon thy cottage, and thy cottage's mean appointments. Yet surely in
that case the difference is not much. Do not then either in this case
take account of any of the former things, for thou art called unto much
greater. For both He who calls is the Lord of the angels, and the good
things that are given surpass all both word and thought. Since not from
earth to earth doth He remove thee, as the king doth, but from earth to
heaven, and from a mortal nature to an immortal, and to glory
unspeakable, then only possible to be properly manifested, when we
shall actually enjoy it.
Now then, having to partake of such blessings, do I
see thee minding money, and clinging to the pomp which is here? And
dost thou not esteem all that is seen to be more vile than beggars
rags? And how wilt thou appear worthy of this honor? And what excuse
wilt thou have to plead? or rather, what punishment wilt thou not have
to suffer, who after so great a gift art running to thy former vomit?
For no longer art thou punished merely as a man, but as a son of God
that hath sinned; and the greatness of thy honor becomes a mean of
bringing a sorer punishment on thee. Since we too punish not equally
slaves that do wrong, and sons committing the same offense; and most of
all when they have received some great kindness from us.
For if he who had paradise for his portion, for one
disobedience underwent such dreadful things after his honor; we, who
have received Heaven, and are become joint heirs with the Only
Begotten, what excuse shall we have, for running to the serpent after
the dove? For it will be no longer, "Dust thou art, and unto dust shalt
thou return,"(3) and thou "tillest the ground,"(4) and those former
words, that will be said to us;(5) but what is far more grievous than
these, the "outer darkness,"(6) the bonds that may not be burst, the
venomous worm, the "gnashing of teeth;" and this with great reason. For
he that is not made better even by so great a benefit, would justly
suffer the most extreme, and a yet more grievous punishment. Elias once
opened and shut Heaven, but
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that was to bring down rain, and restrain it whereas to thee the heaven
is not so opened, but in order for thee to ascend thither; and what is
yet more, not to ascend only, but to lead up others also, if thou wilt;
such great confidence and power hath He bestowed on thee in all that is
His.
5. Forasmuch then as our house is there, there let
us store up all, and leave nothing here, lest we lose it. For here,
though thou put a lock on it, and doors, and bars, and set thousands of
servants to watch it; though thou get the better of all the crafty
ones, though thou escape the eyes of the envious, the worms, the
wasting that comes of time;which is impossible;--death at any rate thou
writ never escape, but wilt be deprived of all those things in one
moment of time; and not deprived of them only, but wilt have to
transfer them into the hands often of thy very enemies. Whereas if thou
wouldest transfer them into that house, thou wilt be far above all. For
there is no need to apply either key, or doors, or bars; such is the
virtue(1) of that city, so inviolable is this place, and by nature
inaccessible to corruption and all wickedness.
How then is it not of the utmost folly, where
destruction and waste is the lot of all that is stored, there to heap
up all, but where things abide untouched and increase, there not to lay
up even the least portion; and this, when we are to live there forever?
For this cause the very heathens(2) disbelieve the things that we say,
since our doings, not our sayings, are the demonstration which they are
willing to receive from us; and when they see us building ourselves
fine houses, and laying out gardens and baths, and buying fields, they
are not willing to believe that we are preparing for another sort of
residence away from our city.
"For if this were so," say they, "they would turn to
money all they have here, and lay them up beforehand there;" and this
they divine from the things that are done in this world. For so we see
those who are very rich getting themselves houses and fields and all
the rest, chiefly in those cities in which they are to stay. But we do
the contrary; and with all earnest zeal we get possession of the earth,
which we are soon after to leave; giving up not money only, but even
our very blood for a few acres and tenements: while for the purchase of
Heaven we do not endure to give even what is beyond our wants, and this
though we are to purchase it at a small price, and to possess it
forever, provided we had once purchased it.
Therefore I say we shall suffer the utmost
punishment, departing thither naked and poor; or rather it will not be
for our own poverty that we shall undergo these irremediable
calamities, but also for our making others to be such as ourselves. For
when heathens see them that have partaken of so great mysteries earnest
about these matters, much more will they ring themselves to the things
heaping much fire upon our head. For when we, who ought to teach them
to despise all things that appear, do ourselves most of all urge them
to the lust of these things; when shall it be possible for us to be
saved, having to give account for the perdition of others? Hearest thou
not Christ say, that He left us to be for salt and for lights in this
world, in order that we may both brace up(3) those that are melting in
luxury, and enlighten them that are darkened by the care of wealth?
When therefore we even cast them into more thorough darkness, and make
them more dissolute, what hope shall we have of salvation? There is
none at all; but wailing and gnashing our teeth, and bound hand and
foot, we shall depart into the fire of hell, after being full well worn
down by the cares of riches.
Considering then all these things, let us loose the
bands of such deceit, that we may not at all fall into those things
which deliver us over to the unquenchable fire. For he that is a slave
to money, the chains both here and there will have him continually
liable to them; but he that is rid of this desire will attain to
freedom from both. Unto which that we also may attain, let us break in
pieces the grievous yoke of avarice, and make ourselves wings toward
Heaven; by the grace and love towards man of our Lord Jesus Christ, to
whom be glory and might forever and ever. Amen.
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HOMILY XIII.
MATT. IV. I.
"Then was Jesus led up of the Spirit into the
wilderness, to be tempted of the devil."
THEN. When? After the descent of the Spirit,
after the voice that was borne from above, and said, "This is My
Beloved Son, in whom I am well pleased." And what was marvellous, it
was of the Holy Spirit; for this, he here saith, led Him up. For since
with a view to our instruction He both did and underwent all things; He
endures also to be led up thither, and to wrestle against the devil: in
order that each of those who are baptized, if after his baptism he have
to endure greater temptations may not be troubled as if the result were
unexpected, but may continue to endure all nobly, as though it were
happening in the natural course of things.
Yea, for therefore thou didst take up arms, not to
be idle, but to fight. For this cause neither doth God hinder the
temptations as they come on, first to teach thee that thou art become
much stronger; next, that thou mayest continue modest neither be
exalted even by the greatness of thy gifts, the temptations having
power to repress thee; moreover, in order that that wicked demon, who
is for a while doubtful about thy desertion of him, by the touchstone
of temptations may be well assured that thou hast utterly forsaken and
fallen from him; fourthly, that thou mayest in this way be made
stronger, and better tempered than any steel; fifthly, that thou mayest
obtain a clear demonstration of the treasures entrusted to thee.
For the devil would not have assailed thee, unless
he had seen thee brought to greater honor. Hence, for example, from the
beginning, he attacked Adam, because he saw him in the enjoyment of
great dignity. For this reason he arrayed himself against Job, because
he saw him crowned and proclaimed by the God of all.
How then saith He, "Pray that ye enter not into
temptation."(1) For this cause he doth not show thee Jesus simply
going up, but "led up" according to the principle of the Economy;(2)
signifying obscurely by this, that we ought not of ourselves to leap
upon it, but being dragged thereto, to stand manfully.
And see whither the Spirit led Him up, when He had
taken Him; not into a city and forum, but into a wilderness. That is,
He being minded to attract the devil, gives him a handle not only by
His hunger, but also by the place. For then most especially doth the
devil assail, when he sees men left alone, and by themselves. Thus did
he also set upon the woman in the beginning, having caught her alone,
and found her apart from her husband. Just as when he sees us with
others and banded together, he is not equally confident, and makes no
attack. Wherefore we have the greatest need on this very account to be
flocking together continually, that we may not be open to the devil's
attacks.
2. Having then found Him in the wilderness, and in a
pathless wilderness (for that the wilderness was such, Mark hath
declared, saying, that He "was with the wild beasts"(3)), behold with
how much craft he draws near, and wickedness; and for what sort of
opportunity he watches. For not in his fast, but in his hunger he
approaches Him; to instruct thee how great a good fasting is, and how
it is a most powerful shield against the devil, and that after the
font,(4) men should give themselves up, not to luxury and drunkenness,
and a full table, but to fasting. For, for this cause even He fasted,
not as needing it Himself, but to instruct us. Thus, since our sins
before the font(4) were brought in by serving the belly: much as if any
one who had made a sick man whole were to forbid his doing those
things, from which the distemper arose; so we see here likewise that He
Himself after the font brought in fasting. For indeed both Adam by the
incontinence of the belly was cast out of paradise; and the flood in
Noah's time, this produced; and this brought down the thunders on
Sodom. For although there was also a charge of whoredom, nevertheless
from this grew the root of each of those punishments; which Ezekiel
also signified when he said, "But this was the iniquity of Sodom, that
she waxed wanton in pride and in fullness of bread, and in abundance of
luxury."(5) Thus the Jews also per-
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petrated the greatest wickedness, being driven upon transgression by
their drunkenness and delicacy.(1)
On this account then even He too fasts forty days,
pointing out to us the medicines of our salvation; yet proceeds no
further, lest on the other hand, through the exceeding greatness of the
miracle the truth of His Economy(2) should be discredited. For as it
is, this cannot be, seeing that both Moses and Elias, anticipating Him,
could advance to so great a length of time, strengthened by the power
of God. And if He had proceeded farther, from this among other things
His assumption of our flesh would have seemed incredible to many.
Having then fasted forty days and as many nights,
"He was afterwards an hungered;(3) "affording him a
point to lay hold of and approach, that by actual conflict He might
show how to prevail and be victorious. Just so do wrestlets also: when
teaching their pupils how to prevail and overcome, they voluntarily in
the lists engage with others, to afford these in the persons of their
antagonists the means of seeing and learning the mode of conquest.
Which same thing then also took place. For it being His will to draw
him on so far, He both made His hunger known to him, and awaited his
approach, and as He waited for him, so He dashed him to earth, once,
twice, and three times, with such ease as became Him.
3. But that we may not, by hurrying over these
victories, mar your profit, let us begin from the first assault, and
examine each with exact care.
Thus, after He was an hungered, it is said, "The
tempter came, and said unto Him, If Thou be Son of God, command that
these stones be made bread."(4)
For, because he had heard a voice borne from above,
and saying, "This is My beloved Son;" and had heard also John bearing
so large witness concerning Him, and after that saw Him an hungered; he
was thenceforth in perplexity, and neither could believe that He was a
mere man, because of the things spoken concerning Him; nor on the other
hand receive it that He was Son of God, seeing Him as he did in hunger.
Whence being m perplexity he utters ambiguous sounds. And much as when
coming to Adam at the beginning, he feigns things that are not, that he
may learn the things that are; even so here also, not knowing clearly
the unutterable mystery of the Economym and who He may be that is come,
he attempts to weave other nets, whereby he thought to know that which
was hidden and obscure. And what saith he? "If Thou be Son of God,
command that these stones be made bread." He said not, because thou art
an hungered, but, "if Thou be Son of God;" thinking to cheat Him with
his compliments. Wherefore also he was silent touching the hunger, that
he might not seem to be alleging it, and upbraiding Him. For not
knowing the greatness of the Economy which was going on, he supposed
this to be a reproach to Him. Wherefore flattering Him craftily, he
makes mention of His dignity only.
What then saith Christ? To put down his pride, and
to signify that there was nothing shameful in what had happened, nor
unbecoming His wisdom; that which the other had passed over in silence
to flatter Him, He brings forward and sets it forth, saying,
"Man shalI not live by bread alone."(5)
So that He begins with the necessity of the belly.
But mark, I pray thee, the craft of that wicked demon, and whence he
begins his wrestlings, and how he doth not forget his proper art. For
by what means he cast out also the first man, and encompassed him with
thousands of other evils, with the same means here likewise he weaves
his deceit; I mean, with incontinence of the belly. So too even now one
may hear many foolish ones say their bad words by thousands because of
the belly. But Christ, to show that the virtuous man is not compelled
even by this tyranny to do anything that is unseemly, first hungers,
then submits not to what is enjoined Him; teaching us to obey the devil
in nothing. Thus, because the first man did hereby both offend God, and
transgress the law, as much and more doth He teach thee:--though it be
no transgression which he commands, not even so to obey.
And why say I, "transgression"? "Why, even though
something expedient be suggested by the devils,(6) do not thou," saith
He, "even so give heed unto them." Thus, for instance, He stopped the
mouths of those deals(6) also, proclaiming Him Son of God. And Paul too
again(7) rebuked them, crying this self-same thing; and yet what they
said was profitable; but he more abundantly dishonoring them, and
obstructing their plot against us, drove them away even when doctrines
of salvation were preached by them,
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closing up their mouths, and bidding them be silent.
And therefore neither in this instance did He
consent to what was said. But what saith He? "Man shall not live by
bread alone." Now His meaning is like this: "God is able even by a word
to nourish the hungry man;" bringing him a testimony out of the ancient
Scripture, and teaching us, though we hunger, yea, whatever we suffer,
never to fall away from our Lord.
But if a man say, "still He should have displayed
Himself;" I would ask him, with what intent, and for what reason? For
not at all that he might believe did the other so speak, but that he
might, as he thought, over-argue(1) Him into unbelief. Since the first
of mankind were in this way beguiled and over-argued by him, not
putting earnest faith in God. For the contrary of what God had said he
promised them, and puffed them up with vain hopes, and brought them to
unbelief, and so east them out of the blessings they actually
possessed. But Christ signifies Himself not to have consented, either
to him then or afterwards to the Jews his partisans, in their demand of
signs: invariably instructing us, whatever we may have power to do, yet
to do nothing vainly and at random; nor even when want urges to obey
the devil.
4. What then doth this accursed one? Overcome, and
unable to persuade Him to do his bidding, and that when pressed by such
violent hunger, he proceeds to another thing, saying,
"If Thou be Son of God, cast Thyself down; for it is
written, He shall give His angels charge concerning Thee, and in their
hands they shall bear Thee up."(2)
What can the reason be, that at each temptation He
adds this, "If Thou be Son of God?" Much the same as he did in that
former case, he doth also at this time. That is, as he then slandered
God, saying, "In the day ye eat, your eyes shall be opened;"(3) thereby
intending to signify, that they were beguiled and overreached, and had
received no benefit; even so in this case also he insinuates this same
thing, saying, "in vain God hath called Thee Son, and hath beguiled
Thee by His gift; for, if this be not so, afford us some dear proof
that Thou art of that power." Then, because Christ had reasoned with
him from Scripture, he also brings in a testimony of the prophet.
How then doth Christ? He is not indignant, nor
provoked, but with that extreme gentleness He reasons with him again
from the Scriptures, saying, "Thou shalt not tempt the Lord thy
God:"(4) teaching us that we must overcome the devil, not by micracles,
but by forbearance and long-suffering, and that we should do nothing at
all for display and vainglory.
But mark thou his folly, even by the very testimony
which he produced. For while the testimonies cited by the Lord were
both of them spoken with exceeding fitness: his, on the other hand,
were chance and random sayings, neither did he bring forward on his par
that which applied to the matter in hand. For that it is written, "He
shall give His angels charge concerning Thee," this surely is not
advice to dash and toss one's self down headlong; and moreover, this
was not so much as spoken concerning the Lord. However, this for the
time He did not expose, although there was both insult in his manner of
speech, and great inconsistency. For of God's Son no man requires these
things: but to cast one's self down is the part of the devil, and of
demons. Whereas God's part is to raise up even them that are down. And
if He ought to have displayed His own power, it would not have been by
casting and tossing Himself down at random, but by saving others. But
to cast ourselves down precipices, and into pits, pertains properly to
his troop. Thus, for example, the juggler among them doth everywhere.
But Christ, even when these things are said, doth
not yet reveal Himself, but as man for a while discourses with him. For
the sayings, "Man shall not live by bread alone;" and, "Thou shalt not
tempt the Lord thy God," suited one not greatly revealing Himself, but
representing Himself as one of the many.
But marvel thou not, if he in reasoning with Christ
oftentimes turn himself about. For as pugilists, when they have
received deadly blows, reel about, drenched in much blood, and blinded;
even so he too, darkened by the first and the second blow, speaks at
random what comes uppermost: and proceeds to his third assault.
5. "And he leadeth Him up into a high mountain, and
showeth Him all the Kingdoms, and saith, All these things will I give
Thee, if Thou wilt fall down and worship me. Then saith He, Get thee
behind me, Satan, for it is written, Thou shalt worship the Lord thy
God, and Him only shalt thou serve."(5)
For since he was now come to sinning against the
Father, saying, that all that is the Fathers was his, and was
endeavoring to
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make himself out to be God, as artificer of the universe; He then
rebuked him: but not even then with vehemence, but simply, "Get thee
hence, Satan;" which itself had in it something of command rather than
of rebuke. For as soon as He had said to him, "Get thee hence," He
caused him to take to flight; since he brought not against Him any
other temptations.
And how saith Luke, that "he ended all
temptation."(1) To me it seems that in mentioning the chief of the
temptations, he had spoken of all, as though the rest too were included
in these. For the things that form the substance of innumerable evils
are these: to be a slave to the belly, to do anything for vainglory, to
be in subjection to the madness of riches Which accordingly that
accursed one considering, set last the most powerful of all, I mean the
desire of more: and though originally, and from the beginning, he was
travailing to come to this, yet he kept it for the last, as being of
more force than the rest. For in fact this is the manner of his
wrestling, to apply those things last, which seem more likely to
overthrow. And this sort of thing he did with respect to Job likewise.
Wherefore in this instance too, having begun with the motives which
seem to be viller and weaker, he goes on to the more prevailing.
How then are we to get the better of him? In the way
which Christ that taught us, by fleeing to God for refuge; and neither
to be depressed in famine, as believing in God who is able to feed even
with a word; nor amidst whatever good things we may receive to tempt
Him who gave them, but to be content with the glory which is from
above, making no account of that which is of men, and on every occasion
to despise what is beyond our need. For nothing doth so make us fall
under the power of the devil, as longing for more, and loving
covetousness. And this we may see even by what is done now. For now
also there are those who say, "All these things will we give thee, if
thou wilt fall down and worship;" who are indeed men by nature, but
have become his instruments. Since at that time too he approached Him,
not by himself only, but also by others. Which Luke also was declaring,
when he said, that "he departed from Him for a season;"(2) showing that
hereafter he approached Him by his proper instruments.
"And, behold, angels came and ministered unto
Him."(3) For when the assault was going on, He suffered them not to
appear, that He might not thereby drive away the prey; but after He had
convicted him in all points, and caused him to take to flight, then
they appear: that thou also mayest learn, that after thy victories
which are copied from His, angels will receive thee also applauding
thee, and waiting as guards on thee in all things. Thus, for example,
angels take Lazarus(4) away with them, after the furnace of poverty and
of famine and of all distress. For as I have already said, Christ on
this occasion exhibits many things, which we ourselves are to enjoy.
6. Forasmuch then as all these things have been done
for thee, do thou emulate and imitate His victory. And should any one
approach thee of those who are that evil spirit's servants, and savor
the things that be of him, upbraiding thee and saying, "If thou art
marvellous and great, remove the mountain;" be not troubled, nor
confounded, but answer with meekness, and say some such thing as thou
hast heard thy Lord say: "Thou shalt not tempt the Lord thy God."
Or should he, offering glory and dominion, and an
endless amount of wealth, enjoin thee to worship him, do thou stand
again manfully. For neither did the devil deal so with the common Lord
of us all only, but every day also he brings these his machinations to
bear on each of His servants, not in mountains only and in
wildernesses, nor by himself: but in cities likewise, in market-places,
and in courts of justice, and by means of our own kindred, even men.
What then must we do? Disbelieve him altogether, and stop our ears
against him, and hate him when he flatters, and when he proffers more,
then so much the more shun him. Because in Eve's case also, when he was
most lifting her up with hopes, then he cast her down, and did her the
greatest evils. Yea, for he is an implacable enemy, and hath taken up
against us such war as excludes all treaty. And we are not so earnest
for our own salvation, as he is for our ruin. Let us then shun him, not
with words only, but also with works; not in mind only, but.also in
deed; and let us do none of the things which he approves, for so shall
we do all those which God approves. Yea, for he makes also many
promises, not that he may give, but that he may take. He promises by
rapine, that he may deprive us of the kingdom, and of righteousness;
and sets treasures in the earth as a kind of gins or
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traps, that he may deprive us both of these and of the treasures in
Heaven, and he would have us be rich here, that we may not be rich
there.
And if he should not be able by wealth to cast us
out of our portion there, he comes another way, the way of poverty; as
he did with respect to Job. That is, when he saw that wealth did him no
harm, he weaves his toils by poverty, expecting on that side to get the
better of him. But what could be more foolish than this? Since he that
hath been able to bear wealth with moderation, much more will he bear
poverty with manliness; and he who desires not riches when present,
neither will he seek them when absent; even as that blessed man did
not, but by his poverty, on the other hand, he became still more
glorious. For of his possesions that wicked demon had power indeed to
deprive him, but his love toward God he not only could not take away,
but made it even stronger, and when he had stripped him of all, he
caused him to abound with more blessings; wherefore also he was in
perplexity. For the more plagues he brought upon him, the more mighty
he then saw him become. And therefore, as you know, when he had gone
through all, and had thoroughly tried his metal,(1) because he made no
way, he ran to his old weapon, the woman, and assumes a mask of
concern, and makes a tragical picture of his calamities in most
pitiable tone, and feigns that for removal of his evil he is
introducing that deadly counsel.(2) But neither so did he prevail; nay,
for his bait was perceived by that wondrous man, who with much wisdom
stopped the mouth of the woman speaking at his instigation.
Just so we likewise must act: though it be a
brother, a tried friend, a wife, whom you will of those nearest to us,
whom he hath entered into, and so utters something not convenient,(3)
we must not receive the counsel for the person of him who so speaks,
but for the deadly counsel turn away from the speaker. Since in fact
now also he doth many such things, and puts before him a mask of
sympathy, and while he seems to be friendly, he is instilling his
pernicious words, more grievous than poisons. Thus, as to flatter for
evil is his part, so to chastise for our good, is God's.
7. Let us not then be deceived, neither let us by
every mean seek after the life of ease. For "whom the Lord loveth," it
is said, "He chasteneth."(4) Wherefore when we enjoy prosperity, living
in wickedness, then most of all should we grieve. For we ought ever to
be afraid while we sin, but especially when we suffer no ill. For when
God exacts our penalties by little and little, he makes our payment for
these things easy to us; but when he is long-suffering for each of our
negligences, He is storing us up, if we continue in such things, unto a
great punishment. Since, if for the well-doers affliction be a
necessary thing, much more for them that sin.
See for instance how much long-suffering Pharaoh met
with, and afterwards underwent for all most extreme punishment: in how
many things Nebuchadnezzar offended, yet at the end expiated all; and
the rich man, because he had suffered no great ill here, for this very
cause chiefly became miserable, for that having lived in luxury in the
present life, he departed to pay the penalty of all these things there,
where he could not obtain anything at all to soothe his calamity.
Yet for all this some are so cold and senseless, as
to be always seeking only the things that are here, and uttering those
absurd sayings, "Let me enjoy all things present for a time, and then I
will consider about things out of sight: I will gratify my belly, I
will be a slave to pleasures, I will make full use of the present life;
give me to-day, and take tomorrow." Oh excess of folly! Why, wherein do
they who talk so differ from goats and swine? For if the prophet(5)
permits not them to be accounted men, that "neigh after their neighbors
wife," who shall blame us for esteeming these to be goats and swine,
and more insensible than assess, by whom those things are held
uncertain, which are more evident than what we see? Why, if thou
believest nothing else, attend to the devils in their scourging, to
them who had our hurt for their object in all their practice, both in
word and deed. For thou wilt not, I am sure, contradict this, that they
do all to increase our security, and to do away with the fear of hell,
and to breed disbelief of the tribunals in that world. Nevertheless,
they that are so minded, by cryings and wailings do oftentimes proclaim
the torments that are there.(6) Whence is it then that they so speak,
and utter things contrary to their own will? From no other cause, but
because they are under the pressure of stronger compulsion. For they
would have not been minded of their own accord to confess either that
they
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are tormented by dead men, or that they at all suffer anything dreadful.
Wherefore now have I said this? Because evil demons
confess hell, who would fain have hell disbelieved; but thou who
enjoyest honor so great, and hast been a partaker in unutterable
mysteries, dost not so much as imitate them, but art become more
hardened even than they.
8. "But who," one will say, "hath come from those in
hell, and hath declared these things?" Why, who hath arrived here from
heaven, and told us that there is a God who created all things? And
whence is it Gear that we have a soul? For plainly, if thou art to
believe the things only that are in sight, both God and angels, and
mind and soul, will be matter of doubting to thee, and in this way thou
wilt find all the doctrines of the truth gone.
Yet surely, if thou art willing to believe what is
evident, the things invisible ought to be believed by thee, rather than
those which are seen. Even though what I say be a paradox, nevertheless
it is true, and among men of understanding is fully acknowledged. For
whereas the eyes are often deceived, not in the things unseen only (for
of those they do not so much as take cognizance), but even in those
which men think they actually see, distance and atmosphere, and absence
of mind, and anger, and care, and ten thousand other things impeding
their accuracy; the reasoning power of the soul on the other hand, if
it receive the light of the divine Scriptures, will prove a more
accurate, an unerring standard of realities.
Let us not then vainly deceive ourselves, neither in
addition to the carelessness of our life, which is the offspring of
such doctrines as these, heap up to ourselves, for the very doctrines
themselves, a more grievous fire. For if there be no judgment, and we
are not to give account of our deeds, neither shall we receive rewards
for our labors. Observe which way your blasphemies tend, when ye say,
that God, who is righteous, and loving, and mild, overlooks so great
labors and toils. And how can this be reasonable? Why, if by nothing
else, at any rate by the circumstances of thine own house, I bid thee
weigh these things, and then thou wilt see the savage and inhuman
beyond measure, and wilder than the very wild beasts, thou wouldest not
choose at thy death to leave unhonored the servant that had been
affectionate to thee, but requitest him both with freedom, and with a
gift of money; and forasmuch as in thine own person hereafter, having
departed, thou wilt be able to do him no good, thou givest charge
concerning him to the future inheritors of thy substance, beseeching,
exhorting, doing everything, so that he may not remain unrewarded.
So then thou, who art evil, art so kind and loving
towards thy servant; and will the Infinite Goodness, that is, God, the
Unspeakable Love to man, the kindness so vast: will He overlook and
leave uncrowned His own servants, Peter and Paul, and James, and John,
those who every day for His sake suffered hunger, were bound, were
scourged, were drowned in the sea, were given up to wild beasts, were
dying, were suffering so great things as we cannot o much a reckon up?
And whereas the Olympic judge proclaims and crowns the victor, and the
master rewards the servant, and the king the soldier, and each in
general him that hath done him service, with what good things he can;
shall God alone, after those so great toils and labors, repay them with
no good thing great or small? shall those just and pious men, who have
walked in every virtue, lie in the same state with adulterers, and
parricides, and manslayers, and violators of tombs? And in what way can
this be reasonable? Since, if there be nothing after our departure
hence, and our interests reach no further than things present, those
are in the same the same. For what though hereafter, as thou sayest,
they fare alike? yet here, the whole of their time, the wicked have
been at ease, the righteous in chastisement. And this what sort of
tyrant, what savage and relentless man did ever so devise, touching his
own servants and subjects?
Didst thou mark the exceeding greatness of the
absurdity, and in what this argument issues? Therefore if thou wilt not
any other way, yet by these reasonings be instructed to rid thyself of
this wicked thought, and to flee from vice, and cleave to the toils
which end in virtue: and then shalt thou know certainly that our
concerns are not bounded by the present life. And if any one ask thee,
"Who hath come from thence and brought word what is there?" say unto
him, "of men not one; for surely he would have been often disbelieved,
as vaunting, and exaggerating the thing; but the Lord of the angels
hath brought word with exactness of all those things. What need then
have we of any man, seeing He, that will demand account of us, crieth
aloud every day, that He hath both made ready a hell, and prepared a
kingdom; and affords us Gear demonstrations of these things? For if He
were not hereafter to
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judge, neither would he have exacted any penalty here.
9. "Well, but as to this very point how can it be
reasonable? that of the wicked some should be punished, others not? I
mean, if God be no respecter of persons, as surely He is not why can it
be that of one He exacts a penalty, but another He suffers to go away
unpunished? Why, this is again more inexplicable than the former."
Yet if you are willing to hear what we say with
candor, we will solve this difficulty also.
What then is the solution? He neither exacts penalty
of all here, lest thou shouldest despair of the resurrection, and lose
all expectation of the judgment, as though all were to give account
here; nor doth He suffer all to go away unpunished, lest on the other
hand thou shouldest account all to be without His providence; but He
both punishes and abstains from punshing: by those whom He punishes,
signifying that in that world also He will exact a penalty of such as
are unpunished here; and by those whom He doth not punish, working upon
thee to believe that there is some fearful trial after our departure
hence.
But if He were altogether indifferent about our
former deeds, He neither would have punished any here, nor have
conferred benefits. But now thou seest Him for thy sake stretching out
the heaven, kindling the sun, founding the each, pouting forth the sea,
expanding the air, and appointing for the moon her courses, setting
unchangeable laws for the seasons of the years, and all other things
too performing their own courses exactly at a sign from Him. For both
our nature, and that of creatures irrational, of them that creep, that
walk, that fly, that swim, in marshes, in springs, in rivers, in
mountains, in forests, in houses, in the air, in plains; plants also,
and seeds, and trees, both wild and cultivated, both fruitful and
unfruitful; and all things in general, moved by that unwearied Hand,
make provision for our life, affording to us of themselves their
ministry, not for our need only, but also for our feeling of high
station.(1)
Seeing therefore order so great and fair (and yet we
have not mentioned so much as the least portion thereof), darest thou
say, that He who for thy sake hath wrought things so many and great
will overlook thee in the most critical points, and suffer thee when
dead to lie with the asses and swine: and that having honored thee with
so great a gift, that of godliness, whereby He hath even equaled thee
with the angels, He will overlook thee after thy countless labors and
toils?
And how can this be reasonable? Why, these things,
if we be silent "the stones will immediately cry out;"(2) so plain are
they, and manifest, and more lurid than the sunbeam itself.
Having then considered all these things, and having
convinced our own soul, that after our departure hence, we shall both
stand at the fearful judgment-seat, and give account of all that we
have done, and shall bear our penalty, and submit to our sentence, if
we continue in our negligences; and shall receive crowns and
unutterable blessings, if we are willing to give a little heed to
ourselves; let us both stop the mouths of them who gainsay these
things, and ourselves choose the way of virtue; that with due
confidence departing to that tribunal, we may attain unto the good
things that are promised us, by the grace and love towards man of our
Lord Jesus Christ, to whom be glory and dominion, now and ever, world
without end. Amen.
HOMILY XIV.
MATT. IV. 12.
"Now when Jesus had heard that John was delivered up, He departed into
Galilee.'
1. WHEREFORE doth He depart? Again instructing us
not to go to meet temptations,(1) but to give place and withdraw
ourselves, For it is no reproach, the not casting one's self into
danger, but the falling to stand manfully when fallen into it. To teach
us this accordingly, and to soothe the envy of the Jews, He retires to
Capernaum; at once fulfilling the prophecy,(2) and making haste to
catch the teachers of the world: for they, as
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you know, were abiding there, following their craft.
But mark, I pray thee, how in every case when He is
about to depart unto the Gentiles, He hath the occasion given Him by
Jews. For so in this instance, by plotting against His forerunner, and
casting him into prison, they thrust out Christ into the Galilee of the
Gentiles. For to show that He neither speaks of the jewish nation by a
part of it, nor signifies obscurely all the tribes; mark how the
Prophet distinguishes that place, saying "The land of Nephthalim, by
the way of the sea,(1) beyond Jordan, Galilee of the Gentiles, the
people which sat in darkness, saw great light:"(2) by darkness here not
meaning that which is sensible, but men's errors and ungodliness.
Wherefore he also added, "They which sat in the region and shadow of
death, to them light is sprung up." For that thou mightest learn that
neither the light nor the darkness which he speaks of are sensible, in
discoursing of the light, he called it not merely light, but "a great
light" which elsewhere he expresses by the word, True:(3) and in
describing the darkness, he termed it, "a shadow of death."
Then implying that they did not of themselves seek
and find, but that God showed Himself to them from above, he saith to
them, "Light is sprung up;" that is, the light of itself sprang up and
shone forth: it was not that they first ran to the light. For in truth
the condition of men was at the worst before Christ's coming. Since
they more than "walked in darkness;" they" sat in darkness;" a kind of
sign that they did not even hope to be delivered. For as persons not
even knowing where to put a step forward, so they sat, overtaken by the
darkness, not being able so much as to stand any more.
2. "From that time Jesus began to preach and to say,
Repent; for the kingdom of heaven is at hand."
"From that time:" what time? After John was cast
into prison. And wherefore did He not preach to them from the
beginning? Indeed what occasion for John at all, when the witness of
His works was proclaiming Him?
That hence also thou mightest learn His dignity;
namely, that as the Fathers, so He too hath prophets; to which purpose
Zacharias Mso spake; " And thou, child, shalt be Jews; which motive He
himself alleged, saying, "John came neither eating nor drinking, and
they say, he hath a devil. The Son of Man came eating and drinking, and
they say, Behold a man gluttonous and a winebibber, a friend of
publicans and sinners. But wisdom is justified of her children."(5)
And moreover it was necessary that what concerned
Him should be spoken by another first and not by Himself. For if even
after both testimonies and demonstrations so many and so great, they
sad, ''Thou bearest record of Thyself, Thy record is not true:"(6) had
He, without John's saying anything, come into the midst, and first
borne record Himself; what would they not have said? For this cause,
neither did He preach before John, nor did He work miracles, until John
was cast into prison; lest in this way the multitude should be divided.
Therefore also John did no miracle at all; that by this means also
might give over the multitude to Jesus, His miracles drawing them unto
Him.
Again, if even after so many divine precautions,(7)
John's disciples, both before and after his imprisonment, were jealousy
disposed towards Him, and the people too suspected not Him but John to
be the Christ; what would not the result have been, had none of these
things taken place? For this cause both Matthew distinctly notes, that
"from that time He began to preach;" and when He began His preaching.
He Himself also taught this same doctrine, which the other used to
preach; and no word as yet concerning Himself cloth the doctrine which
he preached say. Because it was for the time a great thing even for
this to be received, forasmuch as they had not as yet the proper
opinion about Him. Therefore also at the beginning He puts nothing
severe or grievous, as the other did, mentioning an axe, and a tree cut
down; a fan, and a threshing-floor, and unquenchable fire; but His
preludes are gracious: the Heavens and the kingdom there are the good
tidings which he declares to His hearers.
3. "And walking by the sea of Galilee, He saw two
brethren, Simon that was surnamed Peter, and Andrew his brother,
casting a net into the sea; for they were fishers. And He saith unto
them, Come ye after me, and I will make you fishers of men. And they
left their nets, and followed Him."(8) And yet John saith that they
were called
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in another manner. Whence it is evident that this was a second call;
and from many things one may perceive this. For there it is said, that
they came to Him when "John was not yet cast into prison;" but here,
after he was in confinement. And there Andrew calls Peter, but here
Jesus calls both. And John saith, Jesus seeing Simon coming, saith,
"Thou an Simon, the Son of Jona, thou shalt be called Cephas, which is
by interpretation, a stone."(1) But Matthew saith that he was already
called by that name; for his words are, "Seeing Simon that was called
Peter" And from the place whence they were called, and from many other
things, one may perceive this; and from their ready obedience, and
abandonment of all. For now they were well instructed beforehand. Thus,
in the other case, Andrew is seen coming into His house, and hearing
many things; but here, having heard one bare word, they followed
immediately. Since nether was it unnatural(2) for them to follow Him at
the beginning, and then leave Him again and return anew to their own
craft, when they saw both John thrown into prison, and Himself
departing. Accordingly you see that He finds them actually fishing. But
He neither forbad them at the first when minded to withdraw, nor having
withdrawn themselves, did He let them go altogether; but He gave way
when they started aside from Him, and comes again to win them back;
which kind of thing is the great point in fishing.(3)
But mark both their faith, and their obedience. For
though they were in the midst of their work (and ye know how greedy a
thing fishing is), when they heard His command. they delayed not, they
procrastinated not, they said not, "let us return home, and converse
with our kinsfolk," but "they forsook all and followed," even as Elisha
did to Elijah"(4) Because such is the obedience which Christ seeks of
us, as that we delay not even a moment of time, though something
absolutely most needful should vehemently press on us. Wherefore also
when some other had come unto Him, and was asking leave to bury his own
father,(5) not even this did He permit him to do: to signify that
before all we ought to esteem the following of Himself.
But if thou should say, "the promise is very great;"
even for this do I most admire them, for that when they had not as yet
seen any sign, they believed in so great a reach of promise, and
accounted all but second to that attendance. And this, because they
believed that by what words they were caught, by the same they would be
able to catch others also.
To these, then, such was His promise: but to James
and John He sixth no such thing. For the obedience of those that had
gone before had by this time paved the way for these. And besides they
had also heard many things before concerning Him.
And see how he doth with exact care intimate unto us
their poverty also: in that He found them sewing up their nets. So
exceeding great was their poverty, that they were mending what was worn
out, not being able to buy others. And this too was for the time no
small proof of virtue, their beating poverty with ease, their
supporting themselves by honest labor, their being bound one to another
by the power of love, their having their father with them, and
attending upon them.
4. When therefore He had caught them, then He begins
in their presence to work miracles, by His deeds confirming the words
of John concerning Him. And He was continually frequenting their
synagogues, even by this instructing them that He was not a sort of
adversary of God and deceiver, but that He was come in accordance with
the Father.
And while frequenting them, He did not preach only,
but also showed forth miracles. And this, because on every occasion,
whensoever anything is done strange and surprising, and any polity is
introduced, God is wont to work miracles as pledges of his power, which
He affords to them that are to receive His laws. Thus, for instance,
when He was about to make man, He created a whole world, and then gave
him that law which he had in Paradise. And when He was to give laws to
Noah, He showed forth anew great miracles, in that He reduced again the
whole creation to its elements,(6) that fearful sea to prevail for a
full year; and in that, amid so great a tempest, He preserved that
righteous man. And in the time of Abraham too He vouchsafed many signs;
as his victory in the war, the plague upon Pharaoh, his deliverance
from dangers. And when about to legislate for the Jews, He showed forth
those marvellous and great prodigies, and then gave the law. Just so in
this case also, being to introduce a certain high polity, and to tell
them what they had never heard, by the display of the miracles He
confirms what He saith.
Thus because the kingdom He was preach-
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ing appeared not, by the things that appear, He makes it, though
invisible, manifest.
And mark the evangelist's care to avoid superfluity
of words;(1) how he tells us not of every one of them that are healed,
but in a few words speeds over showers of miracles.(2)
For "they brought unto Him," saith he, "all that
were sick with divers diseases, and torments, and those which were
possessed with devils, and those which were lunatic, and those that had
the palsy, and He healed them."
But our inquiry is this; why it can have been that
He demanded faith of none of them? For He said not, what we find Him
saying after this, "Believe ye that I am able to do this?"(3) because
He had not as yet given proof of His power. And besides, the very act
of approaching Him, and of bringing others to Him, exhibited no common
faith. For they brought them even from far; whereas they would never
have brought them, unless they had persuaded themselves of great things
concerning Him.
Now then, let us too follow Him; for we also have
many diseases of our soul, and these especially He would fain heal.
Since with this intent He corrects that other sort, that He may banish
these out of our soul.
5. Let us therefore come unto Him, and let us ask
nothing pertaining to this life, but rather remission of sins. For
indeed He gives it even now, if we be in earnest. Since as then "His
fame went out into Syria," so now into the whole world. And they indeed
ran together on hearing that He healed persons possessed: and thou,
after having much more and greater experience of His power, dost thou
not rouse thyself and run?
But whereas they left both country, and friends, and
kinsfolk; endurest thou not so much as to leave thy house for the sake
of drawing near, and obtaining far greater things? Or rather we do not
require of thee so much as this, but leave thy evil habits only, and
thou canst easily be made whole, remaining at home with thy friends.
But as it is, if we have any bodily ailment, we do
and contrive everything to be rid of what pains us; but when our soul
is indisposed, we delay, and draw back. For which cause neither from
the other sort are we delivered: since the things that are
indispensable are becoming to us secondary, and the secondary
indispensable; and letting alone the fountain of our ills, we would
fain cleanse out the streams.
For that our bodily ills are caused by the
wickedness of the soul, is shown both by him that had the palsy thirty
and eight years, and by him that was let down through the roof, and by
Cain also before these; and from many other things likewise one may
perceive this. Let us do away then with the well-spring of our evils,
and all the channels of our diseases will be stayed. For the disease is
not palsy only, but also our sin; and this more than that, by how much
a soul is better than a body.
Let us therefore now also draw nigh unto Him; let us
entreat Him that He would brace our paralyzed soul, and leaving all
things that pertain to this life, let us take account of the things
spiritual only. Or if thou cleave unto these also, yet think of them
after the other.
Neither must thou think lightly of it, because thou
hast no pain in sinning; rather on this very account most of all do
thou lament, that thou feelest not the anguish of thine offenses. For
not because sin bites not, doth this come to pass, but because the
offending soul is insensible. Regard with this view them that have a
feeling of their own sins, how they wail more bitterly than such as are
being cut, or burned; how many things they do, how many suffer, how
greatly they mourn and lament, in order to be delivered from their evil
conscience. They would not do any such thing, unless they were
exceedingly pained in soul.
The best thing then is, to avoid sin in the first
instance: the next to it, is to feel that we sin, and thoroughly amend
ourselves. But if we have not this, how shall we pray to God, and ask
forgiveness of our sins, we who take no account of these matters? For
when thou thyself who hast offended art unwilling to know so much as
this very fact, that thou hast sinned; for what manner of offenses will
thou entreat God for pardon? For what thou knowest not? And how wilt
thou know the greatness of the benefit? Tell therefore thine offenses
in particular, that thou mayest learn for what thou receivest
forgiveness, that so thou mayest become grateful towards thy Benefactor.
But thou, when it is a man whom thou hast provoked,
entreatest friends, neighbors, and door-keepers, and spendest money,
and consumest many days in visiting and petitioning, and though he that
is provoked utterly reject thee once, twice, ten thousand times over,
thou despondest not, but becoming more earnest thou makest the more
entreaty; but when the God of all is provoked, we gape, and throw
ourselves back, and live in luxury and in drunkenness, and do
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all things as usual. And when shall we be able to propitiate Him? and
how shall we by this very thing fail to provoke Him so much the more?
For not so much sinning, as signing without even pain, causes in Him
indignation and wrath. Wherefore it were meet after all this to sink
into the very earth, and not so much as to behold this sun, nor to
breathe at all, for that having so platable a Master, we provoke Him
first, and then have no remorse for provoking Him. And yet He
assuredly, even when He is wroth, doeth not so as hating and turning
away from us, but in order that in this way at least He may win us over
to Himself. For if He continued after insult befriending thee, thou
wouldest the more despise Him. Therefore in order that this may not be,
He turns away for a little while, to have thee ever with Himself.
6. Let us now, I pray you, take courage at His love
to man, and let us show forth an anxious repentance, before the day
come on, which permits us not to profit thereby. For as yet all depends
on us, but then He that judges hath alone control over the sentence.
"Let us therefore come before His face with confession;"(1) let us
bewail, let us mourn@ For if we should be able to prevail upon the
Judge before the appointed day to forgive us our sins, then we need not
so much as enter into the court; as on the other hand, if this be not
done, He will hear us publicly in the presence of the world, and we
shall no longer have any hope of pardon. For no one of those who have
not done away with their sins here, when he hath departed thither shall
be able to escape his account for them; but as they who are taken out
of these earthly prisons are brought in their chains to the place
of judgment, even so all souls, when they have gone away hence bound
with the manifold chains of their sins, are led to the awful
judgment-seat. For in truth our present life is nothing better than a
prison. But as when we have entered into that apartment, we see all
bound with chains; so now if we withdraw ourselves from outward show,
and enter into each man's life, into each man's soul, we shall see it
bound with chains more grievous than iron: and this most especially if
thou enter into the souls of them that are rich. For the more men have
about them, so much the more are they bound. As therefore with regard
to the prisoner, when thou seest him with irons on his back, on his
hands, and often on his feet too, thou dost therefore most of all
account him miserable; so also as to the rich man, when thou seest him
encompassed with innumerable affairs, let him not be therefore rich,
but rather for these very things wretched, in thine account. For
together with these bonds, he hath a cruel jailor too, the wicked love
of riches; which-suffers him not to pass out of this prison, but
provides for him thousands of fetters, and guards, and doors, and
bolts; and when he hath east him into the inner prison, persuades him
even to feel pleasure in these bonds; that he may not find so much as
any hope of deliverance from the evils which press on him.
And if in thought thou weft to lay open that man's
soul, thou wouldest see it not bound only, but squalid, and filthy, and
teeming with vermin. For no better than vermin are the pleasures of
luxury, but even more abominable, and destroy the body more, together
with the soul also; and upon the one and upon the other they bring ten
thousand scourges of sickness.
On account then of all these things let us entreat
the Redeemer of our souls, that He would both burst asunder our bands,
and remove this our cruel jailor, and having set us free from the
burden of those iron chains, He would make our spirits lighter than any
wing. And as we entreat Him, so let us contribute our own part,
earnestness, and consideration, and an excellent zeal. For thus
we shall be able both in a short time to be freed from the evils which
now oppress us, and to learn in what condition we were before, and to
lay hold on the liberty which belongs to us; unto which God grant we
may all attain, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory and power forever and ever. Amen.
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HOMILY XV.
MATT. V. 1, 2.
"And Jesus seeing the multitudes went up into the mountain, and when He
was set, His disciples came unto Him. And He opened His mouth, and
taught them saying, Blessed," etc.
SEE how unambitious He was, and void of boasting: in
that He did not lead people about with Him, but whereas, when healing.
was required, He had Himself gone about everywhere, visiting both towns
and country places; now when the multitude is become very great, He
sits in one spot: and that not in the midst of any city or forum, but
on a mountain and in a wilderness; instructing us to do nothing for
display, and to separate ourselves from the tumults of ordinary
life,(1) and this most especially, when we are to study wisdom, and to
discourse of things needful to be done.
But when He had gone up into the mount, and "was set
down, His disciples came unto Him." Seest thou their growth in virtue?
and how in a moment(2) they became better men? Since the multitude were
but gazers on the miracles, but these from that hour desired also to
hear some great and high thing. And indeed this it was set Him on His
teaching, and made Him begin this discourse.
For it was not men's bodies only that He was
healing, but He was also amending their souls; and again from the care
of these He would pass to attendance on the other. Thus He at once
varied the succor that He gave, and likewise mingled with the
instruction afforded by His words, the manifestation of His glory from
His works; and besides, He stopped the shameless mouths of the
heretics, signifying by this His care of both parts of our being, that
He Himself is the Maker of the whole creation. Therefore also on each
nature He bestowed abundant providence, now amending the one, now the
other.
And in this way He was then employed. For it is
said, that "He opened His mouth, and taught them." And wherefore is the
clause added, "He opened His mouth"? To inform thee that in His very
silence He gave instruction, and not when He spoke only: but at one
time by "opening His mouth," at another uttering His voice by the works
which He did.
But when thou hearest that He taught them, do not
think of Him as discoursing with His disciples only, but rather with
all through them.
For since the multitude was such as a multitude ever
is,(3) and consisted moreover of such as creep on the ground,(4) He
withdraws the choir of His disciples, and makes His discourse unto
them: in His conversation with them providing that the rest also, who
were yet very far from the level of His sayings, might find His lesson
of self-denial no longer grievous unto them. Of which indeed both Luke
gave intimation, when he said, that. He directed His words unto
them:(5) and Matthew too, clearly declaring the same, wrote, "His
disciples came unto Him, and He taught them." For thus the others also
were sure to be more eagerly attentive to Him, than they would have
been, had He addressed Himself unto all.
2. Whence then doth He begin? and what kind of
foundations of His new polity doth He lay for us?
Let us hearken with strict attention unto what is
said. For though it was spoken unto them, it was written for the sake
also of all men afterwards. And accordingly on this account, though He
had His disciples in His mind in His public preaching, yet unto them He
limits not His sayings, but applies all His words of blessing without
restriction. Thus He said not, "Blessed are ye, if ye become poor," but
"Blessed are the poor." And I may add that even if He had spoken of
them, the advice would still be common to all. For so, when He saith,
"Lo! I am with you always, even unto the end of the world,"(6) He is
discoursing not with them only, but also, through them, with all the
world. And in pronouncing them blessed, who are persecuted, and chased,
and suffer
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all intolerable things; not for them only, but also for all who arrive
at the same excellency, He weaves His crown.
However, that this may be yet plainer, and to inform
thee that thou hast great interest in His sayings, and so indeed hath
all mankind, if any choose to give heed; hear how He begins these
wondrous words.
"Blessed are the poor in spirit; for theirs is the
kingdom of Heaven."(1)
What is meant by "the poor in spirit?" The humble
and contrite in mind. For by "spirit" He hath here designated the soul,
and the faculty of choice. That is, since many are humble not
willingly, but compelled by stress of circumstances; letting these pass
(for this were no matter of praise), He blesses them first, who by
choice humble and contract themselves.
But why said he not, "the humble," but rather "the
poor?" Because this is more than that. For He means here them who are
awestruck, and tremble at the commandments of God. Whom also by His
prophet Isaiah God earnestly accepting said, "To whom will I look, but
to him who is meek(2) and quiet, and trembleth at My words?"(3) For
indeed there are many kinds of humility: one is humble in his own
measure, another with all excess of lowliness. It is this last
lowliness of mind which that blessed prophet commends, picturing to us
the temper that is not merely subdued, but utterly broken, when he
saith, "The sacrifice for God is a contrite spirit, a contrite and an
humble heart God will not despise."(4) And the Three Children also
offer this unto God as a great sacrifice, saying, "Nevertheless, in a
contrite soul, and in a spirit of lowliness, may we be accepted."(5)
This Christ also now blesses.
3. For whereas the greatest of evils, and those
which make havoc of the whole world, had their entering in from
pride:--for both the devil, not being such before, did thus become a
devil; as indeed Paul plainly declared, saying, "Lest being lifted up
with pride, he fall into the condemnation of the devil:"(6)--and the
first man, too, puffed up by the devil with these hopes, was made an
example of,(7) and became mortal (for expecting to become a god, he
lost even what he had; and God also upbraiding him with this, and
mocking his folly, said, "Behold, Adam is become as one of us"(8); and
each one of those that came after did hereby wreck himself in impiety,
fancying some equality with God:--since, I say, this was the stronghold
of our evils, and the root and fountain of all wickedness, He,
preparing a remedy suitable to the disease, laid this law first as a
strong and safe foundation. For this being fixed as a base, the builder
in security lays on it all the rest. But if this be taken away, though
a man reach to the Heavens in his course of life,(9) it is all easily
undermined, and issues in a grievous end. Though fasting, prayer,
almsgiving, temperance, any other good thing whatever, be gathered
together in thee; without humility all fall away and perish.
It was this very thing that took place in the
instance of the Pharisee. For even after he had arrived at the very
summit, he "went down"(10) with the loss of all, because he had not the
mother of virtues: for as pride is the fountain of all wickedness, so
is humility the principle of all self-command. Wherefore also He begins
with this, pulling up boasting by the very root out of the soul of His
hearers.
"And what," one may ask, "is this to His disciples,
who were on every account humble? For in truth they had nothing to be
proud of, being fishermen, poor, ignoble, and illiterate." Even though
these things concerned not His disciples, yet surely they concerned
such as were then present, and such as were hereafter to receive the
disciples, lest they should on this account despise them. But it were
truer to say that they did also concern His disciples. For even if not
then, yet by and by they were sure to require this help, after their
signs and wonders, and their honor from the world, and their confidence
towards God. For neither wealth, nor power, nor royalty itself, had so
much power to exalt men, as the things which they possessed in all
fullness. And besides, it was natural that even before the signs they
might be lifted up, at that very time when they saw the multitude, and
all that audience surrounding their Master; they might feel some human
weakness. Wherefore He at once represses their pride.
And He doth not introduce what He saith by way of
advice or of commandments, but by way of blessing, so making His word
less burthensome, and opening to all the course of His discipline. For
He said not, "This or that person," but "they who do so, are all of
them blessed." So that though thou be a slave, a beggar, in poverty, a
stranger, unlearned,(11) there is nothing to hinder thee from being
blessed, if thou emulate this virtue.
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4. Now having begun, as you see, where most need
was, He proceeds to another commandment, one which seems to be opposed
to the judgment of the whole world. For whereas all think that they who
rejoice are enviable, those in dejection, poverty, and mourning,
wretched, He calls these blessed rather than those; saying thus,
"Blessed are they that mourn."(1)
Yet surely all men call them miserable. For
therefore He wrought the miracles beforehand, that in such enactments
as these He might be entitled to credit.
And here too again he designated not simply all that
mourn, but all that do so for sins: since surely that other kind
of mourning is forbidden, and that earnestly, which relates to anything
of this life. This Paul also clearly declared, when he said, "The
sorrow of the world worketh death, but godly sorrow worketh repentance
unto salvation, not to be repented of."(2)
These then He too Himself calls blessed, whose
sorrow is of that kind; yet not simply them that sorrow did He
designate, but them that sorrow intensely. Therefore He did not say,
"they that sorrow," but "they that mourn." For this commandment again
is fitted to teach us entire self-control. For if those who grieve for
children, or wife, or any other relation gone from them, have no
fondness for gain or pleasure during that period of their sorrow; if
they aim not at glory, are not provoked by insults, nor led captive by
envy, nor beset by any other passion, their grief alone wholly
possessing them; much more will they who mourn for their own sins, as
they ought to mourn, show forth a self-denial greater than this.
Next, what is the reward for these? "For they shall
be comforted," saith He.
Where shall they be comforted! tell me. Both here
and there. For since the thing enjoined was exceeding burthensome and
galling, He promised to give that, which most of all made it light.
Wherefore, if thou wilt be comforted, mourn: and think not this a dark
saying. For when God doth comfort, though sorrows come upon thee by
thousands like snow-flakes, thou wilt be above them all. Since in
truth, as the returns which God gives are always far greater than our
labors; so He hath wrought in this case, declaring them that mourn to
be blessed, not after the value of what they do, but after His own love
towards man For they that mourn, mourn for misdoings, and to such it is
enough to enjoy forgiveness, and obtain wherewith to answer for
themselves. But forasmuch as He is full of love towards man, He doth
not limit His recompense either to the removal of our punishments, or
to the deliverance from our sins, but He makes them even blessed, and
imparts to them abundant consolation.
But He bids us mourn, not only for our own, but also
for other men's misdoings. And of this temper were the souls of the
saints: such was that of Moses, of Paul, of David; yea, all these many
times mourned for evils not their own.
5. "Blessed are the meek, for they shall inherit the
earth."(3) Tell me, what kind of earth? Some(4) say a figurative earth,
but it is not this, for nowhere in Scripture do we find any mention of
an earth that is merely figurative.(5) But what can the saying mean? He
holds out a sensible prize; even as Paul also doth, in that when he had
said, "Honor thy father and thy mother,"(6) he added, "For so shalt
thou live long upon the earth." And He Himself unto the thief again,
"Today shalt thou be with me in Paradise."(7)
Thus He doth not incite us by means of the future
blessings only, but of the present also, for the sake of the grosset
sort of His hearers, and such as before the future seek those others.
Thus, for example, further on also He said, "Agree
with thine adversary."(8) Then He appoints the reward of such
self-command, and saith, "Lest at any time the adversary deliver thee
to the judge, and the judge to the officer."(9) Seest thou whereby He
alarmed us? By the things of sense, by what happens before our eyes.
And again, "Whosoever shall say to his brother, Rata, shall be in
danger of the council."(10)
And Paul too sets forth sensible rewards at great
length, and uses things present in his exhortations; as when he is
discoursing about virginity. For having said nothing about the heavens
there, for the time he urges it by things present, saying, "Because of
the present distress," and, "But I spare you," and, "I would have you
without carefulness,"(11)
Thus accordingly Christ also with the things
spiritual hath mingled the sensible. For whereas the meek man is
thought to lose all his own, He promises the contrary, saying,
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"Nay, but this is he who possesses his goods in safety, namely, he who
is not rash, nor boastful: while that sort of man shall often lose his
patrimony, and his very life."
And besides, since in the Old Testament the prophet
used to say continually, "The meek shall inherit the earth;"(1) He thus
weaves into His discourse the words to which they were accustomed, so
as not everywhere to speak a strange language.
And this He saith, not as limiting the rewards to
things present, but as joining with these the other sort of gifts also.
For neither in speaking of any spiritual thing doth He exclude such as
are in the present life; nor again in promising such as are in our
life, doth He limit his promise to that kind. For He saith, "Seek ye
the kingdom of God, and all these things shall be added unto you."(2)
And again: "Whosoever hath left houses or brethren, shall receive an
hundred fold in this world, and in the future shall inherit everlasting
life."(3)
6. "Blessed are they which do hunger and thirst
after righteousness."(4)
What sort of righteousness? He means either the
whole of virtue, or that particular virtue which is opposed to
covetousness.(5) For since He is about to give commandment concerning
mercy, to show how we must show mercy, as, for instance, not of rapine
or covetousness, He blesses them that lay hold of righteousness.
And see with what exceeding force He puts it. For He
said not, "Blessed are they which keep fast by righteousness," but,
"Blessed are they which do hunger and thirst after righteousness:" that
not merely anyhow, but with all desire we may pursue it. For since this
is the most peculiar property of covetousness, and we are not so
enamored of meat and drink, as of gaining, and compassing ourselves
with more and more, He bade us to transfer this desire to a new object,
freedom from covetousness.
Then He appoints the prize, again from things
sensible; saying, "for they shall be filled." Thus, because it is
thought that the rich are commonly made such by covetousness, "Nay,"
saith He, "it is just contrary: for it is righteousness that doeth
this. Wherefore, so long as thou doest righteously, fear not poverty,
nor tremble at hunger. For the extortioners, they are the very persons
who lose all, even as he certainly who is in love with righteousness,
possesses himself the goods of all men in safety."
But if they who covet not other men's goods enjoy so
great abundance,(6) much more they who give up their own.
"Blessed are the merciful."(7)
Here He seems to me to speak not of those only who
show mercy in giving of money, but those likewise who are merciful in
their actions. For the way of showing mercy is manifold, and this
commandment is broad. What then is the reward thereof? "For they shall
obtain mercy."
And it seems indeed to be a sort of equal
recompence, but it is a far greater thing than the act of goodness. For
whereas they themselves show mercy as men, they obtain mercy from the
God of all; and it is not the same thing, man's mercy, and God's; but
as wide as is the interval between wickedness and goodness, so far is
the one of these removed from the other.
"Blessed are the pure in heart, for they shall see
God."(8)
Behold again the reward is spiritual. Now He here
calls "pure," either those who have attained unto all virtue, and are
not conscious to themselves of any evil; or those who live in
temperance. For there is nothing which we need so much in order to see
God, as this last virtue. Wherefore Paul also said, "Follow peace with
all men, and holiness, without which no man shall see the Lord."(9) He
is here speaking of such sight as it is possible for man to have.
For because there are many who show mercy, and who
commit no rapine, nor are covetous, who yet are guilty of fornication
and uncleanness; to signify that the former alone suffices not, He hath
added this, much in the same sense as Paul, writing to the Corinthians,
bore witness of the Macedonians, that they were rich not only in
almsgiving, but also in all other virtue. For having spoken of the
noble spirit(10) they had shown in regard of their goods, he saith,
"They gave also their own selves to the Lord, and to us."(11)
7. "Blessed are the peace-makers."(12) Here He not
only takes away altogether our own strife and hatred amongst ourselves,
but He requires besides this something more, namely, that we should set
at one again others, who are at strife.
And again, the reward which He annexes is spiritual.
Of what kind then is it.
"For they shall be called the children of God."
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Yea, for this became the work of the Only Begotten,
to unite the divided, and to reconcile the alienated.
Then, lest thou shouldest imagine peace in all cases
a blessing, He hath added,
"Blessed are they which are persecuted for
righteousness' sake."(1)
That is, for virtue's sake, for succor(2) given to
others, and for godliness: it being ever His wont to call by the name
of "righteousness" the whole practical wisdom of the soul.
"Blessed are ye, when men shall revile you and
persecute you, and say all manner of evil against you falsely, for my
sake. Rejoice, and be exceeding glad."(3)
As if He said, "Though they should call you
sorcerers, deceivers, pestilent persons, or whatever else, blessed are
ye": so He speaks. What could be newer than these injunctions? wherein
the very things which all others avoid, these He declares to be
desirable; I mean, being poor, mourning, persecution, evil report. But
yet He both affirmed this, and convinced not two, nor ten, nor twenty,
nor an hundred, nor a thousand men, but the whole world. And hearing
things so grievous and galling, so contrary to the accustomed ways of
men, the multitudes "were astonished." So great was the power of Him
who spake.
However, lest thou shouldest think that the mere
fact of being evil spoken of makes men blessed, He hath set two
limitations; when it is for His sake, and when the things that are said
are false: for without these, he who is evil spoken of, so far from
being blessed, is miserable.
Then see the prize again: "Because your reward is
great in heaven." But thou, though thou hear not of a kingdom given in
each one of the blessings, be not discouraged. For although He give
different names to the rewards, yet He brings all into His kingdom.
Thus, both when He saith, "they that mourn shall be comforted;" and,
"they that show mercy shall obtain mercy;" and, "the pure in heart
shall see God;" and, the peacemakers "shall be called the children of
God;" nothing else but the Kingdom doth He shadow out by all these
sayings. For such as enjoy these, shall surely attain unto that. Think
not therefore that this reward is for the poor in spirit only, but for
those also who hunger after righteousness, for the meek, and for all
the rest without exception.
Since on this account He hath set His blessing on
them all, that thou mightest not look for anything sensible: for that
man cannot be blessed, who is crowned with such things as come to an
end with this present life, and hurry by quicker than a shadow.
8. But when He had said, "your reward is great," he
added also another consolation, saying, "For so persecuted they the
prophets which were before you."
Thus, since that first, the promise of the Kingdom,
was yet to come, and all in expectation, He affords them comfort from
this world; from their fellowship with those who before them had been
ill-treated.
For "think not," saith He, "that for something
inconsistent in your sayings and enactments ye suffer these things: or,
as being teachers of evil doctrines, ye are to be persecuted by them;
the plots and dangers proceed not of any wickedness in your sayings,
but of the malice of those who hear you. Wherefore neither are they any
blame to you who suffer wrong, but to them who do the wrong. And to the
truth of these things all preceding time bears witness. For against the
prophets they did not even bring any charge of transgressing the law,
and of sentiments of impiety, that they stoned some, chased away
others, encompassed others with innumerable afflictions. Wherefore let
not this trouble you, for of the very same mind they do all that is
done now." Seest thou how He raised up their spirits, by placing them
near to the company of Moses and Elias?
Thus also Paul writing to the Thessalonians, saith,
"For ye became followers of the Churches of God, which are in Judea;
for ye also have suffered the same things of your own
fellow-countrymen, even as they have of the Jews: who both killed the
Lord Jesus, and their own prophets, and have driven us out; and they
please not God, and are contrary to all men."(4) Which same point here
also Christ hath established.
And whereas in the other beatitudes, He said,
"Blessed are the poor," and "the merciful;" here He hath not put it
generally, but addresses His speech unto themselves, saying, "Blessed
are ye, when they shall revile you, and persecute you, and say every
evil word:" signifying that this is an especial privilege of theirs;
and that beyond all others, teachers have this for their own.
At the same time He here also covertly signifies His
own dignity, and His equality in honor with Him who begat Him. For "as
they on the Father's account," saith He, "so shall ye also for me
suffer these things." But when He saith, "the prophets which
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were before you," He implies that they were also by this time become
prophets.
Next, declaring that this above all profits them,
and makes them glorious, He did not say, "they will calumniate and
persecute you, but I will prevent it." For not in their escaping evil
report, but in their noble endurance thereof, and in refuting them by
their actions, He will have their safety stand: this being a much
greater thing than the other; even as to be struck and not hurt, is
much greater than escaping the blow.
9. Now in this place He saith, "Your reward is great
in heaven." But Luke(1) reports Him to have spoken this, both
earnestly, and with more entire consolation; for He not only, as you
know, pronounces them blessed, who are evil spoken of for God's sake,
but declares them likewise wretched, who are well spoken of by all men.
For, "Woe unto you," saith He, "when all men shall speak well of you."
And yet the apostles were well spoken of, but not by all men. Wherefore
He said not, "Woe unto you, when men shall speak well of you," but,
"when all men" shall do so: for it is not even possible that those who
live in the practice of virtue should be well spoken of by all men.
And again He saith, "When they shall east out your
name as evil, rejoice ye, and leap for joy."(2) For not only of the
dangers they underwent, but of the calumny also, He appoints the
recompence to be great. Wherefore He said not, "When they shall
persecute, and kill you," but, "When they shall revile you, and say all
manner of evil." For most assuredly, men's evil reports have a sharper
bite than their very deeds. For whereas, in our dangers, there are many
things that lighten the toil, as to be cheered(3) by all, to have many
to applaud, to crown, to proclaim our praise; here in our reproach even
this consolation is destroyed. Because we seem not to have achieved
anything great; and this galls the combatant more than all his dangers:
at least many have gone on even to hang themselves, not bearing evil
report. And why marvellest thou at the others? since that traitor, that
shameless and accursed one he who had ceased to blush for anything
whatever, was wrought upon by this chiefly to hurry to the halter. And
Job again, all adamant as he was, and firmer than a rock; when he had
been robbed of all his possessions, and was suffering those incurable
ills, and had become on a sudden childless, and when he saw his body
pouring out worms like a fountain, and his wife attacking him, he
repelled it all with ease; but when he saw his friends reproaching and
trampling upon him, and entertaining an evil opinion of him, and
saying that he suffered those things for some sins, and was paying the
penalty of wickedness: then was there trouble, then commotion, even in
that great and noble-hearted man.(4)
And David also, letting pass all that he had
suffered, sought of God a retribution for the calumny alone. For, "Let
him curse," saith he, "for the Lord bath bidden him: that the Lord may
see my humiliation, and requite me for this cursing of his on this
day."(5)
And Paul too proclaims the triumph not of those only
who incur danger, or are deprived of their goods, but of these also,
thus saying, "Call to remembrance the former days, in which after ye
were illuminated ye endured a great fight of afflictions; partly whilst
ye were. made a gazing stock by reproaches, and afflictions."(6) On
this account then Christ hath appointed the reward also to be great.
After this, lest any one should say, "Here thou
givest no redress, nor stoppest men's mouths; and dost thou assign a
reward there?" He hath put before us the prophets, to show that neither
in their case did God give redress. And if, where the rewards were at
hand, He cheered them with things to come; much more now, when this
hope is become clearer, and self-denial is increased.
And observe too, after how many commandments He hath
put this, for surely He did it not without reason, but to show that it
is not possible for one unprovided, and unarmed with all those other
virtues, to go forth unto these conflicts. Therefore, you see, in each
instance, by the former precept making way for the following one,
He hath woven a sort of golden chain for us. Thus, first, he that is
"humble," will surely also "mourn" for his own sins: he that so
"mourns," will be both "meek," and "righteous," and "merciful;" he that
is "merciful," and "righteous," and "con trite "will of course be
also" pure in heart:" and such a one will be "a peacemaker" too: and he
that hath attained unto all these, will be moreover arrayed against
dangers, and will not be troubled when evil is spoken of him, and he is
enduring grievous trials innumerable.
10. Now then, after giving them due exhortation, He
refreshes them again with
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praises. As thus: the injunctions being high, and far surpassing
those in the Old Testament; lest they should be disturbed and
confounded, and say, "How shall we be able to achieve these things?"
hear what He saith:
"Ye are the salt of the earth." (1) Implying, that of absolute
necessity He enjoins all this. For "not for your own life apart," saith
He, "but for the whole world, shall your account be. For not to two
cities, nor to ten or twenty, nor to a single nation am I sending you,
as I sent the prophets; but to earth, and sea, and the whole world; and
that in evil case." For by saying, "Ye are the salt of the earth," He
signified all human nature to have "lost its savor,"(2) and to be
decayed by our sins. For which cause, you see, He requires of them such
virtues, as are most necessary and useful for the superintendence of
the common sort. For first, the meek, and yielding, and merciful, and
righteous, shuts not up his good deeds unto himself only, but also
provides that these good fountains should run over for the benefit of
others. And he again who is pure in heart, and a peacemaker, and is
persecuted for the truth's sake; he again orders his way of life for
the common good. "Think not then," He saith, "that ye are drawn on to
ordinary conflicts, or that for some small matters you are to give
account." "Ye are the salt of the earth."
What then? did they restore the decayed? By no
means; for neither is it possible to do any good to that which is
already spoilt, by sprinkling it with salt. This therefore they did
not. But rather, what things had been before restored, and committed to
their charge, and freed from that ill savor, these they then salted,
maintaining and preserving them in that freshness,(3) which they had
received of the Lord. For that men should be set free from the
rottenness of their sins was the good work of Christ; but their not
returning to it again any more was the object of these men's diligence
and travail.
Seest thou how by degrees He indicates their
superiority to the very prophets? in that He saith they are teachers,
not of Palestine, but of the whole world; and not simply teachers, but
awful ones too. For this is the marvellous thing, that not by
flattering, nor soothing, but by sharply bracing(4) them, as salt, even
so they became dear to all men.
"Now marvel not," saith He, "if leaving
all others, I discourse to you, and draw you on to so great dangers.
For consider over how many cities, tribes, and nations, I am to send
you to preside. Wherefore I would have you not only be prudent
yourselves, but that you should also make others the same. And such
persons have great need to be intelligent, in whom the salvation of the
rest is at stake: they ought so much to abound in virtue, as to impart
of the profit to others also. For if ye do not become such as this, ye
will not suffice even for your own selves.
"Be not then impatient, as though my sayings were
too burdensome. For while it is possible for others who have lost their
savor to return by your means, you, if you should come to this, will
with yourselves destroy others also. So that in proportion as the
matters are great, which ye have put into your hands, you need so much
the greater diligence." Therefore He saith,
"But if the salt have lost its savor, wherewith
shall it be salted? it is thenceforth good for nothing, but to be cast
out, and to be trodden under foot of men."(5)
For other men, though they fall never so often, may
possibly obtain indulgence: but the teacher, should this happen to him,
is deprived of all excuse, and will suffer the most extreme vengeance.
Thus, lest at the words, "When they shall revile you, and persecute
you, and say all manner of evil against you," they should be too timid
to go forth: He tells them, "unless ye are prepared to combat with all
this, ye have been chosen in vain." For it is not evil report that ye
should fear, but lest ye should prove partners in dissimulation.(6) For
then, "Ye will lose your savor, and be trodden under foot:" but if ye
continue sharply to brace them up, and then are evil spoken of,
rejoice; for this is the very use of salt, to sting the corrupt,(7) and
make them smart And so their censure follows of course, in no way
harming you, but rather testifying your firmness. But if through fear
of it you give up the earnestness that becomes you, ye will have to
suffer much more grievously, being both evil spoken of, and despised by
all. For this is the meaning of "trodden under foot."
11. After this He leads on to another, a higher
image.
"Ye are the light of the world."(8)
"Of the world" again; not of one nation, nor of
twenty states,(9) but of the whole inhabited earth. And "a light" to
the mind, far better than this sunbeam: like as they were also a
spiritual salt. And before they are salt, and now light: to reach thee
how great
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is the gain of these strict(1) precepts, and the profit of that grave
discipline: how it binds, and permits not to become dissolute; and
causes clear sight, leading men on to virtue.
"A city that is set on a hill cannot be hid, neither
do men light a candle, and put it under the bushel."(2)
Again, by these words He trains them to strictness
of life, teaching them to be earnest in their endeavors, as set before
the eyes of all men, and contending in the midst of the amphitheatre of
the world. For, "look not to this," He saith, "that we are now sitting
here, that we are in a small portion of one corner. For ye shall be as
conspicuous to all as a city set on the ridge of a hill, as a candle in
a house on the candlestick, giving light."(3)
Where now are they who persevere in disbelieving the
power of Christ? Let them hear these things, and let them adore His
might, amazed at the power of the prophecy. For consider how great
things he promised to them, who were not known even in their own
country: that earth and sea should know them, and that they should by
their fame reach to the limits of the inhabited world; or rather, not
by their fame, but by the working of the good they wrought. For it was
not fame that bearing them everywhere made them conspicuous, but also
the actual demonstration by their works. Since, as though they had
wings, more vehemently than the sunbeam did they overrun the whole
earth, sowing the light of godliness.(4)
But here He seems to me to be also training them to
boldness of speech. For to say, "A city set on a hill cannot be hid,"
is to speak as declaring His own powers.(5) For as that city can by no
means be hidden, so it was impossible that what they preached should
sink into silence and obscurity. Thus, since He had spoken of
persecutions and calumnies, of plots and wars, for fear they might
think that these would have power to stop their mouths; to encourage
them, He saith, that so far from being hid, it should over-shine the
whole world; and that on this very account they should be illustrious
and renowned.
By this then He declares His own power. In what
follows, He requires that boldness of speech which was due on their
part; thus saying,
"Neither do men light a candle and put it under the
bushel, but on the candlestick, and it giveth light unto all that are
in the house. Let your light so shine before men, that they may see
your good works, and glorify your Father which is in Heaven."(6)
"For I," saith He, "it is true, have kindled the
light, but its continuing to burn, let that come of your diligence: not
for your own sakes alone, but also for their sake, who are to profit by
these rays, and to be guided unto the truth. Since the calumnies surely
shall not be able to obscure your brightness, if you be still living a
strict life, and as becomes those who are to convert the whole world.
Show forth therefore a life worthy of His grace; that even as it is
everywhere preached, so this light may everywhere accompany the same.
Next He sets before them another sort of gain,
besides the salvation of mankind, enough to make them strive earnestly,
and to lead them unto all diligence. As thus, "Ye shall not only,"
saith He, "amend the world, if ye live aright, but ye will also give
occasion that God shall be glorified; even as if ye do the contrary, ye
will both destroy men, and make God's name to be blasphemed."
And how, it may be asked, shall God be glorified
through us, if at least men are to speak evil of us? Nay, not all men,
and even they themselves who in envy do this, will in their conscience
admire and approve you; even as the outward flatterers of such as live
in wickedness do in mind accuse them.
What then? Dost thou command us to live for display
and vain glory? Far from it; I say not this; for I did not say, "Give
ye diligence to bring forward your own good deeds," neither did I say,
"Show them;" but "Let your light shine." That is, "Let your virtue be
great, and the fire abundant, and the light unspeakable." For when
virtue is so great, it cannot lie hid, though its pursuer shade it over
ten thousand fold. Present unto them an irreprehensible life, and let
them have no true occasion of evil speaking; and then, though there be
thousands of evil-speakers, no man shall be able to cast any shade upon
you. And well did He say, "your light," for nothing makes a man so
illustrious, how manifold soever his will to be concealed, as the
manifestation of virtue. For as if he were clad with the very sunbeam,
so he shines, yet brighter than it; not spending his rays on earth, but
surmounting also Heaven itself.
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Hence also He comforts them more abundantly. For,
"What though the slander pain you," saith He; "yet shall ye have many
to honor God on your account. And in both ways your recompence is
gathering, as well because God is glorified through you, as because ye
are defamed for God's sake. Thus, lest we should on purpose seek to be
reproached, on hearing that there is a reward for it: first, He hath
not expressed that sentiment simply, but with two limitations, namely,
when what is said is false, and when it is for God's sake:--and next He
signifies how not that only, but also good report, hath its great
profit, the glory of it passing on to God. And He holds out to them
those gracious hopes. "For," saith He, "the calumny of the wicked
avails not so much as to put all others in the dark, in respect of
seeing your light. For then only when you have "lost your savor" shall
they tread you under foot; but not when you are falsely accused, doing
right. Yea, rather then shall there be many admiring, not you only, but
for your sake your Father also." And He said not "God," but "your
Father;" already sowing beforehand the seeds of that noble birth, which
was about to be bestowed upon them. Moreover, indicating His parity in
honor, as He said above. "Grieve not when ye are evil spoken of, for it
is enough for you that for my sake you are thus spoken of;" so here He
mentions the Father: every where manifesting His equality.
12. Since then we know the gain that arises from
this earnestness, and the danger of indolence (for if our Lord be
blasphemed because of us, that were far worse than our perdition), let
us "give none offense, neither to the Jews, nor to the Gentiles, nor to
the Church of God."(1) And while the life which we present before them
is brighter than the sun, yet if any one will speak evil of us, let us
not grieve at being defamed, but only if we be defamed with justice.
For, on the one hand, if we live in wickedness,
though there be none to speak ill of us, we shall be the most wretched
of all men: on the other hand, if we apply ourselves to virtue, though
the whole world speak evil of us, at that very time we shall be more
enviable than any. And we shall draw on to follow us all who choose to
be saved, for not the calumny of the wicked, but our good life, will
draw their attention. For indeed no trumpet is so clear as the proof
that is given by our actions: neither is the light itself so
transparent as a pure life, though our calumniators be beyond number.
I say, if all the above-mentioned qualities be ours;
if we be meek and lowly and merciful; if we be pure, and peacemakers;
if hearing reproach, we revile not again, but rather rejoice; then
shall we attract all that observe us no less than the miracles do. And
all will be kindly disposed towards us, though one be a wild beast, a
demon, or what you will.
Or if there should even be some who speak evil of
thee, be not thou at all troubled thereat, nor because they revile thee
in public, regard it; but search into their conscience, and thou shalt
see them applauding and admiring thee, and numbering up ten thousand
praises.
See, for instance, how Nebuchadnezzar praises the
children in the furnace; yet surely he was an adversary and an enemy.
But upon seeing them stand nobly, he proclaims their triumph, and
crowns them: and that for nought else, but because they disobeyed him,
and hearkened unto the law of God. For the devil, when he sees himself
effecting nothing, from that time departs, fearing lest he should be
the cause of our winning more crowns. And when he is gone, even one who
is abominable and depraved will recognize virtue, that mist being
withdrawn. Or if men still argue perversely, thou shalt have from God
the greater praise and admiration.
Grieve not now, I pray thee, neither despond; since
the very apostles were to some a "savor of death;"(2) to others, a
"savor of life." And if there be nothing to lay hold of in thyself,
thou art rid of all their charges; or rather, thou art become the more
blessed. Shine out therefore in thy life, and take no account of them
who speak evil of thee. For it cannot, it cannot be, that one careful
of virtue, should not have many enemies. However, this is nothing to
the virtuous man. For by such means his brightness will increase the
more abundantly.
Let us then, bearing these things in mind, look to
one object only; how to order our own life with strictness. For thus we
shall also guide to the life that is there, such as are now sitting in
darkness. For such is the virtue of that light, as not only to shine
here, but also to conduct its followers thither. For when men see us
despising all things present, and preparing ourselves for that which is
to come, our actions will persuade them sooner than any discourse. For
who is there so senseless, that at sight of one, who within a day or
two was living in luxury and wealth, now stripping himself of
all, and putting on wings, and arrayed to meet both hunger and poverty,
and all hardship, and dangers, and
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blood, and slaughter, and everything that is counted dreadful; will not
from this sight derive a clear demonstration of the things which are to
come?
But if we entangle ourselves in things present, and
plunge ourselves in them more and more, how will it be possible for
them to be persuaded that we are hastening to another sojourn?(1)
And what excuse after this shall we have, if the
fear of God avail not so much with us, I as human glory availed with
the Greek philosophers? For some of them did really both lay aside
wealth, and despised death, that they might make a show before men;
wherefore also their hopes became vain. What plea then shall deliver
us, when with so great things set before us, and with so high a rule of
self-denial laid open to us, we are not able even to do as they did,
but ruin both ourselves and others besides? For neither is the harm so
great when a heathen commits transgression, as when a Christian doeth
the same. Of course not; for their character is already lost, but ours,
by reason of the grace of God, is even among the ungodly venerable and
glorious. Therefore when they would most revile us, and aggravate their
evil speech, they add some such taunt as, "Thou Christian:" a taunt
which they would not utter, did they not secretly entertain a great
opinion of our doctrine.
Hast thou not heard how many, and how great precepts
Christ enjoined? Now when wilt thou be able to fulfill one of those
commandments, while thou leavest all, and goest about gathering
interest, tacking together usuries, setting on foot transactions of
business, buying herds of slaves, procuring silver vessels, purchasing
houses, fields, goods without end? And I would this were all. But when
to these unseasonable pursuits, thou addest even injustice, removing
landmarks,(2) taking away houses by violence, aggravating poverty,
increasing hunger, when wilt thou be able to set thy foot on these
thresholds?
13. But sometimes thou showest mercy to the poor. I
know it as well as thou. But even in this again great is the mischief.
For thou doest this either in pride or in vainglory, so as not to
profit even by thy good deeds. What can be more wretched than this, to
be making thy shipwreck in the very harbor? To prevent this, when thou
hast done any good action, seek not thanks from me, that thou mayest
have God thy debtor. For, "Lend," saith He, "unto them from whom ye do
not expect to receive."(3)
Thou hast thy Debtor; why leave Him, and require it
of me, a poor and wretched mortal? What? is that Debtor displeased,
when the debt is required of Him? What? is He poor? Is He unwilling to
pay? Seest thou not His unspeakable treasures? Seest thou not His
indescribable munificence? Lay hold then on Him, and make thy demand;
for He is pleased when one thus demands the debt of Him. Because, if He
see another required to pay for what He Himself owes, He will feel as
though He were insulted, and repay thee no more; nay, He justly finds
fault, saying, "Why, of what ingratitude hast thou convicted me? what
poverty dost thou know to be in me, that thou hastenest by me, and
resortest unto others? Hast thou lent to One, and dost thou demand the
debt of another?"
For although man received it, it was God that
commanded thee to bestow; and His will is to be Himself, and in the
original sense,(4) debtor, and surety, affording thee ten thousand
occasion to demand the debt of Him from every quarter. Do not thou then
let go so great facility and abundance, and seek to receive of me who
have nothing. Why, to what end dost thou display to me thy mercy shown
to the poor. What! was it I that said to thee, Give? was it from me
that thou didst hear this; that thou shouldest demand it back of me? He
Himself hath said, "He that hath pity upon the poor lendeth to God."(5)
Thou hast lent to God:(6) put it to His account.
"But He doth not repay the whole now." Well, this
too He doth for thy good. For such a debtor is He: not as many, who are
anxious simply to repay that which is lent; whereas He manages and
doeth all things, with a view of investing likewise in security that
which hath been given unto Him. Therefore some, you see, He repays
here: some He assigns(7) in the other place.
14. Knowing therefore as we do these things, let us
make our mercifulness abundant, let us give proof of much love to man,
both by the use of our money, and by our actions. And if we see any one
ill-treated and beaten in the market-place, whether we can pay down
money, let us do it: or whether by words we may separate them, let us
not be backward. For even a word has its re-
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ward, and still more have sighs. And this the blessed Job said; "But I
wept for every helpless one, and I sighed when I saw a man in
distress."(1) But if there be a reward for tears and sighs; when words
also, and an anxious endeavor, and many things besides are added,
consider how great the recompence becomes. Yea, for we too were enemies
to God, and the Only-begotten reconciled us, casting himself between,
and for us receiving stripes, and for us enduring death.
Let us then likewise do our diligence to deliver
from countless evils such as are incurring them; and not as we now do,
when we see any beating and tearing one another: we are apt to stand
by, finding pleasure in the disgrace of others, and forming a
devilish amphitheatre around: than which what can be more
cruel? Thou seest men reviled, tearing each other to pieces, rending
their clothes, smiting each other's faces, and dost thou endure to
stand by quietly?
What! is it a bear that is fighting? a wild beast? a
serpent? It is a man, one who hath in every respect fellowship with
thee: a brother, a member.(2) Look not on, but separate them. Take no
pleasure, but amend the evil. Stir not up others to the shameful sight,
but rather drive off and separate those who are assembled. It is for
shameless persons, and born slaves,(3) to take pleasure in' such
calamities; for those that are mere refuse, for asses without reason.
Thou seest a man behaving himself unseemly, and dost
thou not account the unseemliness thine own? Dost thou not interpose,
and scatter the devil's troop, and put an end to men's miseries?
"That I may receive blows myself," saith one; "is
this also thy bidding?" Thou wilt not have to suffer even this;
but if thou shouldest, the thing would be to thee a sort of
martyrdom; for thou didst suffer on God's behalf. And if
thou art slow to receive blows, consider that thy Lord was not slow to
endure the cross for thee.
Since they for their part are drunken in
darkness; wrath being their tyrant and commander; and they need some
one who is sound to help them, both the wrong-doer, and he who is
injured; the one that he may be delivered from suffering evil, the
other that he may cease to do it. Draw nigh, therefore, and stretch
forth the hand, thou that art sober to him that is drunken. For there
is a drunkenness of wrath too, and that more grievous than the
drunkenness of wine.
Seest thou not the seamen, how, when they see any
meeting with shipwreck, they spread their sails, and set out with all
haste, to rescue those of the same craft out of the waves? Now, if
partakers in an art show so much care one for another, how much more
ought they who are partakers of the same nature to do all these things!
Because in truth here too is a shipwreck, a more grievous one than
that; for either a man under provocation blasphemes, and so throws all
away: or he forswears himself under the sway of his wrath, and that way
falls into hell: or he strikes a blow and commits murder, and thus
again suffers the very same shipwreck. Go thou then, and put a stop to
the evil; pull out them that are drowning, though thou descend into the
very depth of the surge; and having broken up the theatre of the devil,
take each one of them apart, and admonish him to quell the flame, and
to lull the waves.
But if the burning pile wax greater, and the furnace
more grievous, be not thou terrified; for thou hast many to help thee,
and stretch forth the hand, if thou furnish but a beginning; and above
all thou surely hast with thee the God of peace. And if thou wilt first
turn aside the flames, many others also will follow, and of what they
do well, thou wilt thyself receive the reward.
Hear what precept Christ gave to the Jews, creeping
as they did upon the earth: "If thou see," saith He, "thine enemy's
beast of burden falling down, do not hasten by, but raise it."(4) And
thou must see that to separate and reconcile men that are fighting is a
much lighter thing than to lift up the fallen beast. And if we ought to
help in raising our enemies' ass, much more our friends' souls: and
most when the fall is more grievous; for not into mire do these fall,
but into the fire of hell, not bearing the burden of their wrath. And
thou, when thou seest thy brother lying under the load, and the devil
standing by, and kindling the pile, thou runnest by, cruelly and
unmercifully; a kind of thing not safe to do, even where brutes are
concerned.
And whereas the Samaritan, seeing a wounded man,
unknown, and not at all appertaining to him, both staid, and set him on
a beast, and brought him home to the inn, and hired a physician, and
gave some money, and promised more: thou, seeing one fallen not among
thieves, but amongst a band of demons, and beset by anger; and this not
in a wilderness, but in the midst of the forum;
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not having to lay out money, nor to hire a beast, nor to bring him on a
long way, but only to say some words:--art thou slow to do it? and
boldest back, and hurriest by cruelly and unmercifully? And how
thinkest thou, calling upon God, ever to find Him propitious?
15. But let me speak also to you, who publicly
disgrace yourselves: to him who is acting despitefully, and doing
wrong. Art thou inflicting blows? tell me; and kicking, and biting? art
thou become a wild boar, and a wild ass? and art thou not ashamed? dost
thou not blush at thus being changed into a wild beast, and betraying
thine own nobleness? For though thou be poor, thou art free; though
thou be a working man, thou art a Christian.
Nay, for this very reason, that thou art poor, thou
shouldest be quiet. For fightings belong to the rich, not to the poor;
to the rich, who have many causes to force them to war. But thou, not
having the pleasure of wealth, goest about gathering to thyself the
evils of wealth, enmities, and strifes, and fightings; and takest thy
brother by the throat, and goest about to strangle him, and throwest
him down publicly in the sight of all men: and dost thou not think that
thou art thyself rather disgraced, imitating the violent passions of
the brutes; nay rather, becoming even worse than they? For they have
all things in common; they herd one with another, and go about
together: but we have nothing in common, but all in confusion:
fightings, strifes, revilings, and enmities, and insults. And we
neither reverence the heaven, unto which we are called all of us in
common; nor the earth, which He hath left free to us all in common; nor
our very nature; but wrath and the love of money sweeps all away.
Hast thou not seen him who owed the ten thousand
talents, and then, after he was forgiven that debt, took his
fellow-servant by the throat for an hundred pence, what great evils he
underwent, and how he was delivered over to an endless punishment? Hast
thou not trembled at the example? Hast thou no fear, lest thou too
incur the same? For we likewise owe to our. Lord many and great debts:
nevertheless, He forbears, and suffers long, and neither urges us, as
we do our fellow-servants, nor chokes and takes us by the throat; yet
surely had he been minded to exact of us but the least part thereof, we
had long ago perished.
16. Let us then, beloved, bearing these things in mind, be humbled, and
feel thankful to those who are in debt to us. For they become to us, if
we command ourselves, an occasion of obtaining most abundant pardon;
and giving a little, we shall receive much. Why then exact with
violence, it being meet, though the other were minded to pay, for thee
of thine accord to excuse him, that thou mayest receive the whole of
God? But now thou doest all things, and art violent, and
contentious,(1) to have none of thy debts forgiven thee; and whilst
thou art thinking to do despite unto thy neighbor, thou art thrusting
the sword into thyself, so increasing thy punishment in hell: whereas
if thou wilt show a little self-command here, thou makest thine own
accounts easy. For indeed God therefore wills us to take the lead in
that kind of bounty, that He may take occasion to repay us with
increase.
As many therefore as stand indebted to thee, either
for money, or for trespasses, let them all go free, and require of God
the recompense of such thy magnanimity. For so long as they continue
indebted to thee, thou canst not have God thy debtor. But if thou let
them go free, thou wilt be able to detain thy God, and to require of
Him the recompense of so great self-restraint in bountiful measure. For
suppose a man had come up and seeing thee arresting thy debtor, had
called upon thee to let him go free, and transfer to himself thy
account with the other: he would not choose to be unfair(2) after such
remission, seeing he had passed the whole demand to himself: how then
shall God fail to repay us manifold, yea, ten thousand fold, when for
His commandment's sake, if any be indebted to us, we urge no complaint
against them, great or small, but let them go exempt from all
liability? Let us not then think of the temporary pleasure that springs
up in us by exacting of our debtors, but of the loss, rather, how
great! which we shall thereby sustain hereafter, grievously injuring
ourselves in the things which are eternal. Rising accordingly above
all, let us forgive those who must give account to us, both their debts
and their offenses; that we may make our own accounts prove indulgent,
and that what we could not reach by all virtue besides, this we may
obtain by not bearing malice against our neighbors; and thus enjoy the
eternal blessings, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory and might now and always, even forever and
ever. Amen.
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HOMILY XVI.
MATT. V. 17.
"Think not that I am come to destroy the Law
or the Prophets."
WHY, who suspected this? or who accused Him, that He
should make a defense against this charge? Since surely from what had
gone before(1) no such suspicion was generated. For to command men to
be meek, and gentle, and merciful, and pure in heart, and to strive for
righteousness, indicated no such design, but rather altogether the
contrary.
Wherefore then can He have said this? Not at random,
nor vainly: but inasmuch as He was proceeding to ordain commandments
greater than those of old, saying, "It was said to them of old time,
Thou shalt not kill;(2) but I say unto you, Be not even angry;" and to
mark out a way for a kind of divine and heavenly conversation;(3) in
order that the strangeness thereof might not disturb the souls of the
hearers, nor dispose them quite to mutiny against what He said He used
this means of setting them right beforehand.
For although they fulfilled not the law, yet
nevertheless they were possessed with much conscientious regard to it;
and whilst they were annulling it every day by their deeds, the letters
thereof they would have remain unmoved, and that no one should add
anything more to them. Or rather, they bore with their rulers adding
thereto, not however for the better, but for the worse. For so they
used to set aside the honor due to our parents by additions of their
own, and very many others also of the matters enjoined them, they would
free themselves of(4) by these unseasonable additions.
Therefore, since Christ in the first place was not
of the sacredotal tribe, and next, the things which He was about to
introduce were a sort of addition, not however lessening, but enhancing
virtue; He knowing beforehand that both these circumstances would
trouble them, before He wrote in their mind those wondrous laws, casts
out that which was sure to be harboring there. And what was it that was
harboring there, and making an obstacle?
2. They thought that He, thus speaking, did so with
a view to the abrogation of the ancient institutions. This suspicion
therefore He heals; nor here only doth He so, but elsewhere also again.
Thus, since they accounted Him no less than an adversary of God, from
this sort of reason, namely, His not keeping the sabbath; He, to heal
such their suspicion, there also again sets forth His pleas, of which
some indeed were proper to Himself; as when He saith, "My Father
worketh, and I work;"(5) but some had in them much condescension, as
when He brings forward the sheep lost on the sabbath day,(6) and points
out that the law is disturbed for its preservation, and makes mention
again of circumcision, as having this same effect.(7)
Wherefore we see also that He often speaks words
somewhat beneath Him, to remove the semblance of His being an adversary
of God.
For this cause He who had raised thousands of the
dead with a word only, when He was calling Lazarus, added also a
prayer; and then, lest this should make Him appear less than Him that
begat Him, He, to correct this suspicion, added, "I said these things,
because of the people which standeth by, that they may believe that
thou hast sent me."(8) And neither doth He work all things as one who
acted by His own power, that He might thoroughly correct their
weakness; nor doth He all things with prayer, lest He should leave
matter of evil suspicion to them that should follow, as though He were
without strength or power: but He mingles the latter with the former,
and those again with these. Neither doth He this indiscriminately, but
with His own proper wisdom. For while He doeth the greater works
authoritatively, in the less He looks up unto Heaven. Thus, when
absolving sins, and revealing His secrets, and opening Paradise, and
driving away devils, and cleansing lepers, and bridling death, and
raising the dead by thousands, He did all by way of command: but when,
what was much less than these, He
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was causing many loaves to spring forth out of few, then tie looked up
to Heaven: signifying that not through weakness He doth this. For He
who could do the greater with authority, how in the lesser could He
need prayer? But as I was saying, He doeth this to silence their
shamelessness. The same reckoning, then, I bid thee make of His words
also, when thou hearest Him speak lowly things. For many in truth
are the causes both for words and for actions of that cast: as, for
instance, that He might not be supposed alien from God; His instructing
and waiting on all men; His teaching humility; His being encompassed
with flesh; the Jews' inability to hear all at once; His teaching us to
utter no high word of ourselves. For this cause many times, having in
His own person said much that is lowly of Himself, the great things He
leaves to be said by others. Thus He Himself indeed, reasoning with the
Jews, said, "Before Abraham was, I AM:"(1) but His disciple not thus,
but, "In the beginning was the Word, and the Word was with God, and the
Word was God."(2)
Again, that He Himself made Heaven, and earth, and
sea, and all things visible and invisible, in His own person He nowhere
expressly said: but His disciple, speaking plainly out, and suppressing
nothing, affirms this once, twice, yea often: writing that "all things
were made by Him;" and, "without Him was not one thing made;" and, He
was in the world, and the world was made by Him."(3)
And why marvel, if others have said greater things
of Him than He of Himself; since (what is more) in many cases, what He
showed forth by His deeds, by His words He uttered not openly? Thus
that it was Himself who made mankind He showed clearly even by that
blind man; but when He was speaking of our formation at the beginning,
He said not, "I made," but "He who made them, made them male and
female."(4) Again, that He created the world and all things therein, He
demonstrated by the fishes, by the wine, by the loaves, by the calm in
the sea, by the sunbeam which He averted on the Cross; and by very many
things besides: but in words He hath nowhere said this plainly, though
His disciples are continually declaring it, both John, and Paul, and
Peter.
For if they who night and day hear Him discourse,
and see Him work marvels; to whom He explained many things in private,
and gave so great power as even to raise the dead; whom He made so
perfect, as to forsake all things for Him: if even they, after so great
virtue and self-denial, had not strength to bear it all, before the
supply of the Spirit; how could the people of the Jews, being both void
of understanding, and far behind such excellency, and only by hazard
present when He did or said anything, how could they have been
persuaded but that He was alien from the God of all, unless he had
practised such great condescension throughout?
For on this account we see that even when He was
abrogating the sabbath, He did not as of set purpose bring in such His
legislation, but He puts together many and various pleas of defense.
Now if, when He was about to cause one commandment to cease, He used so
much reserve in His language,(5) that He might not startle the hearers;
much more, when adding to the law, entire as it was, another entire
code of laws, did He require much management and attention, not to
alarm those who were then hearing Him.
For this same cause, neither do we find Him teaching
everywhere clearly concerning His own Godhead. For if His adding to the
law was sure to perplex them so greatly, much more His declaring
Himself God.
3. Wherefore many things are uttered by Him, far
below His proper dignity, and here when He is about to proceed upon His
addition to the law, He hath used abundance for correction beforehand.
For neither was it once only that He said, "I do not abrogate the law,"
but He both repeated it again, and added another and a greater thing;
in that, to the words, "Think not that I am come to destroy," He
subjoined, "I am not come to destroy, but to fulfill."
Now this not only obstructs the obstinacy of the
Jews, but stops also the mouths of those heretics,(6) who say that the
old covenant is of the devil. For if Christ came to destroy his
tyranny, how is this covenant not only not destroyed, but even
fulfilled by Him? For He said not only, "I do not destroy it;" though
this had been enough; but "I even fulfill it:" which are the words of
one so far from opposing himself, as to be even establishing it.
And how, one may ask, did He not destroy it? in what
way did He rather fulfill either the law or the prophets? The prophets
He fulfilled, inasmuch as He confirmed by His actions all that had been
said concerning Him; wherefore also the evangelist used to say in each
case, "That it might be
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fulfilled which was spoken by the prophet." Both when He was born,(1)
and when the children sung that wondrous hymn to Him, and when He sat
on the ass,(2) and in very many more instances He worked this same
fulfillment: all which things must have been unfulfilled, if He had not
come.
But the law He fulfilled, not in one way only, but
in a second and third also. In one way, by transgressing none of the
precepts of the law. For that He did fulfill it all, hear what He saith
to John, "For thus it becometh us to fulfill all righteousness."(3) And
to the Jews also He said, "Which of you convinceth me of sin."(4) And
to His disciples again, "The prince of this world cometh, and
findeth nothing in me."(5) And the prophet too from the first had said
that "He did no sin."(6)
This then was one sense in which He fulfilled it.
Another, that He did the same through us also; for this is the marvel,
that He not only Himself fulfilled it, but He granted this to us
likewise. Which thing Paul also declaring said, "Christ is the end of
the law for righteousness to every one that believeth."(7) And he said
also, that "He judged sin in the flesh, that the righteousness of the
law might be fulfilled in us who walk not after the flesh."(8) And
again, "Do we then make void the law through faith? God forbid! yea, we
establish the law."(9) For since the law was laboring at this, to make
man righteous, but had not power, He came and brought in the way of
righteousness by faith, and so established that which the law desired:
and what the law could not by letters, this He accomplished by faith.
On this account He saith, "I am not come to destroy the law."
4. But if any one will inquire accurately, he will
find also another, a third sense, in which this hath been done. Of what
sort is it then? In the sense of that future code of laws, which He was
about to deliver to them.
For His sayings were no repeal of the former, but a
drawing out, and filling up of them. Thus, "not to kill," is not
annulled by the saying, Be not angry, but rather is filled up and put
in greater security: and so of all the others.
Wherefore, you see, as He had before unsuspectedly
cast the seeds of this teaching; so at the time when from His
comparison of the old and new commandments, He would be more distinctly
suspected of placing them in opposition, He used His corrective
beforehand. For in a covert way He had indeed already scattered those
seeds, by what He had said. Thus, "Blessed are the poor," is the same
as that we are not to be angry; and, "Blessed are the pure in heart,"
as not to "look upon a woman for lust;" and the "not laying up
treasures on earth," harmonizes with, "Blessed are the merciful;" and
"to mourn" also, "to be persecuted" and "reviled,"' coincide with
"entering in at the strait gate;" and, "to hunger and thirst after
righteousness," is nothing else than that which He saith afterwards,
"Whatsoever ye would that men should do to you, do ye also to them."
And having declared "the peace-maker blessed," He again almost said the
same, when He gave command "to leave the gift," and hasten to
reconciliation with him that was grieved, and about "agreeing with our
adversary."
But there He set down the rewards of them that do
right, here rather the punishments of them who neglect practice.(10)
Wherefore as in that place He said, "The meek shall inherit earth;" so
here, "He who calleth his brother fool, shall be in danger of
hell-fire;" and there, "The pure in heart shall see God;" here, he is a
complete adulterer who looks unchastely. And having there called "the
peace-makers, sons of God;" here He alarms us from another quarter,
saying, "Lest at any time the adversary deliver thee to the judge."
Thus also, whereas in the former part He blesses them that mourn, and
them that are persecuted; in the following, establishing the very same
point, He threatens destruction to them that go not that way; for,
"They that walk 'in the broad way,' saith He, 'make their end there.'"
And, "Ye cannot serve God and mammon," seems to me the same with,
"Blessed are the merciful," and, "those that hunger after
righteousness."
But as I said, since He is going to say these things
more clearly, and not only more clearly, but also to add again more
than had been already said (for He no longer merely seeks a merciful
man, but bids us give up even our coat; not simply a meek person, but
to turn also the other cheek to him that would smite us): therefore He
first takes away the apparent contradiction.
On this account, then, as I have already stated, He
said this not once only, but once and again; in that to the words,
"Think not that I am come to destroy," He added, "I am not come to
destroy, but to fulfill."
"For verily I say unto you, Till Heaven
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and earth pass, one jot or one tittle shall in no wise pass from the
law, till all come to pass."(1)
Now what He saith is like this: it cannot be that it
should remain unaccomplished, but the very least thing therein must
needs be fulfilled. Which thing He Himself performed, in that He
completed(2) it with all exactness.
And here He signifies to us obscurely that the
fashion of the whole world is also being changed. Nor did He set it
down without purpose, but in order to arouse the hearer, and indicate,
that He was with just cause introducing another discipline; if at least
the very works of the creation are all to be transformed, and mankind
is to be called to another country, and to a higher way of practising
how to live.(3)
5. "Whosoever therefore shall break one of these
least commandments, and shall teach men so, he shall be called least in
the kingdom of Heaven."(4)
Thus, having rid Himself of the evil suspicion, and
having stopped the mouths of them who would fain gainsay, then at
length He proceeds to alarm, and sets down a heavy, denunciation in
support of the enactments He was entering on.
For as to His having said this in behalf not of the
ancient laws, but of those which He was proceeding to enact, listen to
what follows, "For I say unto you," saith he, "Except your
righteousness shall exceed the righteousness of the Scribes and
Pharisees, ye shall in no case enter into the kingdom of Heaven."(5)
For if He were threatening with regard to the
ancient laws, how said He, "except it shall exceed?" since they who did
just the same as those ancients, could not exceed them on the score of
righteousness.
But of what kind was the required excess? Not to be
angry, not even to look upon a woman unchastely.
For what cause then doth He call these commandments
"least," though they were so great and high? Because He Himself was
about to introduce the enactment of them; for as He humbled Himself,
and speaks of Himself frequently with measure, so likewise of His own
enactments, hereby again teaching us to be modest in everything. And
besides, since there seemed to be some suspicion of novelty, He ordered
His discourse for a while with reserve.(6)
But when thou hearest, "least in the kingdom of
Heaven," surmise thou nothing but hell and torments. For He was used to
mean by "the kingdom," not merely the enjoyment thereof, but also the
time of the resurrection, and that awful coming. And how could it be
reasonable, that while he who called his brother fool, and trangressed
but one commandment, falls into hell; the breaker of them all, and
instigator of others to the same, should be within the kingdom. This
therefore is not what He means, but that such a one will be at that
time least, that is, cast out, last. And he that is last will surely
then fall into hell. For, being God, He foreknew the laxity of the
many, He foreknew that some would think these sayings were merely
hyperbolical, and would argue about the laws, and say, What, if any one
call another a fool, is he punished? If one merely look on a woman,
doth he become an adulterer? For this very cause He, destroying such
insolence beforehand, hath set down the strongest denunciation against
either sort, as well them who transgress, as them who lead on others so
to do.
Knowing then His threat as we do, let us neither
ourselves transgress, nor discourage such as are disposed to keep these
things.
"But whosoever shall do and teach," saith He, "shall
be called great."
For not to ourselves alone, should we be profitable,
but to others also; since neither is the reward as great for him who
guides himself aright, as for one who with himself adds also another.
For as teaching without doing condemns the teacher (for "thou which
teachest another," it is said, "teachest thou not thyself"(7)?) so
doing but not guiding others, lessens our reward. One ought therefore
to be chief in either work, and having first set one's self right, thus
to proceed also to the care of the rest. For on this account He Himself
hath set the doing before the teaching; to intimate that so most of all
may one be able to teach, but in no other way. For one will be told,
"Physician, heal thyself."(8) Since he who cannot teach himself, yet
attempts to set others right, will have many to ridicule him. Or rather
such a one will have no power to teach at all, his actions uttering
their voice against him. But if he be complete in both respects, "he
shall be called great in the kingdom of Heaven."
6. "For I say unto you, Except your righteousness
shall exceed the righteousness
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of the Scribes and Pharisees, ye shall in no case enter into the
kingdom of Heaven."(1)
Here by righteousness He means the whole of virtue;
even as also discoursing of Job, He said, "He was a blameless man,
righteous."(2) According to the same signification of the word, Paul
also called that man "righteous" for whom, as he said, no law is even
set. "For," saith he, "a law is not made for a righteous man."(3) And
in many other places too one might find this name standing for virtue
in general.
But observe, I pray thee, the increase of grace; in
that He will have His newly-come disciples better than the teachers in
the old covenant. For by "Scribes and Pharisees" here, He meant not
merely the lawless, but the well-doers. For, were they not doing well,
He would not have said they have a righteousness; neither would He have
compared the unreal to the real.
And observe also here, how He commends the old law,
by making a comparison between it and the other; which kind of thing
implies it to be of the same tribe and kindred. For more and less, is
in the same kind. He cloth not, you see, find fault with the old law,
but will have it made stricter. Whereas, had it been evil,(4) He would
not have required more of it; He would not have made it more perfect,
but would have cast it out.
And how one may say, if it be such, doth it not
bring us into the Kingdom? It doth not now bring in them who live after
the coming of Christ, favored as they are with more strength, and bound
to strive for greater things: since as to its own foster-children, them
it doth bring in one and all. Yea, for "many shall come," saith He,
"from east and west, and shall lie down in the bosoms of Abraham,
Isaac, and Jacob."(5) And Lazarus also receiving the great prize, is
shown dwelling in Abraham's bosom. And all, as many as have shone forth
with excellency in the old dispensation. shone by it, every one of
them. And Christ Himself, had it been in anything evil or alien from
Him, would not have fulfilled it all when He came. For if only to
attract the Jews He was doing this, and not in order to Drove it akin
to the new law, and concurrent therewith; wherefore did He not also
fulfill the laws and customs of the Gentiles, that He might attract the
Gentiles also?
So that from all considerations it is clear,
that not from any badness in itself doth it fail to bring us in, but
because it is now the season of higher precepts.
And if it be more imperfect than the new, neither
cloth this imply it to be evil: since upon this principle the new law
itself will be in the very same case. Because in truth our knowledge of
this, when compared with that which is to come, is a sort of partial
and imperfect thing, and is done away on the coming of that other. "For
when," saith He, "that which is perfect is come, then that which is in
part shall be done away:"(6) even as it befell the old law through the
new. Yet we are not to blame the new law for this, though that also
gives place on our attaining unto the Kingdom: for "then," saith He,
"that which is in part shall be done away:" but for all this we call it
great.
Since then both the rewards thereof are greater, and
the power given by the Spirit more abundant, in reason it requires our
graces to be greater also. For it is no longer "a land that floweth
with milk and honey," nor a comfortable(7) old age, nor many children,
nor corn and wine, and flocks and herds: but Heaven, and the good
things in the Heavens, and adoption and brotherhood with the
Only-Begotten, and to partake of the inheritance and to be glorified
and to reign with Him, and those unnumbered rewards. And as to our
having received more abundant help, hear thou Paul, when he saith,"
There is therefore no condemnation now to them which are in Christ
Jesus, who walk not after the flesh, but after the Spirit:(8) for the
law of the Spirit of life hath made me free from the law of sin and
death."(9)
7. And now after threatening the transgressors, and
setting great rewards for them that do right, and signifying that He
justly requires of us something beyond the former measures; He from
this point begins to legislate, not simply. but by way of comparison
with the ancient ordinances, desiring to intimate these two things:
first, that not as contending with the former, but rather in great
harmony with them, He is making these enactments; next, that it was
meet and very seasonable for Him to add thereto these second precepts.
And that this may be made yet clearer, let
us hearken to the words of the Legislator. What then doth He Himself
say?
"Ye have heard that it was said to them of old time,
Thou shall not kill."(10)
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And yet it was Himself who gave those laws also, but
so far He states them impersonally. For if on the one hand He had said,
"Ye have heard that I said to them of old," the saying would have been
hard to receive, and would have stood in the way of all the hearers. If
again, on the other hand, after having said, "Ye have heard that it was
said to them of old by my Father," He had added, "But I say," He would
have seemed to be taking yet more on Himself.
Wherefore He hath simply stated it, making out
thereby one point only; the proof that in fitting season He had come
saying these things. For by the words, "It was said to them of old," He
pointed out the length of the time, since they received this
commandment. And this He did to shame the hearer, shrinking from the
advance to the higher class of His commandments; as though a teacher
should say to a child that was indolent, "Knowest thou not how long a
time thou hast consumed in learning syllables?" This then He also
covertly intimates by the expression, "them of old time," and thus for
the future summons them on to the higher order of His instructions: as
if He had said, "Ye are learning these lessons long enough, and you
must henceforth press on to such as are higher than these."
And it is well that He doth not disturb the order of
the commandments, but begins first with that which comes earlier, with
which the law also began. Yea, for this too suits with one showing the
harmony between them.
"But I say unto you, that whosoever is angry with
his brother without a cause, shall be in danger of the judgment."(1)
Seest thou authority in perfection? Seest thou a
bearing suited to a legislator? Why, which among prophets ever spake on
this wise? which among righteous men? which among patriarchs? None;
but, "Thus saith the Lord." But the Son not so. Because they were
publishing their Master's commands, He His Father's. And when I say,
"His Father's," I mean His own. "For mine," saith He, "are thine, and
thine are mine."(2) And they had their fellow-servants to legislate
for, He His own servants.
Let us now ask those who reject the law, "is, 'Be
not angry' contrary to 'Do no murder'? or is not the one commandment
the completion and the development of the other?" Clearly the one is
the fulfilling of the other, and that is greater on this very account.
Since he who is not stirred up to anger, will much more refrain from
murder; and he who bridles wrath will much more keep his hands to
himself. For wrath is the root of murder. And you see that He who cuts
up the root will much more remove the branches; or rather, will not
permit them so much as to shoot out at all. Not therefore to abolish
the law did He make these enactments, but for the more complete
observation of it. For with what design did the law enjoin these
things? Was it not, that no one might slay his neighbor? It follows,
that he who was opposing the law would have to enjoin murder. For to
murder, were the contrary to doing no murder. But if He doth not suffer
one even to be angry, the mind of the law is established by Him more
completely. For he that studies to avoid murder will not refrain from
it equally with him that hath put away even anger; this latter being
further removed from the crime.
8. But that we may convict them in another way also,
let us bring forward all their allegations. What then do they affirm?
They assert that the God who made the world, who "makes His sun to rise
on the evil and on the good, who sends the rain on the just and on the
unjust," is in some sense an evil being.(3) But the more moderate
(forsooth) among them, though declining this, yet while they affirm Him
to be just, they deprive Him of being good. And some other one, who is
not, nor made any of the things that are, they assign for a Father to
Christ. And they say that he, who is not good, abides in his own, and
preserves what are his own; but that He, that is good, seeks what are
another's, and desires of a sudden to become a Saviour to them whose
Creator He was not.(4) Seest thou the children of the devil, how they
speak out of the fountain of their father, alienating the work of
creation from God: while John cries out, "He came
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unto His own," and, "The world was made by Him?"(1)
In the next place, they criticise the law in the old
covenant, which bids put out "an eye for an eye," and "a tooth for a
tooth;"(2) and straightway they insult and say, "Why, how can He be
good who speaks so?"
What then do we say in answer to this? That it is
the highest kind of philanthropy. For He made this law, not that we
might strike out one another's eyes, but that fear of suffering by
others might restrain us from doing any such thing to them. As
therefore He threatened the Ninevites with overthrow, not that He might
destroy them. (for had that been His will, He ought to have been
silent), but that He might by fear make them better, and so quiet His
wrath: so also hath He appointed a punishment for those who wantonly
assail the eyes of others, that if good principle dispose them not to
refrain from such cruelty, fear may restrain them from injuring their
neighbors' sight.
And if this be cruelty, it is cruelty also for the
murderer to be restrained, and the adulterer checked. But these are the
sayings of senseless men, and of those that are mad to the extreme of
madness. For I, so far from saying that this comes of cruelty, should
say, that the contrary to this would be unlawful, according to men's
reckoning. And whereas, thou sayest, "Because He commanded to pluck out
"an eye for an eye," therefore He is cruel;" I say, that if He had not
given this commandment, then He would have seemed, in the judgment of
most men, to be that which thou sayest He is.
For let us suppose that this law had been altogether
done away, and that no one feared the punishment ensuing thereupon, but
that license had been given to all the wicked to follow their own
disposition in all security, to adulterers, and to murderers,(3) to
perjured persons, and to parricides; would not all things have been
turned upside down? would not cities, market-places, and houses, sea
and land, and the whole world, have been filled with unnumbered
pollutions and murders? Every one sees it. For if, when there are laws,
and fear, and threatening, our evil dispositions are hardly checked;
were even this security taken away, what is there to prevent men's
choosing vice? and what degree of mischief would not then come
revelling upon the whole of human life?
The rather, since cruelty lies not only in allowing
the bad to do what they will, but in another thing too quite as much;
to overlook, and leave uncared for, him who hath done no wrong, but who
is without cause or reason suffering ill. For tell me; were any one to
gather together wicked men from all quarters, and arm them with swords,
and bid them go about the whole city, and massacre all that came in
their way, could there be anything more like a wild beast than he? And
what if some other should bind, and confine with the utmost strictness
those whom that man had armed, and should snatch from those lawless
hands them, who were on the point of being butchered; could anything be
greater humanity than this?
Now then, I bid thee transfer these examples to the
law likewise; for He that commands to pluck out "an eye for an eye,"
hath laid the fear as a kind of strong chain upon the souls of the bad,
and so resembles him, who detains those assassins in prison; whereas he
who appoints no punishment for them, doth all but arm them by such
security, and acts the part of that other, who was putting the swords
in their hands, and letting them loose over the whole city.
Seest thou not, how the commandments, so far from
coming of cruelty, come rather of abounding mercy? And if on account of
these thou callest the Lawgiver grievous, and hard to bear with; tell
me which sort of command is the more toilsome and grievous, "Do no
murder," or, "Be not even angry"? Which is more in extreme, he who
exacts a penalty for murder, or for mere anger? He who subjects the
adulterer to vengeance after the fact, or he who enjoins a penalty even
for the very desire, and that penalty everlasting? See ye not how their
reasoning comes round to the very contrary? how the God of the old
covenant, whom they call cruel, will be found mild and meek: and He of
the new, whom they acknowledged to be good, will be hard and grievous,
according to their madness? Whereas we say, that there is but one and
the same Legislator of either covenant, who dispensed all meetly, and
adapted to the difference of the times the difference between the two
systems of law. Therefore neither are the first commandments cruel, nor
the second hard and grievous, but all of one and the same providential
care.
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For that He Himself gave the old covenant also, hear
the affirmation of the prophet, or rather (so we must speak), of Him
who is both the one and the other: "I will make a covenant with you,
not according to the covenant which I made with your fathers."(1)
But if he receive not this, who is diseased with the
Manichaean doctrines,(2) let him hear Paul saying the very same in
another place, "For Abraham had two sons, one by the bondmaid, and
another by the freewoman; and these are two covenants."(3) As therefore
in that case the wives are different, the husband the same; so here too
the covenants are two, the Lawgiver one.
And to prove to thee that it was of one and the same
mildness; in the one He saith, "An eye for an eye," but in this other,
"If one smite thee on thy right cheek, turn to him
the other also."(4)
For as in that case He checks him that cloth the
wrong with the fear of this suffering, even so also in this. "How so,"
it may be said, "when He bids turn to him the other cheek also?" Nay,
what of that? Since not to take away his fear did He enjoin this, but
as charging yourself to allow him to take his fill entirely. Neither
did He say, that the other continues unpunished, but, "do not thou
punish;" at once both enhancing the fear of him that smiteth, if he
persist, and comforting him who is smitten.
9. But these things we have said, as one might say
them incidentally, concerning all the commandments. Now we must go on
to that which is before us, and keep to the thread of what had been
affirmed. "He that is angry with his brother without a cause shall be
in danger of the judgment:" so He speaks. Thus He hath not altogether
taken the thing away: first, because it is not possible, being a man,
to be freed from passions: we may indeed get the dominion over them,
but to be altogether without them is out of the question.
Next, because this passion is even useful, if we
know how to use it at the suitable time.(5) See, for instance, what
great good was wrought by that anger of Paul, which he felt against the
Corinthians, on that well-known occasion; and how, as it delivered them
from a grievous pest, so by the same means again he recovered the
people of the Galatians likewise, which had fallen aside; and others
too beside these. What then is the proper time for anger? When we are
not avenging ourselves, but checking others in their lawless freaks, or
forcing them to attend in their negligence.
And what is the unsuitable time? When we do so as
avenging ourselves: which Paul also forbidding, said "Avenge not
yourselves, dearly beloved, but rather give place unto wrath."(6) When
we are contending for riches: yea, for this hath he also taken away,
where he saith, "Why do ye not rather take wrong? why do ye not rather
suffer yourselves to be defrauded?"(7) For as this last sort is
superfluous, so is the first necessary and profitable. But most men do
the contrary; becoming like wild beasts when they are injured
themselves, but remiss and cowardly when they see despite done to
another: both which are just opposite to the laws of the Gospel.
Being angry then is not a transgression, but being
so unseasonably. For this cause the prophet also said, "Be ye angry,
and sin not."(8)
10. And whosoever shall say to his brother, Raca,
shall be in danger of the council."
By the council in this place He means the tribunal
of the Hebrews: and He hath mentioned this now, on purpose that He
might not seem everywhere to play the stranger and innovator.
But this word, "Raca," is not an expression of a
great insolence, but rather of some contempt and slight on the part of
the speaker. For as we, giving orders either to our servants, or to any
very inferior person, say, "Away with thee; you here, tell such an
one:"(9) so they who make use of the Syrians' language say, "Raca,"
putting that word m stead of "thou." But God, the lover of man, roots
up even the least faults, commanding us to behave to one another in
seemly manner, and with due respect; and this with a view of destroying
hereby also the greater.
"But whosoever shall say, Thou fool, shall be in
danger of hell fire."(10)
To many this commandment hath appeared grievous and
galling, if for a mere word we are really to pay so great a penalty.
And some even say that it was spoken rather hyperbolically. But I fear
lest, when we have deceived ourselves with words here, we may in deeds
there suffer that extreme punishment.
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For wherefore, tell me, doth the commandment seem
overburdensome? Knowest thou not that most punishments and most sins
have their beginning from words? Yea, for by words are blasphemies, and
denials are by words, and revilings, and reproaches, and perjuries, and
bearing false witness.(1) Regard not then its being a mere word, but
whether it have not much danger, this do thou inquire. Art thou
ignorant that in the season of enmity, when wrath is inflamed, and the
soul kindled, even the least thing appears great, and what is not very
reproachful is counted intolerable? And often these little things have
given birth even to murder, and overthrown whole cities. For just as
where friendship is, even grievous things are light, so where enmity
lies beneath, very trifles appear intolerable. And however simply a
word be spoken, it is surmised to have been spoken with an evil
meaning. And as in fire: if there be but a small spark, though
thousands of planks lie by, it doth not easily lay hold of them; but if
the flame have waxed strong and high, it readily seizes not planks
only, but stones, and all materials that fall in its way; and by what
things it is usually quenched, by the same it is kindled the more (for
some say that at such a time not only wood and tow, and the other
combustibles, but even water darted forth upon it doth but fan its
power the more); so is it also with anger; whatever any one may say,
becomes food in a moment for this evil conflagration. All which kind of
evils Christ checking beforehand, had condemned first him that is angry
without a cause to the judgment, (this being the very reason why He
said, "He that is angry shall be in danger of the judgment"); then him
that saith "Raca," to the council. But as yet these are no great
things; for the punishments are here. Therefore for him who calleth
"fool" He hath added the fire of hell, now for the first time
mentioning the name of hell. For having before discoursed much of the
kingdom, not until then did He mention this; implying, that the former
comes of His own love and indulgence towards man, this latter of our
negligence.
11. And see how He proceeds by little and little in
His punishments, all but excusing Himself unto thee, and signifying
that His desire indeed is to threaten nothing of the kind, but that we
drag Him on to such denunciations. For observe: "I bade thee," saith
He, "not be angry for nought, because thou art in danger of the
judgment. Thou hast despised the former commandment: see what anger
hath produced; it hath led thee on straightway to insult, for thou hast
called thy brother 'Raca.' Again, I set another punishment, 'the
council.' If thou overlook even this, and proceed to that which is more
grievous, I visit thee no longer with these finite punishments, but
with the undying penalty of hell, lest after this thou shouldest break
forth(2) even to murder." For there is nothing, nothing in the world
more intolerable than insolence; it is what hath very great power(3) to
sting a man's soul. But when the word too which is spoken is in itself
more wounding than the insolence, the blaze becomes twice as great.
Think it not then a light thing to call another "fool." For when of
that which separates us from the brutes, and by which especially we are
human beings, namely, the mind and the understanding,--when of this
thou hast robbed thy brother, thou hast deprived him of all his
nobleness.
Let us not then regard the words merely, but
realizing the things themselves, and his feeling, let us consider how
great a wound is made by this word, and unto how much evil it proceeds.
For this cause Paul likewise cast out of the kingdom not only "the
adulterous'' and "the effeminate," but "the revilers"(4) also. And with
great reason: for the insolent man mars all the beauty of charity, and
casts upon his neighbor unnumbered ills, and works up lasting enmities,
and tears asunder the members of Christ, and is daily driving away that
peace which God so desires: giving much vantage ground unto the devil
by his injurious ways, and making him the stronger. Therefore Christ
Himself, cutting out the sinews of the devil's power, brought in this
law.
For indeed He makes much account of love: this being
above all things the mother of every good, and the badge of His
disciples, and the bond which holds together our whole condition. With
reason therefore doth He remove with great earnestness the roots and
the sources of that hatred which utterly spoils it.
Think not therefore that these sayings are in any
wise hyperbolical, but consider the good done by them, and admire the
mildness of these laws. For there is nothing for which God takes so
much pains, as this; that we should be united and knit together one
with another. Therefore both in His own person, and by His disciples,
as well those in the
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Old, as in the New Testament, He makes so much account of this
commandment; and is a severe avenger and punisher of those who despise
the duty. For in truth nothing so effectually gives entrance and root
to all wickedness, as the taking away of love. Wherefore He also said,
"When iniquity abounds, the love of the many shall wax cold."(1) Thus
Cain became his brother's murderer; thus Esau; thus Joseph's brethren;
thus our unnumbered crimes have come revelling in, this bond being
dissevered. You see why He Himself also roots out whatever things
injure this, on every side, with great exactness.
12. Neither doth He stop at those precepts only
which have been mentioned, but adds also others more than those:
whereby He signifies how much account He makes thereof. Namely, having
threatened by "the council," by "the judgment," and by "hell," He added
other sayings again in harmony with the former, saying thus:
"If thou bring thy gift to the altar, and there
rememberest that thy brother hath ought against thee; leave there thy
gift before the altar, and go away;(2) first be reconciled to thy
brother, and then come and offer thy gift."(3)
O goodness! O exceeding love to man! He makes no
account of the honor due unto Himself, for the sake of our love towards
our neighbor; implying that not at all from any enmity, nor out of any
desire to punish, had He uttered those former threatenings, but out of
very tender affection. For what can be milder than these sayings? "Let
my service," saith he, "be interrupted, that thy love may continue;
since this also is a sacrifice, thy being reconciled to thy brother."
Yea, for this cause He said not, "after the offering," or "before the
offering;" but, while the very gift lies there, and when the sacrifice
is already beginning, He sends thee to be reconciled to thy brother;
and neither after removing that which lies before us,(4) nor before
presenting the gift, but while it lies in the midst, He bids thee
hasten thither.
With what motive then doth He command so to do, and
wherefore? These two ends, as it appears to me, He is hereby shadowing
out and providing for. First, as I have said, His will is to point out
that He highly values charity? and considers it to be the greatest
sacrifice: and that without it He doth not receive even that other;
next, He is imposing such a necessity of reconciliation, as admits of
no excuse. For whoso hath been charged not to offer before he be
reconciled, will hasten, if not for love of his neighbor, yet, that
this may not lie unconsecrated,(6) to run unto him who hath been
grieved, and do away the enmity. For this cause He hath also expressed
it all most significantly, to alarm and thoroughly to awaken him. Thus,
when He had said, "Leave thy gift," He stayed not at this, but added,
"before the altar" (by the very place again causing him to shudder);
"and go away." And He said not merely, "Go away," but He added, "first,
and then come and offer thy gift." By all these things making it
manifest, that this table receives not them that are at enmity with
each other.
Let the initiated hear this, as many as draw nigh in
enmity: and let the uninitiated hear too: yea, for the saying hath some
relation to them also. For they too offer a gift and a sacrifice:
prayer, I mean, and alms-giving. For as to this also being a sacrifice,
hear what the prophet saith: "A sacrifice of praise will glorify
me;"(7) and again, "Sacrifice to God a sacrifice of praise;"(8) and,
"The lifting up of mine hands is an evening sacrifice."(9) So that if
it be but a prayer, which thou art offering in such a frame of mind, it
were better to leave thy prayer, and become reconciled to thy brother,
and then to offer thy prayer.
For to this end were all things done: to this end
even God became man, and took order for all those works, that He might
set us at one.
And whereas in this place He is sending the wrong
doer to the sufferer, in His prayer He leads the sufferer to the wrong
doer, and reconciles them. For as there He saith, "Forgive men their
debts;" so here, "If he hath ought against thee, go thy way unto him."
Or rather, even here too He seems to me to be
sending the injured person: and for some such reason He said not,
"Reconcile thyself to thy brother," but, "Be thou rec-
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onciled." And while the saying seems to pertain to the aggressor, the
whole of it really pertains to him that is aggrieved. Thus, "If
thou art reconciled to him," saith Christ, "through thy love to him
thou wilt have me also propitious, and wilt be able to offer thy
sacrifice with great confidence. But if thou art still irritated,
consider that even I readily command that which is mine to be lightly
esteemed, that ye may become friends; and let these thoughts be
soothing to thine anger."
And He said not, "When thou hast suffered any
of the greater wrongs, then be reconciled; but, "Though it be some
trifle that he hath against thee." And He added not, "Whether justly or
unjustly; but merely, "If he hath ought against thee." For though it be
justly, not even in that case oughtest thou to protract the enmity;
since Christ also was justly angered with us, yet nevertheless He gave
Himself for us to be slain, "not imputing those trespasses."(1)
For this cause Paul also, when urging us in
another way to reconciliation, said, "Let not the sun go down upon your
wrath."(2) For much as Christ by this argument of the sacrifice, so
there Paul by that of the day, is urging us on to the self-same point.
Because in truth he fears the night, lest it overtake him that is
smitten alone, and make the wound greater. For whereas in the day there
are many to distract, and draw him off; in the night, when he is alone,
and is thinking it over by himself, the waves swell, and the storm
becomes greater. Therefore Paul, you see, to prevent this, would fain
commit him to the night already reconciled, that the devil may after
that have no opportunity, from his solitude, to rekindle the furnace of
his wrath, and make it fiercer. Thus also Christ permits not, though it
be ever so little delay, lest, the sacrifice being accomplished, such
an one become more remiss, procrastinating from day to day: for He
knows that the case requires very speedy treatment. And as a skillful
physician exhibits not only the preventives of our diseases, but their
correctives also, even so doth He likewise. Thus, to forbid our calling
"fool," is a preventive of enmity; but to command reconciliation is a
means of removing the diseases that ensue on the enmity.
And mark how both commands are set forth with
earnestness. For as in the former case He threatened hell, so here He
receives not the gift before the reconciliation, indicating great
displeasure, and by all these methods destroying both the root and the
produce.
And first of all He saith, "Be not angry;" and after
that, "revile not." For indeed both these are augmented, the one by the
other: from enmity is reviling, from reviling enmity. On this account
then He heals now the root, and now the fruit; hindering indeed the
evil from ever springing up in the first instance: but if perchance it
may have sprouted up and borne its most evil fruit, then by all means
He burns it down the more.
13. Therefore, you see, having mentioned, first the
judgment, then the council, then hell, and having spoken of His own
sacrifice, He adds other topics again, thus speaking:
"Agree with thine adversary quickly, whilst thou art
in the way with him."(3)
That is, that thou mayest not say, "What then, if I
am injured;" "what if I am plundered, and dragged too before the
tribunal?" even this occasion and excuse He hath taken away: for He
commands us not even so to be at enmity. Then, since this injunction
was great, He draws His advice from the things present, which are wont
to restrain the grosser sort more than the future. "Why, what sayest
thou?" saith He. "That thine adversary is stronger, and doeth thee
wrong? Of course then he will wrong thee more, if thou do not make it
up, but art forced to go into court. For in the former case, by giving
up some money, thou wilt keep thy person free; but when thou art come
under the sentence of the judge, thou wilt both be bound, and pay the
utmost penalty. But if thou avoid the contest there, thou wilt reap two
good results: first, not having to suffer anything painful: and
secondly, that the good done will be thereafter thine own doing, and no
longer the effect of compulsion on his part. But if thou wilt not be
ruled by these sayings, thou wrongest not him, so much as thyself."
And see here also how He hastens him; for having
said, "Agree with thine adversary," He added, "quickly;" and He was not
satisfied with this, but even of this quickness He hath required a
further increase, saying, "Whilst thou art in the way with him;"
pressing and hastening him hereby with great earnestness. For nothing
doth so much turn our life upside down, as delay and procrastination in
the performance of our good works. Nay, this hath often caused us to
lose all. Therefore, as Paul for his part saith, "Before the sun set,
do away the enmity;" and as He Himself had said above,
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"Before the offering is completed, be reconciled;" so He saith in this
place also, "Quickly, whilst thou art in the way with him," before thou
art come to the doors of the court; before thou standest at the bar and
art come to be thenceforth under the sway of him that judgeth. Since,
before entering in, thou hast all in thine own control but if thou set
thy foot on that threshold, thou wilt not by ever so earnest efforts be
able to arrange thy matters at thy will, having come under the
constraint of another.
But what is it "to agree?" He means either, consent
rather to suffer wrong?" or, "so plead the cause, as if thou weft in
the place of the other;" that thou mayest not corrupt justice by
self-love, but rather, deliberating on another's cause as thine own,
mayest so proceed to deliver thy vote in this matter. And if this be a
great thing, marvel not; since with this view did He set forth all
those His blessings, that having beforehand smoothed and prepared the
hearer's soul, he might render it apter to receive all His enactments.
Now some say that He obscurely signifies the devil
himself, under the name of the adversary; and bids us have nothing of
his, (for this, they say, is to "agree" with him): no compromise being
possible after our departure hence, nor anything awaiting us, but that
punishment, from which no prayers can deliver. But to me He seems to be
speaking of the judges in this world, and of the way to the court of
justice, and of this prison.
For after he had abashed men by higher things, and
things future, he alarms them also by such as are in this life. Which
thing Paul also cloth, using both the future and the present to sway
his hearer: as when, deterring from wickedness, he points out to him
that is inclined to evil, the ruler armed: thus saying, "But if thou do
that which is evil, be afraid; for he beareth not the sword in vain;
for he is a minister of God."(1) And again, enjoining us to be subject
unto him, he sets forth not the fear of God only, but the threatening
also of the other party, and his watchful care. "For ye must needs be
subject, not only for wrath, but also for conscience sake."(2) Because
the more irrational, as I have already said, are wont to be sooner
corrected by these things, things which appear and are at hand.
Wherefore Christ also made mention, not of hell only, but also of a
court of justice, and of being dragged thither, and of the prison, and
of all the suffering there; by all these means destroying the roots of
murder. For he who neither reviles, nor goes to law, nor prolongs
enmity, how will he ever commit murder? So that from hence also it is
evident, that in the advantage of our neighbor stands our own
advantage. For he that agrees with his adversary, will benefit himself
much more; becoming free, by his own act, from courts of law, and
prisons, and the wretchedness that is there.
14. Let us then be obedient to His sayings; let us
not oppose ourselves, nor be contentious; for first of all, even
antecedently to their rewards, these injunctions have their pleasure
and profit in themselves. And if to the more part they seem to be
burdensome. and the trouble which they cause, great; have it in thy
mind that thou art doing it for Christ's sake, and the pain will be
pleasant. For if we maintain this way of reckoning at all times, we
shall experience nothing burdensome, but great will be the pleasure we
reap from every quarter; for our toil will no longer seem toil, but by
how much it is enhanced, so much the sweeter and pleasanter doth it
grow.
When therefore the custom of evil things, and the
desire of wealth, keep on bewitching thee; do thou war against them
with that mode of thinking which tells us, "Great is the reward we
shall receive, for despising the pleasure which is but for a season;"
and say to thy soul; "Art thou quite dejected because I defraud thee of
pleasure? Nay, be of good cheer, for I am introducing thee into Heaven.
Thou doest it not for man's sake, but for God's. Be patient therefore a
little while, and thou shall see how great is the gain. Endure for the
present life, and thou shalt receive an unspeakable confidence." For if
we would thus discourse with our own soul, and not only consider that
which is burdensome in virtue. but take account also of the crown that
comes thereof, we shall quickly withdraw it from all wickedness.
For if the devil, holding out pleasure for a season,
but pain for ever, is yet strong, and prevails; seeing our case is just
the reverse in these matters, the labor temporary, the pleasure and
profit immortal, what plea shall we have, if we follow not virtue after
so great encouragement? Why, the object of our labors is enough to set
against all, and our clear persuasion that for God's sake we are
enduring all this. For if one having the king his debtor, thinks he
hath sufficient security for all his life; consider how great will he
be, who hath made the Gracious and Everlasting God a debtor to himself,
for good deeds both small and great. Do not then allege to me labors
and sweats; for not by the hope only
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of the things to come, but in another way also, God hath made virtue
easy, assisting us everywhere, and putting His hand to our work. And if
thou wilt only contribute a little zeal, everything else follows. For
to this end He will have thee too to labor a little, even that the
victory may be thine also. And just as a king would have his own son
present indeed in the array; he would have him shoot with the bow,(1)
and show himself, that the trophy may be reckoned his, while he
achieves it all Himself: even so doth God in our war against the devil:
He requires of thee one thing alone, that thou show forth a sincere
hatred against that foe. And if thou contribute this to Him, He by
Himself brings all the war to an end. Though thou burn with anger, with
desire of riches, with any tyrannical passion whatever; if He see thee
only stripping thyself and prepared against it, He comes quickly to
thee, and makes all things easy, and sets thee above the flame, as He
did those children of old in the Babylonian furnace: for they too
carried in with them nought but their good will.
In order then that we also may extinguish all the
furnace of disordered pleasure here, and so escape the hell that is
there, let these each day be our counsels, our cares, and our practice,
drawing towards us the favor of God, both by our full purpose
concerning good works, and by our frequent prayers. For thus even those
things which appear insupportable now, will be most easy, and light,
and lovely. Because, so long as we are in our passions, we think virtue
rugged and morose and arduous, vice desirable and most pleasing; but if
we would stand off from these but a little, then both vice will appear
abominable and unsightly, and virtue easy, mild, and much to be
desired. And this you may learn plainly from those who have done well.
Hear, for instance, how of those passions Paul is ashamed, even after
his deliverance from them, saying, "For what fruit had ye then in those
things, whereof ye are now ashamed?"(2) But virtue, even after his
labor, he affirms to be light, calling(3) the laboriousness of our
affliction momentary and "light," and rejoicing in his sufferings, and
glorying in his tribulations, and taking a pride in the marks
wherewith he had been branded for Christ's sake.
In order then that we too may establish ourselves in
this habit, let us order ourselves each day by what hath been said, and
"forgetting those things which are behind, and reaching forth unto
those things which are before, let us press on towards the prize of the
high calling:"(4) unto which God grant that we may all attain, by the
grace and love towards man of our Lord Jesus Christ, to whom be glory
and power for ever and ever. Amen.
HOMILY XVII.
MATT. V. 27,
"Ye have heard that it was said to them of old time,(1) Thou shalt not
commit adultery; but I say unto you, that every one who looketh upon a
woman to lust after her, hath committed adultery with her already in
his heart."
HAVING now finished the former commandment, and
having extended it unto the height of self-denial, He, advancing in
course and order, proceeds accordingly unto the second, herein too
obeying the law.
"And yet," it may be said, "this is not the second,
but the third; for neither is the first, "Thou shalt not kill." but
"The Lord thy God is one Lord."(2)
Wherefore it is worth inquiring too, why He did not
begin with that. Why was it then? Because, had He begun from thence, He
must have enlarged it also, and have brought in Himself together with
His Father.(3)
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But it was not as yet time to teach any such thing about Himself.
And besides, He was for a while practising His moral
doctrine only, being minded from this first, and from His miracles, to
convince the hearers that He was the Son of God. Now, if He had said at
once, before He had spoken or done anything, "Ye have heard that it was
said to them of old time, "I am the Lord thy God, and there is none
other but me," but I say unto you, Worship me even as Him; this would
have made all regard Him as a madman. For if, even after His teaching,
and His so great miracles, while not even yet was He saying this
openly, they called Him possessed with a devil;(1) had He before all
these attempted to say any such thing, what would they not have said?
what would they not have thought?
But by keeping back at the proper season His
teaching on these subjects, He was causing that the doctrine should be
acceptable to the many. Wherefore now He passed it by quickly, but when
He had everywhere established it by His miracles, and by His most
excellent teaching, He afterwards unveiled it in words also.
For the present, however, by the manifestation of
His miracles, and by the very manner of His teaching, He unfolds it on
occasion, gradually and quietly. For His enacting such laws, and such
corrections of laws, with authority, would lead on the attentive and
understanding hearer, by little and little, unto the word of His
doctrine. For it is said, "they were astonished at Him, because He
taught not as their Scribes."(2)
2. For beginning from those passions, which most
belong to our whole race, anger, I mean, and desire (for it is these
chiefly that bear absolute sway within us, and are more natural than
the rest); He with great authority, even such as became a legislator,
both corrected them, and reduced them to order with all strictness. For
He said not that the adulterer merely is punished; but what He had done
with respect to the murderer, this He doth here also, punishing even
the unchaste look: to teach thee wherein lies what He had more than the
scribes. Accordingly, He saith, "He that looketh upon a woman to lust
after her hath already committed adultery with her:" that is, he who
makes it his business to be curious about bright forms, and to hunt for
elegant features, and to feast his soul with the sight, and to fasten
his eyes on fair countenances. For He came to set free from all evil
deeds not the body only, but the soul too before the body. Thus,
because in the heart we receive the grace of the Spirit, He cleanses it
out first.
"And how," one may say, "is it possible to be freed
from desire?" I answer, first, if we were willing, even this might be
deadened, and remain inactive.
In the next place, He cloth not here take away
desire absolutely, but that desire which springs up in men from sight.
For he that is curious to behold fair countenances, is himself chiefly
the enkindler of the furnace of that passion, and makes his own soul a
captive, and soon proceeds also to the act.
Thus we see why He said not, "whosoever shall lust
to commit adultery," but, "whosoever shall look to lust." And in the
case of anger He laid down a certain distinction, saying, "without a
cause," and "for nought;" but here not so; rather once for all He took
away the desire. Yet surely both are naturally implanted, and both are
set in us for our profit; both anger, and desire: the one that we may
chastise the evil, and correct those who walk disorderly; the other
that we may have children, and that our race may be recruited by such
successions.
Why then did He not make a distinction here also?
Nay, very great is the distinction which, if thou attend, thou wilt see
here also included. For He said not simply, "whosoever shall desire,"
since it is possible for one to desire even when sitting in the
mountains; but, "Whosoever shall look to lust;" that is to say, he who
gathers in lust unto himself; he who, when nothing compels him, brings
in the wild beast upon his thoughts when they are calm. For this comes
no longer of nature, but of self-indulgence. This even the ancient
Scripture corrects from the first, saying, "Contemplate not beauty
which is another's."(3) And then, test any one should say, "what then,
if I contemplate, and be not taken captive," He punishes the look, lest
confiding in this security thou shouldest some time fall into sin.
"What then," one may say, "if I should look, and desire indeed, but do
no evil?" Even so thou art set among the adulterers. For the Lawgiver
hath pronounced it, and thou must not ask any more questions. For thus
looking once, twice, or thrice, thou wilt perhaps have power to
refrain; but if thou art continually doing this, and kindling the
furnace, thou wilt assuredly be taken; for thy station is not beyond
that nature which is common to men. As we then, if we see a child
holding a knife,
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though we do not see him hurt, beat him, and forbid his ever holding
it; so God likewise takes away the unchaste look even before the act,
lest at any time thou shouldest fall in act also. For he who hath once
kindled the flame, even when the woman whom he hath beheld is absent,
is forming by himself continually images of shameful things, and from
them often goes on even to the deed. For this cause Christ takes away
even that embrace which is in the heart only.
What now can they say, who have those virgin
inmates?(1) Why, by the tenor of this law they must be guilty of ten
thousand adulteries, daily beholding them with desire. For this cause
the blessed Job(2) also laid down this law from the beginning, blocking
out from himself on all sides this kind of gazing.
For in truth greater is the struggle on beholding,
and not possessing the object of fondness: nor is the pleasure so great
which we reap from the sight, as the mischief we undergo from
increasing this desire; thus making our opponent strong, and giving
more scope to the devil, and no longer(3) able to repulse him, now that
we have brought him into our inmost parts, and have thrown our mind
open unto him. Therefore He saith, "commit no adultery with thine eyes,
and thou wilt commit none with thy mind."
For one may indeed behold in another way, such as
are the looks of the chaste; wherefore he did not altogether prohibit
our seeing, but that seeing which is accompanied with desire. And if He
had not meant this, He would have said simply, "He who looketh on a
woman." But now He said not thus, but, "He who looketh to lust," "he
who looketh to please his sight."
For not at all to this end did God make thee eyes,
that thou shouldest thereby introduce adultery, but that, beholding His
creatures, thou shouldest admire the Artificer.
Just then as one may feel wrath at random, so may
one cast looks at random; that is, when thou doest it for lust. Rather,
if thou desirest to look and find pleasure, look at thine own wife, and
love her continually; no law forbids that. But if thou art to be
curious about the beauties that belong to another, thou art injuring
both thy wife by letting thine eyes wander elsewhere, and her on whom
thou hast looked, by touching her unlawfully. Since, although thou hast
not touched her with the hand, yet hast thou caressed her with thine
eyes; for which cause this also is accounted adultery, and before that
great penalty draws after it no slight one of its own. For then all
within him is filled with disquiet and turmoil, and great is the
tempest, and most grievous the pain, and no captive nor person in
chains can be worse off than a man in this state of mind. And
oftentimes she who hath shot the dart is flown away, while the wound
even so remains. Or rather, it is not she who hath shot the dart, but
thou gavest thyself the fatal wound, by thine unchaste look. And this I
say to free modest women from the charge: since assuredly, should one
deck herself out, and invite towards herself the eyes of such as fall
in her way; even though she smite not him that meets with her, she
incurs the utmost penalty: for she mixed the poison, she prepared the
hemlock, even though she did not offer the cup. Or rather, she did also
offer the cup, though no one were found to drink it.
3. "Way then doth He not discourse with them also?"
it may be said. Because the laws which He appoints are in every case
common, although He seem to address Himself unto men only. For in
discoursing with the head, He makes His admonition common to the whole
body also. For woman and man He knows as one living creature, and
nowhere distinguishes their kind.
But if thou desirest to hear also His rebuke for
them in particular, listen to Isaiah,(4) in many words inveighing
against them, and deriding their habit, their aspect, their gait, their
trailing garments, their tripping feet, their drooping necks. Hear with
him the blessed Paul(5) also, setting many laws for them; and both
about garments, and ornaments of gold,(6) and plaiting of hair, and
luxurious(7) living, and all other such things, vehemently rebuking
this sex. And Christ too, by what follows next, obscurely intimated
this very same; for when He saith, "pluck out and cut off the eye that
offendeth thee,''(8) He speaks as indicating His anger against them.
3. Wherefore also He subjoins,
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"If thy right eye offend thee, pluck it out, and cast it from thee."(1)
Thus, lest thou shouldest say, "But what if she be
akin to me? what if in any other way she belong to me?" therefore He
hath given these injunctions; not discoursing about our limbs;--far
from it,--for nowhere doth He say that our flesh is to be blamed for
things, but everywhere it is the evil mind that is accused. For it is
not the eye that sees, but the mind and the thought. Often, for
instance, we being wholly turned elsewhere, our eye sees not those who
are present. So that the matter does not entirely depend upon its
working. Again, had He been speaking of members of the body, He would
not have said it of one eye, nor of the right eye only, but of both.
For he who is offended by his right eye, most evidently will incur the
same evil by his left also. Why then did He mention the right eye, and
add the hand? To show thee that not of limbs is He speaking, but of
them who are near unto us. Thus, "If," saith He, "thou so lovest any
one, as though he were in stead of a right eye; if thou thinkest him so
profitable to thee as to esteem him in the place of a hand, and he
hurts thy soul; even these do thou cut off." And see the emphasis; for
He saith not, "Withdraw from him," but to show the fullness of the
separation, "pluck it out," saith He, "and cast it from thee."
Then, forasmuch as His injunction was sharp, He
shows also the gain on either hand, both from the benefits and from the
evils, continuing in the metaphor.
"For it is profitable for thee," saith He, "that one
of thy members should perish, and not that thy whole body should be
cast into hell."(2)
For while he neither saves himself, nor fails to
destroy thee too, what kindness is it for both to sink, whereas if they
were separated. one at least might have been preserved?
But why did Paul then, it may be said, choose to
become accursed?(3) Not on condition of gaining nothing, but with a
view to the salvation of others. But in this case the mischief pertains
to both. And therefore He said not, "pluck out" only, but also "cast
from thee:" to receive him again no more, if he continue as he is. For
so shalt thou both deliver him from a heavier charge, and free thyself
from ruin.
But that thou mayest see yet more clearly the profit
of this law; let us, if you please, try what hath been said, in the
case of the body itself, by way of supposition. I mean, if choice were
given, and thou must either, keeping thine eye, be cast into a pit and
perish, or plucking it out, preserve the rest of thy body; wouldest
thou not of course accept the latter? It is plain to everyone. For this
were not to act as one hating the eye, but as one loving the rest of
the body. This same reckoning do thou make with regard to men also and
women: that if he who harms thee by his friendship should continue
incurable, his being thus cut off will both free thee from all
mischief, and he also will himself be delivered from the heavier
charges, not having to answer for thy destruction along with his own
evil deeds.
Seest thou how full the law is of gentleness and
tender care, and that which seems to men in general to be severity, how
much love towards man it discloses?
Let them hearken to these things, who hasten to the
theatres, and make themselves adulterers every day. For if the law
commands to cut off him, whose connexion with us tends to our hurt;
what plea can they have, who, by their haunting those places, attract
towards them daily those even that have not yet become known to them,
and procure to themselves occasions of ruin without number?
For henceforth, He not only forbids us to look
unchastely, but having signified the mischief thence ensuing, He even
straitens the law as He goes on, commanding to cut off, and dissever,
and cast somewhere far away. And all this He ordains, who hath
uttered(4) words beyond number about love, that in either way thou
mightest learn His providence, and how from every source He seeks thy
profit.
4. "Now it hath been said, Whosoever shall put away
his wife, let him give her a writing of divorcement.(5) But I say unto
you, Whosoever shall put away his wife, saving for the cause of
fornication, causeth her to commit adultery; and whosoever marrieth her
that is put away, committeth adultery."(6)
He goes not on to what lies before Him, until He
have well cleared out the former topics. For, lo, He shows us yet
another kind of adultery. And what is this? There was an ancient law
made,(7) that he who hated his wife, for whatever kind of cause, should
not be forbidden to cast her out, and to bring
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home another instead of her. The law however did not command him simply
to do this, but after giving the woman a writing of divorcement, that
it might not be in her power to return to him again; that so at least
the figure of the marriage might remain.
For if He had not enjoined this, but it were lawful
first to cast her out, and take another, then afterwards to take back
the former, the confusion was sure to be great, all men continually
taking each others' wives; and the matter thenceforth would have been
direct adultery. With a view to this, He devised, as no small
mitigation, the writing of divorcement.
But these things were done by reason of another, a
far greater wickedness; I mean, had He made it necessary to keep in the
house her even that was hated, the husband, hating, would have killed
her. For such was the race of the Jews. For they who did not spare
children, who slew prophets, and "shed blood as water,"(1) much more
would they have showed no mercy to women. For this cause He allowed the
less, to remove the greater evil. For that this was not a primary(2)
law, hear Him saying, "Moses wrote these things according to the
hardness of your hearts," a that ye might not slay them in the house,
but rather put them out. But forasmuch as He had taken away all wrath,
having forbidden not murder only, but even the mere feeling of anger,
He with ease introduces this law likewise. With this view also He is
ever bringing to mind the former words, to signify that His sayings are
not contrary to them, but in agreement: that He is enforcing, not
overthrowing them; perfecting, not doing them away.
And observe Him everywhere addressing His discourse
to the man. Thus, "He that putteth away his wife," saith He, "causeth
her to commit adultery, and he that marrieth a woman put away,
committeth adultery." That is, the former, though he take not another
wife, by that act alone hath made himself liable to blame, having made
the first an adulteress; the latter again is become an adulterer by
taking her who is another's. For tell me not this, "the other hath cast
her out;" nay, for when cast out she continues to be the wife of him
that expelled her. Then test He should render the wife more
self-willed, by throwing it all upon him who cast her out. He hath shut
against her also the doors of him who was afterwards receiving her; in
that He saith, "He who marrieth her that is put away committeth
adultery;" and so makes the woman chaste even though unwilling, and
blocks up altogether her access to all, and suffers her not to give an
occasion for jealousy.(4) For she who hath been made aware that she
positively must either keep the husband, who was originally allotted to
her, or being cast out of that house, not have any other refuge;--she
even against her will was compelled to make the best of her consort.
And if He discourse not at all unto her concerning
these things, marvel not; for the woman is rather a weak creature.(5)
For this cause letting her go, in his threatening against the men He
fully corrects her remissness. Just as if any one who had a prodigal
child, leaving him, should rebuke those who make him such, and forbid
them to have intercourse, or to approach him. And if that be galling,
call to mind, I pray thee, His former sayings, on what terms He had
blessed His hearers; and thou wilt see that it is very possible and
easy. For he that is meek, and a peacemaker, and poor in spirit, and
merciful, how shall he cast out his wife? He that is used to reconcile
others, how shall he be at variance with her that is his own?
And not thus only, but in another way also He hath
lightened the enactment: forasmuch as even for him He leaves one manner
of dismissal, when He saith, "Except for the cause of fornication;"
since the matter had else come round again to the same issue. For if He
had commanded to keep her in the house, though defiling herself with
many, He would have made the matter end again in adultery.
Seest thou how these sayings agree with
what had gone before? For he who looks not with unchaste eyes upon
another woman, will not commit whoredom; and not committing whoredom,
he will give no occasion to the husband to cast out his wife.
Therefore, you see, after this He presses the point
without reserve, and builds up this fear as a bulwark, urging on the
husband the great danger, if he do cast her out, in that he makes
himself accountable for her adultery. Thus, test thou being told,
"pluck out the eye," shouldest suppose this to be said even of a wife:
He added in good time this corrective, in one way only giving leave to
cast her out, but no otherwise.
5. "Again, ye have heard that it was said to them of
old time, Thou shall not forswear thyself, but shall perform unto the
Lord
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thine oaths. But I say unto you, swear not at all."(1)
Why did He go straightway not to theft, but to false
witness, passing over that commandment? Because he that steals, doth
upon occasion swear also; but he that knows not either swearing or
speaking falsehood, much less will he choose to steal. So that by this
He hath overthrown the other sin likewise: since falsehood comes of
stealing.
But what means, "Thou shalt perform unto the Lord
thine oaths?"(2) It is this, "thou shalt be true in swearing." "But I
say unto you, swear not at all."
Next, to lead them farther away from swearing by
God, He saith, "Neither by Heaven, for it is God's throne, nor by the
earth, for it is the footstool of His feet; nor by Jerusalem, for it is
the city of the great King:"(3) still speaking out of the prophetical
writings, and signifying Himself not to be opposed to the ancients.
This was because they had a custom of swearing by these objects, and he
intimates this custom near the end of his Gospel.(4)
But mark, I pray thee, on what ground He magnifies
the elements; not from their own nature, but from God's relation to
them, such as it had been in condescension declared. For because the
tyranny of idolatry was great, that the elements might not be thought
worthy of honor for their own sake, He hath assigned this cause, which
we have mentioned, which again would pass on to the glory of God. For
He neither said, "because Heaven is beautiful and great," nor, "because
earth is profitable;" but "because the one is God's throne, the other
His footstool;" on every side urging them on towards their Lord.
"Neither by thy head," saith He, "because thou canst
not make one hair white or black."(5)
Here again, not as wondering at man, hath He
withdrawn him from swearing by his head (for so man himself would be
worshipped), but as referring the glory to God, and signifying that
thou art not master even of thyself, and of course therefore not of the
oaths made by thy head. For if no one would give up his own child to
another, much more will not God give up His own work to thee. For
though it be thy head, yet is it the property of another; and so far
from being master thereof, thou shalt not be able to do with it, no not
the least thing of all. For He said not, "Thou canst not make one hair
grow;" but, "Not so much as change its quality."
"But what," it may be said, "if any one should
require an oath, and apply constraint?" Let the fear of God be more
powerful than the constraint: since, if thou art to bring forward such
excuses, thou wilt keep none of the things which are enjoined.
Yea, for first with respect to thy wife thou wilt
say, "what if she be contentious and extravagant;" and then as to the
right eye, "what if I love it, and am quite on fire?" and of the
unchaste look, "what then, if I cannot help seeing?" and of our
anger against a brother, "what if I be hasty, and not able to govern my
tongue?" and in general, all His sayings thou mayest on this wise
trample under foot. Yet surely with regard to human laws thou darest
not in any case use this allegation, nor say, "what then if this or
that be the case," but, willing or unwilling, thou receivest what is
written.
And besides, thou wilt never have compulsion to
undergo at all. For he that hath hearkened unto those former blessings,
and hath framed himself to be such as Christ enjoined, will have no
such constraint to endure from any, being held in reverence and
veneration by all.
"But let your yea, be yea; and your nay, nay: for
that which exceedeth these cometh of the evil one."(6)
What is it then that "exceeds yea" and "nay"? it is
the oath, not the perjury. For this latter is quite acknowledged, and
no man needs to learn that it is of the evil one; and it is not an
excess, but an opposite: whereas an excess means something more, and
added over and above: which kind of thing swearing is.
"What then," saith one, "was it of the evil one? and
if it was of the evil one, how was it a law?" Well, this same thing
thou wilt say concerning the wife also; how is that now accounted
adultery, which was before permitted?
What now may one reply to this? That the precepts
then uttered had reference to the weakness of them who were receiving
the laws; since also to be worshipped with the vapor of sacrifice is
very unworthy of God, just as to lisp is unworthy of a philosopher.
That kind of thing accordingly was now laid down to be adultery, and
swearing to be of the evil one, now that the principles of virtue
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have advanced. But if these things had been, from the first, laws of
the devil, they would not have attained to so great goodness. Yea, for
had those not been forerunners in the first place, these which we now
have would not have been so easily received. Do not thou then require
their excellency now, when their use is past: but then, when the time
was calling for them. Or rather, if thou wilt, even now: yea, for now
also is their virtue shown: and most of all for the very cause, by
reason of which we find fault with them. For their appearing such now,
is the greatest commendation of them. For had they not brought us up
well, and made us meet for the reception of the greater precepts, they
would not have appeared such.
Therefore as the breast, when it hath fulfilled all
its part, and is dismissing the child to the more manly diet, after
that appears useless; and the parents who before thought it necessary
for the babe, now abuse it with ten thousand mockeries (and many even
not content with words of abuse, anoint it also with bitter drugs; that
when their words have not power to remove the child's unseasonable
propensity towards it, the real things may quench their longing): so
also Christ saith, that they are of the evil one, not to indicate that
the old law is of the devil, but in order that with most exceeding
earnestness He might lead them away from their ancient poverty. And to
them He saith these things; but with regard to the Jews, who were
insensible and persevered in the same ways, He hath anointed their city
all round with the terror of captivity, as with some bitter drug, and
made it inaccessible. But since not even this had power to restrain
them, but they desired to see it again, running to it, just as a child
to the breast, He hid it from them altogether; both pulling it down,
and leading away the more part of them far from it: as it is with our
cattle; many, by shutting out the calves, in time induce them to forego
their old familiar use of the milk.
But if the old law had belonged to the devil, it
would not have led people away from idolatry, but rather would have
drawn them on and cast them into it; for this did the devil desire. But
now we see the opposite effect produced by the old law. And indeed this
very thing, the oath, was ordained of old for this cause, that they
might not swear by the idols. For "ye shall swear," saith He, "by the
true God."(1) They were then no small advantages which the law
effected, but rather very great. For that they came unto the "strong
meat," was the work of its care.
"What then," it may be said, "is not swearing of the
evil one?" Yes, indeed it is altogether of the evil one; that is, now,
after so high a rule of self-restraint; but then not so.
"But how," one may say, "should the same thing
become at one time good, at another time not good?" Nay, I say the very
contrary: how could it help becoming good and not good, while all
things are crying aloud, that they are so: the arts, the fruits of the
earth, and all things else?
See it, for example, taking place first in our own
kind. Thus, to be carried, in the earliest age of life, is good, but
afterwards pernicious; to eat food that hath been softened in the
mouth, in the first scene of our life, is good, but afterwards it is
full of disgust; to be fed upon milk and to fly to the breast, is at
first profitable and healthful, but tends afterwards to decay and harm.
Seest thou how the same actions, by reason of the times, appear good,
and again not so? Yea, and to wear the robe of a child is well as long
as you are a boy, but contrariwise, when you are become a man, it is
disgraceful. Wouldest thou learn of the contrary case too, how to the
child again the things of the man are unsuited? Give the boy a man's
robe, and great will be the laughter; and greater the danger, he being
often upset in walking after that fashion. Allow him to handle public
affairs, and to traffic, and sow, and reap, and great again will be the
laughter.
And why do I mention these things? when killing,
which among all is acknowledged to be an invention of the evil one,
killing, I say, having found its proper occasion, caused Phinehas, who
committed it, to be honored with the priesthood.(2) For that killing is
a work of him whom I just now mentioned, hear what Christ saith; "Ye
will do the works of your Father; he was a manslayer from the
beginning."(3) But Phinehas became a manslayer, and "it was counted
unto him" (so He speaks) "for righteousness:"(4) and Abraham again on
becoming not a man-slayer only, but (which was far worse) the slayer of
his child, won more and more approbation. And Peter too wrought a
twofold slaughter, nevertheless what he did was of the Spirit.(5)
Let us not then examine simply the acts, but the
season too, and the causes, and the mind, and the difference of
persons, and whatsoever else may accompany them, these
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let us search out with all exactness: for there is no arriving at the
truth otherwise.
And let us be diligent, if we would attain unto the
kingdom, to show forth something more than the old commandments; since
we cannot otherwise lay hold of the things of Heaven. For if we arrive
but at the same measure, that of the ancients, we shall stand without
that threshold; for "except your righteousness shall exceed the
righteousness of the Scribes and Pharisees, ye cannot enter into the
kingdom of Heaven."(1)
6. Yet, although so heavy a threat is set down,
there are some who so far from over-passing this righteousness, even
come short of it; so far from shunning oaths, they even swear falsely;
so far from avoiding an unchaste gaze, they even fall into the very act
of wickedness. And all the rest of the things which are forbidden, they
dare to do, as though past feeling: waiting for one thing only, the day
of punishment, and the time when they are to pay the most extreme
penalty for their misdoings. And this is the portion of those only who
have ended their lives in wickedness. For these have reason to despair,
and thenceforth to expect nothing else but punishment; whereas they who
are yet here, may have power both to renew the fight and to conquer and
be crowned with ease.
Despond not therefore, O man, neither put away thy
noble earnestness; for in truth the things are not grievous, which are
enjoined. What trouble is it, I pray thee, to shun an oath? What, does
it cost any money? Is it sweat and hardship? It is enough to have
willed only, and the whole is done.
But if you allege to me thine habit; for this very
reason most of all do I say, that thy doing right is easy. For if thou
bring thyself to another habit, thou hadst effected all.
Consider, for example, how among the Greeks, in many
instances, persons lisping have entirely cured by much practice their
halting tongue; while others, who were used to shrug up their shoulders
in an unseemly way, and to be continually moving them, by putting a
sword over them, have broken themselves of it.(2)
For since you are not persuaded out of the
Scriptures, I am compelled to shame you by them that are without. This
God also did unto the Jews, when He said, "Go ye forth unto the Isles
of Chittim, and send unto Kedar, and know if nations will change their
gods; which yet are no gods."(3) And to the brutes likewise He sends us
oftentimes, saying on this wise, "Go to the ant, thou sluggard, and
emulate her ways:" and "go forth to the bee."(4)
This therefore I also now say unto you; consider the
philosophers of the Greeks; and then ye will know of how great
punishment we are worthy, who disobey the laws of God: in that they for
seemliness before men have taken exceeding pains, and you bestow not
the same diligence, no, not for the things of Heaven.
But if thou shouldest reply, "Habit has a wonderful
power to beguile even those who are very much in earnest:" this I
likewise acknowledge; however, there is another thing which I say with
it; that as it is powerful to beguile, so also is it easy to be
corrected. For if thou wilt set over thyself at home many to watch
thee, such as thy servant, thy wife, thy friend, thou wilt easily break
off from the bad habits, being hard pressed and closely restrained by
all. If thou succeed in doing this for ten days only, thou wilt after
that no longer need any further time, but all will be secured to thee,
rooted anew in the firmness of the most excellent habit.
When therefore thou art beginning to correct this,
though thou shouldest transgress thy law a first, a second, a third, a
twentieth time, do not despair, but rise up again, and resume the same
diligence, and thou wilt surely prevail.
For perjury surely is no trifling mischief, If to
swear is of the evil one, how great the penalty which false swearing
will bring! Did ye give praise to what hath been said?(5) Nay, I want
not applause, nor tumults, nor noise. One thing only do I wish, that
quietly and intelligently listening, you should do what is said. This
is the applause, this the panegyric for me. But if thou praisest what I
say, but doest not what thou applaudest, greater is the punishment,
more aggravated the accusation: and to us it is shame and ridicule. For
the things here present are no dramatic spectacle; neither do ye now
sit gazing on actors, that ye may merely applaud. This place is a
spiritual school. Wherefore also there is but one thing aimed at, duly
to perform the things that have been spoken, and to show forth our
obedience by our works. For then only shall we have obtained all. Since
as things are,
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to say the truth, we have fairly given up in despair. For I have not
ceased giving these admonitions either to those whom I meet in private,
or in discourse with you all in common. Yet I see no advantage at all
gained, but you are still clinging to the former rude beginnings, which
thing is enough to fill the teacher with weariness.
See, for example, Paul himself, hardly bearing it,
because his scholars were delaying a long time in their earlier
lessons: "For when for the time," saith he, "ye ought to be teachers,
ye have need to be taught again which be the first principles of the
oracles of God.(1) "
Wherefore we too mourn and lament. And if I see you
persisting, I will forbid you for the future to set foot on this sacred
threshold, and partake of the immortal mysteries; as we do fornicators
and adulterers, and persons charged with murder. Yea, for it is better
to offer our accustomed prayers, with two or three, who keep the laws
of God, than to sweep together(2) a multitude of trangressors and
corrupters of others.
Let me have no rich man, no potentate, puffing at me
here, and drawing up his eyebrows; all these things are to me a fable,
a shade, a dream. For no one of those who are now rich, will stand up
for me there, when I am called to account and accused, as not having
thoroughly vindicated the laws of God, with all due earnestness. For
this, this ruined even that admirable old man,(3) though in his own
life giving no handle for blame; yet for all that, because he
overlooked the treading under foot of God's laws, he was chastised with
his children, and paid that grievous penalty. And if, where the
absolute authority of nature was so great, he who failed to treat his
own children with due firmness endured so grievous a punishment; what
indulgence shall we have, freed as we are from that dominion, and yet
ruining all by flattery?
In order therefore that ye may not destroy both us
and your own selves with us, be persuaded, I entreat you; set very many
to watch over you, and call you to account, and so free yourselves from
the habit of oaths; that going on orderly from thence, ye may both with
all facility succeed in attaining unto all other virtue, and may enjoy
the good things to come; which God grant that we may all win, by the
grace and love towards man of our Lord Jesus Christ, to whom be glory
and might now and always, even for ever and ever. Amen.
HOMILY XVIII.
MATT. V. 38, 39, 40.
"Ye have heard that it hath been said, An eye for an eye, and a tooth
for a tooth. But I say unto you, that ye resist not the evil:(1) but
whosoever shall smite thee on the right cheek, turn to him the other
also. And if any man will sue thee at the law, and take away thy coat,
let him have thy cloak also." SEEST thou that it was not of an eye that
He was speaking before, when He made the law to pluck out the offending
eye, but of him who by his friendship is harming us, and casting us
into the gulf of destruction? For He who in this place uses so great
strength of expression, and who, not even when another is plucking out
your eye, permits you to strike out his; how should He have made it a
law to strike out one's own?
But if any one accuses the ancient law, because it
commands such retaliation, he seems to me very unskillful in the wisdom
that becomes a legislator, and ignorant of the virtue of opportunities,
and the gain of condescension. For if he considered who were the
hearers of these sayings, and how they
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were disposed, and when they received this code of laws, he will
thoroughly admit the wisdom of the Lawgiver, and will see that it is
one and the same, who made both those laws and these, and who wrote
each of them exceeding profitably, and in its due season. Yes, for if
at the beginning He had introduced these high and most weighty
commandments, men would not have received either these, or the others;
but now ordaining them severally in their due time, He hath by the two
corrected the whole world.
And besides, He commanded this, not that we might
strike out one another's eyes, but that we might keep our hands to
ourselves. For the threat of suffering hath effectually restrained our
inclination to be doing.
And thus in fact He is silently dropping seed of
much self-restraint, at least in that He commands to retaliate with
just the same acts. Yet surely he that began such transgression were
worthy of a greater punishment, and this the abstract nature of
justice(1) demands. But forasmuch as He was minded to mingle mercy also
with justice, He condemns him whose offenses were very great to a
punishment less than his desert: teaching us even while we suffer to
show forth great consideration.
Having therefore mentioned the ancient law, and
recognized it all, He signifies again, that it is not our brother who
hath done these deeds, but the evil one. For this cause he hath also
subjoined, "But I say unto you, that ye resist not the evil one." He
did not say, "resist not your brother," but "the evil one," signifying
that on his motion men dare so to act; and in this way relaxing and
secretly removing most of our anger against the aggressor, by
transferring the blame to another.
"What then?" it is said, "ought we not to resist the
evil one?" Indeed. we ought, but not in this way, but as He hath
commanded, by giving one's self up to suffer wrongfully; for thus shall
thou prevail over him. For one fire is not quenched by another, but
fire by water. And to show thee that even under the old law he that
suffered rather prevails, that he it is who wins the crown; examine
just what is done, and thou wilt see that his advantage is great. For
as he that hath begun with unjust acts, will have himself destroyed the
eyes of both, his neighbor's and his own (wherefore also he is justly
hated of all, and ten thousand accusations are aimed at him): so he
that hath been injured, even after his equal retaliation, will have
done nothing horrible. Wherefore also he hath many to sympathize with
him, as being clear from that offense even after he hath retaliated.
And though the calamity be equal to both parties, yet the sentence
passed on it is not equal, either with God, or with men. It should seem
then, that neither is the calamity equal in the end.
Now whereas at the beginning He said, "he that is
angry with his brother without a cause," and "he that calleth him feel
shall be in danger of hell fire," here He requires yet more entire
self-restraint, commanding him that suffers ill not merely to be quiet,
but even to be more exceedingly earnest in his turn,(2) by offering the
other cheek.
And this He saith, not as legislating about such a
blow as this only, but as teaching also what forbearance we should
practise in all our other trials. For just as when He saith, "whose
calleth his brother feel, is in danger of hell," He speaks not of this
word only, but also of all reviling; even so here also He is making a
law, not so much for our bearing it manfully, when smitten, as that we
should be undisturbed, whatever we suffer. Because of this He both
there singled out the extremest insult, and here hath set down that
which seems to be of all blows most opprobrious, the blow on the cheek,
so full of all insolence. And He commands this as having regard both of
him that strikes and of him that is stricken. Since both he that is
insulted will not think that he suffers any harm, being thus framed to
self-restraint (nay, he will not even have any sense of the insult, as
striving rather for a prize than as receiving a blow); and he that is
offering the affront will be made ashamed, and not add a second blow,
though he be fiercer than any wild beast, yea, rather will condemn
himself heartily for the former. For nothing so restrains the wrong
doers, as when the injured bear what is done with gentleness. And it
not only restrains them from rushing onward, but works upon them also
to repent for what has gone before, and in wonder at such forbearance
to draw back. And it makes them more our own, and causes them to be
slaves, not merely friends, instead of haters and enemies; even as
avenging one's self does just the contrary: for it both disgraces each
of the two, and makes them worse, and their anger it heightens into a
greater flame; yea, often no less than death itself is the end of it,
going on from bad to worse. Wherefore He not only forbade thee to be
angry when smitten, but even enjoined thee to satiate the
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other's desire, that so neither may the former blow appear to have
befallen thee against thy will. For thus, lost as he may be to shame,
thou wilt be able to smite him with a mortal blow, rather than if thou
hadst smitten him with thine hand; or if his shamelessness be still
greater, thou wilt make him gentle in proportion.
2. "And if any man will sue thee at the law, and
take away thy coat, let him have thy cloak also."(1)
For not in the matter of blows only, but of our
goods also, He would have such forbearance exhibited. Wherefore He
again employs the same strong figure.(2) That is, as in the other case
He commands to overcome in suffering, so here again, by allowing
ourselves to be deprived of more than the wrong doer expected. However,
He did not put it so merely, but with something to enhance it: not
saying, "give thy cloak to him that asketh," but "to him that would sue
thee at the law," that is, "if he drag thee into court, and give thee
trouble."
And just as, after He had bidden not to call another
fool, nor to be angry without cause, He went on and required more, in
that He commanded to offer the right cheek also; even so here, having
said, "Agree with thine adversary," He again amplifies the precept. For
now He orders us not only to give what the other would have, but even
to show forth a greater liberality.
"What then!" one may say, "am I to go about naked?"
We should not be naked, if we obeyed these sayings with exactness;
rather more abundantly than any should we be clothed. For first, no one
would attack men of this disposition; and next, if there chanced to be
any one so savage and ungentle, as to proceed even so far, yet many
more would be found to clothe him, who acted with such self-denial, not
with garments only, but even with their own flesh, if it were possible.
Further: even though one were of necessity to go
about naked on account of this sort of self-denial, neither so were it
any disgrace. Since Adam too was "naked"(3) in paradise, "and was not
ashamed;" and Isaiah was "naked, and barefoot," and more glorious than
all the Jews;(4) and Joseph(5) also, when he stripped himself, did then
more than ever shine forth. For to be thus naked is no evil, but to be
so clad, as we now are, with costly garments, this is both disgraceful
and ridiculous. For this cause, you see, those had praise of God, but
these He blames, both by prophets and by apostles.
Let us not therefore suppose His injunctions
impossible. Nay, for besides their expediency, they are very easy, if
we are sober-minded; and the profit of them is so great as to be an
exceeding help, not to ourselves only, but to those also who are using
us despitefully. And in this chiefly stands their excellence, that
while they induce us to suffer wrong, they by the same means teach them
also that do the wrong to control themselves. For while he on his part
thinks it a great thing to take what belongs to others, but thou
signifiest to him, that to thee it is easy to give even what he doth
not ask: while thou bringest in liberality for a counterpoise to his
meanness, and a wise moderation to his covetousness: consider what a
lesson he will get, being taught not by sayings, but by actual deeds,
to scorn vice and to seek after virtue.
For God will have us profitable not to ourselves
alone, but to all our neighbors as well. Now if thou givest, and
abstainest from suing, thou hast sought thine own advantage only; but
if thou give him some other thing, thou hast made him too better, and
so sent him away. Of this nature is salt, which is what He would have
them to be; seeing it both recruits(6) itself, and keeps all other
bodies with which it may associate: of this nature is light; for it
shows objects both to a man's self and to all others. Forasmuch then as
He hath set thee in the rank of these things, help thou likewise him
who is sitting in darkness, and teach him that neither before did he
take any thing by force: persuade him that he hath done no despite.
Yea, for thus thou thyself also wilt be had in more respect and
reverence, if thou signify that thou gavest freely and wert not robbed.
Make therefore his sin, through thy moderation, an instance of thine
own bounty.
3. And if thou think this a great thing, wait, and
thou wilt see clearly, that neither yet hast thou attained to
perfection. For not even here doth He stop with thee, who is laying
down the laws of patient endurance, but He proceeds even further, thus
saying,
"If any one shall compel thee to go one mile, go
with him twain."(7)
Seest thou the height of self-denial? in this at
least, that after giving thy coat, and thy cloak, not even if thine
enemy should wish to use thy naked body for hardships and labors, not
even so (saith He), must thou forbid him. For He would have us possess
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all things in common, both our bodies and our goods, as with them that
are in need, so with them that insult us: for the latter comes of
manliness, the former of mercifulness.
Because of this, He said, "If any one shall compel
thee to go one mile, go with him twain:" again leading thee higher up,
and commanding thee to show forth the same kind of ambition.
For if the things of which He spake at the
beginning, being far less than these, have so great blessings
pronounced on them; consider what sort of portion awaits them, who duly
perform these, and what they become even before their rewards, in a
human and passible(1) body winning entire freedom from passion. Since
when neither insult, nor blows, nor the spoiling of their property,
galls them; while they give way to no such thing, but rather add in
large measure to their endurance; reflect what kind of training their
soul is undergoing.
On this account then, as in regard of blows, as in
regard of our goods, so in this case also, He hath bidden us act. "For
why," saith He, "do I mention insult, and property? Though he should
want to make use of thy very own limbs for toil and weary work, and
this unjustly, do thou again conquer and overpass His unjust desire."
For "to compel"(2) is this, to drag unjustly and
without any reason, and by way of despite. Nevertheless, for this also
be thou ready in thy station, so as to suffer more than the other would
fain do to thee.
"Give to him that asketh thee, and from him that
would borrow of thee, turn not thou away."(3)
These last are less than what went before; but
marvel not, for this He is ever wont to do, mingling the small with the
great. And if these be little in comparison with those, let them
hearken, who take the goods of others, who distribute their own among
harlots, and kindle to themselves a double fire, both by the
unrighteous income, and by the pernicious outlay.
But by "borrowing," here, He means not the compact
with usury, but the use merely. And elsewhere He even amplifies it,
saying that we should give to them, from whom we do not expect to
receive?
4. "Ye have heard that it hath been said, Thou shalt
love thy neighbor, and hate thine enemy. But I say unto you, love your
enemies, and pray for them which despitefully use you: bless them that
curse you, do good to them that hate you. That ye may become like(5)
your Father which is in Heaven; for He maketh His sun to rise on the
evil and on the good, and sendeth rain on the just and on the
unjust."(6)
See how He hath set the highest pinnacle on our good
deeds. For this is why He teaches not only to endure a blow, but to
offer the right cheek also; not only to add the cloak to the coat, but
to travel also two miles with him who compels thee to go one; in order
that thou mightest receive with all facility that which is much more
than these. "But what," one may say, "is more than these?" Not even to
count as an enemy him who is doing these things: or rather even
somewhat else more than this. For He said not, "do not hate," but
"love;" He said not, "do not injure," but "do good."
And if any one should examine accurately, he will
see that even to these things somewhat is added, much greater than they
are. For neither did He simply command to love, but to pray.
Seest thou how many steps He hath ascended, and how
He hath set us on the very summit of virtue? Nay, mark it, numbering
from the beginning. A first step is, not to begin with injustice: a
second, after he hath begun, to vindicate one's self by equal
retaliation; a third, not to do unto him that is vexing us the same
that one hath suffered, but to be quiet; a fourth, even to give one's
self up to suffer wrongfully; a fifth, to give up yet more than the
other, who did the wrong, wishes; a sixth, not to hate him who hath
done so; a seventh, even to love him; an eighth, to do him good also; a
ninth, to entreat God Himself on his behalf. Seest thou, what height of
self-command? Wherefore glorious too, as we see, is the reward which it
hath. That is, because the thing enjoined was great, and needed a
fervent(7) soul, and much earnestness, He appoints for it also such a
reward, as for none of the former. For He makes not mention here of
earth, as with respect to the meek; nor of comfort and mercy, as with
regard to the mourners and the merciful; nor of the kingdom of Heaven;
but of that which was more thrilling than all; our becoming like God, in
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such wise as men might become so. For He saith, "That ye may become
like unto your Father which is in Heaven."
And observe, I pray thee, how neither in this place,
nor in the preceding parts, doth He call Him His own Father, but in
that instance, "God," and "a great King," when he was discoursing about
oaths, and here, "their Father." And this He doth, as reserving for the
proper season what He had to say touching these points.
5. Then, bringing the likeness yet closer, He
saith,
"Because He maketh His sun to rise on the evil and
on the good, and sendeth rain upon just and unjust."(1)
"For He too, so far from hating." so He speaks,
"even pours benefits on those that insult Him." Yet surely in no
respect is the case parallel, not only because of the surpassing nature
of His benefits, but also by reason of the excellence of His dignity.
For thou indeed art despised by thy fellow-slave, but He by His slave,
who hath also received ten thousand benefits from Him: and thou indeed
givest words, in praying for him, but He, deeds, very great and
marvellous, kindling the sun, and giving the annual showers.
"Nevertheless, even so I grant thee to be mine equal, in such wise as
it is possible for a man so to be."
Hate not then the man that doeth thee wrong, who is
procuring thee such good things, and bringing thee to so great honor.
Curse not him that uses thee despitefully; for so hast thou undergone
the labor, but art deprived of the fruit; thou wilt bear the loss, but
lose the reward; which is of the utmost folly, having borne the more
grievous, not to bear what is less than it. "But how," saith one, "is
it possible for this to take place?" Having seen God become man, and
descend so far, and suffer so much for thy sake, dost thou still
inquire and doubt, how it is possible to forgive thy fellow-servants
their injuriousness? Hearest thou not Him on the cross, saying,
"Forgive them, for they know not what they do?"(2) Hearest thou not
Paul, when he saith, "He who is gone up on high, and is sitting on the
right hand intercedeth for us?"(3) Seest thou not that even after the
cross, and after He had been received up, He sent the apostles unto the
Jews that had slain Him, to bring them His ten thousand blessings, and
this, though they were to suffer ten thousand terrors at their hands?
6. But hast thou been greatly wronged? Nay, what
hast thou endured like thy Lord, bound, beaten with whips, with rods,
spit upon by servants, enduring death, and that death, which is of all
deaths the most shameful, after ten thousand favors shown? And even if
thou hast been greatly wronged, for this very cause most of all do thou
do him good, that thou mayest both make thine own crown more glorious,
and set thy brother free from the worst infirmity. For so too the
physicians, when they are kicked, and shamefully handled by the insane,
then most of all pity them, and take measures for their perfect cure,
knowing that the insult comes of the extremity of their disease. Now I
bid thee too have the same mind touching them that are plotting against
thee, and do thou so treat them that are injuring thee. For it is they
above all that are diseased, it is they who are undergoing all the
violence. Deliver him then from this grievous contumely, and grant him
to let go his anger, and set him free from that grievous demon, wrath.
Yea, for if we see persons possessed by devils, we weep for them; we do
not seek to be ourselves also possessed.
Now let us do this too likewise with respect to them
that are angry; for in truth the enraged are like the possessed; yea
rather, are more wretched than they, being mad with consciousness of
it. Wherefore also their frenzy is without excuse. Trample not then on
the fallen, but rather pity him. For so, should we see any one troubled
with bile, blinded and giddy, and straining to east up this evil humor,
we stretch forth a hand, and continue to support him through his
struggles, and though we stain our garments, we regard it not, but seek
one thing only, how we may set him free from this grievous distress.
This then let us do with respect to the angry also, and continue to
bear them up when vomiting and struggling; nor let him go, until he put
from him all the bitterness. And then shall he feel toward thee the
greatest thankfulness; when he is at rest, then he will know clearly
from how great trouble thou hast released him.
But why do I speak of the thanks from him? for God
will straightway crown thee, and will requite thee with ten thousand
honors, because thou hast freed thy brother from a grievous disease;
and that brother too will honor thee as a master, ever reverencing thy
forbearance.
Seest thou not the women that are in travail, how
they bite those that stand by, and they are not pained? or rather they
are pained, but bear it bravely, and sympathize with them who are in
sorrow and are torn by
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those pangs. These do thou too emulate, and prove not softer than
women. For after these women have brought forth (for these men are more
feeble minded than women), then they will know thee to be a man in
comparison.(1)
And if the things enjoined be grievous, consider
that to this end Christ came, that He might implant these things in our
mind, that He might render us profitable both to enemies and friends.
Wherefore also He commands us to have a care of both these: of our
brethren, when He saith, "If thou bring thy gift;" of our enemies, when
He makes a law both to love them, and to pray for them.
7. And not only from the example they have in God,
doth He urge them on to this, but also from the contrary.
"For if ye love those," saith He, "that love you,
what reward have ye? do not even the publicans the same?"(2) This
Paul also saith, "Ye have not yet resisted unto blood, striving against
sin."(3) If then thou doest these things, thou hast taken thy stand
with God; but if thou forsakest them, with the publicans. Seest thou
how that the interval between the commandments is not so great as the
difference between the persons? Let us not therefore infer this, "the
injunction is hard;" but let us consider also the reward, and
think whom we are like, if we duly perform it, and to whom equal, if we
wander from it.
Thus then to our brother He commands us to be
reconciled, and not to desist till we have removed the enmity: but when
He is discoursing of persons generally, He subjects us no longer to
this necessity, but requires only what is on our part; in this way also
making the law easy. For inasmuch as He had said, "They persecuted the
prophets which were before you;" lest on occasion of those very words
they should be unfavorably disposed towards them, He bids them not only
to endure such as do so, but even to love
them.
8. Seest thou how He pulls up by the roots wrath, and sensual lusts, as
well as that of riches, that of glory, all that belongs to this life?
For this he had done indeed from the first, but much more now. For the
poor, and the meek, and the mourner, empties himself of his anger; the
just and the merciful, of the lust of riches; the pure in heart is
delivered from wicked lusts; he that is persecuted and suffers insults,
and is evil spoken of, is practising of course entire contempt of
things present, and is clear from pride and vainglory.
Having therefore loosed the hearer from these
bonds, and having anointed him for the conflicts, again in another way
He roots up these passions, and with increased strictness. For
having begun by anger, and having cut out on every side the sinews of
this passion; having said, "he that is angry with his brother," and "he
that calleth fool," or "Rata," let him be punished: and "he that is
offering his gift, let him not approach the table until he have done
away the enmity;" and "he that hath an adversary, before he see the
tribunal, let him make the enemy a friend:" He makes a transition to
lust again, and saith, "he that beholds with unchaste eyes, let him be
punished as an adulterer;" whoso is offended by an unchaste woman, or
by a man, or by any other of those belonging to him, let him cut off
all these; "he that hath a woman by law of marriage, let him never cast
her out, and look to another." For hereby He hath pulled up the roots
of wicked lust. Then after this He restrains the love of riches,
commanding neither to swear, nor to lie, nor to keep hold of the very
cloak with which one may chance to be clad, but rather to give up one's
coat too, to him who would have it, and one's bodily services;
completely and more than completely taking away our longing for riches.
Then after all these things, and the varied garland of these
commandments, He goes on to say "pray for them which despitefully use
you:" leading us up to the very highest summit of self-control.
For as being meek is not so much as to take smiting,
nor being merciful, as to give one's coat also together with one's
cloak, nor being just, as to bear injury, nor being a peacemaker, as to
follow even when smitten and compelled; so also to suffer persecution
is not so much as to bless when persecuted. Seest thou how by degrees
He leads us up into the very arches, of Heaven?
9. What then can we deserve, who are commanded to
emulate God, and are perhaps in a way not so much as to equal the
publicans? For if "to love them that love us" be the part of publicans,
sinners, and heathens: when we do not even this (and we do it
not, so long as we envy our brethren who are in honor), what penalty
shall we not incur, commanded as we are to surpass the scribes, and
taking our place below the heathens? How then shall we behold the
kingdom, I pray thee? how shall we set foot on that holy
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threshold, who are not surpassing even the publicans? For this He
covertly signified, when He said, "Do not even the publicans the same?"
And this thing most especially we may admire in His
teaching, that while in each instance He sets down with very great
fullness the prizes of the conflicts; such as "to see God," and "to
inherit the kingdom of Heaven," and "to become sons of God," and "like
God," and "to obtain mercy," and "to be comforted," and "the great
reward:" if anywhere He must needs mention things grievous, He doth
this in a subdued tone. Thus in the first place, the name of hell He
hath set down once only in so many sentences; and in some other
instances too, it is with reserve that He corrects the hearer, and as
though he were managing His discourse rather in the way of shaming than
threatening him; where He saith, "do not even the publicans the same?"
and, "if the salt have lost its savor;" and, "he shall be called least
in the kingdom of Heaven."
And there are places where He puts down the sin
itself by way of punishment, leaving to the hearer to infer the
grievousness of the punishment: as when He saith, "he hath committed
adultery with her in his heart;" and, "he that putteth away causeth her
to commit adultery;" and, "That which is more than these is of the evil
one." For to them that have understanding, instead of the mention of
the punishment, the very greatness of the sin is sufficient for
correction.
Wherefore also He here brings forward the heathens
and the publicans, by the quality of the person putting the disciple to
shame. Which Paul too did, saying, "Sorrow not, even as the rest which
have no hope;"(1) and, "Even as the Gentiles which know not God."(2)
And to signify that He requires nothing very
overpowering, but a little more than was accustomed, He saith,
"Do not even the Gentiles(3) the same?"(4) Yet
nevertheless He stops not the discourse at this, but makes it end with
His rewards, and those good hopes, saying,
"Be ye therefore perfect, as your Heavenly
Father."(5)
And He intersperses everywhere abundantly the name
of the heavens, by the very place thoroughly elevating their minds. For
as yet, I know not how, they were somewhat weak and dull.
10. Let us then, bearing in mind all the things
which have been said, show forth great love even towards our enemies;
and let us east away that ridiculous custom, to which many of the more
thoughtless give way, waiting for those that meet them to address them
first. Towards that which hath a great blessing, they have no zeal; but
what is ridiculous, that they follow after.
Wherefore now dost thou not address him first?
"Because he is waiting for this," is the reply. Nay, for this very
reason most of all thou shouldest have sprung forward to him, that thou
mightest win the crown. "No," saith he, "since this was his object."
And what can be worse than this folly? That is, "Because this," saith
he, "was his object;--to become procurer of a reward for me;--I will
not put my hand to what he has thus suggested." Now if he first address
thee, thou gainest nothing, even though thou accost him. But if thou be
first to spring forward and speak to him, thou hast made thyself profit
of his pride, and hast gathered in a manner abundant fruit from his
obstinacy.(6) What is it then but the utmost folly, when we are to reap
so large fruit from bare words, to give up the gain; and condemning
him, to stumble at the very same thing? For if thou blamest him for
this, that he first waits to be addressed by another, wherefore dost
thou emulate that same thing which thou accusest? That which thou
saidst was evil, why art thou to imitate the same as good? Seest thou
how that nothing is more senseless than a man who associates with
wickedness? Wherefore, I entreat, let us flee this evil and ridiculous
practice. Yea, for ten thousand friendships hath this pestilence
overthrown, many enmities hath it wrought.
For this cause then let us anticipate them. Since we
who are commanded to take blows, and be compelled to journey,(7) and to
be stripped by enemies, and to bear it; what kind of indulgence should
we deserve, exhibiting so great contentiousness in a mere formal
address?
11. "Why," saith one, "we are despised and spit
upon, the moment we have given him up this." And in order that
man may not despise thee, dost thou offend God? And in order that thy
frenzied fellow servant may not despise thee, dost thou despise the
Lord, who hath bestowed on thee benefits so great? Nay, if it be amiss
that thine equal
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should despise thee, how much more that thou shouldest despise the God
that made thee?
And together with this, consider that other point
also; that when he despises thee, he is at that very moment employed in
procuring to thee a greater reward. Since for God's sake thou
submittest to it, because thou hast hearkened to His laws. And this, to
what kind of honor is it not equal? to how many diadems? Be it my
portion both to be insulted and despised for God's sake, rather than to
be honored by all kings; for nothing, nothing is equal to this glory.
This then let us pursue, in such wise as Himself
commanded, and making no account of the things of men, but showing
forth perfect self restraint in all things, let us so direct our own
lives. For so even now, from this very timer we shall enjoy the good
things of the heavens, and of the crowns that are there, walking as
angels among men, going about in the earth like the angelic
powers, and abiding apart from all lust, from all turmoil.
And together with all these things we shall receive
also the unutterable blessings: unto which may we all attain, by the
grace and love towards man of our Lord Jesus Christ, to whom be glory,
and power, and worship, with the unoriginate Father, and the Holy and
Good Spirit, now and always, even forever and ever. Amen
HOMILY XIX.
MATT. VI. 1.
Take heed that ye do not your alms(1) before men, to be seen of them."
HE roots out in what remains the most tyrannical
passion of all, the rage and madness with respect to vainglory, which
springs up in them that do right. For at first He had not at all
discoursed about it; it being indeed superfluous, before He had
persuaded them to do any of the things which they ought, to teach in
which way they should practise and pursue them.
But after He had led them on to self-command, then
He proceeds to purge away also the alloy which secretly subsists with
it. For this disease is by no means of random birth; but when we have
duly performed many of the commandments.
It behooved therefore first to implant virtue, and
then to remove the passion which mars its fruit.
And see with what He begins, with fasting, and
prayer, and almsgiving: for in these good deeds most especially it is
wont to make its haunt. The Pharisee, for instance, was hereby
puffed up, who saith, "I fast twice a week, I give tithes of my
substance."(2) And he was vainglorious too in his very prayer, making
it for display. For since there was no one else present, he pointed
himself out to the publican,(3) saying, "I am not as the rest of men,
nor even as this publican."(4)
And mark how Christ began, as though He were
speaking of some wild beast, hard to catch, and crafty to deceive him
who was not very watchful. Thus, "take heed," saith He, "as to your
alms." So Paul also speaks to the Philippians; "Beware of dogs."(5) And
with reason, for(6) the evil beast comes in upon us secretly, and
without noise puffs all away, and unobservedly carries out all that is
within.
Forasmuch then as He had made much discourse about
almsgiving, and brought forward God, "Who maketh His sun to rise on the
evil and the good,"(7) and by motives from all quarters had urged them
on to this, and had persuaded them to exult in the abundance of their
giving; He finishes by taking away also all things that encumber this
fair olive tree. For which same cause He saith, "Take heed that ye do
not your alms before men," for that which was before mentioned, is
"God's" almsgiving.
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2. And when He had said, "not to do it before men,"
He added, "to be seen of them." And though it seems as if the same
thing were said a second time, yet if any one give particular
attention, it is not the same thing, but one is different from the
other; and it hath great security, and unspeakable care and tenderness.
For it may be, both that one doing alms before men may not do it to be
seen of them, and again that one not doing it before men may do it to
be seen of them. Wherefore it is not simply the thing, but the intent,
which He both punishes and rewards. And unless such exactness were
employed, this would make many more backward about the giving of alms,
because it is not on every occasion altogether possible to do it
secretly. For this cause, setting thee free from this restraint, He
defines both the penalty and the reward not by the result of the
action, but by the intention of the doer.
That is, that thou mayest not say, "What? am I then
the worse, should another see?"--"it is not this," saith He, "that I am
seeking, but the mind that is in thee, and the tone of what thou
doest." For His will is to bring our soul altogether into frame, and to
deliver it from every disease. Now having, as you see, forbidden men's
acting for display, and having taught them the penalty thence ensuing,
namely, to do it vainly, and for nought, He again rouses their spirits
by putting them in mind of the Father, and of Heaven, that not by the
loss alone He might sting them, but also shame them by the recollection
of Him who gave them being.
"For ye have no reward," saith He, "with your Father
which is in Heaven."(1)
Nor even at this did He stop, but proceeds yet
further, by other motives also increasing their disgust. For as above
He set forth publicans and heathens, by the quality of the person
shaming their imitators, so also in this place the hypocrites.
"Therefore when thou doest thine alms," saith He,
"do not sound a trumpet before thee, as the hypocrites do."(2)
Not that they had trumpets, but He means to display
the greatness of their frenzy, by the use of this figure of speech,
deriding and making a shows of them hereby.
And well hath He called them "hypocrites" for the
mask was of mercy, but the spirit of cruelty and inhumanity. For they
do it, not because they pity their neighbors, but that they themselves
may enjoy credit; and this came of the utmost cruelty; while another
was perishing with hunger, to be seeking vainglory, and not putting an
end to his suffering.
It is not then the giving alms which is required,
but the giving as one ought, the giving for such and such an end.(4)
Having then amply derided those men, and having
handled them so, that the hearer should be even ashamed of them, He
again corrects thoroughly the mind which is so distempered: and having
said how we ought not to act, He signifies on the other hand how we
ought to act. How then ought we to do our alms?(5)
"Let not thy left hand know," saith He, "what thy
right hand doeth."(6)
Here again His enigmatical meaning is not of the
hands, but He hath put the thing hyperbolically. As thus: "If it can
be," saith He, "for thyself not to know it, let this be the object of
thine endeavor; that, if it were possible, it may be concealed from the
very hands that minister." It is not, as some say, that we should hide
it from wrong-headed(7) men, for He hath here commanded that it should
be concealed from all.
And then the reward too; consider how great it is.
For after He had spoken of the punishment from the one, He points out
also the honor derived from the other; from either side urging them,
and leading them on to high lessons. Yea, for He is persuading them to
know that God is everywhere present, and that not by our present life
are our interests limited, but a yet more awful tribunal will receive
us when we go hence, and the account of all our doings, and honors, and
punishments: and that no one will be hid in doing anything either great
or small, though he seem to be hid from men. For all this did He darkly
signify, when He said,
"Thy Father which seeth in secret shall reward thee
openly."(8)
Setting for him a great and august assemblage of
spectators, and what He desires, that very thing bestowing on him in
great abundance. "For what," saith He, "dost thou wish? is it not to
have some to be spectators of what is going on? Behold then, thou hast
some; not angels, nor archangels, but the God of all." And if thou
desire to have men also as spectators, neither of this desire doth He
deprive thee at the fitting season, but rather in greater abundance
affords it
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unto thee. For, if thou shouldest now make a display, thou wilt be able
to make it to ten only, or twenty, or (we will say) a hundred persons:
but if thou take pains to lie hid now, God Himself will then proclaim
thee in the presence of the whole universe. Wherefore above all, if
thou wilt have men see thy good deeds, hide them now, that then all may
look on them with the more honor, God making them manifest, and
extolling them, and proclaiming them before all. Again, whereas now
they that behold will rather condemn thee as vainglorious; when they
see thee crowned, so far from condemning, they will even admire thee,
all of them. When therefore by waiting a little, thou mayest both
receive a reward, and reap greater admiration; consider what folly it
is to cast thyself out of both these; and while thou art seeking thy
reward from God, and while God is beholding, to summon men for the
display of what is going on. Why, if display must be made of our love,
to our Father above all should we make it; and this most especially,
when our Father hath the power both to crown and to punish.
And let me add, even were there no penalty, it were
not meet for him who desires glory, to let go this our theatre, and
take in exchange that of men. For who is there so wretched, as that
when the king was hastening to come and see his achievements, he would
let him go, and make up his assembly of spectators of poor men and
beggars? For this cause then, He not only commands to make no display,
but even to take pains to be concealed: it not being at all the same,
not to strive for publicity, and to strive for concealment.
3. "And when ye pray," saith He, "ye shall not be as
the hypocrites, for they love to pray standing in the synagogues, and
in the corners of the streets. Verily I say unto you, they have their
reward."(1)
"But thou, when thou prayest, enter into thy closet,
and when thou hast shut thy door, pray to thy Father which is in
secret."
These too again He calls "hypocrites," and very
fitly; for while they are feigning to pray to God, they are looking
round after men; wearing the garb not of suppliants, but of ridiculous
persons. For he, who is to do a suppliant's office, letting go all
other, looks to him alone, who hath power to grant his request. But if
thou leave this one, and go about wandering and casting around thine
eyes everywhere, thou wilt depart with empty hands. For this was thine
own will. Wherefore He said not, "such shall not receive a reward,"
but, "they have it out:" that is, they shall indeed receive one, but
from those of whom they themselves desire to have it. For God wills not
this: He rather for His part was willing to bestow on men the
recompence that comes from Himself; but they seeking that which is from
men, can be no longer justly entitled to receive from Him, for whom
they have done nothing.
But mark, I pray thee, the lovingkindness of God, in
that He promises to bestow on us a reward, even for those good things
which we ask of Him.
Having then discredited them, who order not this
duty as they ought, both from the place and from their disposition of
mind, and having shown that they are very ridiculous: He introduces the
best manner of prayer, and again gives the reward, saying, "Enter into
thy closet."
"What then," it may be said, "ought we not to pray
in church?" Indeed we ought by all means, but in such a spirit as this.
Because everywhere God seeks the intention of all that is done. Since
even if thou shouldest enter into thy closet, and having shut the door,
shouldest do it for display, the doors will do thee no good.
It is worth observing in this case also, how exact
the definition, which He made when He said, "That they may appear unto
men." So that even if thou shut the doors, this He desires thee duly to
perform, rather than the shutting of the doors, even to shut the doors
of the mind. For as in everything it is good to be freed from
vainglory, so most especially in prayer. For if even without this, we
wander and are distracted, when shall we attend unto the things which
we are saying, should we enter in having this disease also? And if we
who pray and beseech attend not, how do we expect God to attend?
4. But yet some there are, who after such and so
earnest charges, behave themselves so unseemly in prayer, that even
when their person is concealed, they make themselves manifest to all by
their voice, crying out disorderly,(3) and rendering themselves objects
of ridicule both by gesture and voice. Seest thou not that even in a
market place, should any one come up doing like this, and begging
clamorously, he wilt drive away him whom he is petitioning; but if
quietly, and with the proper gesture, then he rather wins over him that
can grant the favor?
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Let us not then make our prayer by the gesture of
our body, nor by the loudness of our voice, but by the earnestness of
our mind: neither with noise and clamor and for display, so as even to
disturb those that are near us, but with all modesty,(1) and with
contrition in the mind, and with inward tears.
But art thou pained in mind, and canst not help
crying aloud? yet surely it is the part of one exceedingly pained to
pray and entreat even as I have said. Since Moses too was pained, and
prayed in this way and was heard; for this cause also God said unto
him, "Wherefore criest thou unto me."(2) And Hannah too again, her
voice not being heard, accomplished all she wished, forasmuch as her
heart cried out.(3) But Abel prayed not only when silent, but even when
dying, and his blood sent forth a cry more clear than a trumpet.(4)
Do thou also then groan, even as that holy one, I
forbid it not. "Rend," as the prophet commanded,(5) "thine heart, and
not thy garments." Out of deeps call upon God, for it is said, "Out of
the depths have I cried to Thee, O Lord."(6) From beneath, out of the
heart, draw forth a voice, make thy prayer a mystery. Seest thou not
that even in the houses of kings all tumult is put away, and great on
all sides is the silence? Do thou also therefore, entering as into a
palace,--not that on the earth, but what is far more awful than it,
that which is in heaven,--show forth great seemliness. Yea, for thou
art joined to the choirs of angels, and art in communion with
archangels, and art singing with the seraphim. And all these tribes
show forth much goodly order, singing with great awe that
mystical strain, and their sacred hymns to God, the King of all.
With these then mingle thyself, when thou art praying, and emulate
their mystical order.
For not unto men art thou praying, but to God, who
is everywhere present, who hears even before the voice, who knows the
secrets of the mind. If thou so pray, great is the reward thou shalt
receive.
"For thy Father," saith He, "who seeth in secret,
shall reward thee openly."(7)
He said not, "shall freely give thee," but, "shall
reward thee;" yea, for He hath made Himself a debtor to thee, and even
from this hath honored thee with great honor. For because He Himself is
invisible, He would have thy prayer be so likewise.
5. Then He speaks even the very words of the prayer.
"When ye pray," saith He, "use no vain repetitions,
even as the heathen do."(8)
You see that when He was discoursing of almsgiving,
He removed only that mischief which comes of vainglory, and added
nothing more; neither did He say whence one should give alms; as from
honest labor, and not from rapine nor covetousness: this being
abundantly acknowledged among all. And also before that, He had
thoroughly cleared up this point, when He blessed them "that hunger
after righteousness."
But touching prayer, He adds somewhat over and
above; "not to use vain repetitions." And as there He derides the
hypocrites, so here the heathen; shaming the hearer everywhere most of
all by the vileness of the persons. For since this, in most cases, is
especially biting and stinging, I mean our appearing to be likened to
outcast persons; by this topic He dissuades them; calling
frivolousness, here, by the name of "vain repetition:" as when we ask
of God things unsuitable, kingdoms, and glory, and to get the better of
enemies, and abundance of wealth, and in general what does not at all
concern us.
"For He knoweth," saith He, "what things ye have
need of."(9)
And herewith He seems to me to command in this
place, that neither should we make our prayers long; long, I mean, not
in time, but in the number and length of the things mentioned. For
perseverance indeed in the same requests is our duty: His word being,
"continuing instant in prayer."(10)
And He Himself too, by that example of the widow,
who prevailed with the pitiless and cruel ruler, by the continuance of
her intercession;(11) and by that of the friend, who came late at night
time, and roused the sleeper from his bed,(12) not for his
friendship's, but for his importunity's sake; what did He, but lay down
a law, that all should continually make supplication unto Him? He doth
not however bid us compose a prayer of ten thousand clauses, and so
come to Him and merely repeat it. For this He obscurely signified when
He said, "They think that they shall be heard for their much speaking."
"For He knoweth," saith He, "what things ye have
need of." And if He know, one may say, what we have need of, wherefore
must we pray? Not to instruct Him, but to prevail with Him; to be made
intimate with Him, by continuance in supplication; to be humbled; to be
reminded of thy sins.
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6. "After this manner, therefore, pray ye," saith
He: "Our Father, which art in heaven."(1)
See how He straightway stirred up the hearer, and
reminded him of all God's bounty in the beginning. For he who calls God
Father, by him both remission of sins, and taking away of punishment,
and righteousness, and sanctification, and redemption, and adoption,
and inheritance, and brotherhood with the Only-Begotten, and the supply
of the Spirit, are acknowledged in this single title. For one cannot
call God Father, without having attained to all those blessings.
Doubly, therefore, doth He awaken their spirit, both by the dignity of
Him who is called on, and by the greatness of the benefits which they
have enjoyed. But when He saith, "in Heaven," He speaks not this as
shutting up God there, but as withdrawing him who is praying from
earth, and fixing him in the high places, and in the dwellings above.
He teaches, moreover, to make our prayer common, in
behalf of our brethren also. For He saith not, "my Father, which art in
Heaven," but, "our Father," offering up his supplications for the body
in common, and nowhere looking to his own, but everywhere to his
neighbor's good. And by this He at once takes away hatred, and quells
pride, and casts out envy, and brings in the mother of all good things,
even charity, and exterminates the inequality of human things, and
shows how far the equality reaches between the king and the poor man,
if at least in those things which are greatest and most indispensable,
we are all of us fellows. For what harm comes of our kindred below,
when in that which is on high we are all of us knit together, and no
one hath aught more than another; neither the rich more than the poor,
nor the master than the servant, neither the ruler than the subject,
nor the king than the common soldier, nor the philosopher than the
barbarian, nor the skillful than the unlearned? For to all hath He
given one nobility, having vouchsafed to be called the Father of all
alike.
7. When therefore He hath reminded us of this
nobility, and of the gift from above, and of our equality with our
brethren, and of charity; and when He hath removed us from earth, and
fixed us in Heaven; let us see what He commands us to ask after this.
Not but, in the first place, even that saying alone is sufficient to
implant instruction in all virtue. For he who hath called God Father,
and a common Father, would be justly bound to show forth such a
conversation, as not to appear unworthy of this nobility, and to
exhibit a diligence proportionate to the gift. Yet is He not satisfied
with this, but adds, also another clause, thus saying,
"Hallowed be Thy name."
Worthy of him who calls God Father, is the prayer to
ask nothing before the glory of His Father, but to account all things
secondary to the work of praising Him. For "hallowed" is glorified. For
His own glory He hath complete, and ever continuing the same, but He
commands him who prays to seek that He may be glorified also by our
life. Which very thing He had said before likewise, "Let your light so
shine before men, that they may see your good works, and glorify your
Father which is in heaven."(2) Yea, and the seraphim too, giving glory,
said on this wise, "Holy, holy, holy."(3) So that "hallowed" means
this, viz. "glorified." That is, "vouchsafe," saith he, "that we may
live so purely, that through us all may glorify Thee." Which thing
again appertains unto perfect self-control, to present to all a life so
irreprehensible, that every one of the beholders may offer to the Lord
the praise due to Him for this.
"Thy kingdom come."(4)
And this again is the language of a right-minded
child, not to be rivetted to things that are seen, neither to account
things present some great matter; but to hasten unto our Father, and to
long for the things to come. And this springs out of a good conscience,
and a soul set free from things that are on earth. This, for instance,
Paul himself was longing after every day: wherefore he also said, that
"even we ourselves, who have the first-fruits of the Spirit, groan,
waiting for an adoption, the redemption of our body."(5) For he who
hath this fondness,(6) can neither be puffed up by the good things of
this life, nor abashed by its sorrows; but as though dwelling in the
very heavens, is freed from each sort of irregularity.(7)
"Thy will be done in earth, as it is in Heaven."
Behold a most excellent train of thought! in that He
bade us indeed long for the things
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to come, and hasten towards that sojourn; and, till that may be, even
while we abide here, so long to be earnest in showing forth the same
conversation as those above. For ye must long, saith He, for heaven,
and the things in heaven; however, even before heaven, He hath bidden
us make the earth a heaven and do and say all things, even while we are
continuing in it, as having our conversation there; insomuch that these
too should be objects of our prayer to the Lord. For there is nothing
to hinder our reaching the perfection of the powers above, because we
inhabit the earth; but it is possible even while abiding here, to do
all, as though already placed on high. What He saith therefore is this:
"As there all things are done without hindrance, and the angels are not
partly obedient and partly disobedient, but in all things yield and
obey (for He saith, 'Mighty in strength, performing His word');(1) so
vouchsafe that we men may not do Thy will by halves, but perform all
things as Thou wiliest."
Seest thou how He hath taught us also to be modest,
by making it clear that virtue is not of our endeavors only, but also
of the grace from above? And again, He hath enjoined each one of us,
who pray, to take upon himself the care of the whole world. For He did
not at all say, "Thy will be done" in me, or in us, but everywhere on
the earth; so that error may be destroyed, and truth implanted, and all
wickedness cast out, and virtue return, and no difference in this
respect be henceforth between heaven and earth. "For if this come to
pass," saith He, "there will be no difference between things below and
above, separated as they are in nature; the earth exhibiting to us
another set of angels."
8. "Give us this day our daily bread."(2)
What is "daily bread"? That for one day.(3)
For because He had said thus, "Thy will be
done in earth as it is in heaven," but was discoursing to men
encompassed with flesh, and subject to the necessities of nature, and
incapable of the same impassibility with the angels:--while He enjoins
the commands to be practised by us also, even as they perform them; He
condescends likewise, in what follows, to the infirmity of our nature.
Thus, "perfection of conduct," saith He, "I require as great, not
however freedom from passions; no, for the tyranny of nature permits it
not: for it requires necessary food." But mark, I pray thee, how even
in things that are bodily, that which is spiritual abounds. For it is
neither for riches, nor for delicate living, nor for costly raiment,
nor for any other such thing, but for bread only, that He hath
commanded us to make our prayer. And for "daily bread," so as not to
"take thought for the morrow."(4) Because of this He added, "daily
bread," that is, bread for one day.
And not even with this expression is He satisfied,
but adds another too afterwards, saying, "Give us this day;" so that we
may not, beyond this, wear ourselves out with the care of the following
day. For that day, the intervals before which thou knowest not whether
thou shalt see, wherefore dost thou submit to its cares?
This, as He proceeded, he enjoined also more fully,
saying, "Take no thought for the morrow." He would have us be on every
hand unencumbered and winged for flight, yielding just so much to
nature as the compulsion of necessity requires of us.
9. Then forasmuch as it comes to pass that we sin
even after the washing of regeneration, He, showing His love to man to
be great even in this case, commands us for the remission of our sins
to come unto God who loves man, and thus to say,
"Forgive us our debts, as we also forgive our
debtors."(6)
Seest thou surpassing mercy? After taking away so
great evils, and after the unspeakable greatness of His gift, if men
sin again, He counts them such as may be forgiven. For that this prayer
belongs to believers, is taught us both by the laws of the church, and
by the beginning of the prayer. For the uninitiated could not call God
Father. If then the prayer belongs to believers, and they pray,
entreating that sins may be forgiven them, it is clear that not even
after the layer is the profit of repentance taken away. Since, had He
not meant to signify this, He would not have made a law that we should
so pray. Now He who both brings sins to
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remembrance, and bids us ask forgiveness, and teaches how we may obtain
remission and so makes the way easy; it is perfectly clear that He
introduced this rule of supplication, as knowing, and signifying, that
it is possible even after the font(1) to wash ourselves from our
offenses; by reminding us of our sins, persuading us to be modest; by
the command to forgive others, setting us free from all revengeful
passion; while by promising in return for this to pardon us also, He
holds out good hopes, and instructs us to have high views(2) concerning
the unspeakable mercy of God toward man.
But what we should most observe is this, that
whereas in each of the clauses He had made mention of the whole of
virtue, and in this way had included also the forgetfulness of injuries
(for so, that "His name be hallowed," is the exactness of a perfect
conversation; and that "His will be done," declares the same thing
again: and to be able to call God "Father," is the profession of a
blameless life; in all which things had been comprehended also the duty
of remitting our anger against them that have transgressed): still He
was not satisfied with these, but meaning to signify how earnest He is
in the matter, He sets it down also in particular, and after the
prayer, He makes mention of no other commandment than this, saying thus:
"For if ye forgive men their trespasses, your
heavenly Father also will forgive you."(3)
So that the beginning is of us, and we ourselves
have control over the judgment that is to be passed upon us. For in
order that no one, even of the senseless, might have any complaint to
make, either great or small, when brought to judgment; on thee, who art
to give account, He causes the sentence to depend; and "in what way
soever thou hast judged for thyself, in the same," saith He, "do I also
judge thee." And if thou forgive thy fellow servant, thou shalt obtain
the same favor from me; though indeed the one be not equal to the
other. For thou forgivest in thy need, but God, having need of none:
thou, thy fellow slave; God, His slave: thou liable to unnumbered
charges; God, being without sin. But yet even thus doth He show forth
His lovingkindness towards man.
Since He might indeed, even without this, forgive
thee all thine offenses; but He wills thee hereby also to receive a
benefit; affording thee on all sides innumerable occasions of
gentleness and love to man, casting out what is brutish in thee, and
quenching wrath, and in all ways cementing thee to him who is thine own
member.
For what canst thou have to say? that thou hast
wrongfully endured some ill of thy neighbor? (For these only are
trespasses, since if it be done with justice, the act is not a
trespass.) But thou too art drawing near to receive forgiveness for
such things, and for much greater. And even before the forgiveness,
thou hast received no small gift, in being taught to have a human soul,
and in being trained to all gentleness. And herewith a great reward
shall also be laid up for thee elsewhere, even to be called to account
for none of thine offenses.
What sort of punishment then do we not deserve, when
after having received the privilege, we betray our salvation? And how
shall we claim to be heard in the rest of our matters, if we will not,
in those which depend on us, spare our own selves?
10. "And lead us not into temptation; but deliver us
from the evil one: for Thine is the kingdom, and the power, and the
glory, for ever. Amen."(5)
Here He teaches us plainly our own vileness, and
quells our pride, instructing us to deprecate all conflicts, instead of
rushing upon them. For so both our victory will be more glorious, and
the devil's overthrow more to be derided. I mean, that as when we are
dragged forth, we must stand nobly; so when we are not summoned, we
should be quiet, and wait for the time of conflict; that we may show
both freedom from vainglory, and nobleness of spirit.
And He here calls the devil "the wicked one,"
commanding us to wage against him a war that knows no truce, and
implying that he is not such by nature. For wickedness(6) is not of
those things that are from nature, but of them that are added by our
own choice. And he is so called pre-eminently, by reason of the excess
of his wickedness, and because he, in no respect injured by us, wages
against us implacable war. Wherefore neither said He, "deliver us from
the wicked ones," but, "from the wicked one;" instructing us in no case
to entertain displeasure against our neighbors, for what wrongs soever
we may suffer at their hands, but to transfer our enmity from these to
him, as being himself the cause of all our wrongs.
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Having then made us anxious as before conflict, by
putting us in mind of the enemy, and having cut away from us all our
remissness; He again encourages and raises our spirits, by bringing to
our remembrance the King under whom we are arrayed, and signifying Him
to be more powerful than all. "For Thine," saith He, "is the kingdom,
and the power, and the glory."
Doth it not then follow, that if His be the kingdom,
we should fear no one, since there can be none to withstand, and divide
the empire with him. For when He saith, "Thine is the kingdom," He sets
before us even him, who is warring against us, brought into subjection,
though he seem to oppose, God for a while. permitting it. For in truth
he too is among God's servants, though of the degraded class, and those
guilty of offense; and he would not dare set upon any of his fellow
servants, had he not first received license from above. And why say I,
"his fellow servants?" Not even against swine did he venture any
outrage, until He Himself allowed him;(1) nor against flocks, nor
herds, until he had received permission from above.(2)
"And the power," saith He. Therefore, manifold as
thy weakness may be, thou mayest of right be confident, having such a
one to reign over thee, who is able fully to accomplish all, and that
with ease, even by thee.
"And the glory, for ever. Amen." Thus He not only
frees thee from the dangers that are approaching thee, but can make
thee also glorious and illustrious. For as His power is great, so also
is His glory unspeakable, and they are all boundless, and no end of
them. Seest thou how He hath by every means anointed His Champion, and
hath framed Him to be full of confidence?
11. Then, as I said before, meaning to signify, that
of all things He most loathes and hates bearing malice, and most of all
accepts the virtue which is opposite to that vice; He hath after the
prayer also again put us in mind of this same point of goodness; both
by the punishment set, and by the reward appointed, urging the hearer
to obey this command.
"For if ye forgive men," saith He, "your heavenly
Father will also forgive you. But if ye forgive not, neither will He
forgive you."(3)
With this view He hath again mentioned heaven also,
and their Father; to abash the hearer by this topic likewise; that he
of all people, being of such a Father, should be made a wild beast of;
and summoned as he is to heaven, should cherish an earthly and
ordinary(4) sort of mind. Since not by grace only, you see, ought we to
become His children, but also by our works. And nothing makes us so
like God, as being ready to forgive the wicked and wrong-doers; even as
indeed He had taught before, when He spake of His "making the sun to
shine on the evil and on the good."(5)
For this same cause again in every one of the
clauses He commands us to make our prayers common, saying, "Our
Father," and "Thy will be done in earth as it is in heaven," and "Give
us the bread, and forgive us our debts," and "lead us not into
temptation," and "deliver us;" everywhere commanding us to use this
plural word, that we may not retain so much as a vestige of anger
against our neighbor.
How great punishment then must they deserve, who
after all this, so far from themselves forgiving, do even entreat God
for vengeance on their enemies, and diametrically as it were transgress
this law; and this while He is doing and contriving all, to hinder our
being at variance one with another? For since love is the root of all
that is good, He removing from all sides whatever mars it, brings us
together, and cements us to each other. For there is not, there is not
one, be he father, or mother, or friend, or what you will, who so loved
us as the God who created us. And this, above all things, both His
daily benefits and His precepts make manifest. But if thou tell me of
the pains, and of the sorrows, and of the evils of life; consider in
how many things thou offendest Him every day, and thou wilt no longer
marvel, though more than these evils should come upon thee, but if thou
shouldest enjoy any good, then thou wilt marvel, and be amazed. But as
it is, we look upon the calamities that come upon us, but the offenses,
whereby we offend daily, we consider not: therefore we are perplexed.
Since if we did but reckon up with strictness our sins of one day only,
in that case we should know well how great evils we must be liable to.
And to let pass the other misdoings of which we have
been guilty, each one for himself, and to speak of what have been
committed this day; although of course I know not in what each of us
may have sinned, yet such is the abundance of our misdoings, that
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not even he who knew all exactly would be able to choose from among
these only. Which of us, for instance, hath not been careless in his
prayers? Which hath not been insolent, or vainglorious? Who hath not
spoken evil of his brother, hath not admitted a wicked desire, hath not
looked with unchaste eyes, hath not remembered things with hostile
feeling, even till he made his heart swell?
And if while we are in church, and in a short time
we have become guilty of so great evils; what shall be when we are gone
out from hence? If in the harbor the waves are so high, when we are
gone forth into the channel of wickednesses, the forum I mean, and to
public business, and our cares at home, shall we indeed be able so much
as to know ourselves again?
But yet from our so great and so many sins, God hath
given us a short and easy way of deliverance, and one that is free from
all toil. For what sort of toil is it to forgive him that hath grieved
us? Nay, it is a toil not to forgive, but to keep up our enmity: even
as to be delivered from the anger, both works in us a great
refreshment, and is very easy to him that is willing. For there is no
sea to be crossed, nor long journey to be travelled, nor summits of
mountains to be passed over, nor money to be spent, no need to torment
thy body; but it suffices to be willing only, and all our sins are done
away.
But if so far from forgiving him thyself, thou
makest intercession to God against him, what hope of salvation wilt
thou then have, if at the very time when thou oughtest rather to
appease God, even then thou provokest Him; putting on the garb of a
suppliant, but uttering the cries of a wild beast, and darting out
against thyself those shafts of the wicked one? Wherefore Paul also,
making mention of prayer, required nothing so much as the observance of
this commandment; for He saith, "lifting up holy hands without wrath
and doubting."(1) And if when thou hast need of mercy, not even then
wilt thou let go thine anger, but art rather exceedingly mindful of it,
and that, although thou knowest thou art thrusting the sword into
thyself; when will it be possible for thee to become merciful, and to
spew out the evil venom of this wickedness?
But if thou hast not yet seen this outrageousness in
its full extent, suppose it happening among men, and then thou wilt
perceive the excess of the insolence. As thus: should one approach thee
who are a man, seeking to obtain mercy, and then, in the midst of his
lying on the ground, should see an enemy, and leaving off to supplicate
thee, begin to beat him; wouldest thou not make thyself more angry with
him? This do thou consider as taking place with regard to God also. For
so thou likewise, making supplication unto God, leavest thy
supplication in the midst, and smitest thine enemy with thy words, and
insultest the laws of God. Him who made a law to dismiss all anger,
thou art summoning against those that have vexed thee, and requiring
Him to do things contrary to His own commandments. Is it not enough for
thee in the way of revenge, that thou thyself transgressest the law of
God, but entreatest thou Him likewise to do so? What? hath He forgotten
what He commanded? What? is He a man who spake these things? It is God,
who knows all things, and whose will is, that His own laws be kept with
the utmost exactness, and who, so far from doing these things which
thou art requiring of Him, doth even regard thee who sayest these
things, merely because thou sayest them, with aversion and hatred, and
exacts of thee the most extreme penalty. How then seekest thou to
obtain of Him things, from which He very seriously bids thee refrain?
Yet some there are, who have come to such a point of
brutishness, as not only to make intercession against their enemies,
but even to curse their children, and to taste, if only it might be, of
their very flesh; or rather they are even tasting thereof. For tell me
not this, that thou hast not fixed thy teeth in the body of him that
vexed thee; since thou hast done, at least as far as concerned thee,
what is much more grievous; in claiming that wrath from above should
fall upon him, and that he should be delivered over to undying
punishment, and be overthrown with his whole house.
Why, what sort of bites are as ferocious as this?
what kind of weapons as bitter? Not so did Christ instruct thee; not so
did He command thee to stain thy mouth with blood. Nay, mouths made
bloody with human flesh are not so shocking as tongues like these.
How then wilt thou salute thy brother? how wilt thou
touch the sacrifice? how taste the Lord's blood, when thou hast so much
venom upon thy mind? Since when thou sayest, "Rend him in pieces, and
overthrow his house, and destroy all," when thou art imprecating on him
ten thousand deaths, thou art in nothing different from a murderer, or
rather from a wild beast that devours men.
Let us cease then from this disease and madness, and
that kindliness which He com-
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manded let us show forth towards them that have vexed us: that we may
become like "our Father which is in heaven." And we shall cease
therefrom, if we call to mind our own sins; if we strictly search out
all our misdeeds at home, abroad, and in the market, and in church.
12. For if for nothing else, surely for our
disrespectfulness here we are worthy to undergo the utmost punishment.
For when prophets are chanting, and apostles singing hymns, and God is
discoursing, we wander without, and bring in upon us a turmoil of
worldly business. And we do not afford to the laws of God so great
stillness, even as the spectators in the theatres to the emperor's
letters, keeping silence for them. For there, when these letters are
being read, deputies at once, and governors, and senate, and people,
stand all upright, with quietness hearkening to the words. And if amid
that most profound silence any one should suddenly leap up and cry out,
he suffers the utmost punishment, as having been insolent to the
emperor. But here, when the letters from heaven are being read, great
is the confusion on all sides. And yet both He who sent the letters is
much greater than this our king,(1) and the assembly more venerable:
for not men only, but angels too are in it; and these triumphs, of
which the letters bear us the good tidings, are much more awful than
those on earth. Wherefore not men only, but angels also and
archangels; both the nations of heaven, and all we on the earth, are
commanded to give praise. For, "Bless the Lord," it is said, "all His
works."(2) Yea, for His are no small achievements, rather they surpass
all speech, and thought, and understanding of man.
And these things the prophets proclaim every day,
each of them in a different way publishing this glorious triumph. For
one saith, "Thou hast gone up on high, Thou hast led captivity captive,
and hast received gifts amongst men."(3) And, "The Lord strong and
mighty in battle."(4) And another saith, "He shall divide the spoils of
the strong."(5) For indeed to this purpose He came, that He might
"preach deliverance to captives, and recovery of sight to the blind."(6)
And raising aloud the cry of victory over death, he
said, "Where, O Death, is thy victory? Where, O Grave, is thy
sting?"(7) And another again, declaring glad tidings of the most
profound peace, said, "They shall beat their swords into ploughshares,
and their spears into pruning hooks."(8) And while one calls on
Jerusalem, saying, "Rejoice greatly, O daughter of Sion, for lo! thy
King cometh to thee meek, riding upon an ass, and a young colt;"(9)
another proclaims His second coming also, saying on this wise, "The
Lord, whom ye seek, will come, and who will abide the day of His
coming?(10) Leap ye as calves set free from bonds."(11) And another
again, amazed at such things, said, "This is our God; there shall none
other be accounted of in comparison of Him."(12)
Yet, nevertheless, while both these and many more
sayings than these are being uttered, while we ought to tremble, and
not so much as account ourselves to be on the earth; still, as though
in the midst of a forum, we make an uproar and disturbance, and spend
the whole time of our solemn assembly(13) in discoursing of things
which are nothing to us.
When therefore both in little things, and in great,
both in hearing, and in doing, both abroad, and at home, in the church,
we are so negligent; and together with all this, pray also against our
enemies: whence are we to have any hope of salvation, adding to so
great sins yet another grievous enhancement, and equivalent to them
all, even this unlawful prayer?
Have we then hereafter any right to marvel, if aught
befall us of the things which are unexpected and painful? whereas we
ought to marvel when no such thing befalls us. For the former is in the
natural order of things, but the latter were beyond all reason and
expectation. For surely it is beyond reason, that they who are become
enemies of God, and are provoking Him to anger, should enjoy sunshine
and showers, and all the rest; who being men surpass the barbarity of
wild beasts, setting themselves one against another, and by the biting
of their neighbors staining their own tongues with blood: after the
spiritual table, and His so great benefits, and His innumerable
injunctions.
Therefore, considering these things, let us cast up
that venom; let us put an end to our enmities, and let us make the
prayers that become such as we are. Instead of the brutality of devils,
let us take upon us the mildness of angels; and in whatsoever things we
may have been injured, let us, consider-
140
ing our own case, and the reward appointed us for this commandment,
soften our anger; let us assuage the billows, that we may both pass
through the present life calmly, and when we have departed thither, may
find our Lord such as we have been towards our fellow-servants. And if
this be a heavy and fearful thing, let us make it light and desirable;
and let us open the glorious gates of confidence towards Him; and what
we had not strength to effect by abstaining from sin, that let us
accomplish by becoming gentle to them who have sinned against us (for
this surely is not grievous, nor burdensome); and let us by doing
kindnesses to our enemies, lay up beforehand much mercy for ourselves.
For so both during this present life all will love
us, and above all others, God will both befriend and crown us, and will
count us worthy of all the good things to come; unto which may we all
attain, by the grace and love towards man of our Lord Jesus Christ, to
whom be glory and might for ever and ever. Amen.
HOMILY XX.(1)
MATT. VI. 16.
"And when ye fast, be not as the hypocrites, of a sad countenance. For
they disfigure their faces, that they may appear unto men to fast."
HERE it were well to sigh aloud, and to wail
bitterly: for not only do we imitate the hypocrites, but we have even
surpassed them. For I know, yea I know many, not merely fasting and
making a display of it, but neglecting to fast, and yet wearing the
masks of them that fast, and cloaking themselves with an excuse worse
than their sin.
For "I do this," say they, "that I may not offend
the many." What sayest thou? There is a law of God which commands these
things, and dost thou talk of offense? And thinkest thou that in
keeping it thou art offending, in transgressing it, delivering men from
offense? And what can be worse than this folly?
Wilt thou not leave off becoming worse than the very
hypocrites, and making thine hypocrisy double? And when thou
considerest the great excess of this evil, wilt thou not be abashed at
the force of the expression now before us? In that He did not say,
"they act a part," merely, but willing also to touch them more deeply,
He saith, "For they disfigure their faces;" that is, they corrupt, they
mar them.
But if this be a disfiguring of the face, to appear
pale for vainglory, what should we say concerning the women who corrupt
their faces with colorings and paintings to the ruin of the unchaste
sort of young men? For while those harm themselves only, these women
harm both themselves and them who behold them. Wherefore we should fly
both from the one pest and from the other, keeping at distance enough
and to spare. For so He not only commanded to make no display, but even
to seek to be concealed. Which thing He had done before likewise.
And whereas in the matter of almsgiving, He did not
put it simply, but having said, "Take heed not to do it before men," He
added, "to be seen of them;" yet concerning fasting and prayer, He made
no such limitation. Why could this have been? Because for almsgiving to
be altogether concealed is impossible, but for prayer and fasting, it
is possible.
As therefore, when He said, "Let not thy left hand
know what thy right hand doeth," it was not of hands that He was
speaking, but of the duty of being strictly concealed from all; and as
when He commanded us to enter into our closet, not there alone
absolutely, nor there primarily, did He command us to pray, but He
covertly intimated the same thing again; so likewise here, in
commanding us "to be anointed," He did not enact that we positively
must anoint ourselves; for then we should all of us be found
transgressors of this law; and above all, surely, they who have taken
the most pains
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to keep it, the societies of the monks, who have taken up their
dwelling on the mountains. It was not this then that He enjoined, but,
forasmuch as the ancients had a custom to anoint themselves
continually, when they were taking their pleasure and rejoicing (and
this one may see clearly from David(1) and from Daniel);(2) He said
that we were to anoint ourselves, not that we should positively do
this, but that by all means we might endeavor, with great strictness,
to hide this our acquisition. And to convince thee that so it is, He
Himself, when by action exhibiting what He enjoined in words, having
fasted forty days, and fasted in secret, did neither anoint nor wash
Himself: nevertheless, though He did not these things, He most
assuredly fulfilled the whole without vainglory. It is this then that
He enjoins on us likewise, both bringing before us the hypocrites, and
by a twice repeated charge dissuading the hearers.
And somewhat else He signified by this name, this of
hypocrites,(3) I mean. That is, not only by the ridiculousness of the
thing, nor by its bringing an extreme penalty, but also by showing that
such deceit is but for a season, doth He withdraw us from that evil
desire. For the actor seems glorious just so long as the audience is
sitting; or rather not even then in the sight of all. For the more part
of the spectators know who it is, and what part he is acting. However,
when the audience is broken up, he is more clearly discovered to all.
Now this, you see, the vainglorious must in all necessity undergo. For
even here they are manifest to the majority, as not being that which
they appear to be, but as wearing a mask only; but much more will they
be detected hereafter, when all things appear "naked and open."(4)
And by another motive again He withdraws them from
the hypocrites, by showing that His injunction is light. For He doth
not make the fast more strict, nor command us to practise more of it,
but not to lose the crown thereof. So that what seems hard to bear, is
common to us and to the hypocrites, for they also fast; but that which
is lightest, namely, not to lose the reward after our labors, "this is
what I command," saith He; adding nothing to our toils, but gathering
our wages for us with all security, and not suffering us to go away
unrewarded, as they do. Nay, they will not so much as imitate them that
wrestle in the Olympic games, who although so great a multitude is
sitting there, and so many princes, desire to please but one, even him
who adjudges the victory amongst them; and this, though he be much
their inferior. But thou, though thou hast a twofold motive for
displaying the victory to Him, first, that He is the person to adjudge
it, and also, that He is beyond comparison superior to all that are
sitting in the theatre,--thou art displaying it to others, who so far
from profiting, do privily work thee the greatest harm.
However, I do not forbid even this, saith He. Only,
if thou art desirous to make a show to men, also, wait, and I will
bestow on thee this too in fuller abundance, and with great profit. For
as it is, this quite breaks thee off from the glory which is with me,
even as to despise these things unites thee closely; but then shalt
thou enjoy all in entire security; having, even before that last, no
little fruit to reap in this world also, namely, that thou hast trodden
under foot all human glory, and art freed from the grievous bondage of
men, and an become a true worker of virtue. Whereas now, as long at
least as thou art so disposed, if thou shouldest be in a desert, thou
wilt be deserted by all thy virtue, having none to behold thee. This is
to act as one insulting virtue itself, if thou art to pursue it not for
its own sake, but with an eye to the ropemaker, and the brazier, and
the common people of the baser sort, that the bad and they that are far
removed from virtue may admire thee. And thou art calling the enemies
of virtue to the display and the sight thereof, as if one were to
choose to live continently, not for the excellency of continence, but
that he might make a show before prostitutes. Thou also, it would seem,
wouldest not choose virtue, but for the sake of virtue's enemies;
whereas thou oughtest indeed to admire her on this very ground, that
she hath even her enemies to praise her,--yet to admire her (as is
meet), not for others, but for her own sake. Since we too, when we are
loved not for our own, but for others' sake, account the thing an
insult. Just so I bid thee reckon in the case of virtue as well, and
neither to follow after her for the sake of others, nor for men's sake
to obey God; but men for God's sake. Since if thou do the contrary,
though thou seem to follow virtue, thou hast provoked equally with him
who follows her not. For just as he disobeyed by not doing, so thou by
doing unlawfully.
2 "Lay not up for yourselves treasures upon
earth."(5) Thus, after He hath east out the disease
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of vainglory, and not before, He seasonably introduces His discourse of
voluntary poverty.(1) For nothing so trains men to be fond of riches,
as the fondness for glory. This, for instance, is why men devise those
herds of slaves, and that swarm of eunuchs, and their horses with
trappings of gold, and their silver tables, and all the rest of it, yet
more ridiculous; not to satisfy any wants, nor to enjoy any pleasure,
but that they may make a show before the multitude.
Now above He had only said, that we must show mercy;
but here He points out also how great mercy we must show, when He
saith, "Lay not up treasure." For it not being possible at the
beginning to introduce all at once His discourse on contempt of riches,
by reason of the tyranny of the passion, He breaks it up into small
portions, and having set free the hearer's mind, instills it therein,
so as that it shall become acceptable. Wherefore, you see, He said
first "Blessed are the merciful;" and after this "Agree with thine
adversary;" and after that again, "If any one will sue thee at the law
and take thy coat, give him thy cloak also;" but here, that which is
much greater than all these. For there His meaning was, "if thou see a
law-suit impending, do this; since to want and be freed from strife, is
better than to possess and strive;" but here, supposing neither
adversary nor any one at law with thee, and without all mention of any
other such party, He teaches the contempt of riches itself by itself,
implying that not so much for their sake who receive mercy, as for the
giver's sake, He makes these laws: so that though there be no one
injuring us, or dragging us into a court of justice, even so we may
despise our possessions, bestowing them on those that are in need.
And neither here hath He put the whole, but even in
this place it is gently spoken; although He had in the wilderness shown
forth to a surpassing extent His conflicts in that behalf.(2) However
He doth not express this, nor bring it forward; for it was not yet time
to reveal it; but for a while He searches out for reasons, maintaining
the place of an adviser rather than a lawgiver, in His sayings on this
subject.
For after He had said, "Lay not up treasures upon
the earth." He added, "where moth and rust doth corrupt, and where
thieves break through and steal."
For the present He signifies the hurtfulness of the
treasure here, and the profit of what is there, both from the place,
and from the things which mar it. And neither at this point doth He
stop, but adds also another argument.
And first, what things they most fear, from these He
urges them. For "of what art thou afraid?" saith He: "lest thy goods
should be spent, if thou give alms? Nay, then give alms, and so they
will not be spent; and, what is more, so far from being spent, they
will actually receive a greater increase; yea, for the things in heaven
are added unto them."
However, for a time He saith it not, but puts it
afterwards. But for the present, what had most power to persuade them,
that He brings forward, namely, that the treasure would thus remain for
them unspent.
And on either hand He attracts them. For He said not
only, "If thou give alms, it is preserved:" but He threatened also the
opposite thing, that if thou give not, it perishes.
And see His unspeakable prudence. For neither did He
say, "Thou dost but leave them to others;" since this too is pleasant
to men: He alarms them however on a new ground, by signifying that not
even this do they obtain: since though men defraud not, there are those
which are sure to defraud, "the moth" and "the rust." For although this
mischief seem very easy to restrain, it is nevertheless irresistible
and uncontrollable, and devise what thou wilt, thou wilt be unable to
check this harm.
"What then, doth moth(3) make away with the gold?"
Though not moth,(3) yet thieves do. "What then, have all been
despoiled?" Though not all, yet the more part.
3. On this account then He adds another argument,
which I have already mentioned, saying,
"Where the man's treasure is, there is his heart
also."(4)
For though none of these things should come to pass,
saith He, thou wilt undergo no small harm, in being nailed to the
things below, and in becoming a slave instead of a freeman, and casting
thyself out of the heavenly things, and having no power to think on
aught that is high, but all about money, usuries and loans, and gains,
and ignoble traffickings. Than this what could be more wretched? For in
truth such an one will be worse off than any slave, bringing upon
himself a most grievous tyranny, and giving up
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the chiefest thing of all, even the nobleness and the liberty of man.
For how much soever any one may discourse unto thee, thou wilt not be
able to hear any of those things which concern thee, whilst thy mind is
nailed down to money; but bound like a dog to a tomb, by the tyranny of
riches, more grievously than by any chain, barking at all that come
near thee, thou hast this one employment continually, to keep for
others what thou hast laid up. Than this what can be more wretched?
However, forasmuch as this was too high for the mind
of His hearers, and neither was the mischief within easy view of the
generality, nor the gain evident, but there was need of a spirit of
more self-command to perceive either of these; first, He hath put it
after those other topics, which are obvious, saying, "Where the man's
treasure is, there is his heart also;" and next He makes it clear
again, by withdrawing His discourse from the intellectual to the
sensible, and saying,
"The light of the body is the eye."(1)
What He saith is like this: Bury not gold in the
earth, nor do any other such thing, for thou dost but gather it for the
moth, and the rust, and the thieves. And even if thou shouldest
entirely escape these evils, yet the enslaving of thine heart, the
nailing it to all that is below, thou wilt not escape: "For wheresoever
thy treasure may be, there is thine heart also." As then, laying up
stores in heaven, thou wilt reap not this fruit only, the attainment of
the rewards for these things, but from this world thou already
receivest thy recompence, in getting into harbor there, in setting
thine affections on the things that are there, and caring for what is
there (for where thou hast laid up thy treasures, it is most clear thou
transferrest thy mind also); so if thou do this upon earth, thou wilt
experience the contrary.
But if the saying be obscure to thee, hear
what comes next in order. "The light of the body is the eye; if
therefore thine eye be single, thy whole body shall be full of light.
But if thine eye be evil, thy whole body shall be full of darkness. But
if the light that is in thee be darkness, how great is the darkness He
leads His discourse to the things which are more within the reach of
our senses. I mean, forasmuch as He had spoken of the mind as enslaved
and brought into captivity, and there were not many who could easily
discern this, He transfers the lesson to things outward, and lying
before men's eyes, that by these the others also might reach their
understanding. Thus, "If thou knowest not," saith He, "what a thing it
is to be injured in mind, learn it from the things of the body; for
just what the eye is to the body, the same is the mind to the soul." As
therefore thou wouldest not choose to wear gold, and to be clad in
silken garments, thine eyes withal being put out, but accountest their
sound health more desirable than all such superfluity (for, shouldest
thou lose this health or waste it, all thy life besides will do thee no
good): for just as when the eyes are blinded, most of the energy of the
other members is gone, their light being quenched; so also when the
mind is depraved, thy life will be filled with countless evils:(3)--as
therefore in the body this is our aim, namely, to keep the eye sound,
so also the mind in the soul. But if we mutilate this, which ought to
give light to the rest, by what means are we to see clearly any more?
For as he that destroys the fountain, dries up also the river, so he
who hath quenched the understanding hath confounded all his doings in
this life. Wherefore He saith, "If the light that is in thee be
darkness, how great is the darkness?"(2)
For when the pilot is drowned, and the candle is put
out, and the general is taken prisoner; what sort of hope will there
be, after that, for those that are under command?
Thus then, omitting now to speak of the plots to
which wealth gives occasion, the strifes, the suits (these indeed He
had signified above, when He said, "The adversary shall deliver thee to
the judge, and the judge to the officer"); and setting down what is
more grievous than all these, as sure to occur, He so withdraws us from
the wicked desire. For to inhabit the prison is not nearly so grievous,
as for the mind to be enslaved by this disease; and the former is not
sure to happen, but the other is connected as an immediate consequent
with the desire of riches. And this is why He puts it after the first,
as being a more grievous thing, and sure to happen.
For God, He saith, gave us understanding, that we
might chase away all ignorance, and have the right judgment of things,
and that using this as a kind of weapon and light against all that is
grievous or hurtful, we might remain in safety. But we betray the gift
for the sake of things superfluous and useless.
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For what is the use of soldiers arrayed in gold,
when the general is dragged along a captive? what the profit of a ship
beautifully equipped, when the pilot is sunk beneath the waves? what
the advantage of a well-proportioned body, when the sight of the eyes
is stricken out? As therefore, should any one cast into sickness the
physician (who should be in good health, that he may end our diseases),
and then bid him lie on a silver couch, and in a chamber of gold, this
will nothing avail the sick persons; even so, if thou corrupt the mind
(which hath power to put down our passions),(1) although thou set it by
a treasure, so far from doing it any good, thou hast inflicted the very
greatest loss, and hast harmed thy whole soul.
4. Seest thou how by those very things, through
which most especially men everywhere affect wickedness, even by these
most of all He deters them from it, and brings them back to virtue?
"For with what intent dost thou desire riches?" saith He; "is it not
that thou mayest enjoy pleasure and luxury? Why now, this above all
things thou wilt fail to obtain thereby, it will rather be just
contrary." For if, when our eyes are stricken out, we perceive not any
pleasant thing, because of such our calamity; much more will this be
our case in the perversion and maiming of the mind.
Again, with what intent dost thou bury it in the
earth? That it may be kept in safety? But here too again it is the
contrary, saith He.
And thus, as in dealing with him that for vainglory
fasts and gives alms and prays, by those very things which he most
desires He had allured him not to be vainglorious:--"for with what
intent," saith He, "dost thou so pray and give alms? for love of the
glory that may be had from men? then do not pray thus," saith He, "and
so thou shalt obtain it in the day that is to come:"--so He hath taken
captive the covetous man also, by those things for which he was most
earnest. Thus: "what wouldest thou?" saith He, "to have thy wealth
preserved, and to enjoy pleasure? Both these things I will afford thee
in great abundance, if thou lay up thy gold in that place, where I bid
thee."
It is true that hereafter He displayed more clearly
the evil effect of this on the mind, I mean, when He made mention of
the thorns;(2) but for the present, even here He hath strikingly
intimated(3) the same, by representing him as darkened who is beside
himself in this way.
And as they that are in darkness see nothing
distinct, but if they look at a rope, they suppose it to be a serpent,
if at mountains and ravines, they are dead with fear; so these also:
what is not alarming to them that have sight, that they regard with
suspicion. Thus among other things they tremble at poverty: or rather
not at poverty only, but even at any trifling loss. Yea, and if they
should lose some little matter, those who are in want of necessary food
do not so grieve and bewail themselves as they. At least many of the
rich have come even to the halter, not enduring such ill fortune: and
to be insulted also, and to be despitefully used, seems to them so
intolerable, that even because of this again many have actually torn
themselves from this present life. For to everything wealth had made
them soft, except to the waiting on it. Thus, when it commands them to
do service unto itself, they venture on murders, and stripes, and
revilings, and all shame. A thing which comes of the utmost
wretchedness; to be of all men most effeminate, where one ought to
practise self-command, but where more caution was required, in these
cases again to become more shameless and obstinate. Since in fact the
same kind of thing befalls them, as one would have to endure who had
spent all his goods on unfit objects. For such an one, when the time of
necessary expenditure comes on, having nothing to supply it, suffers
incurable evils, forasmuch as all that he had hath been ill spent
beforehand.
And as they that are on the stage, skilled in those
wicked arts, do in them go through many things strange and dangerous,
but in other necessary and useful things none so ridiculous as they;
even so is it with these men likewise. For so such as walk upon a
stretched rope, making a display of so much courage, should some great
emergency demand daring or courage, they are not able, neither do they
endure even to think of such a thing. Just so they likewise that are
rich, daring all for money, for self-restraint's sake endure not to
submit to anything, be it small or great. And as the former practise
both a hazardous and fruitless business; even so do these undergo many
dangers and downfalls, but arrive at no profitable end. Yea, they
undergo a twofold darkness, both having their eyes put out by the
perversion of their mind, and being by the deceitfulness of their cares
involved in a great mist. Wherefore neither can they easily so much as
see through it. For he that is in darkness, is
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freed from the darkness by the mere appearance of the sun; but he that
hath his eyes mutilated not even when the sun shines; which is the very
case of these men: not even now that the Sun of Righteousness hath
shone out, and is admonishing, do they hear, their wealth having closed
their eyes. And so they have a twofold darkness to undergo, part from
themselves, part from disregard to their teacher.
5. Let us then give heed unto Him exactly, that
though late we may at length recover our sight. And how may one recover
sight? If thou learn how thou wast blinded. How then wast thou blinded?
By thy wicked desire. For the love of money, like an evil humor(1)
which hath collected upon a clear eyeball, hath caused the cloud to
become thick.
But even this cloud may be easily scattered and
broken, if we will receive the beam of the doctrine of Christ; if we
will hear Him admonishing us, and saying, "Lay not up for yourselves
treasures upon earth."
"But," saith one, "what avails the hearing to me, as
long as I am possessed by the desire?" Now in the first place, there
will be power in the continual hearing to destroy even the desire.
Next, if it continue to possess thee, consider that this thing is not
really so much as a desire. For what sort of desire is this, to be in
grievous bondage, and to be subject to a tyranny, and to be bound on
all sides, and to dwell in darkness, and to be full of turmoil, and to
endure toils without profit, and to keep thy wealth for others, and
often for thy very enemies? with what sort of desire do these things
agree? or rather of what flight and aversion are they not worthy? What
sort of desire, to lay up treasure in the midst of thieves? Nay, if
thou dost at all desire wealth, remove it where it may remain safe and
unmolested. Since what you are now doing is the part of one desiring,
not riches, surely, but bondage, and affront,(2) and loss, and
continual vexation. Yet thou, were any one among men on earth to show
thee a place beyond molestation, though he lead thee out into the very
desert, promising security in the keeping of thy wealth,--thou art not
slow nor backward; thou hast confidence in him, and puttest out thy
goods there; but when it is God instead of men who makes thee this
promise, and when He sets before thee not the desert, but Heaven, thou
acceptest the contrary. Yet surely, how manifold soever be their
security below, thou canst never become free from the care of them. I
mean, though thou lose them not, thou wilt never be delivered from
anxiety lest thou lose. But there thou wilt undergo none of these
things: and mark, what is yet more, thou dost not only bury thy gold,
but plantest it. For the same is both treasure and seed; or rather it
is more than either of these. For the seed remains not for ever, but
this abides perpetually. Again, the treasure germinates not, but this
bears thee fruits which never die.
6. But if thou tellest me of the time, and the
delay of the recompence, I too can point out and tell how much thou
receivest back even here: and besides all this, from the very things of
this life, I will try to convict thee of making this excuse to no
purpose. I mean, that even in the present life thou providest many
things which thou art not thyself to enjoy; and should any one find
fault, thou pleadest thy children and their children, and so thinkest
thou hast found palliation enough for thy superfluous labors. For when
in extreme old age thou art building splendid houses, before the
completion of which (in many instances) thou wilt have departed; when
thou plantest trees, which will bear their fruit after many years;(3)
when thou art buying properties and inheritances, the ownership of
which thou wilt acquire after a long time, and art eagerly busy in many
other such things, the enjoyment whereof thou wilt not reap; is it
indeed for thine own sake, or for those to come after, that thou art so
employed? How then is it not the utmost folly, here not at all to
hesitate(4) at the delay of time; and this though thou art by this
delay to lose all the reward of thy labors: but there, because of such
waiting to be altogether torpid; and this, although it bring thee the
greater gain, and although it convey not thy good things on to others,
but procure the gifts for thyself.
But besides this, the delay itself is not long; nay,
for those things are at the doors, and we know not but that even in our
own generation all things which concern us may have their
accomplishment, and that fearful day may arrive, setting before us the
awful and incorruptible tribunal. Yea, for the more part of the signs
are fulfilled, and the gospel moreover hath been preached in all parts
of the world, and the predictions of wars, and of earthquakes, and of
famines, have come to pass, and the interval is not great.
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But is it that thou dost not see any signs? Why,
this self-same thing is a very great sign. For neither did they in
Noah's time see any presages of that universal destruction, but in the
midst of their playing, eating, marrying, doing all things to which
they were used, even so they were overtaken by that fearful judgment.
And they too in Sodom in like manner, living in delight, and suspecting
none of what befell them, were consumed by those lightnings, which then
came down upon them.
Considering then all these things, let us betake
ourselves unto the preparation for our departure hence.
For even if the common day of the consummation never
overtake us, the end of each one is at the doors, whether he be old or
young; and it is not possible for men after they have gone hence,
either to buy oil any more, or to obtain pardon by prayers, though he
that entreats be Abraham,(1) or Noah, or Job, or Daniel.(2)
While then we have opportunity, let us store up for
ourselves beforehand much confidence, let us gather oil in abundance,
let us remove all into. Heaven, that in the fitting time, and when we
most need them, we may enjoy all: by the grace and love towards man of
our Lord Jesus Christ, to whom be the glory, and the might, now and
always, and forever and ever. Amen.
HOMILY XXI.
MATT. VI. 24.
"No man can serve two masters, for either he will hate the one and love
the other, or elsehe will hold to one and despise the other."
SEEST thou how by degrees He withdraws us from the
things that now are, and at greater length introduces what He hath to
say, touching voluntary poverty, and casts down the dominion of
covetousness?
For He was not contented with His former sayings,
many and great as they were, but He adds others also, more and more
alarming.(1)
For what can be more alarming than what He now
saith, if indeed we are for our riches to fall from the service of
Christ? or what more to be desired, if indeed, by despising wealth, we
shall have our affection towards Him and our charity perfect?(2) For
what I am continually repeating, the same do I now say likewise,
namely, that by both kinds He presses the hearer to obey His sayings;
both by the profitable, and by the hurtful; much like an excellent
physician, pointing out both the disease which is the consequence of
neglect, and the good health which results from obedience.
See, for instance, what kind of gain He signifies
this to be, and how He establishes the advantage of it by their
deliverance from the contrary things. Thus, "wealth," saith He, "hurts
you not in this only, that it arms robbers against you, nor in that it
darkens your mind in the most intense degree, but also in that it casts
you out of God's service, making you captive of lifeless riches, and in
both ways doing you harm, on the one hand, by causing you to be slaves
of what you ought to command; on the other, by casting you out of God's
service, whom, above all things, it is indispensable for you to serve."
For just as in the 'other place, He signified the mischief to be
twofold, in both laying up here, "where moth corrupteth," and in not
laying up there, where the watch kept is impregnable; so in this place,
too, He shows the loss to be twofold, in that it both draws off from
God, and makes us subject to mammon.
But He sets it not down directly, rather He
establishes it first upon general considerations, saying thus; "No man
can serve two masters:" meaning here two that are enjoining opposite
things; since, unless this were the case, they would not even be two.
For so, "the multitude of them that believed
147
were of one heart and of one soul,"(1) and yet were they divided into
many bodies; their unanimity however made the many one.
Then, as adding to the force of it, He saith, "so
far from serving, he will even hate and abhor:" "For either he will
hate the one,"saith He," and love the other, or else he will hold to
the one and despise the other." And it seems indeed as if the same
thing were said twice over; He did not however choose this form without
purpose, but in order to show that the change for the better is easy. I
mean, lest thou shouldest say, "I am once for all made a slave; I am
brought under the tyranny of wealth," He signifies that it is possible
to transfer one's self, and that as from the first to the second, so
also from the second one may pass over to the first.
2. Having thus, you see, spoken generally, that He
might persuade the hearer to be an uncorrupt judge of His words, and to
sentence according to the very nature of the things; when he hath made
sure of his assent, then, and not till then, He discovers Himself. Thus
He presently adds, "Ye cannot serve God and mammon." Let us shudder to
think what we have brought Christ to say; with the name of God, to put
that of gold. But if this be shocking, its taking place in our deeds,
our preferring the tyranny of gold to the fear of God, is much more
shocking.
"What then? Was not this possible among the
ancients?" By no means. "How then," saith one, "did Abraham, how did
Job obtain a good report?" Tell me not of them that are rich, but of
them that serve riches. Since Job also was rich, but he served not
mammon, but possessed it and ruled over it, and was a master, not a
slave. Therefore he so possessed all those things, as if he had been
the steward of another man's goods; not only not extorting from others,
but even giving up his own to them that were in need. And what is more,
when he had them they were no joy to him: so he also declared, saying.
"If I did so much as rejoice when my wealth waxed great:"(2) wherefore
neither did he grieve when it was gone. But they that are rich are not
now such as he was, but are rather in a worse condition than any slave,
paying as it were tribute to some grievous tyrant. Because their mind
is as a kind of citadel occupied by the love of money, which from
thence daily sends out unto them its commands full of all iniquity, and
there is none to disobey. Be not therefore thus over subtle.(3) Nay,
for God hath once for all declared and pronounced it a thing impossible
for the one service and the other to agree. Say not thou, then,
"it is possible." Why, when the one master is commanding thee to
spoil by violence, the other to strip thyself of thy possessions; the
one to be chaste, the other to commit fornication; the one to be
drunken and luxurious, the other to keep the belly in subjection; the
one again to despise the things that are, the other to be rivetted to
the present; the one to admire marbles, and walls, and roofs, the other
to contemn these, but to honor self-restraint: how is it possible that
these should agree?
Now He calls mammon here "a master," not because of
its own nature, but on account of the wretchedness of them that bow
themselves beneath it. So also He calls "the belly a god,"(4) not from
the dignity of such a mistress, but from the wretchedness of them that
are enslaved: it being a thing worse than any punishment, and enough,
before the punishment, in the way of vengeance on him who is involved
in it. For what condemned criminals can be so wretched, as they who
having God for their Lord, do from that mild rule desert to this
grievous tyranny, and this when their act brings after it so much
harm even here? For indeed their loss is unspeakable by so doing: there
are suits, and molestations, and strifes, and toils, and a blinding of
the soul; and what is more grievous than all, one falls away from the
highest blessings; for such a blessing it is to be God's servant.
3. Having now, as you see, in all ways taught. the
advantage of contemning riches, as well for the very preservation of
the riches, as for the pleasure of the soul, and for acquiring
self-command, and for the securing of godliness; He proceeds to
establish the practicability of this command. For this especially
pertains to the best legislation, not only to enjoin what is expedient,
but also to make it possible. Therefore He also goes on to say,
"Take no thought(5) for your life,(6) what ye shall
eat."
That is, lest they should say, "What then? if we
cast all away, how shall we be able to live?" At this objection, in
what follows, He makes a stand, very seasonably. For as
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surely as if at the beginning He had said, "Take no thought," the word
would have seemed burdensome; so surely, now that He hath shown the
mischief arising out of covetousness, His admonition coming after is
made easy to receive. Wherefore neither did He now simply say, "Take no
thought," but He added the reason, and so enjoined this. After having
said, "Ye cannot serve God and mammon," He added, "therefore I say unto
you, take no thought. Therefore;" for what? Because of the unspeakable
loss. For the hurt you receive is not in riches only, rather the wound
is in the most vital parts, and in that which is the overthrow of your
salvation; casting you as it does out from God, who made you, and
careth for you, and loveth you.
"Therefore I say unto you, take no thought." Thus,
after He hath shown the hurt to be unspeakable, then and not before He
makes the commandment stricter; in that He not only bids us cast away
what we have, but forbids to take thought even for our necessary food,
saying, "Take no thought for your soul, what ye shall eat." Not because
the soul needs food, for it is incorporeal; but He spake according to
the common custom. For though it needs not food, yet can it not endure
to remain in the body, except that be fed. And in saying this, He puts
it not simply so, but here also He brings up arguments, some from those
things which we have already, and some from other examples.
From what we have already, thus saying:
"Is not the soul more than meat, and the body more
than the raiment?"(1)
He therefore that hath given the greater, how shall
He not give the less? He that hath fashioned the flesh that is fed, how
shall He not bestow the food? Wherefore neither did He simply say,
"Take no thought what ye shall eat," or "wherewithal ye shall be
clothed;" but, "for the body," and, "for the soul:" forasmuch as from
them He was to make His demonstrations, carrying on His discourse in
the way of comparison. Now the soul He hath given once for all, and it
abides such as it is; but the body increases every day. Therefore
pointing out both these things, the immortality of the one, and the
frailty of the other, He subjoins and says,
"Which of you can add one cubit unto his stature?"(2)
Thus, saying no more of the soul, since it receives
not increase, He discoursed of the body only; hereby making manifest
this point also, that not the food increases it, but the providence of
God. Which Paul showing also in other ways, said, "So then, neither is
he that planteth any thing, neither he that watereth; but God that
giveth the increase."(3)
From what we have already, then, He urges us in this
way: and from examples of other things, by saying, "Behold the fowls of
the air."(4) Thus, lest any should say, "we do good by taking thought,"
He dissuades them both by that which is greater, and by that which is
less; by the greater, i.e. the soul and the body; by the less, i.e. the
birds. For if of the things that are very inferior He hath so much
regard, how shall He not give unto you? saith He. And to them on this
wise, for as yet it was an ordinary(5) multitude: but to the devil not
thus; but how? "Man shall not live by bread alone, but by every word
that proceedeth out of the mouth of God."(6) But here He makes mention
of the birds, and this in a way greatly to abash them; which sort of
thing is of very great value for the purpose of admonition.
4. However, some of the ungodly have come to so
great a pitch of madness, as even to attack His illustration. Because,
say they, it was not meet for one strengthening(7) moral principle, to
use natural advantages as incitements to that end. For to those
animals, they add, this belongs by nature. What then shall we say to
this? That even though it is theirs by nature, yet possibly we too may
attain it by choice. For neither did He say, "behold how the birds
fly," which were a thing impossible to man; but that they are fed
without taking thought, a kind of thing easy to be achieved by us also,
if we will. And this they have proved, who have accomplished it in
their actions.
Wherefore it were meet exceedingly to admire the
consideration of our Lawgiver, in that, when He might bring forward His
illustration from among men, and when He might have spoken of Moses and
Elias and John, and others like them, who took no thought; that He
might touch them more to the quick, He made mention of the irrational
beings. For had He spoken of those righteous men, these would have been
able to say, "We are not yet become like them." But now by passing them
over in silence, and bringing forward the fowls of the air, He hath cut
off from them every excuse, imitating in this place also the old law.
Yea, for the old covenant
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likewise sends to the bee, and to the ant,(1) and to the turtle, and to
the swallow.(2) And neither is this a small sign of honor, when the
same sort of things, which those animals possess by nature, those we
are able to accomplish by an act of our choice. If then He take so
great care of them which exist for our sakes, much more of us; if of
the servants, much more of the master. Therefore He said, "Behold the
fowls," and He said not, "for they do not traffic, nor make
merchandise,"(3) for these were among the things that were earnestly
forbidden. But what? "they sow not, neither do they reap." "What then?"
saith one, "must we not sow?" He said not, "we must not sow," but "we
must not take thought;" neither that one ought not to work, but not to
be low-minded, nor to rack one's self with cares. Since He bade us also
be nourished, but not in "taking thought."
Of this lesson David also lays the foundation from
old time, saying enigmatically on this wise, "Thou openest Thine hand,
and fillest every living thing with bounty;"(4) and again, "To Him that
giveth to the beasts their food, and to the young ravens that call upon
Him."(5)
"Who then," it may be said, "have not taken
thought"? Didst thou not hear how many of the righteous I adduced?
Seest thou not with them Jacob, departing from his father's house
destitute of all things? Dost thou not hear him praying and saying, "If
the Lord give me bread to eat and raiment to put on?"(6) which was not
the part of one taking thought, but of one seeking all of God. This the
apostles also attained, who cast away all, and took no thought: also,
the "five thousand," and the "three thousand."(7)
5. But if thou canst not bear, upon hearing so high
words, to release thyself from these grievous bonds, consider the
unprofitableness of the thing, and so put an end to thy care. For
"Which of you by taking thought" (saith He) "can add
one cubit unto his stature."(8)
Seest thou how by that which is evident, He hath
manifested that also which is obscure? Thus, "As unto thy body," saith
He, "thou wilt not by taking thought be able to add, though it be ever
so little; so neither to gather food; think as thou mayest otherwise."
Hence it is clear that not our diligence, but the providence of God,
even where we seem to be active, effects all. So that, were He to
forsake us, no care, nor anxiety, nor toil, nor any other such thing,
will ever appear to come to anything, but all will utterly pass away,
Let us not therefore suppose His injunctions are
impossible: for there are many who duly perform them, even as it is.
And if thou knowest not of them, it is nothing marvellous, since Elias
too supposed he was alone, but was told, "I have left unto myself seven
thousand men."(9) Whence it is manifest that even now there are many
who show forth the apostolical life; like as the "three thousand" then,
and the "five thousand."(10) And if we believe not, it is not because
there are none who do well, but because we are far from so doing. So
that just as the drunkard would not easily believe, that there exists
any man who doth not taste even water (and yet this hath been achieved
by many solitaries in our time(11)); nor he who connects himself with
numberless women, that it is easy to live in virginity; nor he that
extorts other men's goods, that one shall readily give up even his own:
so neither will those, who daily melt themselves down with innumerable
anxieties, easily receive this thing.
Now as to the fact, that there are many who have
attained unto this, we might show it even from those, who have
practised this self-denial even in our generation.
But for you, just now, it is enough to learn not to
covet, and that almsgiving is a good thing; and to know that you must
impart of what ye have. For these things if thou wilt duly perform,
beloved, thou wilt speedily proceed to those others also.
6. For the present therefore let us lay aside our
excessive sumptuousness, and let us endure moderation, and learn to
acquire by honest labor all that we are to have: since even the blessed
John, when he was discoursing with those that were employed upon the
tribute, and with the soldiery, enjoined them "to be content with their
wages."(12) Anxious though he were to lead them on to another, and a
higher self-command, yet since they were still unfit for this, he
speaks of the lesser things. Because, if he had mentioned what are
higher than these, they would have failed to apply themselves to them,
and would have fallen from the others.
For this very reason we too are practising you(13)
in the inferior duties. Yes, because
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as yet, we know, the burden of voluntary poverty is too great for you,
and the heaven is not more distant from the earth, than such
self-denial from you. Let us then lay hold, if it be only of the lowest
commandments, for even this is no small encouragement. And yet some
amongst the heathens have achieved even this, though not in a proper
spirit, and have stripped themselves of all their possessions.(1)
However, we are contented in your case, if alms are bestowed abundantly
by you; for we shall soon arrive at those other duties too, if we
advance in this way. But if we do not so much as this, of what favor
shall we be worthy, who are hidden to surpass those under the old law,
and yet show ourselves inferior to the philosophers among the heathens?
What shall we say, who when we ought to be angels and sons of God, do
not even quite maintain our being as men? For to spoil and to covet
comes not of the gentleness of men, but of the fierceness of wild
beasts; nay, worse than wild beasts are the assailers of their
neighbor's goods. For to them this comes by nature, but we who are
honored with reason, and yet are falling away unto that unnatural
vileness, what indulgence shall we receive?
Let us then, considering the measures of that
discipline which is set before us, press on at least to the middle
station, that we may both be delivered from the punishment which is to
come, and proceeding regularly, may arrive at the very summit of all
good things; unto which may we all attain, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and dominion for
ever and ever. Amen.
HOMILY XXII.
MATT. VI. 28, 29.
"Consider the lilies of the field, how they grow; they toil not,
neither do they spin. And yet I say unto you, That even Solomon in all
his glory was not arrayed like one of these."
HAVING spoken of our necessary food, and having
signified that not even for this should we take thought, He passes on
in what follows to that which is more easy. For raiment is not so
necessary as food.
Why then did He not make use here also of the same
example, that of the birds, neither mention to us the peacock, and the
swan, and the sheep? for surely there were many such examples to take
from thence. Because He would point out how very far the argument may
be carried both ways:(1) both from the vileness(2) of the things that
partake of such elegance, and from the munificence vouchsafed to the
lilies, in respect of their adorning. For this cause, when He hath
decked them out, He doth not so much as call them lilies any more, but
"grass of the field."(3) And He is not satisfied even with this name,
but again adds another circumstance of vileness, saying, "which to-day
is." And He said not, "and to-morrow is not," but what is much baser
yet, "is east into the oven." And He said not, "clothe," but "so
clothe."
Seest thou everywhere how He abounds in
amplifications and intensities? And this He doth, that He may touch
them home: and therefore He hath also added, "shall He not much more
clothe you?" For this too hath much emphasis: the force of the word,
"you," being no other than to indicate covertly the great value set
upon our race, and the concern shown for it; as though He had said,
"you, to whom He gave a soul, for whom He fashioned a body, for whose
sake He made all the things that are seen, for whose sake He sent
prophets, and gave the law, and wrought those innumerable good works;
for whose sake He gave up His only begotten Son."
And not till He hath made His proof clear, doth He
proceed also to rebuke them, say-
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ing, "O ye of little faith." For this is the quality of an adviser: He
doth not admonish only, but reproves also, that He may awaken men the
more to the persuasive power of His words.
Hereby He teaches us not only to take no thought,
but not even to be dazzled at the costliness of men's apparel. Why,
such comeliness is of grass, such beauty of the green herb: or rather,
the grass is even more precious than such apparelling. Why then pride
thyself on things, whereof the prize rests with the mere plant, with a
great balance in its favor?
And see how from the beginning He signifies the
injunction to be easy; by the contraries again, and by the things of
which they were afraid, leading them away from these cares. Thus, when
He had said, "Consider the lilies of the field," He added, "they toil
not:" so that in desire to set us free from toils, did He give these
commands. In fact, the labor lies, not in taking no thought, but in
taking thought for these things. And as in saying, "they sow not," it
was not the sowing that He did away with, but the anxious thought; so
in saying, "they toil not, neither do they spin," He put an end not to
the work, but to the care.
But if Solomon was surpassed by their beauty, and
that not once nor twice, but throughout all his reign:--for neither can
one say, that at one time He was clothed with such apparel, but after
that He was so no more; rather not so much as on one day did He array
Himself so beautifully: for this Christ declared by saying, "in all his
reign:" and if it was not that He was surpassed by this flower, but
vied with that, but He gave place to all alike (wherefore He also said,
"as one of these:" for such as between the truth and the counterfeit,
so great is the interval between those robes and these flowers):--if
then he acknowledged his inferiority, who was more glorious than all
kings that ever were: when wilt thou be able to surpass, or rather to
approach even faintly to such perfection of form?
After this He instructs us, not to aim at all at
such ornament. See at least the end thereof; after its triumph "it is
cast into the oven:" and if of things mean, and worthless, and of no
great use, God hath displayed so great care, how shall He give up
thee, of all living creatures the most important? Wherefore then
did He make them so beautiful? That He might display His own wisdom and
the excellency of His power; that from everything we might learn His
glory. For not "the Heavens only declare the glory of God,"(1) but the
earth too; and this David declared when he said, "Praise the Lord, ye
fruitful trees, and all cedars."(2) For some by their fruits, some by
their greatness, some by their beauty, send up praise to Him who made
them: this too being a sign of great excellency of wisdom, when even
upon things that are very vile (and what can be viler than that which
to-day is, and to-morrow is not?) He pours out such great beauty. If
then to the grass He hath given that which it needs not (for what doth
the beauty thereof help to the feeding of the fire?) how shall He not
give unto thee that which thou needest? If that which is the vilest of
all things, He hath lavishly adorned, and that as doing it not for
need, but for munificence, how much more will He honor thee, the most
honorable of all things, in matters which are of necessity.
2. Now when, as you see, He had demonstrated the
greatness of God's providential care, and they were in what follows to
be rebuked also, even in this He was sparing, laying to their charge
not want, but poverty, of faith. Thus, "if God," saith He, "so clothe
the grass of the field, much more you, O ye of little faith."(3)
And yet surely all these things He Himself works.
For "all things were made by Him, and without Him was not so much as
one thing made."(4) But yet He nowhere as yet makes mention of Himself:
it being sufficient for the time, to indicate His full power, that He
said at each of the commandments, "Ye have heard that it hath been said
to them of old time, but I say unto you."
Marvel not then, when in subsequent instances also
He conceals Himself, or speaks something lowly of Himself: since for
the present He had but one object, that His word might prove such as
they would readily receive, and might in every way demonstrate that He
was not a sort of adversary of God, but of one mind, and in agreement
with the Father.
Which accordingly He doth here also; for through so
many words as He hath spent He ceases not to set Him before us,
admiring His wisdom, His providence, His tender care extending through
all things, both great and small. Thus, both when He was speaking of
Jerusalem, He called it "the city of the Great King;"(5) and when He
mentioned Heaven, He spake of it again as "God's throne;"(6) and when
He was discoursing of His economy in the world, to Him again He
attributes it all, saying, "He maketh His sun
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to rise on the evil and on the good, and sendeth rain on the just
and on the unjust."(1) And in the prayer too He taught us to
say, His "is the kingdom and the power and the: glory." And
here in discoursing of His providence, and signifying how even in
little things He is the most excellent of artists, He saith, that "He
clothes the grass of the field." And nowhere doth He call Him His own
Father, but theirs; in order that by the very honor He might reprove
them, and that when He should call Him His Father, they might no more
be displeased.
Now if for bare necessaries one is not to take
thought, what pardon can we(2) deserve, who take thought for things
expensive? Or rather, what pardon can they deserved who do even without
sleep, that they may take the things of others?
3. "Therefore take no thought, saying, what shall we
eat? or, what shall we drink? or, wherewithal shall we be clothed? For
after all these things do the nations of the world seek."(3)
Seest thou how again He hath both shamed them the
more, and hath also shown by the way, that He had commanded nothing
grievous nor burdensome? As therefore when He said, "If ye love them
which love you," it is nothing great which ye practise, for the very
Gentiles do the same; by the mention of the Gentiles He was stirring
them up to something greater: so now also He brings them forward to
reprove us, and to signify that it is a necessary debt which He is
requiring of us. For if we must show forth something more than the
Scribes or Pharisees, what can we deserve, who so far from going beyond
these, do even abide in the mean estate of the Gentiles, and emulate
their littleness of soul?
He doth not however stop at the rebuke, but having
by this reproved and roused them, and shamed them with all strength of
expression, by another argument He also comforts them, saying, "For
your Heavenly Father knoweth that ye have need of all these things." He
said not, "God knoweth," but, "your Father knoweth;" to lead them to a
greater hope. For if He be a Father, and such a Father, He will not
surely be able to overlook His children in extremity of evils; seeing
that not even men, being fathers, bear to do so.
And He adds along with this yet another argument. Of
what kind then is it? That "ye have need" of them. What He saith is
like this. What! are these things superfluous, that He should disregard
them? Yet not even in superfluities did He show Himself wanting in
regard, in the instance of the grass: but now are these things even
necessary. So that what thou considerest a cause for thy being anxious,
this I say is sufficient to draw thee from such anxiety. I mean, if
thou sayest, "Therefore I must needs take thought, because they are
necessary;" on the contrary, I say, "Nay, for this self-same reason
take no thought, because they are necessary." Since were they
superfluities, not even then ought we to despair, but to feel confident
about the supply of them; but now that they are necessary, we must no
longer be in doubt. For what kind of father is he, who can endure to
fail in supplying to his children even necessaries? So that for this
cause again God will most surely bestow them.
For indeed He is the artificer of our nature, and He
knows perfectly the wants thereof. So that neither canst thou say, "He
is indeed our Father, and the things we seek are necessary, but He
knows not that we stand in need of them." For He that knows our nature
itself, and was the framer of it, and formed it such as it is;
evidently He knows its need also better than thou, who art placed in
want of them: it having been by His decree, that our nature is in such
need. He will not therefore oppose Himself to what He hath willed,
first subjecting it of necessity to so great want, and on the other
hand again depriving it of what it wants, and of absolute necessaries
Let us not therefore be anxious, for we shall gain
nothing by it, but tormenting ourselves. For whereas He gives both when
we take thought, and when we do not, and more of the two, when we do
not; what dost thou gain by thy anxiety, but to exact of thyself a
superfluous penalty? Since one on the point of going to a plentiful
feast, will not surely permit himself to take thought for food; nor is
he that is walking to a fountain anxious about drink. Therefore seeing
we have a supply more copious than either any fountain, or innumerable
banquets made ready, the providence of God; let us not be beggars, nor
little minded.
4. For together with what hath been said, He puts
also yet another reason for feeling confidence about such things,
saying,
"Seek ye the kingdom of Heaven, and all these things
shall be added unto you."(4)
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Thus when He had set the soul free from anxiety,
then He made mention also of Heaven. For indeed He came to do away with
the old things, and to call us to a greater country. Therefore He doeth
all, to deliver us from things unnecessary, and from our affection for
the earth. For this cause He mentioned the heathens also, saying that
"the Gentiles seek after these things;" they whose whole labor is for
the present life, who have no regard for the things to come, nor any
thought of Heaven. But to you not these present are the chief
things,(1) but other than these. For we were not born for this end,
that we should eat and drink and be clothed, but that we might please
God, and attain unto the good things to come. Therefore as things here
are secondary in our labor, so also in our prayers let them be
secondary. Therefore He also said, "Seek ye the kingdom of Heaven, and
all these things shall be added unto you."
And He said not, "shall be given," but "shall be
added," that thou mightest learn, that the things present are no great
part of His gifts, compared with the greatness of the things to come.
Accordingly, He doth not bid us so much as ask for them, but while we
ask for other things, to have confidence, as though these also were
added to those. Seek then the things to come, and thou wilt receive the
things present also; seek not the things that are seen, and thou shalt
surely attain unto them. Yea, for it is unworthy of thee to approach
thy Lord for such things. And thou, who oughtest to spend all thy zeal
and thy care for those unspeakable blessings, dost greatly disgrace
thyself by consuming it on the desire of transitory things.
"How then?" saith one, "did He not bid us ask for
bread?" Nay, He added, "daily," and to this again, "this day," which
same thing in fact He doth here also. For He said not, "Take no
thought," but, "Take no thought for the morrow," at the same time both
affording us liberty, and fastening our soul on those things that are
more necessary to us.
For to this end also He bade us ask even those, not
as though God needed reminding by us, but that we might learn that by
His help we accomplish whatever we do accomplish, and that we might be
made more His own by our continual prayer for these things.
Seest thou how by this again He would persuade them,
that they shall surely receive the things present? For He that bestows
the greater, much more will He give the less. "For not for this end,"
saith He, "did I tell you not to take thought nor to ask, that ye
should suffer distress, and go about naked, but in order that ye might
be in abundance of these things also:" and this, you see, was suited
above all things to attract them to Him. So that like as in almsgiving,
when deterring them from making a display to men, he won upon them
chiefly by promising to furnish them with it more liberally;--"for thy
Father," saith He, "who seeth in secret, shall reward thee
openly;"(2)--even so here also, in drawing them off from seeking these
things, this is His persuasive topic, that He promises to bestow it on
them, not seeking it, in greater abundance. Thus, to this end, saith
He, do I bid thee not seek, not that thou mayest not receive, but that
thou mayest receive plentifully; that thou mayest receive in the
fashion(3) that becomes thee, with the profit which thou oughtest to
have; that thou mayest not, by taking thought, and distracting thyself
in anxiety about these, render thyself unworthy both of these, and of
the things spiritual; that thou mayest not undergo unnecessary
distress, and again fall away from that which is set before thee.
5. "Take therefore no thought for the morrow: for
sufficient unto the day is the evil thereof:" that is to say, the
affliction, and the bruising thereof.(4) Is it not enough for thee, to
eat thy bread in the sweat of thy face? Why add the further affliction
that comes of anxiety, when thou art on the point to be delivered
henceforth even from the former toils?
By "evil" here He means, not wickedness, far from
it, but affliction, and trouble, and calamities; much as in another
place also He saith, "Is there evil in a city, which the Lord
hath not done?"(5) not meaning rapines, nor injuries,(6) nor any thing
like these, but the scourges which are borne from above. And again,
"I," saith He, "make peace, and create evils:"(7) For neither in this
place doth He speak of wickedness,(8) but of famines, and pestilences,
things accounted evil by most men: the generality being wont to call
these things evil. Thus, for example, the priests and prophets of those
five lordships, when having yoked the kine to the ark, they let them go
without their calves,(9) gave the name of "evil" to those heaven-sent
plagues, and
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the dismay and anguish which thereby sprang up within them.
This then is His meaning here also, when He saith,
"sufficient unto the day is the evil thereof." For nothing so pains the
soul, as carefulness and anxiety. Thus did Paul also, when urging to
celibacy, give counsel, saying, "I would have you without
carefulness."(1)
But when He saith, "the morrow shall take thought
for itself," He saith it not, as though the day took thought for these
things, but forasmuch as He had to speak to a people somewhat
imperfect, willing to make what He saith more expressive, He
personifies the time, speaking unto them according to the custom of the
generality.
And here indeed He advises, but as He proceeds, He
even makes it a law, saying, "provide neither gold nor silver, nor
scrip for your journey."(2) Thus, having shown it all forth in His
actions, then after that He introduces the verbal enactment of it more
determinately, the precept too having then become more easy of
acceptance, confirmed as it had been previously by His own actions.
Where then did He confirm it by His actions? Hear Him saying, "The Son
of Man hath not where to lay His head."(3) Neither is He satisfied with
this only, but in His disciples also He exhibits His full proof of
these things, by fashioning them too in like manner, yet not suffering
them to be in want of anything.
But mark His tender care also, how He surpasses the
affection of any father. Thus, "This I command," saith He, "for nothing
else. but that I may deliver you from superfluous anxieties. For even
if to-day thou hast taken thought for to-morrow, thou wilt also have to
take thought again to-morrow. Why then what is over and above? Why
force the day to receive more than the distress which is allotted to
it, and together with its own troubles add to it also the burden of the
following day; and this, when there is no chance of thy lightening the
other by the addition so taking place, but thou art merely to exhibit
thyself as coveting superfluous troubles?" Thus, that He may reprove
them the more, He doth all but give life to the very time, and brings
it in as one injured, and exclaiming against them for their causeless
despite. Why, thou hast received the day, to care for the things
thereof. Wherefore then add unto it the things of the other day also?
Hath it not then burden enough in its own anxiety? Why now, I pray,
dost thou make it yet heavier? Now when the Lawgiver saith these
things, and He that is to pass judgment on us, consider the hopes that
He suggests to us, how good they are; He Himself testifying, that this
life is wretched and wearisome, so that the anxiety even of the one day
is enough to hurt and afflict us.
6. Nevertheless, after so many and so grave words,
we take thought for these things, but for the things in Heaven no
longer: rather we have reversed His order, on either side fighting
against His sayings. For mark; "Seek ye not the things, present," saith
He, "at all;" but we are seeking these things for ever: "seek the
things in Heaven," saith He; but those things we seek not so much as
for a short hour, but according to the greatness of the anxiety we
display about the things of the world, is the carelessness we entertain
in things spiritual; or rather even much greater. But this doth not
prosper for ever; neither can this be for ever. What if for ten days we
think scorn? if for twenty? if for an hundred? must we not of absolute
necessity depart, and fall into the hands of the Judge?
"But the delay hath comfort." And what sort of
comfort, to be every day looking for punishment and vengeance? Nay, if
thou wouldest have some comfort from this delay, take it by gathering
for thyself the fruit of amendment after repentance. Since if the mere
delay of vengeance seem to thee a sort of refreshment, far more is it
gain not to fall into the vengeance. Let us then make full use of this
delay, in order to have a full deliverance from the dangers that press
upon us. For none of the things enjoined is either burdensome or
grievous, but all are so light and easy, that it we only bring a
genuine purpose of heart, we may accomplish all, though we be
chargeable with countless offenses. For so Manasses had perpetrated
innumerable pollutions, having both stretched out his hands against the
saints, and brought abominations into the temple, and filled the city
with murders, and wrought many other things beyond excuse; yet
nevertheless after so long and so great wickedness, he washed away from
himself all these things? How and in what manner? By repentance, and
consideration.
For there is not, yea, there is not any sin, that
doth not yield and give way to the power of repentance, or rather to
the grace of Christ. Since if we would but only change, we have Him to
assist us. And if thou art desirous to become good, there is none to
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hinder us; or rather there is one to hinder us, the devil, yet hath he
no power, so long as thou choosest what is best, and so
attractest God to thine aid. But if thou art not thyself willing, but
startest aside, how shall He protect thee? Since not of necessity or
compulsion, but of thine own will, He wills thee to be saved. For if
thou thyself, having a servant full of hatred and aversion for thee,
and continually going off, and fleeing away from thee, wouldest not
choose to keep him, and this though needing his services; much less
will God, who doeth all things not for His own profit, but for thy
salvation, choose to retain thee by compulsion; as on the other hand,
if thou show forth a right intention only, He would not choose ever to
give thee up, no, not whatever the devil may do. So that we are
ourselves to blame for our own destruction. Because we do not approach,
nor beseech, nor entreat Him, as we ought: but even if we do draw nigh,
it is not as persons who have need to receive, neither is it with the
proper faith, nor as making demand, but we do all in a gaping and
listless way.
7. And yet God would have us demand things of Him,
and for this accounts Himself greatly bound to thee.(1) For He alone of
all debtors, when the demand is made, counts it a favor, and gives what
we have not lent Him. And if He should see him pressing earnestly that
makes the demand, He pays down even what He hath not received of us;
but if sluggishly, He too keeps on making delays; not through
unwillingness to give, but because He is pleased to have the demand
made upon Him by us. For this cause He told thee also the example of
that friend, who came by night, and asked a loaf;(2) and of the judge
that feared not God, nor regarded men.(3) And He stayed not at
similitudes, but signified it also in His very actions, when He
dismissed that Phoenician woman, having filled her with His great
gift.(4) For through her He signified, that He gives to them that ask
earnestly, even the things that pertain not to them. "For it is not
meet," saith He, "to take the children's bread, and to give(5) it unto
the dogs." But for all that He gave, because she demanded of him
earnestly. But by the Jews He showed, that to them that are careless,
He gives not even their own. They accordingly received nothing, but
lost what was their own. And while these, because they asked not, did
not receive so much as their very own; she, because she assailed Him
with earnestness, had power to obtain even what pertained to others,
and the dog received what was the children's. So great a good is
importunity. For though thou be a dog, yet being importunate, thou
shalt be preferred to the child being negligent: for what things
affection accomplishes not, these, all of them, importunity did
accomplish. Say not therefore, "God is an enemy to me, and will not
hearken." He doth straightway answer thee, continually troubling him,
if not because thou art His friend, yet because of thine importunity.
And neither the enmity, or the unseasonable time, nor anything else
becomes an hindrance. Say not, "I am unworthy, and do not pray;" for
such was the Syrophoenician woman too. Say not, "I have sinned much,
and am not able to entreat Him whom I have angered;" for God looks not
at the desert, but at the disposition. For if the ruler that feared not
God, neither was ashamed of men, was overcome by the widow, much more
will He that is good be won over by continual entreaty.
So that though thou be no friend, though thou be not
demanding thy due, though thou hast devoured thy Father's substance,
and have been a long time out of sight, though without honor, though
last of all, though thou approach Him angry, though much displeased; be
willing only to pray, and to return, and thou shalt receive all, and
shall quickly extinguish the wrath and the condemnation.
But, "behold, I pray," saith one, "and there is no
result." Why, thou prayest not like those; such I mean as the
Syrophoenician woman, the friend that came late at night, and the widow
that is continually troubling the judge, and the son that consumed his
father's goods. For didst thou so pray, thou wouldest quickly obtain.
For though despite have been done unto Him, yet is He a Father; and
though He have been provoked to anger, yet is He fond of His children;
and one thing only doth He seek, not to take vengeance for our
affronts, but to see thee repenting and entreating Him. Would that we
were warmed in like measure, as those bowels are moved to the love of
us. But this fire seeks a beginning only, and if thou afford it a
little spark, thou kindlest a full flame of beneficence. For not
because He hath been insulted, is He sore vexed, but because it is thou
who art insulting Him, and so becoming frenzied. For if we being evil,
when our children molest(6) us, grieve on their account; much more is
God, who can-
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not so much as suffer insult, sore vexed on account of thee, who hast
committed it. If we, who love by nature, much more He, who is kindly
affectioned beyond nature. "For though," saith He, "a woman should
forget the fruits of her womb, yet will I not forget thee."(1)
8. Let us therefore draw nigh unto Him, and say,
"Truth, Lord; for even the dogs eat of the crumbs which fall from their
masters' table."(2) Let us draw nigh "in season, out of season:" or
rather, one can never draw nigh out of season, for it is unseasonable
not to be continually approaching. For of Him who desires to give it is
always seasonable to ask: yea, as breathing is never out of season, so
neither is praying unseasonable, but rather not praying. Since as we
need this breath, so do we also the help that comes from Him; and if we
be willing, we shall easily draw Him to us. And the prophet, to
manifest this, and to point out the constant readiness of His
beneficence, said, "We shall find Him prepared as the morning."(3) For
as often as we may draw nigh, we shall see Him awaiting our movements.
And if we fail to draw from out of His ever-springing goodness, the
blame is all ours. This, for example, was His complaint against certain
Jews, when He said, "My mercy is as a morning cloud, and as the early
dew it goeth away."(4) And His meaning is like this; "I indeed have
supplied all my part, but ye, as a hot sun coming over scatters both
the cloud and the dew, and makes them vanish, so have ye by your great
wickedness restrained the unspeakable Beneficence."
Which also itself again is an instance of
providential care: that even when He sees us unworthy to receive good,
He withholds His benefits, lest He render us careless. But if we change
a little, even but so much as to know that we have sinned, He gushes
out beyond the fountains, He is poured forth beyond the ocean; and the
more thou receivest, so much the more doth He rejoice; and in this way
is stirred up again to give us more. For indeed He accounts it as His
own wealth, that we should be saved, and that He should give largely to
them that ask. And this, it may seem, Paul was declaring when He said,
that He is "rich unto all and over all that call upon Him."(5) Because
when we pray not, then He is wroth; when we pray not, then doth He turn
away from us. For this cause "He became poor, that He might make us
rich;"(6) for this cause He underwent all those sufferings, that He
might incite us to ask.
Let us not therefore despair, but having so many
motives and good hopes, though we sin every day, let us approach Him,
entreating, beseeching, asking the forgiveness of our sins. For thus we
shall be more backward to sin for the time to come; thus shall we drive
away the devil, and shall call forth the lovingkindness of God, and
attain unto the good things to come, by the grace and love towards man
of our Lord Jesus Christ, to whom be glory and might forever and ever.
Amen.
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HOMILY XXIII.
MATT. VII. 1.
"Judge not, that ye be not judged."
WHAT then? Ought we not to blame them that sin?
Because Paul also saith this selfsame thing: or rather, there too it is
Christ, speaking by Paul, and saying,(1) "Why dost thou judge thy
brother? And thou, why dost thou set at nought thy brother?" and, "Who
art thou that judgest another man's servant?"(2) And again, "Therefore
judge nothing before the time, until the Lord Come."(3)
How then doth He say elsewhere, "Reprove, rebuke,
exhort,"(4) and, "Them that sin rebuke before all?"(5) And Christ too
to Peter, "Go and tell him his fault between thee and him alone," and
if he neglect to hear, add to thyself another also; and if not even so
doth he yield, declare it to the church likewise?"(6) And how hath He
set over us so many to reprove; and not only to reprove, but also to
punish? For him that hearkens to none of these, He hath commanded to be
"as a heathen man and a publican."(7) And how gave He them the keys
also? since if they are not to judge, they will be without authority in
any matter, and in vain have they received the power to bind and to
loose.
And besides, if this were to obtain, all would be
lost alike, whether in churches, or in states,(8) or in houses. For
except the master judge the servant, and the mistress the maid, and the
father the son, and friends one another, there will be an increase of
all wickedness. And why say I, friends? unless we judge our enemies, we
shall never be able to put an end to our enmity, but all things will be
turned upside down.
What then can the saying be? Let us carefully
attend, lest the medicines of salvation, and the laws of peace, be
accounted by any man laws of overthrow and confusion. First of all,
then, even by what follows, He hath pointed out to them that have
understanding the excellency of this law, saying, "Why beholdest thou
the mote that is in thy brother's eye, but considerest not the beam
that is in thine own eye?
But if to many of the less attentive, it seem yet
rather obscure, I will endeavor to explain it from the beginning. In
this place, then, as it seems at least to me, He doth not simply
command us not to judge any of men's sins, neither doth He simply
forbid the doing of such a thing, but to them that are full of
innumerable ills, and are trampling upon other men for trifles. And I
think that certain Jews too are here hinted at, for that while they
were bitter accusing their neighbors for small faults, and such as came
to nothing, they were themselves insensibly committing deadly(10) sins.
Herewith towards the end also He was upbraiding them, when He said, "Ye
bind heavy burdens, and grievous to be borne, but ye will not move them
with your finger,"(11) and, "ye pay tithe of mint and anise, and have
omitted the weightier matters of the law, judgment, mercy, and
faith."(12)
Well then, I think that these are comprehended in
His invective; that He is checking them beforehand as to those things,
wherein they were hereafter to accuse His disciples. For although His
disciples had been guilty of no such sin, yet in them were supposed to
be offenses; as, for instance, not keeping the sabbath, eating with
unwashen hands, sitting at meat with publicans; of which He saith also
in another place, "Ye which strain at the gnat, and swallow the
camel."(13) But yet it is also a general law that He is laying down on
these matters.
And the Corinthians(14) too Paul did not absolutely
command not to judge, but not to judge their own superiors, and upon
grounds that are not acknowledged; not absolutely to refrain from
correcting them that sin. Neither indeed was He then rebuking all
without distinction, but disciples doing so to their teachers were the
object of His reproof; and they who, being guilty of innumerable sins,
bring an evil report upon the guiltless.
This then is the sort of thing which Christ also in
this place intimated; not intimated merely, but guarded15) it too with
a great ter-
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for, and the punishment from which no prayers can deliver.
2. "For with what judgment ye judge," saith He, "ye
shall be judged.
That is, "it is not the other," saith Christ, "that
thou condemnest, but thyself, and thou art making the judgment-seat
dreadful to thyself, and the account strict." As then in the
forgiveness of our sins the beginnings are from us, so also in this
judgment, it is by ourselves that the measures of our condemnation are
laid down. You see, we ought not to upbraid nor trample upon them, but
to admonish; not to revile, but to advise; not to assail with pride,
but to correct with tenderness. For not him, but thyself, dost thou
give over to extreme vengeance, by not sparing him, when it may be
needful to give sentence on his offenses.
Seest thou, how these two commandments are both
easy, and fraught with great blessings to the obedient, even as of
evils on the other hand, to the regardless? For both he that forgives
his neighbor, hath freed himself first of the two from the grounds of
complaint, and that without any labor; and he that with tenderness and
indulgence inquires into other men's offenses, great is the allowance2)
of pardon, which he hath by his judgment laid up beforehand for himself.
"What then!" say you: "if one commit fornication,
may I not say that fornication is a bad thing, nor at all correct him
that is playing the wanton?" Nay, correct him, but not as a foe, nor as
an adversary exacting a penalty, but as a physician providing
medicines. For neither did Christ say, "stay not him that is sinning,"
but "judge not;" that is, be not bitter in pronouncing sentence.
And besides, it is not of great thingsas I have
already observed), nor of things prohibited, that this is said, but of
those which are not even counted offenses. Wherefore He said also.
"Why beholdest thou the mote that is in thy
brother's eye?"(3)
Yea, for many now do this; if they see but a monk
wearing an unnecessary garment, they produce against him the law of our
Lord,(4) while they themselves are extorting without end, and
defrauding men every day. If they see him but partaking rather largely
of food, they become bitter accusers, while they themselves are daily
drinking to excess and surfeiting: not knowing, that besides their own
sins, they do hereby gather up for themselves a greater flame, and
deprive themselves of every plea. For on this point, that thine own
doings must be strictly inquired into, thou thyself hast first made the
law, by thus sentencing those of thy neighbor. Account it not then to
be a grievous thing, if thou art also thyself to undergo the same kind
of trial.
"Thou hypocrite, first cast out the beam out of
thine own eye."(5)
Here His will is to signify the great wrath, which
He hath against them that do such things. For so, wheresoever He would
indicate that the sin is great, and the punishment and wrath in store
for it grievous, He begins with a reproach.6) As then unto him that was
exacting the hundred pence, He said in His deep displeasure, "Thou
wicked servant, I forgave thee all that debt;"(7) even so here also,
"Thou hypocrite." For not of protecting care comes such a judgment, but
of ill will to man; and while a man puts forward a mask of benevolence,
he is doing a work of the utmost wickedness, causing reproaches without
ground, and accusations, to cleave unto his neighbors, and usurping a
teacher's rank, when he is not worthy to be so much as a disciple. On
account of this He called him "hypocrite." For thou, who in other men's
doings art so bitter, as to see even the little things; how hast thou
become so remiss in thine own, as that even the great things are
hurried over by thee?
"First cast out the beam out of thine own eye."
Seest thou, that He forbids not judging, but
commands to cast out first the beam from thine eye, and then to set
right the doings of the rest of the world? For indeed each one knows
his own things better than those of others; and sees the greater rather
than the less; and loves himself more than his neighbor. Wherefore, if
thou doest it out of guardian care, I bid thee care for thyself first,
in whose case the sin is both more certain and greater. But if thou
neglect thyself, it is quite evident that neither dost thou judge thy
brother in care for him, but in hatred, and wishing to expose him. For
what if he ought to be judged? it should be by one who commits no such
sin, not by thee.
Thus, because He had introduced great and high
doctrines of self denial, lest any man should say, it is easy so to
practise it in words; He willing to signify His entire confidence, and
that He was not chargeable with any of the things that had been
mentioned, but had duly fulfilled all, spake this parable. And that,
because He too was afterwards to
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judge, saying, "Woe unto you, Scribes and Pharisees, hypocrites."1) Yet
was not he chargeable with what hath been mentioned; for neither did He
pull out a mote, nor had He a beam on His eyes, but being clean from
all these, He so corrected the faults of all. "For it is not at all
meet," saith He, "to judge others, when one is chargeable with the same
things." And why marvel at His establishing this law, when even the
very thief knew it upon the cross, saying to the other thief, "Dost not
thou fear God, seeing we are in the same condemnation;"2) expressing
the same sentiments with Christ?
But thou, so far from casting out thine own beam,
dost not even see it, but another's mote thou not only seest, but also
judgest, and essayest to cast it out; as if any one seized with a
grievous dropsy, or indeed with any other incurable disease, were to
neglect this, and find fault with another who was neglecting a slight
swelling. And if it be an evil not to see one's own sins, it is a
twofold and threefold evil to be even sitting in judgment on others,
while men themselves, as if past feeling, are bearing about beams in
their own eyes: since no beam is so heavy as sin.
His injunction therefore in these words is as
follows, that he who is chargeable with countless evil deeds, should
not be a bitter censor of other men's offenses, and especially when
these are trifling. He is not overthrowing reproof nor correction, but
forbidding men to neglect their own faults, and exult over those of
other men.
For indeed this was a cause of men's going unto
great vice, bringing in a twofold wickedness. For he, whose practice it
had been to slight his own faults, great as they were, and to search
bitterly into those of others, being slight and of no account, was
spoiling himself two ways: first, by thinking lightly of his own
faults; next, by incurring enmities and feuds with all men, and
training himself every day to extreme fierceness, and want of feeling
for others.
3. Having then put away all these things, by this
His excellent legislation, He added yet another charge, saying,
"Give not that which is holy unto the dogs, neither
cast ye your pearls before swine."3)
"Yet surely further on," it will be said, "He
commanded, "What ye have heard in the ear, that preach ye upon the
housetops."4) But this is in no wise contrary to the former. For
neither in that place did He simply command to tell all men, but to
whom it should be spoken, to them He bade speak with freedom.5) And by
"dogs" here He figuratively described them that are living in incurable
ungodliness, and affording no hope of change for the better; and by
"swine," them that abide continually in an unchaste life, all of whom
He hath pronounced unworthy of hearing such things. Paul also, it may
be observed, declared this when He said, "But a natural man receiveth
not the things of the Spirit, for they are foolishness unto him."5) And
in many other places too He saith that corruption of life is the cause
of men's not receiving the more perfect doctrines. Wherefore He
commands not to open the doors to them; for indeed they become more
insolent after learning. For as to the well-disposed and intelligent,
things appear venerable when revealed, so to the insensible, when they
are unknown rather. "Since then from their nature, they are not able to
learn them, "let the thing be hidden," saith He, "that6) at least for
ignorance they may reverence them. For neither doth the swine know at
all what a pearl is. Therefore since he knows not, neither let him see
it, lest he trample under foot what he knows not."
For nothing results, beyond greater mischief to them
that are so disposed when they hear; for both the holy things are
profaned by them, not knowing what they are; and they are the more
lifted up and armed against us. For this is meant by, "lest they
trample them under their feet, and turn again and rend you."8)
Nay, "surely," saith one, "they ought to be so
strong as to remain equally impregnable after men's learning them, and
not to yield to other people occasions against us." But it is not the
things that yield it, but that these men are swine; even as when the
pearl is trampled under foot, it is not so trampled, because it is
really contemptible, but because it fell among swine.
And full well did He say, "turn again and rend you:"
for they feign gentleness,9) so as to be taught: then after they have
learnt,
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quite changing from one sort to another, they jeer, mock and deride us,
as deceived persons. Therefore Paul also said to Timothy,1) "Of whom be
thou ware also; for he hath greatly withstood our words;" and again in
another place, "From such turn away,"2) and, "A man that is an heretic,
after the firs and second admonition, reject.''3)
It is not, you see, that those truths furnish them
with armor, but they become fools in this way of their own accord,
being filled with more willfulness. On this account it is no small gain
for them to abide in ignorance, for so they are not such entire
scorners. But if they learn, the mischief is twofold. For neither will
they themselves be at all profited thereby, but rather the more
damaged, and to thee they will cause endless difficulties.
Let them hearken, who shamelessly associate with
all, and make the awful things contemptible. For the mysteries we too
therefore celebrate with closed doors, and keep out the uninitiated,
not for any weakness of which we have convicted our rites, but because
the many are as yet imperfectly prepared for them. For this very reason
He Himself also discoursed much unto the Jews in parables, "because
they seeing saw not." For this, Paul likewise commanded "to know how we
ought to answer every man."4)
4. "Ask, and it shall be given you; seek, and ye
shall find; knock, and it shall be opened unto you."5)
For inasmuch as He had enjoined things great and
marvellous, and had commanded men to be superior to all their passions,
and had led them up to Heaven itself, and had enjoined them to strive
after the resemblance, not of angels and archangels, butas far as was
possible) of the very Lord of all; and had bidden His disciples not
only themselves duly to perform all this, but also to correct others,
and to distinguish between the evil and them that are not such, the
dogs and them that are not dogsalthough there be much that is hidden in
men):--that they might not say, "these things are grievous and
intolerable,"for indeed in the sequel Peter did utter some such things,
saying, "Who can be saved?"6) and again, "If the case of the man be so,
it is not good to marry): in order therefore that they might not now
likewise say so; as in the first place even by what had gone before He
had proved it all to be easy, setting down many reasons one upon
another, of power to persuade men: so after all He adds also the
pinnacle of all facility, devising as no ordinary relief to our toils,
the assistance derived from persevering prayers. Thus, we are not
ourselves, saith He, to strive alone, but also to invoke the help from
above: and it will surely come and be present with us, and will aid us
in our struggles, and make all easy. Therefore He both commanded us to
ask, and pledged Himself to the giving.
However, not simply to ask did He command us, but
with much assiduity and earnestness. For this is the meaning of "seek."
For so he that seeks, putting all things out of his mind, is taken up
with that alone which is sought, and forms no idea of any of the
persons present. And this which I am saying they know, as many as have
lost either gold, or servants, and are seeking diligently after them.
By "seeking," then, He declared this; by "knocking,"
that we approach with earnestness and a glowing mind.
Despond not therefore, O man, nor show less of zeal
about virtue, than they do of desire for wealth. For things of that
kind thou hast often sought and not found, but nevertheless, though
thou know this, that thou art not sure to find them, thou puttest in
motion every mode of search; but here, although having a promise that
thou wilt surely receive, thou dost not show even the smallest part of
that earnestness. And if thou dost not receive straightway, do not even
thus despair. For to this end He said, "knock," to signify that even if
He should not straightway open the door, we are to continue there.
5. And if thou doubt my affirmation, at any rate believe His example.
"For what man is there of you," saith He, "whom if
his son ask bread, will he give him a stone?"(7)
Because, as among men, if thou keep on doing so,
thou art even accounted troublesome, and disgusting: so with God, when
thou doest not so, then thou dost more entirely provoke Him. And if
thou continue asking, though thou receive not at once, thou surely wilt
receive. For to this end was the door shut, that He may induce thee to
knock: to this end He doth not straightway assent, that thou mayest
ask. Continue then to do these things, and thou wilt surely receive.
For that thou mightest not say, "What then if I should ask and not
receive?" He hath
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blocked up(1) thy approach with that similitude, again framing
arguments, and by those human things urging us to be confident on these
matters; implying by them that we must not only ask, but ask what we
ought.(2)
"For which of you is there, a father, of whom if his
son shall ask bread, will he give him a stone?" So that if thou receive
not, thy asking a stone is the cause of thy not receiving. For though
thou be a son, this suffices not for thy receiving: rather this very
thing even hinders thy receiving, that being a son, thou askest what is
not profitable.
Do thou also therefore ask nothing worldly, but all
things spiritual, and thou wilt surely receive. For so Solomon,(3)
because he asked what he ought, behold how quickly he received. Two
things now, you see, should be in him that prays, asking earnestly, and
asking what he ought: "since ye too," saith He, "though ye be fathers,
wait for your sons to ask: and if they should ask of you anything
inexpedient, ye refuse the gifts; just as, if it be expedient, ye
consent and bestow it." Do thou too, considering these things, not
withdraw until thou receive; until thou have found, retire not; relax
not thy diligence, until the door be opened. For if thou approach with
this mind, and say, "Except I receive, I depart not;" thou wilt surely
receive, provided thou ask such things, as are both suitable for Him of
whom thou askest to give, and expedient for thee the petitioner. But
what are these? To seek the things spiritual, all of them; to forgive
them that have trespassed, and so to draw nigh asking forgiveness; "to
lift up holy hands without wrath and doubting."(4) If we thus ask, we
shall receive. As it is, surely our asking is a mockery, and the act of
drunken rather than of sober men.
"What then," saith one, "if I ask even spiritual
things, and do not receive?" Thou didst not surely knock with
earnestness; or thou madest thyself unworthy to receive; or didst
quickly leave off.
"And wherefore," it may be inquired, "did He not
say, what things we ought to ask"? Nay verily, He hath mentioned them
all in what precedes, and hath signified for what things we ought to
draw nigh. Say not then, "I drew nigh, and did not receive." For in no
case is it owing to God that we receive not, God who loves us so much
as to surpass even fathers, to surpass them as far as goodness doth
this evil nature.
"For if ye, being evil, know how to give good gifts
unto your children, how much more your heavenly Father."(5)
Now this He said, not to bring an evil name on man's
nature, nor to condemn our race as bad; but in contrast to His own
goodness He calls paternal tenderness evil,(6) so great is the excess
of His love to man.
Seest thou an argument unspeakable, of power to
arouse to good hopes even him that hath become utterly desperate?
Now here indeed He signifies His goodness by means
of our fathers, but in what precedes by the chief among His gifts, by
the "soul,"(7) by the body. And nowhere doth He set down the chief of
all good things, nor bring forward His own coming:--for He who thus
made speed to give up His Son to the slaughter, "how shall He not
freely give us all things?"--because it had not yet come to pass. But
Paul indeed sets it forth, thus saying, "He that spared not His own
Son, how shall He not also with Him freely give us all things."(8) But
His discourse with them is still from the things of men.
6. After this, to indicate that we ought neither to
feel confidence in prayer, while neglecting our own doings; nor, when
taking pains, trust only to our own endeavors; but both to seek after
the help from above, and contribute withal our own part; He sets forth
the one in connection with the other. For so after much exhortation, He
taught also how to pray, and when He had taught how to pray, He
proceeded again to His exhortation concerning what we are to do; then
from that again to the necessity of praying continually, saying, "Ask,"
and "seek," and "knock." And thence again, to the necessity of being
also diligent ourselves.
"For all things," saith He, "whatsoever ye would
that men should do to you, do ye also to them."(9)
Summing up all in brief, and signifying, that virtue
is compendious, and easy, and readily known of all men.
And He did not merely say, "All things whatsoever ye
would," but, "Therefore all things whatsoever ye would." For this word,
"therefore," He did not add without purpose, but with a concealed
meaning: "if ye desire," saith He, "to be heard, together with what I
have said, do these things also." What then are these? "Whatsoever ye
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would that men should do to you." Seest thou how He hath hereby also
signified that together with prayer we need exact conversation?(1) And
He did not say, "whatsoever things thou wouldest to be done unto thee
of God, those do unto thy neighbor;" lest thou should say, "But how is
it possible? He is God and I am man:" but, "whatsoever thou wouldest to
be done unto thee of thy fellow servant, these things do thou also
thyself show forth towards thy neighbor." What is less burdensome than
this? what fairer?
Then the praise also, before the rewards, is
exceeding great.
"For this is the law and the prophets." Whence it is evident, that
virtue is according to our nature; that we all, of ourselves, know our
duties; and that it is not possible for us ever to find refuge in
ignorance.
7. "Enter ye in at the strait gate, for wide is the
gate and broad is the way that leadeth to destruction, and many there
be which go in thereat: and strait is the gate and narrow(2) is the way
which leadeth unto life. and few there be that find it."(3)
And yet after this He said, "My yoke is easy, and my
burden is light."(4) And in what He hath lately said also, He intimated
the same: how then cloth He here say it is strait and confined? In the
first place, if thou attend, even here He points to it as very light,
and easy, and accessible. "And how," it may be said, "is the narrow and
confined way easy?" Because it is a way and a gate; even as also the
other, though it be wide, though spacious, is also a way and a gate.
And of these there is nothing permanent, but all things are passing
away, both the pains and the good things of life.
And not only herein is the part of virtue easy, but
also by the end again it becomes yet easier. For not the passing away
of our labors and toils, but also their issuing in a good end (for they
end in life) is enough to console those in conflict. So that both the
temporary nature of our labors, and the perpetuity of our crowns, and
the fact that the labors come first, and the crowns after, must prove a
very great relief in our toils. Wherefore Paul also called their
affliction "light"; not from the nature of the events, but because of
the mind of the combatants, and the hope of the future. "For our light
affliction," saith he, "worketh an eternal weight of glory, while we
look not at the things which are seen, but at the things which are not
seen."(5) For if to sailors the waves and the seas, to soldiers their
slaughters and wounds, to husbandmen the winters and the frosts, to
boxers the sharp blows, be light and tolerable things, all of them, for
the hope of those rewards which are temporary and perishing; much more
when heaven is set forth, and the unspeakable blessings, and the
eternal rewards, will no one feel any of the present hardships. Or if
any account it, even thus, to be toilsome, the suspicion comes of
nothing but their own remissness.
See, at any rate, how He on another side also makes
it easy, commanding not to hold intercourse with the dogs, nor to give
one's self over to the swine, and to "beware of the false prophets;"
thus on all accounts causing men to feel as if in real conflict. And
the very fact too of calling it narrow contributed very greatly towards
making it easy; for it wrought on them to be vigilant. As Paul then,
when he saith, "We wrestle not against flesh and blood,"(6) cloth so
not to cast down, but to rouse up the spirits of the soldiers: even so
He also, to shake the travellers out of their sleep, called the way
rough. And not in this way only did He work upon men, to be vigilant,
but also by adding, that it contains likewise many to supplant them;
and, what is yet more grievous, they do not even attack openly, but
hiding themselves; for such is the race of the false prophets. "But
look not to this," saith He, "that it is rough and narrow, but where it
ends; nor that the opposite is wide and spacious, but where
it issues."
And all these things He saith, thoroughly to awaken
our alacrity; even as elsewhere also He said, "Violent men take it
by force."(7) For whoever is in conflict, when he actually sees
the judge of the lists marvelling at the painfulness of his efforts, is
the more inspirited.
Let it not then bewilder us, when many things spring
up hence, that turn to our vexation. For the way is strait, and the
gate narrow, but not the city.(8) Therefore must one neither look for
rest here, nor there expect any more aught that is painful.
Now in saying, "Few there be that find it," here
again He both declared the careless-
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ness of the generality, and instructed His hearers not to regard the
felicities of the many, but the labors of the few. For the more part,
saith He, so far from walking this way, do not so much as make it their
choice: a thing of most extreme criminality. But we should not regard
the many, nor be troubled thereat, but emulate the few; and, by all
means equipping(1) ourselves, should so walk therein.
For besides that it is strait, there are also many
to overthrow us in the way that leads thither. Wherefore He also added,
8. "Beware of false prophets, for they will come to
you in sheep's clothing, but inwardly they are ravening wolves."(2)
Behold together with the dogs and swine another kind of ambush and
conspiracy, far more grievous than that. For those are acknowledged and
open, but these shaded over. For which cause also, while from those He
commanded to hold off, these He charged men to watch with exact care,
as though it were not possible to see them at the first approach.
Wherefore He also said, "beware"; making us more exact to discern them.
Then, lest when they had heard that it was narrow
and strait, and that they must walk on a way opposite to the many, and
must keep themselves from swine and dogs, and together. with these from
another more wicked kind, even this of wolves; lest, I say, they should
sink down at this multitude of vexations, having both to go a way
contrary to most men, and therewith again to have such anxiety about
these things: He reminded them of what took place in the days of their
fathers, by using the term, "false prophets," for then also no less did
such things happen. Be not now, I pray you, troubled (so He speaks),
for nothing new nor strange is to befall you. Since for all truth the
devil is always secretly substituting its appropriate deceit.
And by the figure of "false prophets," here, I think
He shadows out not the heretics, but them that are of a corrupt life,
yet wear a mask of virtue; whom the generality are wont to call by the
name of impostors.(3) Wherefore He also said further,
"By their fruits ye shall know them."(4)
For amongst heretics one may often find actual
goodness,(5) but amongst those whom I was mentioning, by no means.
"What then," it may be said, "if in these things too
they counterfeit?" "Nay, they will be easily detected; for such is the
nature of this way, in which I commanded men to walk, painful and
irksome; but the hypocrite would not choose to take pains, but to make
a show only; wherefore also he is easily convicted." Thus, inasmuch as
He had said, "there be few that find it," He clears them out again from
among those, who find it not, yet feign so to do, by commanding us not
to look to them that wear the masks only, but to them who in reality
pursue it.
"But wherefore," one may say, "did He not make them
manifest, but set us on the search for them?" That we might watch, and
be ever prepared for conflict, guarding against our disguised as well
as against our open enemies: which kind indeed Paul also was
intimating, when he said, that "by their good words they deceive the
hearts of the simple."(6) Let us not be troubled therefor, when we see
many such even now. Nay, for this too Christ foretold from the
beginning.
And see His gentleness: how He said not, "Punish
them," but, "Be not hurt by them," "Do not fall amongst them
unguarded." Then that thou mightest not say, "it is impossible to
distinguish that sort of men," again He states an argument from a human
example, thus saying,
"Do men gather grapes of thorns, or figs of
thistles? even so every good tree bringeth forth good fruit, but the
corrupt tree bringeth forth evil fruit. A good tree cannot bring forth
evil fruit, neither can a corrupt tree bring forth good fruit."(7)
Now what He saith is like this: they have nothing
gentle nor sweet; it is the sheep only so far as the skin; wherefore
also it is easy to discern them. And lest thou shouldest have any the
least doubt, He compares it to certain natural necessities, in matters
which admit of no result but one. In which sense Paul also said, "The
carnal mind is death; for it is not subject to the law of God, neither
indeed can be."(8)
And if He states the same thing twice, it is not
tautology. But, lest any one should say, "Though the evil tree bear
evil fruit, it bears also good, and makes the distinction difficult,
the crop being twofold:" "This is not so," saith He, "for it bears evil
fruit only, and
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never can bear good: as indeed in the contrary case also."
"What then? Is there no such thing as a good man
becoming wicked? And the contrary again takes place, and life abounds
with many such examples."
But Christ saith not this, that for the wicked there
is no way to change, or that the good cannot fall away, but that so
long as he is living in wickedness, he will not be able to bear good
fruit. For he may indeed change to virtue, being evil; but while
continuing in wickedness, he will not bear good fruit.
What then? did not David, being good, bear evil
fruit? Not continuing good, but being changed; since, undoubtedly, had
he remained always what he was, he would not have brought forth such
fruit. For not surely while abiding in the habit of virtue, did he
commit what he committed.
Now by these words He was also stopping the mouths
of those who speak evil at random, and putting a bridle on the lips of
all calumniators. I mean, whereas many suspect the good by reason of
the bad, He by this saying hath deprived them of all excuse. "For thou
canst not say, 'I am deceived and beguiled;' since I have given thee
exactly this way of distinguishing them by their works, having added
the injunction to go to their actions, and not to confound all at
random."
9. Then forasmuch as He had not commanded to punish,
but only to beware of them, He, at once both to comfort those whom they
vex, and to alarm and change them, set up as a bulwark against(1) them
the punishment they should receive at His hands, saying,
"Every tree that bringeth not forth good fruit is
hewn down, and cast into the fire."(2)
Then, to make the saying less grievous, He added,
"Wherefore by their fruits ye shall know them."(3)
That He might not seem to introduce the threatening
as His leading topic, but to be stirring up their mind in the way of
admonition and counsel.
Here He seems to me to be hinting at the Jews also,
who were exhibiting such fruits. Wherefore also He reminded them of the
sayings of John, in the very same terms delineating their punishment.
For he too said the very same, making mention to them of an "axe," and
of a "tree cut down," and of "unquenchable fire."
And though it appear indeed to be some single
judgment, the being burnt up, yet if one examine carefully, these are
two punishments. For he that is burnt is also cast of course out of
God's kingdom; and this latter punishment is more grievous than the
other. Now I know indeed that many tremble only at hell, but I affirm
the loss of that glory to be a far greater punishment than hell. And if
it be not possible to exhibit it such in words, this is nothing
marvellous. For neither do we know the blessedness of those good
things, that we should on the other hand clearly perceive the
wretchedness ensuing on being deprived of them; since Paul, as knowing
these things clearly, is aware, that to fall from Christ's glory is
more grievous than all. And this we shall know at that time, when we
shall fall into the actual trial of it.
But may this never be our case, O thou only-begotten
Son of God, neither may we ever have any experience of this
irremediable punishment. For how great an evil it is to fall from those
good things, cannot indeed be accurately told: nevertheless, as I may
be able, I will labor and strive by an example to make it clear to you,
though it be but in some small degree.
Let us then imagine a wondrous child, having besides
His virtue the dominion of the whole world, and in all respects so
virtuous, as to be capable of bringing all men to the yearning of a
father's affection. What theft do you think the father of this child
would not gladly suffer, not to be cast out of Him society? And what
evil, small or great, would he not welcome, on condition of seeing and
enjoying Him? Now let us reason just so with respect to that glory
also. For no child, be he never so virtuous, is so desirable and lovely
to a father, as the having our portion in those good things, and "to
depart and be with Christ."(4)
No doubt hell, and that punishment, is a thing not
to be borne. Yet though one suppose ten thousand hells, he will utter
nothing like what it will be to fail of that blessed glory, to be hated
of Christ, to hear "I know you not,"(5) to be accused for not feeding
Him when we saw Him an hungered.(6) Yea, better surely to endure a
thousand thunderbolts, than to see that face of mildness turning away
from us, and that eye of peace not enduring to look upon us. For if He,
while I was an enemy, and hating Him, and turning from Him, did in such
wise follow after me, as not to spare even Himself, but to give
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Himself up unto death: when after all this I do not vouchsafe to Him so
much as a loaf in His hunger, with what kind of eyes shall I ever again
behold Him?
But mark even here His gentleness; in that He doth
not at all speak of His benefits, nor say, "Thou hast despised Him that
hath done thee so much good:" neither cloth He say, "Me, who brought
thee from that which is not into being, who breathed into thee a soul,
and set thee over all things on earth, who for thy sake made earth, and
heaven, and sea, and air, and all things that are, who had been
dishonored by thee, yea accounted of less honor than the devil, and did
not even so withdraw Himself, but had innumerable thoughts for thee
after it all; who chose to become a slave, who was beaten with rods and
spit upon, who was slain, who died the most shameful death, who also on
high makes intercession for thee, who freely gives thee His Spirit, who
vouchsafes to thee a kingdom, who makes thee such promises, whose will
it is to be unto thee Head, and Bridegroom, and Garment, and House, and
Root, and Meat, and Drink, and Shepherd, and King, and who hath taken
thee to be brother, and heir, and joint-heir with Himself; who hath
brought thee out of darkness into the dominion of light." These things,
I say, and more than these He might speak of, but He mentions none of
these; but what? only the sin itself.
Even here He shows His love, and indicates the
yearning which He hath toward thee: not saying, "Depart into the fire
prepared for you," but "prepared for the devil." And before He tells
them what wrongs they had done, and neither so doth He endure to
mention all, but a few. And before these He calls the other sort, those
who have done well, to signify from this too that He is blaming them
justly.
What amount of punishment, then, is so grievous as
these words? For if any one seeing but a man who was his benefactor an
hungered, would not neglect him; or if he should neglect him, being
upbraided with it, would choose rather to sink into the earth than to
hear of it in the presence of two or three friends; what will be our
feelings, on hearing these words in the presence of the whole world;
such as He would not say even then, were He not earnestly accounting
for His own doings? For that not to upbraid did He bring these things
forward, but in self-defense, and for the sake of showing, that not
without ground nor at random was He saying, "depart from me;" this is
evident from His unspeakable benefits. For if He had been minded to
upbraid, He would have brought forwards all these, but now He mentions
only what treatment He had received.
10. Let us therefore, beloved, fear the hearing
these words. Life is not a plaything: or rather our present life is a
plaything, but the things to come are not such; or perchance our life
is not a plaything only, but even worse than this. For it ends not in
laughter, but rather brings exceeding damage on them who are not minded
to order their own ways strictly. For what, I pray thee, is the
difference between children who are playing at building houses, and us
when we are building our fine houses? what again between them making
out their dinners, and us in our delicate fare? None, hut just that we
do it at the risk of being punished. And if we do not yet quite
perceive the poverty of what is going on, no wonder, for we are not yet
become men; but when we are become so, we shall know that all these
things are childish.
For so those other things too, as we grow to
manhood, we laugh to scorn; but when we are children we account them to
be worth anxiety; and while we are gathering together potsherds and
mire we think no less of ourselves than they who are erecting their
great circuits of walls Nevertheless they straightway perish and fall
down, and not even when standing can they be of any use to us, as
indeed neither can those fine houses. For the citizen of Heaven they
cannot receive, neither can he bear to abide in them, who hath his
country above; but as we throw down these with our feet, so he too
those by his high spirit. And as we laugh at the children, weeping at
that overthrow, even so these also, when we are bewailing it all, do
not laugh only, but weep also: because both their bowels are
compassionate, and great is the mischief thence arising.
Let us therefore become men. How long are we to
crawl on the earth, priding ourselves on stones and stocks? How long
are we to play? And would we played only! But now we even betray our
own salvation; and as children when they neglect their learning, and
practise themselves in these things at their leisure, suffer very
severe blows; even so we too, spending all our diligence herein, and
having then our spiritual lessons required of us in our works, and not
being able to produce them, shall have to pay the utmost penalty. And
there is none to deliver us; though he be father, brother, what you
will. But while these things shall all pass away, the torment ensuing
upon them remains immortal and unceasing; which sort of thing indeed
takes place with respect to the
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children as well, their father destroying their childish toys
altogether for their idleness, and causing them to weep incessantly.
11. And to convince thee that these things are such,
let us bring before us wealth, that which more than anything seems to
be worthy of our pains, and let us set against it a virtue of the soul
(which soever thou wilt), and then shalt thou see most clearly the
vileness thereof. Let us, I say, suppose there are two men (and I do
not now speak of injuriousness,(1) but as yet of honest wealth); and of
these two, let the one get together money, and sail on the sea, and
till the land, and find many other ways of merchandise (although I know
not quite, whether, so doing, he can make honest gains); nevertheless
let it be so, and let it be granted that his gains are gotten with
honesty; that he buys fields, and slaves, and all such things, and
suppose no injustice connected therewith. But let the other one,
possessing as much, sell fields, sell houses, and vessels of gold and
silver, and give to the poor; let him supply the necessitous, heal the
sick, free such as are in straits, some let him deliver from bonds,
others let him release that are in mines, these let him bring back from
the noose, those, who are captives, let him rescue from their
punishment. Of whose side then would you be? And we have not as yet
spoken of the future, but as yet of what is here. Of whose part then
would ye be? his that is gathering gold, or his that is doing away with
calamities? with him that is purchasing fields, or him who is making
himself a harbor of refuge for the human race? him that is clothed with
much gold, or him that is crowned with innumerable blessings? Is not
the one like some angel come down from Heaven for the amendment of the
rest of mankind; but the other not so much as like a man, but like some
little child that is gathering all together vainly and at random?
But if to get money honestly be thus absurd, and of
extreme madness; when not even the honesty is there, how can such a man
choose but be more wretched than any? I say, if the absurdity be so
great; when hell is added thereto, and the loss of the kingdom, how
great wailings are due to him, both living and dead?
12. Or wilt thou that we take in hand some other
part also of virtue? Let us then introduce again another man, who is in
power, commanding all, invested with great dignity, having a gorgeous
herald, and girdle, and lictors, and a large company of attendants.
both not this seem great, and meet to be called happy? Well then,
against this man again let us set another, him that is patient of
injuries, and meek, and lowly, and long suffering; and let this last be
despitefully used, be beaten, and let him bear it quietly, and bless
them that are doing such things.
Now which is the one to be admired, I pray thee? He
that is puffed up, and inflamed, or he that is self-subdued? Is not the
one again like the powers above, that are so free from passion, but the
other like a blown bladder, or a man who hath the dropsy, and great
inflammation? The one like a spiritual physician, the other, a
ridiculous child that is puffing out his cheeks?
For why dost thou pride thyself, O man? Because thou
art borne on high in a chariot? Because a yoke of mules is drawing
thee? And what is this? Why, this one may see befalling mere logs of
wood and stones. Is it that thou art clothed with beautiful garments?
But look at him that is clad with virtue for garments, and thou wilt
see thyself to be like withering hay, but him like a tree that bears
marvellous fruit, and affords much delight to the beholders. For thou
art bearing about food for worms and moths, who, if they should set
upon thee, will quickly strip thee bare of this adorning (for truly
garments and gold and silver, are the one, the spinning of worms; the
other earth and dust, and again become earth and nothing more): but he
that is clothed with virtue hath such raiment, as not only worms cannot
hurt, but not even death itself. And very naturally; for these virtues
of the soul have not their origin from the earth, but are a fruit of
the Spirit; wherefore neither are they subject to the mouths of worms.
Nay, for these garments are woven in Heaven, where is neither moth, nor
worm, nor any other such thing.
Which then is better, tell me? To be rich, or to be
poor? To be in power, or in dishonor? In luxury, or in hunger? It is
quite clear; to be in honor, and enjoyment, and wealth. Therefore, if
thou wouldest have the things and not the names, leave the earth and
what is here, and find thee a place to anchor in Heaven: for what is
here is a shadow, but all things there are immovable, stedfast, and
beyond any assault.
Let us therefore choose them with all diligent care,
that we may be delivered from the turmoil of the things here, and
having sailed into that calm harbor, may be found with our lading
abundant, and with that unspeakable wealth of almsgiving; unto which
God grant we may all attain, by the grace and love towards man of our
Lord Jesus Christ, to whom be the glory and the might, world without
end. Amen.
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HOMILY XXIV.
MATT. VII. 21.
Not every one that saith unto me, Lord, Lord, shall enter into the
kingdom of Heaven,but he that doeth the will of my Father which is in
Heaven."
WHEREFORE said He not, "but he that doeth my will?"
Because for the time it was a great gain(1) for them to receive even
this first; yea it was very great, considering their weakness. And
moreover He intimated the one also by the other. And withal this may be
mentioned, that in fact there is no other will of the Son besides that
of the Father.
And here He seems to me to be censuring the Jews
chiefly, laying as they did the whole stress upon the doctrines, and
taking no care of practice. For which Paul also blames them, saying,
"Behold thou art called a Jew, and restest in the law, and makest thy
boast of God, and knowest His will:"(2) but thou art nothing advantaged
thereby, so long as the manifestation by life and by works is not there.
But He Himself staid not at this, but said also what
was much more: that is,
"Many will say to me in that day, Lord, Lord, have
we not prophesied in thy name?"(3) For "not only," saith He, "is he
that hath faith, if his life be neglected, cast out of Heaven, but
though, besides his faith, he have wrought many signs, yet if he have
done nothing good, even this man is equally shut out from that sacred
porch." "For many will say unto me in that day, Lord, Lord, have we not
prophesied in thy name?" Seest thou how He secretly brings in Himself
also here and afterwards, having now finished His whole exhortation?
how He implies Himself to be judge? For that punishment awaits such as
sin, He hath signified in what precedes; and now who it is that
punishes, He here proceeds to unfold.
And He said not openly, I am He, but, "Many will say
unto me;" making out again the same thing. Since were He not the judge,
how could He have told them, "And then will I profess unto them,
depart from me, I never knew you?"(4)
"Not only in the time of the judgment, but not even
then, when ye were working miracles," saith He. Therefore He said also
to His disciples, Rejoice not, that the devils are subject unto you,
but because your names are written in Heaven."(5) And everywhere He
bids us practise great care of our way of life. For it is not possible
for one living rightly, and freed from all the passions, ever to be
overlooked; but though he chance to be in error, God will quickly draw
him over to the truth.
But there are some who say, "they made this
assertion falsely;" and this is their account why such men are not
saved. Nay then it follows that His conclusion is the contrary of what
He intends. For surely His intention is to make out that faith is of no
avail without works. Then, enhancing it, He added miracles also,
declaring that not only faith, but the exhibiting even of miracles,
avails nothing for him who works such wonders without virtue. Now if
they had not wrought them, how could this point have been made out
here? And besides. they would not have dared, when the judgment was
come, to say these things to His face: and the very reply too, and
their speaking in the way of question, implies their having wrought
them: I mean, that they, having seen the end contrary to their
expectation, and after they had been here admired among all for their
miracles, beholding themselves there with nothing but punishment
awaiting them;--as amazed and marvelling they say, "Lord, have we not
prophesied in thy name?" how then dost thou turn from us now? What
means this strange and unlooked-for end?
2. But though they marvel because they are punished
after working such miracles, yet do not thou marvel. For all the grace
was of the free gift of Him that gave it, but they contributed nothing
on their part; wherefore
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also they are justly punished, as having been ungrateful and without
feeling towards Him that had so honored them as to bestow His grace
upon them though unworthy.
"What then," saith one, "did they perform such
things while working iniquity?" Some indeed say that it was not at the
time when they did these miracles that they also committed iniquity,
but that they changed afterwards, and wrought their iniquity. But if
this be so, a second time the point at which He is laboring fails to be
established. For what He took pains to point out is this, that neither
faith nor miracles avail where practise is not: to which effect Paul
also said, "Though I have faith, so that I could remove mountains, and
understand all mysteries, and all knowledge, and have not charity, I am
nothing."(1) "Who then are these men?" you ask. Many of them that
believed received gifts such as He that was casting out devils,(2) and
was not with Him; such as Judas; for even he too, wicked as he was, had
a gift. And in the Old Testament also this may be found, in that grace
hath oftentimes wrought upon unworthy persons, that it might do good to
others. That is, since all men were not meet for all things, but some
were of a pure life, not having so great faith, and others just the
contrary; by these sayings, while He urges the one to show forth much
faith, the others too He was summoning by this His unspeakable gift to
become better men. Wherefore also with great abundance did He bestow
that grace. For "we wrought," it is said, "many mighty works." But
"then will I profess unto them, I knew you not." For "now indeed they
suppose they are my friends; but then shall they know, that not as to
friends did I give to them."
And why marvel if He hath bestowed gifts on men that
have believed on Him, though without life suitable to their faith, when
even on those who have fallen from both these, He is unquestionably
found working? For so Salaam was an alien both from faith and from a
truly good life; nevertheless grace wrought on him for the service(3) a
of other men. And Pharaoh too was of the same sort: yet for all that
even to him He signified the things to come. And Nebuchadnezzar was
very full of iniquity; yet to him again He revealed what was to follow
after many generations.(4) And again to the son of this last, though
surpassing his father in iniquity, He signified the things to come,
ordering a marvellous and great dispensation.(5) Accordingly because
then also the beginnings of the gospel were taking place, and it was
requisite that the manifestation of its power should be abundant, many
even of the unworthy used to receive gifts. Howbeit, from those
miracles no gain accrued to them; rather they are the more punished.
Wherefore unto them did He utter even that fearful saying, "I never
knew you:" there being many for whom His hatred begins already even
here; whom He turns away from, even before the judgment.
Let us fear therefore, beloved; and let us take
great heed to our life, neither let us account ourselves worse off, in
that we do not work miracles now. For that will never be any advantage
to us, as neither any disadvantage in our not working them, if we take
heed to all virtue. Because for the miracles we ourselves are debtors,
but for our life and our doings we have God our debtor.
3. Having now, you see, finished all, having
discoursed accurately of all virtue, and pointed out the pretenders to
it, of divers kinds, both such as for display fast and make prayers,
and such as come in the sheep's hide; and them too that spoil it, whom
He also called swine and dogs: He proceeds to signify how great is the
profit of virtue even here, and how great the mischief of wickedness,
by saying,
"Whosoever therefore heareth these sayings of mine,
and doeth them, shall be likened unto a wise man."(6)
As thus: What they shall suffer who do not (although
they work miracles), ye have heard; but ye should know also what such
as obey all these sayings shall enjoy; not in the world to come only,
but even here. "For whosoever," saith He," heareth these sayings of
mine, and doeth them, shall be likened to a wise man."
Scent thou how He varies His discourse; at one time
saying, "Not every one that saith unto me, Lord, Lord," and revealing
Himself; at another time, "He that doeth the will of my Father;" and
again, bringing in Himself as judge, "For many will say to me in that
day, Lord, Lord, have we not prophesied in thy name, and I will say, I
know you not." And here again He indicates Himself to have the power
over all, this being why He said, "Whosoever heareth these sayings of
mine."
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Thus whereas all His discourse had been touching the
future; of a kingdom, and an unspeakable reward and consolation, and
the like; His will is, out of things here also to give them their
fruits, and to signify how great is the strength of virtue even in the
present life. What then is this her strength? To live in safety, to be
easily subdued by no terror, to stand superior to all that
despite`fully use us. To this what can be equal? For this, not even he
that wears the diadem can provide for himself, but that man who follows
after virtue. For he alone is possessed of it in full abundance: in the
ebb and flow(1) of the things present he enjoys a great calm. The truly
marvellous thing being this, that not in fair weather, but when the
storm is vehement, and the turmoil great, and the temptations
continual, he cannot be shaken ever so little.
"For the rain descended," saith He, "the floods
came, the winds blew, and beat upon that house; and it fell not: for it
was founded upon the rock."(2)
By "rain" here, and "floods," and "winds," He is
expressing metaphorically the calamities and afflictions that befall
men; such as false accusations, plots, bereavements, deaths, loss of
friends, vexations from strangers, all the ills in our life that any
one could mention. "But to none of these," saith He, "doth such a soul
give way; and the cause is, it is founded on the rock." He calls the
stedfastness of His doctrine a rock; because in truth His commands are
stronger than any rock, setting one above all the waves of human
affairs. For he who keeps these things strictly, will not have the
advantage of men only when they are vexing him, but oven of the very
devils plotting against him. And that it is not vain boasting so to
speak, Job is our witness, who received all the assaults of the devil,
and stood unmoveable; and the apostles too are our witnesses, for that
when the waves of the whole world were beating against them, when both
nations and princes, both their own people and strangers, both the evil
spirits, and the devil, and every engine was set in motion, they stood
firmer than a rock, and dispersed it all.
And now, what can be happier than this kind of life?
For this, not wealth, not strength of body, not glory, not power, nor
ought else will be able to secure, but only the possession of virtue.
For there is not, nay there is not another life we may find free from
all evils, but this alone. And ye are witnesses, who know the plots in
king's courts, the turmoils and the troubles in the houses of the rich.
But there was not among the apostles any such thing.
What then? Did no such thing befall them? Did they
suffer no evil at any man's hand? Nay, the marvel is this above all
things, that they were indeed the object of many plots, and many storms
burst upon them, but their soul was not overset by them, nor thrown
into despair, but with naked bodies they wrestled, prevailed, and
triumphed.
Thou then likewise, if thou be willing to perform
these things exactly, shall laugh all ills to scorn. Yea, for if thou
be but strengthened with such philosophy as is in these admonitions,
nothing shall be able to hurt thee. Since in what is he to harm thee,
who is minded to lay plots? Will he take away thy money? Well, but
before their threatening thou wast commanded to despise it, and to
abstain from it so exceedingly, as not so much as even to ask any such
thing of thy Lord. But doth he cast thee into prison? Why, before thy
prison, thou wast enjoined so to live, as to be crucified even to all
the world. But doth he speak evil? Nay, from this pain also Christ hath
delivered thee, by promising thee without toil a great reward for the
endurance of evil, and making thee so clear from the anger and vexation
hence arising, as even to command thee to pray for them. But doth he
banish thee and involve thee in innumerable ills? Well, he is making
the crown more glorious for thee. But doth he destroy and murder thee?
Even hereby he profits thee very greatly, procuring for thee the
rewards of the martyrs, and conducting thee more quickly into the
untroubled haven, and affording thee matter for a more abundant
recompence, and contriving for thee to make a gain of the universal
penalty.(3) Which thing indeed is most marvellous of all, that the
plotters, so far from injuring at all, do rather make the objects of
their despite more approved. To this what can be comparable? I mean, to
the choice of such a mode of life as this, and no other, is.
Thus whereas He had called the way strait and
narrow; to soothe our labors on this side also, He signifies the
security thereof to be great, and great the pleasure; even as of the
opposite course great is the unsoundness, and
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the detriment. For as virtue even from things here was signified by Him
to have her rewards, so vice also her penalties. For what I am ever
saying, that I will say now also: that in both ways He is everywhere
bringing about the salvation of His hearers on the one hand by zeal for
virtue, on the other by hatred of vice. Thus, because there would be
some to admire what He said, while they yield no proof of it by their
works, He by anticipation awakens their fears, saying, Though the
things spoken be good, hearing is not sufficient for security, but
there is need also of obedience in actions, and the whole lies chiefly
in this. And here He ends His discourse, leaving the fear at its height
in them.
For as with regard to virtue, not only from the
things to come did He urge them (speaking of a kingdom, and of Heaven,
and an unspeakable reward, and comfort, and the unnumbered good
things): but also from the things present, indicating the firm and
immoveable quality of the Rock; so also with respect to wickedness, not
from the expected things only doth He excite their fears (as from the
tree that is cut down, and the unquenchable fire, and the not entering
into the kingdom, and from His saying, "I know you not"): but also from
the things present, the downfall, I mean, in what is said of the house.
4. Wherefore also He made His argument more
expressive, by trying its force(1) in a parable; for it was not the
same thing to say, "The virtuous man shall be impregnable but the
wicked easily subdued," as to suppose a rock, and a house, and rivers,
and rain, and wind, and the like.
"And every one," saith He, "that heareth these
sayings of mine, and doeth them not, shall be likened to a foolish man,
which built his house upon the sand."(2)
And well did He call this man "foolish": for what
can be more senseless than one building a house on the sand, and while
he submits to the labor, depriving himself of the fruit and
refreshment, and instead thereof undergoing punishment? For that they
too, who follow after wickedness, do labor, is surely manifest to every
one: since both the extortioner, and the adulterer, and the false
accuser, toil and weary themselves much to bring their wickedness to
effect; but so far from reaping any profit from these their labors,
they rather undergo great loss. For Paul too intimated this when he
said, "He that soweth to his flesh, shall of his flesh reap
corruption."(3) To this man are they like also, who build on the sand;
as those that are given up to fornication, to wantonness, to
drunkenness, to anger, to all the other things.
Such an one was Ahab, but not such Elijah (since
when we have put virtue and vice along side of one another, we shall
know more accurately the difference): for the one had built upon the
rock, the other on the sand; where fore though he were a king, he
feared and trembled at the prophet, at him that had only his sheepskin.
Such were the Jews but not the apostles; and so though they were few
and in bonds, they exhibited the steadfastness of the rock; but those,
many as they were, and in armor, the weakness of the sand. For so they
said, "What shall we do to these men?"(4) Seest thou those in
perplexity, not who are in the hands of others, and bound, but who are
active in holding down and binding? And what can be more strange than
this? Hast thou hold of the other, and art yet in utter perplexity?
Yes, and very naturally. For inasmuch as they had built all on the
sand, therefore also were they weaker than all. For this cause also
they said again, "What do ye, seeking to bring this man's blood upon
us?"(5) What saith he? Dost thou scouge, and art thou in fear?
entreatest thou despitefully, and art in dismay? Dost thou judge, and
yet tremble? So feeble is wickedness.
But the Apostles not so, but how? "We cannot but
speak the things which we have seen and heard."(6) Seest thou a noble
spirit? seest thou a rock laughing waves to scorn? seest thou a house
unshaken? And what is yet more marvellous; so far from turning cowards
themselves at the plots formed against them, they even took more
courage, and cast the others into greater anxiety. For so he that
smites adamant, is himself the one smitten; and he that kicks against
the pricks, is himself the one pricked, the one on whom the severe
wounds fall: and he who is forming plots against the virtuous, is
himself the one in jeopardy. For wickedness becomes so much the weaker,
the more it sets itself in array against virtue. And as he who wraps up
fire in a garment, extinguishes not the flame, but consumes the
garment; so he that is doing despite to virtuous men, and oppressing
them, and binding them, makes them more glorious, but destroys
himself.(7) For the more ills thou sufferest, living righteously, the
stronger art thou become; since the more we honor self-restraint, the
less we need anything; and the
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less we need anything, the stronger we grow, and the more above all.
Such a one was John; wherefore him no man pained, but he caused pain to
Herod; so he that had nothing prevailed against him that ruled; and he
that wore a diadem, and purple, and endless pomp, trembles, and is in
fear of him that is stripped of all, and not even when beheaded could
he without fear see his head. For that even after his death he had the
terror of him in full strength, hear what He saith, "This is John, whom
I slew,"(1) Now the expression, "I slew," is that of one not exulting,
but soothing his own terror, and persuading his troubled soul to call
to mind, that he himself slew him. So great is the force of virtue,
that even after death it is more powerful than the living. For this
same cause again, when he was living, they that possessed much wealth
came unto him, and said, "What shall we do?"(2) Is so much yours, and
are ye minded to learn the way of your prosperity from him that hath
nothing? the rich from the poor? the soldiers from him that hath not
even a house?
Such an one was Elias too: wherefore also with the
same freedom did he discourse to the people. For as the former said,
"Ye generation of vipers;"(3) so this latter, "How long will ye halt
upon both your hips?"(4) And the one said, "Hast thou killed, and
inherited?"(5) the other, "It is not lawful for thee to have thy
brother Philip's wife."(6)
Seest thou the rock? Seest thou the sand; how easily
it sinks down, how it yields to calamities? how it is overthrown,
though it have the support of royalty, of number, of nobility? For them
that pursue it, it makes more senseless than all.
And it doth not merely fall, but with great
calamity: for "great indeed," He saith, "was the fall of it." The risk
not being of trifles, but of the soul, of the loss of Heaven, and those
immortal blessings. Or rather even before that loss, no life so
wretched as he must live that follows after this; dwelling with
continual despondencies, alarms, cares, anxieties; which a certain wise
man also was intimating when he said, "The wicked fleeth, when no man
is pursuing."(7) For such men tremble at their shadows, suspect their
friends, their enemies, their servants, such as know them, such as know
them not; and before their punishment, suffer extreme punishment here.
And to declare all this, Christ said, "And great was the fall of it;"
shutting up these good commandments with that suitable ending, and
persuading even by the things present the most unbelieving to flee from
vice.
For although the argument from what is to come be
raster, yet is this of more power to restrain the grosser sort, and to
withdraw them from wickedness. Wherefore also he ended with it, that
the profit thereof might make its abode in them.
Conscious therefore of all these things, both the
present, and the future, let us flee from vice, let us emulate virtue,
that we may not labor fruitlessly and at random, but may both enjoy the
security here, and partake of the glory there: unto which God grant we
may all attain, by the grace and love towards man of our Lord Jesus
Christ, to whom be the glory and the might forever and ever. Amen.
HOMILY XXV.
MATT. VII. 28.
"And it came to pass, when Jesus had ended these sayings, the people
were astonished at His doctrine."(1)
YET was it rather natural for them to grieve
at the unpleasantness of His sayings, and to shudder at the loftiness
of His injunctions; but now so great was the power of the Teacher, that
many of them were even caught thereby, and thrown into very great
admiration, and persuaded by reason of the sweetness of His sayings,
not even when He ceased to speak, to depart from Him at all afterwards.
For neither did the hearers depart, He having
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come down from the mountain, but even then the whole auditory followed
Him; so great a love for His sayings had He instilled into them.
But they were astonished most of all at His
authority. For not with reference to another, like the prophet and
Moses, did He say what He said; but everywhere indicating Himself to be
the person that had the power of deciding. For so, when setting forth
His laws, He still kept adding, "But I say unto you." And in reminding
them of that day, He declared Himself to be the judge, both by the
punishments, and by the honors.
And yet it was likely that this too would disturb
them. For if, when they saw Him by His works showing forth His
authority, the scribes were for stoning and persecuting Him; while
there were words only to prove this, how was it other than likely for
them to be offended? and especially when at first setting out these
things were said, and before He had given proof of His own power? But
however, they felt nothing of this; for when the heart and mind is
candid, it is easily persuaded by the words of the truth. And this is
just why one sort, even when the miracles were proclaiming His power,
were offended; while the other on hearing mere words were persuaded and
followed Him. This, I would add, the evangelist too is intimating, when
he saith, "great multitudes followed Him,"(1) not any of the rulers,
nor of the scribes, but as many as were free from vice, and had their
judgment uncorrupted. And throughout the whole gospel thou seest that
such clave unto Him. For both while He spake, they used to listen in
silence, not making any intrusion, nor breaking in upon the connexion
of His sayings, nor tempting Him, and desiring to find a handle like
the Pharisees; and after His exhortation they followed Him again,
marvelling.
But do thou mark, I pray thee, the Lord's
consideration, how He varies the mode of profiting His hearers, after
miracles entering on words, and again from the instruction by His words
passing to miracles. Thus, both before they went up into the mountain,
He healed many, preparing the way for His sayings; and after finishing
that long discourse to the people, He comes again to miracles,
confirming what had been said by what was done. And so, because He was
teaching as "one having authority," lest His so teaching should be
thought boasting and arrogant, He doth the very same in His works also,
as having authority to heal; that they might no more be perplexed at
seeing Him teach in this way, when He was working His miracles also in
the same.
2. "For when He was come down from the mountain,
there came a leper, saying, Lord, if Thou wilt, Thou canst make me
clean."(2) Great was the understanding and the faith of him who so drew
near. For he did not interrupt the teaching, nor break through the
auditory, but awaited the proper time, and approaches Him "when He is
come down." And not at random, but with much earnestness, and at His
knees, he beseeches Him,(3) as another evangelist saith, and with the
genuine faith and right opinion about him. For neither did he say, "If
Thou request it of God," nor, "If Thou pray," but, "If Thou wilt, Thou
canst make me clean." Nor did he say, "Lord, cleanse me," but leaves
all to Him, and makes His recovery depend on Him, and testifies that
all the authority is His
"What then," saith one, "if the leper's opinion was
mistaken?" It were meet to do away with it, and to reprove, and set it
right. Did He then so do? By no means; but quite on the contrary, He
establishes and confirms what had been said. For this cause, you see,
neither did He say, "Be thou cleansed," but, "I will, be thou clean;"
that the doctrine might no longer be a thing of the other's surmising,
but of His own approval.
But the apostles not so: rather in what way? The
whole people being in amazement, they said, "Why give heed to us, as
though by our own power or authority we had made him to walk?"(4) But
the Lord, though He spake oftentimes many things modestly, and beneath
His own glory, what saith He here, to establish the doctrine of them
that were amazed at Him for His authority? "I will, be thou clean."
Although in the many and great signs which He wrought, He nowhere
appears to have uttered this word. Here however, to confirm the surmise
both of all the people and of the leper touching His authority, He
purposely added, "I will."
And it was not that He said this, but did it not;
but the work also followed immediately. Whereas, if he had not spoken
well, but the saying had been a blasphemy, the work ought to have been
interrupted. But now nature herself gave way at His command, and that
speedily, as was meet, even more speedily
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than the evangelist hath said. For the word, "immediately," falls far
short of the quickness that there was in the work.
But He did not merely say, "I will, be thou clean,"
but He also "put forth His hand, and touched him;" a thing especially
worthy of inquiry. For wherefore, when cleansing him by will and word,
did He add also the touch of His hand? It seems to me, for no other
end, but that He might signify by this also, that He is not subject to
the law, but is set over it; and that to the clean, henceforth, nothing
is unclean.(1) For this cause, we see, Elisha did not so much as see
Naaman, but though he perceived that he was offended at his not coming
out and touching him, observing the strictness of the law, he abides at
home, and sends him to Jordan to wash. Whereas the Lord, to signify
that He heals not as a servant, but as absolute master, doth also
touch. For His hand became not unclean from the leprosy, but the
leprous body was rendered clean by His holy hand.
Because, as we know, He came not to heal bodies
only, but also to lead the soul unto self-command. As therefore He from
that time forward no more forbad to eat with unwashen hands,
introducing that excellent law, which relates to the indifference of
meats; just so in this case also, to instruct us for the future, that
the soul must be our care;--that leaving the outward purifications, we
must wipe that clean, and dread the leprosy thereof alone, which is sin
(for to be a leper is no hindrance to virtue):--He Himself first
touches the leper, and no man finds fault. For the tribunal was not
corrupt, neither were the spectators under the power of envy.
Therefore, so far from blaming, they were on the contrary astonished at
the miracle, and yielded thereto: and both for what He said, and for
what He did, they adored his uncontrollable power.
3. Having therefore healed his body, He bids
him,
"Tell no man, but show himself to the priest, and
offer the gift that Moses commanded, for a testimony unto them."(2)
Now some say, that for this intent He bade him tell
no man, that they might practise no craft about the discerning of his
cure; a very foolish suspicion on their part. For He did not so cleanse
as to leave the cleansing questionable, but He bids him "tell no man,"
teaching us to avoid boasting and vainglory. And yet He well knew that
the other would not obey, but would proclaim his benefactor:
nevertheless He doth His own part.
"How then elsewhere doth He bid them tell of it?"
one may ask. Not as jostling with or opposing Himself, but as teaching
men to be grateful. For neither in that place did He give command to
proclaim Himself, but to "give glory to God;"(3) by this leper training
us to be clear of pride and vainglory, by the other to be thankful and
grateful; and instructing on every occasion to offer to the Lord the
praise of all things that befall us. That is, because men for the most
part remember God in sickness, but grow slacker after recovery; He bids
them continually both in sickness and in health to give heed to the
Lord, in these words, "give glory to God."
But wherefore did He command him also to show
himself to the priest, and to offer a gift? To fulfill the law here
again.(4) For neither did He in every instance set it aside, nor in
every instance keep it, but sometimes He did the one, sometimes the
other; by the one making way for the high rule(5) of life that was to
come, by the other checking for a while the insolent speech of the
Jews, and condescending to their infirmity. And why marvel, if just at
the beginning He Himself did this, when even the very apostles, after
they were commanded to depart unto the Gentiles, after the doors were
opened for their teaching throughout the world, and the law shut up,
and the commandments made new, and all the ancient things had ceased,
are found sometimes observing the law, sometimes neglecting it?
But what, it may be said, doth this saying, "Show
thyself to the priest," contribute to the keeping of the law? No
little. Because it was an ancient law, that the leper when cleansed
should not entrust to himself the judgment of his cleansing, but should
show himself to the priest, and present the demonstration thereof to
his eyes, and by that sentence be numbered amongst the clean. For if
the priest said not "The leper is cleansed," he remained still with the
unclean without the camp. Wherefore he saith, "Show thyself to the
priest, and offer the gift that Moses commanded." He said not, "which I
command," but for a time remits him to the law, by every means stopping
their mouths. Thus, lest they should say, He had seized Upon the
priests' honor; though He performed the work Himself, yet the approving
it He entrusted to them, and made them sit as judges of His own
miracles "Why, I
174
am so far," He saith, "from striving either with Moses or with the
priests, that I guide the objects of my favor to submit themselves unto
them."
But what is, "for a testimony unto them"? For
reproof, for demonstration, for accusation, if they be unthankful. For
since they said, as a deceiver and impostor we persecute Him, as an
adversary of God, and a transgressor of the law; "Thou shalt bear me
witness," saith He, "at that time, that I am not a transgressor of the
law. Nay, for having healed thee, I remit thee to the law, and to the
approval of the priests;" which was the act of one honoring the law,
and admiring Moses, and not setting himself in opposition to the
ancient doctrines.
And if they were not in fact to be the better,
hereby most of all one may perceive His respect for the law, that
although He fore-knew they would reap no benefit, He fulfilled all His
part. For this very thing He did indeed foreknow, and foretold it: not
saying, "for their correction," neither, "for their instruction," but,
"for a testimony unto them," that is, for accusation, and for reproof,
and for a witness that all hath been done on my part; and though I
foreknew they would continue incorrigible, not even so did I omit what
ought to be done; only they continued keeping up to the end their own
wickedness.(1)
This, we may observe, He saith elsewhere also; "This
gospel shall be preached in all the world for a testimony to all the
nations, and then shall the end come;"(2) to the nations, to them that
obey not, to them that believe not. Thus, lest any one should say, "And
wherefore preach to all, if all are not to believe?"--it is that I may
be found to have done all my own part, and that no man may hereafter be
able to find fault, as though he had not heard. For the very preaching
shall bear witness against them, and they will not be able hereafter to
say, "We heard not;" for the word of godliness "hath gone out unto the
ends of the world."(3)
4. Therefore bearing these things in mind, let us
also fulfill all our duties to our neighbor, and to God let us give
thanks continually. For it is too monstrous, enjoying as we do His
bounty in deed every day, not so much as in word to acknowledge the
favor; and this, though the acknowledgment again yield all its profit
to us. Since He needs not, be sure, anything of ours: but we stand in
need of all things from Him. Thus thanksgiving itself adds nothing to
Him, but causes us to be nearer to Him. For if men's bounties, when we
call them to memory, do the more warm us with their proper
love-charm;(4) much more when we are continually bringing to mind the
noble acts of our Lord towards us, shall we be more diligent in regard
of His commandments.
For this cause Paul also said, "Be ye thankful."(5)
For the best preservative of any benefit is the remembrance of the
benefit, and a continual thanksgiving.
For this cause even the awful mysteries, so full of
that great salvation, which are celebrated at every communion, are
called a sacrifice of thanksgiving,(6) because they are the
commemoration of many benefits, and they signify the very sum of God's
care for us, and by all means they work upon us to be thankful. For if
His being born of a virgin was a great miracle, and the evangelist said
in amaze, "now all this was done;" His being also slain, what place
shall we find for that? tell me. I mean, if to be born is called "all
this;" to be crucified, and to pour forth His blood, and to give
Himself to us for a spiritual feast and banquet,--what can that be
called? Let us therefore give Him thanks continually, and let this
precede both our words and our works.
But let us be thankful not for our own blessings
alone, but also for those of others; for in this way we shall be able
both to destroy our envy, and to rivet our charity, and make it more
genuine. Since it will not even be possible for thee to go on envying
them, in behalf of whom thou givest thanks to the Lord.
Wherefore, as you know, the priest also enjoins to
give thanks for the world, for the former things, for the things that
are now, for what hath been done to us before, for what shall befall us
hereafter, when that sacrifice(7) is set forth.
For this is the thing both to free us from earth,
and to remove us into heaven, and to make us angels instead of men.
Because they too form a choir, and give thanks to God for His good
things bestowed on us, saying, "Glory to God in the highest, and on
earth peace, good will towards men."(8) "And what is this to us, that
are not upon earth, nor are men?" "Nay, it is very much to us, for we
have been taught so to love our fellow serv-
175
ants, as even to account their blessings ours."
Wherefore Paul also, everywhere in his epistles,
gives thanks for God's gracious acts to the world.
Let us too therefore continually give thanks, for
our own blessings, and for those of others, alike for the small and for
the great. For though the gift be small, it is made great by being
God's gift, or rather, there is nothing small that cometh from Him, not
only because it is bestowed by Him, but also in its very nature.
And to pass over all the rest, which exceed the sand
in multitude; what is equal to the dispensation(1) that hath taken
place for our sake? In that what was more precious to Him than all,
even His only-begotten Son, Him He gave for us His enemies; and not
only gave, but after giving, did even set Him before us as food;(2)
Himself doing all things that were for our good, both in giving Him,
and in making us thankful for all this. For because man is for the most
part unthankful, He doth Himself everywhere take in hand and bring
about what is for our good. And what He did with respect to the Jews,
by places, and times, and feasts, reminding them of His benefits, that
He did in this case also, by the manner of the sacrifice bringing us to
a perpetual remembrance of His bounty in these things.
No one hath so labored that we should be approved,
and great, and in all things right-minded, as the God who made us.
Wherefore both against our will He befriends us often, and without our
knowledge oftener than not. And if thou marvel at what I have said, I
point to this as having occurred not to any ordinary person, but to the
blessed Paul. For even that blessed man, when in much danger and
affliction, often besought God that the temptations might depart from
him: nevetheless God regarded not his request, but his profit, and to
signify this He said, "My grace is sufficient for thee, for my strength
is made perfect in weakness."(3) So that before He hath told him the
reason, He benefits him against his will, and without his knowing it.
5. Now what great thing doth He ask, in requiring us
to be thankful in return for such tender care? Let us then obey, and
everywhere keep up this. Since neither were the Jews by anything ruined
so much, as by being unthankful; those many stripes, one after another,
were brought upon them by nothing else than this; or rather even before
those stripes this had ruined and corrupted their soul. "For the hope
of the unthankful," saith one, "is like the winter's hoar frost;"(4) it
benumbs and deadens the soul, as that doth our bodies.
And this springs from pride, and from thinking one's
self worthy of something. But the contrite will acknowledge grounds of
thanksgiving to God, not for good things only, but also for what seem
to be adverse; and how much soever he may suffer, will count none of
his sufferings undeserved. Let us then also, the more we advance in
virtue. so much the more make ourselves contrite; for indeed this, more
than anything else is virtue. Because, as the sharper our sight is, the
more thoroughly do we learn how distant we are from the sky; so the
more we advance in virtue, so much the more are we instructed in the
difference between God and us. And this is no small part of true
wisdom,(5) to be able to perceive our own desert. For he best knows
himself, who accounts himself to be nothing. Thus we see that both
David and Abraham, when they were come up to the highest pitch of
virtue, then best fulfilled this; and would call themselves, the one,
"earth and ashes,"(6) the other, "a worm;"(7) and all the saints too,
like these, acknowledge their own wretchedness. So that he surely who
is lifted up in boasting, is the very person to be most ignorant of
himself. Wherefore also in our common practice we are wont to say of
the proud, "he knows not himself," "he is ignorant of himself." And he
that knows not himself, whom will he know? For as he that knows himself
will know all things, so he who knows not this, neither will he know
the rest.
Such an one was he that saith, "I will exalt my
throne above the Heavens."(8) Being ignorant of himself, he was
ignorant of all else. But not so Paul; he rather used to call himself
"one born out of due time,"(9) and last of the saints,(10) and did not
account himself to be worthy so much as of the title of the apostles,
after so many and so great deeds of goodness.
Him therefore let us emulate and follow. And we
shall follow him, if we rid ourselves of earth, and of things on earth.
For nothing makes a man to be so ignorant of himself, as the being
rivetted to worldly concerns: nor does anything again so much cause men
to be rivetted to worldly concerns, as ignorance of one's self: for
these things depend upon each other. I mean, that as he that is fond of
outward glory, and highly esteems
176
the things present, if he strive for ever, is not permitted to
understand himself; so he that overlooks these things will easily know
himself; and having come to the knowledge of himself, he will proceed
in order to all the other parts of virtue.
In order therefore that we may learn this good
knowledge, let us, disengaged from all the perishable things that
kindle in us so great flame, and made aware of their vileness, show
forth all lowliness of mind, and self-restraint: that we may attain
unto blessings, both present and future: by the grace and love towards
man of our Lord Jesus Christ, with whom be glory, might, and honor, to
the Father, together with the Holy and Good Spirit, now and ever, and
world without end. Amen.
HOMILY XXVI.
MATT. VIII. 5.
"And when He was entered into Capernaum, there came unto Him a
centurion, beseeching Him, and saying, Lord, my servant lieth at
home(1) sick of the palsy, grievously tormented."
THE leper came unto Him "when He was come down front
time mountain," but this centurion, "when He was entered into
Capernaum." Wherefore then did neither the one nor the other go up into
the mountain? Not out of remissness, for indeed the faith of them both
was fervent, but in order not to interrupt His teaching.
But having come unto Him, he saith, "My servant
lieth at home sick of the palsy, grievously tormented." Now some say,
that by way of excuse he mentioned also the cause, why he had not
brought him. "For neither was it possible," saith he, "paralyzed as he
was, and tormented, and at his last gasp, to lift and convey him." For
that he was at the point of expiring, Luke saith; "He was even ready to
die."(2) But I say, this is a sign of his having great faith, even much
greater than theirs, who let one down through the roof.(3) For because
he knew for certain, that even a mere command was enough for the
raising up of the patient, he thought it superfluous to bring him.
What then doth Jesus? What He had in no case done
before, here He doeth. For whereas on every occasion He was used to
follow the wish of His supplicants, here He rather springs toward it,
and offers not only to heal him, but also to come to the house. And
this He doth, that we might learn the virtue of the centurion. For if
He had not made this offer, but had said, "Go thy way, let thy servant
be healed;" we should have known none of these things.
This at least He did, in an opposite way, in the
case also of the Phoenician woman. For here, when not summoned to the
house, of His own accord He saith, He will come, that thou mightest
learn the centurion's faith and great humility; but in the case of the
Phoenician woman, He both refuses the grant, and drives her,
persevering therein, to great perplexity.
For being a wise physician and full of resources, He
knows how to bring about contraries the one by the other.(4) And as
here by His freely-offered coming, so there by His peremptory
putting off and denial, He unfolds the woman's faith. So likewise He
doth in Abraham's case, saying, "I will by no means hide from Abraham
my servant;"(5) to make thee know that man's kindly affection, and his
care for Sodom. And in the instance of Lot,(6) they that were sent
refuse to enter into his house, to make thee know the greatness of that
righteous man's hospitality.
What then saith the centurion? "I am not worthy that
thou shouldest come under my roof."(7) Let us hearken, as many as are
177
to receive Christ: for it is possible to receive Him even now. Let us
hearken, and emulate, and receive Him with as great zeal; for indeed,
when thou receivest a poor man who is hungry and naked, thou hast
received and cherished Him.
2. "But say in a word only,(1) and my servant shall
be healed."
See this man also, how, like the leper, he hath the
right opinion touching Him. For neither did this one say, "entreat,"
nor did he say, "pray, and beseech," but "command only." And then from
fear lest out of modesty He refuse, He saith,
"For I also am a man under authority, having under
me soldiers; and I say to this man, go, and he goeth; and to another,
come, and he cometh; and to my servant, do this, and he doeth it."(2)
"And what of that," saith one, "if the centurion did
suspect it to be so? For the question is, whether Christ affirmed and
ratified as much." Thou speakest well, and very sensibly. Let us then
look to this very thing; and we shall find what happened in the case of
the leper, the same happening here likewise. For even as the leper
said, "If thou wilt" (and not from the leper only are we positive about
His authority, but also from the voice of Christ; in that, so far from
putting an end to the suspicion, He did even confirm it more, by adding
what were else superfluous to say, in the phrase,. "I will, be thou
cleansed," in order to establish that man's doctrine): so here too, it
is right to see whether any such thing occurred. In fact, we shall find
this same thing again taking place. For when the centurion had spoken
such words, and had testified His so great prerogative; so far from
blaming, He did even approve it, and did somewhat more than approve it.
For neither hath the evangelist said, that He praised the saying only,
but declaring a certain earnestness in His praise, that He even
"marvelled;" and neither did He simply marvel, but in the presence also
of the whole people, and set Him as an example to the rest, that they
should emulate Him.
Seest thou how each of them that bore witness of His
authority is" marvelled at? And the multitudes were astonished at His
doctrine, because He taught as one having authority;"(3) and so far
from blaming them, He both took them with Him when He came down, and by
His words of cleansing to the leper, confirmed their judgment. Again,
that leper said, "If thou wilt, thou canst make me clean;"(4) and so
far from rebuking, He on the contrary cleansed him by such treatment as
He had said. Again, this centurion saith, "Speak the word only, and my
servant shall be healed: "(5) and "marvelling" at him, He said,
"I have not found so great faith, no, not in Israel."(6)
Now, to convince thee of this by the opposite also;
Martha having said nothing of this sort, but on the contrary,
"Whatsoever thou wilt ask of God, He will give Thee;"(7) so far from
being praised, although an acquaintance, and dear to Him, and one of
them that had shown great zeal toward Him, she was rather rebuked and
corrected by Him, as not having spoken well; in that He said to her,
"Said I not unto thee, that if thou wouldest believe, thou shouldest
see the glory of God?"(8) blaming her, as though she did not even yet
believe. And again, because she had said, "Whatsoever Thou wilt ask of
God, He will give Thee;" to lead her away from such a surmise, and to
teach her that He needs not to receive from another, but is Himself the
fountain of all good things, He saith, "I am the resurrection and the
life;"(9) that is to say, "I wait not to receive active power,(10) but
work all of myself."
Wherefore at the centurion He both marvels, and
prefers him to all the people, and honors him with the gift of the
kingdom, and provokes the rest to the same zeal. And to show thee that
for this end He so spake, viz. for the instructing of the rest to
believe in like manner, listen to the exactness of the evangelist. how
he hath intimated it. For,
"Jesus," saith He, "turned Him about, and said to
them that followed Him, I have not found so great faith, no, not in
Israel."(11)
It follows, that to have high imaginations
concerning Him, this especially is of faith, and tends to procure the
kingdom and His other blessings. For neither did His praise reach to
words only, but He both restored the sick man whole, in recompence of
his faith, and weaves for him a glorious crown, and promises great
gifts, saying on this wise,
"Many shall come from the east and west, and shall
sit down in the bosoms of Abraham, and Isaac, and Jacob; but the
children of the kingdom shall be cast out."(12)
178
Thus, since He had shown many miracles, He proceeds
to talk with them more unreservedly.
Then, that no one might suppose His words to come of
flattery, but that all might be aware that such was the mind of the
centurion, He saith,
"Go thy way; as thou hast believed, so be it done
unto thee."(1)
And straightway the work followed, bearing witness
to his character.(2)
"And his servant was healed from that hour."
Which was the result in the case of the
Syrophoenician woman also; for to her too He saith, "O woman, great is
thy faith; be it unto thee even as thou wilt. And her daughter was made
whole."(3)
3. But since Luke, also relating this miracle,
inserts by the way a good many other things, which seem to indicate
some disagreement; these too must be explained by us.
What then saith Luke? He sent elders of the Jews
unto Him entreating Him to come.(4) But Matthew saith, that he
approached himself, and said, "I am not worthy." And some indeed say,
the one is not the same as the other, though they have many points of
resemblance. Thus, of the one it is said, that "He both hath builded
our synagogue, and loveth our nation; "(5) but concerning this other
Jesus Himself saith, "I have not found so great faith, no not in
Israel." And touching the former, He did not say, "many shall come from
the east;" whence it is likely that he was a Jew.
What then are we to say? That this solution is
indeed easy, but the question is, whether it be true. To me this one
seems to be the same as the other. How then, it may be asked, doth
Matthew relate, that he himself said, "I am not worthy that thou
shouldest come under my roof," but Luke, that he sent for Christ to
come? To me Luke seems to be intimating to us the flattery of the Jews;
and that persons in affliction, being unsettled, form to themselves
many different counsels. For it is likely that the centurion, when he
wished to have gone, was stopped by the Jews, flattering him, and
saying, "We will go and bring Him."
See at least that even their entreaty is full of
flattering. "For He loveth our nation" (so it runs), "and our synagogue
He builded:"(6) neither know they for what to praise the man. For
whereas they ought to have said, He was minded himself to come and
entreat Thee, "but we forbad him, seeing his affliction, and the
calamity lying upon his house;" and so they should have set forth the
greatness of his faith; this they say not, for neither were they
willing, for envy, to declare the man's faith: but they chose rather to
cast a shade over his virtue, for whom they had come to make their
supplication, lest He who was entreated, should seem to be some great
one; than by proclaiming the other's faith, to accomplish that for
which they had come. For envy is enough to blind the understanding. But
He who knows the secret things, even against their will proclaimed that
centurion.
And that this is true, hear Luke himself again,
interpreting it. For he himself saith on this wise: "When He was now
not far off, he sent, saying, O Lord, trouble not Thyself: for I am not
worthy that Thou shouldest enter under my roof."(7) That is, when he
was freed from their importunity, then he sends, saying, "Think not it
was for sloth that I came not, but I accounted myself unworthy to
receive Thee in my house." And if Matthew saith that not by his
friends, but by himself did he say this; that proves(8) nothing; for
the question is, whether each of them has set before us the zealousness
of the man, and his having had the right opinion concerning Christ. But
it is likely, that after sending his friends, he himself also came and
said these things. And if Luke did not speak of the one, no more did
Matthew of the other; and this is not the part of men disagreeing
amongst themselves, but rather of those that are filling up the things
omitted by one another. But see by another thing also how Luke hath
proclaimed his faith, saying that his servant "was ready to die."(9)
Nevertheless, not even this cast him into despondency, neither did it
cause him to give up: but even so he trusted that he should prevail.
And if Matthew affirm Christ to have said, "I have not found so great
faith, no, not in Israel," and hereby to show clearly that he was not
an Israelite; while Luke saith, "He built our synagogue;" neither is
this a contradiction. For it was possible for one, even though not a
Jew, both to build the synagogue, and to love the nation.
4. But do not thou, I pray thee, merely inquire what
was said by him, but add thereto his rank also, and then thou wilt see
the man's excellency. Because in truth great is the pride of them that
are in places of command, and not even in afflictions do they take
179
lower ground. He, for example, who is set down in John, is for dragging
Him unto his house, and saith, "Come down, for my child is ready to
die."(1) But not so this man; rather he is far superior both to him,
and to those who let down the bed through the roof For he seeks not for
His bodily presence, neither did He bring the sick man near the
physician; a thing which implied no mean imaginations concerning Him,
but rather a suspicion of His divine dignity. And he saith, "speak the
word only." And at the beginning he saith not even, "speak the word,"
but only describe his affliction: for neither did he, of great
humility, expect that Christ would straightway consent, and inquire for
his house. Therefore, when he heard Him say, "I will come and heal
him," then, not before he saith, "speak the word." Nor yet did the
suffering confound him, but still under calamity he reasons coolly,(2)
not looking so much to the health of the servant, as to the avoiding
all appearance of doing anything irreverent.
And yet it was not he that pressed it, but Christ
that offered it: nevertheless even so he feared, lest perchance he
should be thought to be going beyond his own deservings, and to be
drawing upon himself a thing above his strength.(3) Seest thou his
wisdom? Mark the folly of the Jews, in saying, "He was worthy for whom
He should do the favor."(4) For when they should have taken refuge in
the love of Jesus towards man, they rather allege this man's
worthiness; and know not so much as on what ground to allege it. But
not so he, but he affirmed himself even in the utmost degree unworthy,
not only of the benefit, but even of receiving the Lord in his house.
Wherefore even when he said, "My servant lieth sick," he did not add,
"speak," for fear lest he should be unworthy to obtain the gift; but he
merely made known his affliction. And when he saw Christ zealous in His
turn, not even so did he spring forward, but still continues to keep to
the end his own proper measure.
And if any one should say, "wherefore did not Christ
honor him in return?" we would say this, that He did make return to him
in honor, and that exceedingly: first by bringing out his mind, which
thing chiefly appeared by His not coming to his house; and in the
second place, by introducing him into His kingdom, and preferring him
to the whole Jewish nation. For because he made himself out unworthy
even to receive Christ into his house, he became worthy both of a
kingdom, and of attaining unto those good things which Abraham enjoyed.
"But wherefore," one may say, "was not the leper
commended, who showed forth things greater than these?" For he did not
so much as say, "speak the word," but what was far more, "be willing
only," which is what the prophet saith concerning the Father, "He hath
done whatsoever He pleased."(5) But he also was commended. For when He
said, "Offer the gift that Moses commanded, for a testimony unto
them,"(6) He means nothing else but, "thou shalt be an accuser of them,
in that thou didst believe." And besides, it was not the same for one
that was a Jew to believe, and for one from without that nation. For
that the centurion was not a Jew is evident, both from his being a
centurion and from its being said, "I have not found so great faith,
no, not in Israel." And it was a very great thing for a man who was out
of the list of the Jewish people to admit so great a thought. For he
did no less than imagine to himself, as it seems to me, the armies in
Heaven; or that the diseases and death, and everything else, were so
subject to Him, as his soldiers to himself.
Wherefore he said likewise, "For I also am a man set
under authority;" that is, Thou art God, and I man; I under authority,
but Thou not under authority. If I therefore, being a man, and under
authority, can do so much; far more He, both as God, and as not under
authority. Thus with the strongest expression He desires to convince
Him, that he saith this, as one giving not a similar example, but one
far exceeding. For if I (said he), being equal in honor to them whom I
command, and under authority, yet by reason of the trifling superiority
of my rank am able to do such great things; and no man contradicts me,
but what I command, that is done, though the injunctions be various
("for I say to this man, go, and he goeth; and to another, come, and he
cometh":(7)) much more wilt Thou Thyself be able.
And some actually read the place in this way, "For
if I, being a man," and having inserted a stop, they add, "having
soldiers under authority under me."
But mark thou, I pray thee, how he signified that
Christ is able both to overcome even death as a slave, and to command
it as its master. For in saying, "come, and he cometh," and "go, and he
goeth;" he expresses this: "If Thou shouldest command his end not to
come upon him, it will not come."
180
Seest thou how believing he was? For that which was
afterwards to be manifest to all, here is one who already hath made it
evident; that He hath power both of death and of life, and "leadeth
down to the gates of hell, and bringeth up again."(1) Nor was he
speaking of soldiers only, but also of slaves; which related to a more
entire obedience.
5. But nevertheless, though having such great faith,
he still accounted himself to be unworthy. Christ however, signifying
that he was worthy to have Him enter into his house, did much greater
things, marvelling at him, and proclaiming him, and giving more than he
had asked. For he came indeed seeking for his servant health of body,
but went away, having received a kingdom. Seest thou how the saying had
been already fulfilled, "Seek ye the kingdom of heaven, and all these
things shall be added unto you."(2) For, because he evinced great
faith, and lowliness of mind, He both gave him heaven, and added unto
him health.
And not by this alone did He honor him, but also by
signifying upon whose casting out he is brought in. For now from this
time forth He proceeds to make known to all, that salvation is by
faith, not by works of the law. And this is why not to Jews only, but
to Gentiles also the gift so given shall be proffered, and to the
latter rather than to the former. For "think not," saith He, "by any
means, that so it hath come to pass in regard of this man alone; nay,
so it shall be in regard of the whole world. And this He said,
prophesying of the Gentiles, and suggesting to them good hopes. For in
fact there were some following Him from Galilee of the Gentiles. And
this He said, on the one hand, not letting the Gentiles despair, on the
other, putting down the proud spirits of the Jews.
But that His saying might not affront(3) the
hearers, nor afford them any handle; He neither brings forward
prominently what He hath to say of the Gentiles, but upon occasion
taken from the centurion; nor doth He use nakedly the term, Gentiles:
not saying, "many of the Gentiles," but, "many from east and west:"(4)
which was the language of one pointing out the Gentiles, but did not so
much affront the hearers, because His meaning was under a shadow.
Neither in this way only doth He soften the apparent
novelty of His doctrine, but also by speaking of "Abraham's bosom"
instead of "the kingdom." For neither was that term familiar to
them:(5) moreover, the introduction of Abraham would be a sharper sting
to them. Wherefore John also spake nothing at first concerning hell,
but, what was most apt to grieve them, He saith, "Think not to say, we
are children of Abraham."(6)
He is providing for another point also; not to seem
in any sense opposed to the ancient polity. For he that admires the
patriarchs, and speaks of their bosom as an inheritance of blessings,
doth much more than sufficiently remove also this suspicion.
Let no man therefore suppose that the threat is one
only, for both the punishment of the one and the joy of the other is
double: of the one, not only that they fell away, but that they fell
away from their own; of the other, not only that they attained, but
that they attained what they had no expectation of: and there is a
third together with these, that the one received what pertained to the
other. And he calls them "children of the kingdom," for whom the
kingdom had been prepared: which also more than all was apt to gall
them; in that having pointed to them as being in their bosom by His
offer and promise, after all He puts them out.
6. Then, because what He had said was mere
affirmation, He confirms it by the miracle; as indeed He shows the
miracles in their turn, by the subsequent accomplishment of the
prediction. He accordingly, who disbelieves the health which the
servant then received, let him from the prophecy, which hath this day
come to pass, believe that other also. For so that prophecy again, even
before the event, was made manifest to all by the sign which then took
place. To this end, you see, having first uttered that prediction, then
and not before He raised up the sick of the palsy; that He might make
the future credible by the present, and the less by the greater. Since
for virtuous men to enjoy His good things, and for the contrary sort to
undergo His penalties, were nothing improbable, but a reasonable event,
and according to the tenor of laws: but to brace up the feeble, and to
raise the dead, was something beyond nature.
But nevertheless, unto this great and marvellous
work the centurion too contributed no little; which thing, we see,
Christ also declared, saying, "Go thy way, and as thou hast believed,
so be it done unto thee." Seest thou how the health of the servant
proclaimed
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aloud both Christ's power, and the faith of the centurion, and also
became a pledge of the future? Or rather it was all a proclamation of
Christ's power. For not only did He quite heal the servant's body, but
the soul also of the centurion He did Himself bring over unto the faith
by His miracles.
And do thou look not to this only, that the one
believed, and the other was healed, but marvel how quickly also. For
this too the evangelist declared, saying, "And his servant was healed
in the self-same hour:" even as of the leper also he said, "he was
straightway cleansed." For not by healing, but by doing so both in a
wonderful manner and in a moment of time, did He display His power.
Neither in this way only doth He profit us, but also by his constant
practice, in the manifestation of His miracles, of opening incidentally
His discourses about His kingdom, and of drawing all men towards it.
For, those even whom He was threatening to cast out, He threatened not
in order to cast them out, but in order that through such fear, He
might draw them into it by His words. And if not even hereby were they
profited, theirs is the whole blame, as also of all who are in the like
distemper.
For not at all among Jews only may one see this
taking place, but also among them that have believed. For Judas too was
a child of the kingdom, and it was said to him with the disciples, "Ye
shall sit on twelve thrones;"(1) yet he became a child of hell whereas
the Ethiopian, barbarian as he was, and of them "from the east and
west," shall enjoy the crowns with Abraham, and Isaac; and Jacob. This
takes place among us also now. "For many," saith He, "that are first
shall be last, and the last first."(2) And this He saith, that neither
the one may grow languid, as unable to return; nor the others be
confident, as standing fast. This John also declared before from the
beginning, when he said, "God is able of these stones to raise up
children unto Abraham."(3) Thus, since it was so to come to pass, it is
proclaimed long before; that no one may be confounded at the
strangeness of the event. But he indeed speaks of it as a possible
thing (for he was first); Christ on the other hand as what will surely
be, affording the proof of it from His works.
7. Let us not then be confident, who stand, but let
us say to ourselves, "Let him that thinketh he standeth take heed lest
he fall;"(4) neither let us who are fallen despair, but let us say to
ourselves, "He that falleth, doth he not arise?"(5) For many even who
have mounted to the very summit of Heaven, and have shown forth all
austerity, and had made their abode in the deserts, nor saw any woman
so much as in a dream; having become a little remiss, have been tripped
up, and have come unto the very gulf of wickedness. While others again
from thence have gone up to Heaven, and from the stage and orchestra
have passed over unto the discipline of angels, and have displayed so
great virtue, as to drive away devils, and to work many other such
miracles. And of these examples both the Scriptures are full, and our
life is also full. Even whoremongers and effeminate persons stop the
mouths of the Manichaeans, who say that wickedness is immoveable,
enrolling themselves on the devil's side, and weakening the hands of
them that would wish to be in earnest, and overturning all our life.
For they who inculcate these things, not only injure
men as to the future, but here also turn all things upside down, for
their own part at least. Because when will any regard virtue, from
among those that are living in wickedness, so long as he accounts his
return that way, and His change for the better, a thing impossible? For
if now, when both laws exist, and penalties are threatened, and there
is common opinion to recall the ordinary sort, and hell is looked for,
and a kingdom promised, and wrong things reproached, and the good
praised; hardly do any choose the labors that are to be undergone for
virtue's sake: shouldest thou take away all these things, what is there
to hinder ruin and corruption universal ?
Knowing therefore the devil's craft, and that as
well the lawgivers of the Gentiles as the oracles of God, and the
reasonings of nature, and the common opinion of all men, yea
barbarians, and Scythians, and Thracians, and generally all, are
directly opposed both to these, and to such as strive to enact the
doctrines of fate: let us be sober, beloved, and bidding farewell to
all those, let us travel along the narrow way, being both confident and
in fear: in fear because of the precipices on either side, confident
because of Jesus our guide. Let us travel on, sober and wakeful. For
though but for a little while one slumber, he is swept away quickly.
8. For we are not more perfect than David, who by a
little carelessness was hurled into the very gulf of sin. Yet he arose
again quickly. Look not then to his having sinned only, but also to his
having washed away his
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sin. For to this end He wrote that history, not that thou shouldest
behold him fallen, but admire him risen; to teach thee, when thou art
fallen, how thou shouldest arise. Thus, as physicians choose out the
most grievous diseases, and write them in their books, and teach their
method of cure in similar cases; if so be men having practised on the
greater, may easily master the less; even so God likewise hath brought
forward the greatest of sins, that they also who offend in small things
may find the cure of these easy, by means of the other: since if those
admitted of healing, much more the less.
Let us look then to the manner both of the sickness,
and of the speedy recovery of that blessed man. What then was the
manner of his sickness? He committed adultery and murder. For I shrink
not from proclaiming these things with a loud voice. Since if the Holy
Ghost thought it no shame to record(1) all this history, much less
ought we to draw any shade over it. Wherefore I not only proclaim it,
but I add another circumstance also. For in fact, whosoever hide these
things, they most of all men throw his virtue into the shade. And as
they that say nothing of the battle with Goliath deprive him of no
small crowns, so also they that hurry by this history. Doth not my
saying seem a paradox? Nay, wait a little, and then ye shall know that
with reason have we said this. For to this end do I magnify the sin,
and make my statement stranger, that I may the more abundantly provide
the medicines.
What is it then which I add? The man's virtue; which
makes the fault also greater. For all things are not judged alike in
all men. "For mighty" men (it is said) "shall be mightily tormented:
"(2) and "He that knew his Lord's will, and doeth it not, shall be
beaten with many stripes."(3) So that more knowledge is a ground of
more punishment. For this same reason the priest, if he commit the same
sin as those under government, shall not have the same to endure, but
things far more grievous.
Perhaps, seeing the charge against him amplified, ye
tremble and fear, and marvel at me, as though I were going down a
precipice. But I am so confident on that righteous man's behalf, that I
will proceed even farther; for the more I aggravate the charge, so much
the more shall I be able to show forth the praise of David.
"And what more than this," you will say, "can be
uttered?" Abundantly more. For as in the case of Cain, what was done
was not a murder only, but worse than even many murders; for it was not
a stranger, but a brother, whom he slew; and a brother who had not done
but suffered wrong; not after many murderers, but having first
originated the horrid crime: so here too that which was perpetrated was
not murder only. For it was no ordinary man that did it, but a prophet:
and he slays not him that had done wrong, but him that had suffered
wrong; for indeed he had been mortally wronged, by the forcing away his
wife: nevertheless after that he added this also.
9. Perceive ye, how I have not spared that righteous
one? how without any the least reserve I have mentioned his offenses?
But yet, so confident am I concerning his defense, that after so great
load as this of his sin, I would there were present both the
Manichaeans who most deride all this, and they that are diseased in
Marcion's way,(4) that I might fully stop their mouths. For they indeed
say "he committed murder and adultery;" but I say not this only, but
have also proved the murder to be twofold, first from him who suffered
the wrong, then from the quality of the person who offended. For it is
not the same thing, for one to whom the Spirit was vouchsafed, and on
whom so great benefits had been conferred, and who had been admitted to
such freedom of speech, and at such a time of life, to venture on
crimes of that sort; as without all these, to commit this self-same
thing. Nevertheless even in this respect is that illustrious man most
of all worthy of admiration, that when he had fallen into the very pit
of wickedness, he did not sink nor despair, nor cast himself down in
supineness, on receiving of the devil so fatal a wound; but quickly, or
rather straightway, and with great force, he gave a more fatal blow
than he had received.
And the same thing occurred, as if in war and in
battle some barbarian had struck his spear into the heart of a
chieftain, or shot an arrow into his liver, and had added to the former
wound a second more fatal than it, and he that had received these
grievous blows, when fallen, and wallowing in much blood all about him,
were first to rise up quickly, then to hurl a spear at him that wounded
him, and exhibit him dead on the ground in a moment. Even so in this
case also, the greater thou declarest the wound, so much the more
admirable dost thou imply the soul of him that was wounded to be, that
he
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had power after this grievous wound both to rise up again, and to stand
in the very forefront of the battle array, and bear down him that had
wounded him.
And how great a thing this is, they best know,
whosoever are fallen into grievous sins. For it is not so much a proof
of a generous and vigorous soul to walk upright, and to run all the way
(for such a soul hath the good hope going along with it, to cheer and
to rouse it, to nerve and render it more zealous); as after those
innumerable crowns, and so many trophies, and victories, having
undergone the utmost loss, to be able to resume the same course. And
that what I say may be made plain, I will endeavor to bring before you
another example, not at all inferior to the former.
For imagine, I pray thee, some pilot, when he had
compassed seas without number, and sailed over the whole ocean; after
those many storms, and rocks and waves, to sink, having with him a
great freight, in the very mouth of the harbor, and hardly with his
naked body to escape this grievous shipwreck; how would he naturally
feel towards the sea, and navigation, and such labors? Will such a one
then ever choose, unless he be of a very noble soul, to see a beach, or
a vessel, or a harbor? I trow not; but he will lie hiding his face,
seeing night all through the day, and shrinking from all things; and he
will choose rather to live by begging, than to put his hand to the same
labors.
But not such was this blessed man; but though he had
undergone such a shipwreck, after those innumerable troubles and toils,
he stayed not with his face covered, but launched his vessel, and
having spread his sails, and taken the rudder in hand, he applies
himself to the same labors, and hath made his wealth more abundant
again. Now if to stand be so admirable, and not to lie down for ever
after one has fallen; to rise up again, and to do such deeds, what
crowns would not this deserve ?
And yet surely there were many things to drive him
to despair; as first, the greatness of his sins; secondly, that not at
the beginning of life, when our hopes also are more abundant, but near
the end, these things befell him. For neither doth the merchant, who
hath just gone out of the harbor and been wrecked, grieve equally with
him, who after very many traffickings strikes on a rock. Thirdly, that
when he had already obtained great wealth, he incurred this. Yea, for
by that time he had stored up no small merchandise: for instance, the
deeds of his early youth, when he was a shepherd; those about Goliath,
when he set up the glorious trophy; those pertaining to his
self-command respecting Saul. Since he showed forth even the
evangelical long-suffering, in that he got his enemy ten thousand times
into his hands, and continually spared him; and chose rather to be an
outcast from his country and from liberty, and from life itself, than
to slay him that was unjustly plotting against him. Likewise after his
coming to the kingdom, there were noble deeds of his to no small amount.
And besides what I have said, his credit also among
the many, and his fall from glory so bright, would cause no ordinary
perplexity. For the purple did by no means so much adorn him, as the
stain of his sin disgraced him. And ye know of course what a great
thing it is for evil deeds to be exposed, and how great a soul is
required in such an one, not to despond after the censure of the
multitude, and when he hath so many witnesses of his own offenses.
Nevertheless all these darts that noble person drew
out of his soul, and so shone forth after this, so wiped out the stain,
became so pure, that his offspring even after his death had their sins
mitigated by him: and that which was said of Abraham, we find God
saying the same of this man also; or rather, much more of the latter.
For with respect to the patriarch it is said, "I remembered my covenant
with Abraham;"(1) but here He saith not "the covenant," but how? "I
will defend this city for my servant David's sake."(2) And besides, on
account of His favor towards him, He suffered not Solomon to fall from
the kingdom. great as the sin was which he had committed. And so great
was the glory of the man, that Peter, so many years after, in exhorting
the Jews, spake on this wise: "Let me freely speak unto you of the
patriarch David, that he is both dead and buried."(3) And Christ too,
discoursing with the Jews, signifies him after his sin to have had the
Spirit vouchsafed to such a degree, that he was counted worthy to
prophesy again even concerning His Godhead; and thereby stopping their
mouths, He said, "How then doth David in spirit call Him Lord, saying,
The Lord said unto my Lord, Sit thou on my right hand ?"(4) And much as
with Moses, so it fell out also with David. For as Miriam, even against
Moses' will, was punished by God for insolence to her brother,(5)
because He greatly loved the holy man; even so this man, injuriously
treated by his son,
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God did swiftly avenge, and that against his will.
These things then are sufficient, yea rather before
all others these are sufficient to indicate the man's excellency. For
when God pronounces His judgment, we ought to inquire no further. But
if ye would become particularly acquainted with His self command, ye
may by perusing his history after his sin, perceive his confidence
towards God, his benevolence, his growth in virtue, his strictness unto
his last breath.
10. Having then these examples, let us be sober, and
let us strive not to despond, and if at any time we fall, not to lie
prostrate. For not to east you into slothfulness, did I speak of the
sins of David, but to work in you more fear. For if that righteous man
through a little remissness received such wounds, what shall we have to
suffer, who are every day negligent? Do not therefore look at his fall,
and be remiss, but consider what great things he did even after this,
what great mournings, how much repentance he showed forth, adding his
nights to his days, pouring forth fountains of tears, washing his couch
with his tears, withal clothing himself in sackcloth.
Now if he needed so great a conversion, when will it
be possible for us to be saved, feeling insensible after so many sins?
For he that hath many good deeds, would easily even by this throw a
shade over his sins; but he that is unarmed, wherever he may receive a
dart, receives a mortal wound.
In order therefore that this may not be so, let us
arm ourselves with good works; and if any offense have befallen us, let
us wash it away: that we may be counted worthy, after having lived the
present life to the glory of God, to enjoy the life to come; unto which
may we all attain, by the grace and love towards man of our Lord Jesus
Christ, to 'whom be glory and might forever and ever. Amen.
HOMILY XXVII.
MATT. VIII. 14, 15.
"And when Jesus was come into Peter's house, He saw his wife's mother
laid and sick of a fever:(1) and He touched her hand, and the fever
left her, and she arose and ministered unto Him."(2)
But Mark adds also, "immediately,"(3) meaning to
declare the time as well; but this evangelist hath set down only the
miracle, without signifying besides the time. And whereas the others
say, that she that lay ill did also entreat Him, this too he hath
passed over in silence. But this comes not of any dissonance, but the
one of brevity, the other of exact narrative. But for what intent did
He go into Peter's house? As it seems to me, to take food. This at
least is declared when it is said,
"She arose and ministered unto Him."(4)
For He used to visit His disciples (as Matthew
likewise, when He had called him), so honoring them and making them
more zealous.
But do thou mark, I pray thee, herein also Peter's
reverence towards Him. For though he had his wife's mother at home
lying ill, and very sick of a fever, he drew Him not into his house,
but waited first for the teaching to be finished, then for all the
others to be healed; and then when He had come in, besought Him. Thus
from the beginning was he instructed to prefer the things of all others
to his own.
Therefore neither doth he himself bring Him in, but
He entered of His own accord (after the centurion had said, "I am not
worthy that Thou shouldest come under my roof"s): to show how much
favor He bestowed on His disciple. And yet consider of
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what sort were the houses of these fishermen; but for all that, He
disdained not to enter into their mean huts, teaching thee by all means
to trample under foot human pride.
And sometimes He heals by words only, sometimes He
even stretches forth His hand, sometimes He doeth both these things, to
bring into sight His way of healing. For it was not His will always to
work miracles in the more surpassing manner: it being needful for Him
to be concealed awhile, and especially as concerned His disciples;
since they out of their great delight would have proclaimed everything.
And this was evident from the fact, that even after coming to the
mount, it was needful to charge them that they should tell no man.
Having therefore touched her body, He not only
quenched the fever, but also gave her back perfect health. Thus, the
disease being an ordinary one, He displayed His power by the manner of
healing; a thing which no physician's art could have wrought. For ye
know that even after the departing of fevers, the patients yet need
much time to return to their former health. But then all took place at
once.
And not in this case only, but also in that of the
sea. For neither there did He quiet the winds only and the storm, but
He also stayed at once the swelling of the waves; and this also was a
strange thing. For even if the tempest should cease, the waves continue
to swell for a long time.
But with Christ it was not so, but all at once was
ended: and so it befell this woman also. Wherefore also the evangelist,
to declare this, said, "She arose and ministered unto Him;"(1) which
was a sign both of Christ's power, and of the disposition of the woman,
which she showed towards Christ.
And another thing together with these we may hence
observe, that Christ grants the healing of some to the faith even of
others. Since in this case too, others besought Him, as also in the
instance of the centurion's servant. And this grant He makes, when
there is no unbelief in him that is to be healed, but either through
disease he cannot come unto Him, or through ignorance imagines nothing
great of Him, or because of His immature age.
2. "When the even was come, they brought unto Him
many that were possessed with devils: and He cast out the spirits from
them with a word, and healed all that were sick: that it might be
fulfilled which was spoken by the Prophet Esaias, that He took our
infirmities, and bare our sicknesses."(2)
Seest thou the multitude, by this time growing in
faith? For not even when the time pressed could they endure to depart,
nor did they account it unseasonable to bring their sick to Him at
eventide.
But mark, I pray thee, how great a multitude of
persons healed the evangelists pass quickly over, not mentioning one by
one, and giving us an account of them, but in one word traversing an
unspeakable sea of miracles. Then lest the greatness of the wonder
should drive us again to unbelief, that even so great a people and
their various diseases should be delivered and healed by Him in one
moment of time, He brings in the prophet also to bear witness to what
is going on: indicating the abundance of the proof we have, in every
case, out of the Scriptures; such, that from the miracles themselves we
have no more; and He saith, that Esaias also spake of these things; "He
took our infirmities, and bare our sicknesses." a He said not, "He did
them away," but "He took and bare them;" which seems to me to be spoken
rather of sins, by the prophet, in harmony with John, where he saith,
"Behold the Lamb of God, that beareth the sin of the world."(4)
How then cloth the evangelist here apply it to
diseases? Either as rehearsing the passage in the historical sense,(5)
or to show that most of our diseases arise from sins of the soul. For
if the sum of all, death itself, hath its root and foundation from sin,
much more the majority of our diseases also: since our very capability
of suffering did itself originate there.
3. "Now when Jesus saw great multitudes about Him,
He gave commandment to depart unto the other side."(6)
Seest thou again His freedom from ostentation? in
that as the others say, "He charged the devils not to say it was
He,"(7) so this writer saith, He repels the multitudes from Him.
Now in so doing, He was at once both training us to be moderate,(8) and
at the same time allaying the envy of the Jews, and teaching us to do
nothing for display. For He was not, we know, a healer to bodies only,
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but a curer also of the soul, and a teacher of self-restraint; by both
disclosing Himself, both by putting away their diseases, and by doing
nought for display. Because they indeed were cleaving unto Him, loving
Him, and marvelling at Him, and desiring to took upon Him. For who
would depart from one who was doing such miracles? Who would not long,
were it only to see the face, and the mouth that was uttering such
words?
For not by any means in working wonders only was He
wonderful, but even when merely showing Himself, He was full of great
grace; and to declare this the prophet said, "Fair(1) in beauty beyond
the children of men."(2) And if Esaias saith, "He hath no form nor
comeliness"(3) a he affirms it either in comparison of the glory of His
Godhead, which surpasses all utterance and description; or as declaring
what took place at His passion, and the dishonor which He underwent at
the season of the cross, and the mean estate which throughout His life
He exemplified in all respects.
Further: He did not first give "commandment to
depart unto the other side," nor until He had healed them. For surely
they could not have borne it. As therefore on the mountain they not
only continued with Him while exhorting them, but also when it was
silence followed Him; so here too, not in His miracles only did they
wait on Him, but also when He had ceased again, from His very
countenance receiving no small benefit. For if Moses had his face made
glorious, and Stephen like that of an angel; consider thou our common
Lord, what manner of person it was likely He would appear at such a
time.
Many now perchance have fallen into a passionate
desire of seeing that form; but if we are willing we shall behold one
far better than that. For if we can pass through our present life with
Christian boldness,(4) we shall receive Him in the clouds, meeting Him
in an immortal and incorruptible body.
But observe how He doth not simply drive them away,
lest He should hurt them. For He did not say, "withdraw," but "gave
commandment to depart to the other side," giving them to expect that He
would surely come thither.
4. And the multitudes for their part evinced this
great love, and were following with much affection; but some one
person, a slave of wealth, and possessed with much arrogance,
approaches Him, and saith,
"Master, I will follow Thee whithersoever Thou
goest."(5)
Seest thou how great his arrogance? For as not
deigning to be numbered with the multitude, and indicating that he is
above the common sort, so he comes near. Because such is the Jewish
character; full of unseasonable confidence. So too another afterwards,
when all men were keeping silence, of his own accord springs up, and
saith, "Which is the first commandment?"(6)
Yet nevertheless the Lord rebuked not his
unseasonable confidence, teaching us to bear even with such as these.
Therefore He doth not openly convict them who are devising mischief,
but replies to their secret thought, leaving it to themselves only to
know that they are convicted, and doubly doing them good, first by
showing that He knows what is in their conscience, next by granting
unto them concealment after this manifestation, and allowing them to
recover themselves again, if they will: which thing He doth in the case
of this man also.
For he, seeing the many signs, and many drawn after
Him, thought to make a gain out of such miracles; wherefore also he was
forward to follow Him. And whence is this manifest? From the answer
which Christ makes, meeting not the question, as it stands verbally,
but the temper shown in its meaning. For, "What?" saith He. "dost thou
look to gather wealth by following me? Seest thou not then that I have
not even a lodging, not even so much as the birds have?"
For "the foxes," saith He, "have holes, and the
birds of the air have nests, but the Son of Man hath not where to lay
His head."(7)
Now these were not the words of one turning Himself
away, but of one who while putting to the proof his evil disposition,
yet permitted him (if he were willing with such a prospect) to follow
Him. And to convince thee of his wickedness, when he had heard these
things, and had been proved, he did not say, "I am ready to follow
Thee."
5. And in many other places also Christ is clearly
doing this; He doth not openly convict, but by His answer He manifests
the purpose of them that are coming unto Him. Thus to him again that
said, "Good Master," and had thought by such flattery to gain His
favor, according to his purpose He made answer, saying, "Why callest
thou me good? There is none good but one, that is, God."(8)
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And when they said unto Him, "Behold, Thy mother and
Thy brethren seek Thee;"(1) forasmuch as these were under the influence
of some human infirmity, not desiring to hear something profitable, but
to make a display of their relationship to Him, and therein to be
vainglorious; hear what He saith: "Who is my mother, and who are my
brethren?"
And again to His brethren themselves, saying unto
Him, "Show thyself to the world,"(2) and wishing thence to feed their
vainglory, He said, "Your time" (so He speaks) "is always ready, but my
time is not yet come."
And in the opposite cases too He doth so; as in that
of Nathanael, saying, "Behold an Israelite indeed, in whom is no
guile."(3) And again, "Go and show John again those things which ye do
hear and see."(4) For neither in this did He reply to the words, but to
the intention of him that sent them. And with the people again in like
manner, He addresses His discourse unto their conscience, saying, "What
went ye out into the wilderness to see?(5) That is because they were
probably feeling about John, as though he had been a sort of easy and
wavering person; to correct this their suspicion, He saith, "What went
ye out into the wilderness to see? A reed shaken with the wind?" or, "a
man clothed with soft raiment?" by both these figures declaring, that
he was neither of himself a waverer, nor would be softened by any
luxury. Thus then in the present case also He makes His answer to their
meaning.
And see how in this also He shows forth great
moderation: in that He said not, "I have it indeed, but despise it,"
but "I have it not." Seest thou what exact care goes along with His
condescension? Even as when He eats and drinks, when He seems to be
acting in an opposite way to John, this too He doeth for the sake of
the Jews' salvation, or rather for that of the whole world, at once
both stopping the mouths of the heretics,(6) and desiring to win also
more abundantly those of that day to Himself.
6. But a certain other one, we read, said unto Him,
"Lord, suffer me first to go and bury my father."(7)
Didst thou mark the difference? how one impudently
saith, "I will follow Thee whithersoever Thou goest;" but this other,
although asking a thing of sacred duty,(8) saith, "Suffer me." Yet He
suffered him not, but saith, "Let the dead bury their dead, but do thou
follow me." For in every case He had regard to the intention. And
wherefore did He not suffer him? one may ask. Because, on the one hand,
there were those that would fulfill that duty, and the dead was not
going to remain unburied; on the other, it was not fit for this man to
be taken away from the weightier matters. But by saying, "their own
dead," He implies that this is not one of His dead. And that because he
that was dead, was, at least as I suppose, of the unbelievers.
Now if thou admire the young man, that for a matter
so necessary he besought Jesus, and did not go away of his own accord;
much rather do thou admire him for staying also when forbidden.
Was it not then, one may say, extreme ingratitude,
not to be present at the burial of his father? If indeed he did so out
of negligence, it was ingratitude, but if in order not to interrupt a
more needful work, his departing would most surely have been of extreme
inconsideration. For Jesus forbad him, not as commanding to think
lightly of the honor due to our parents, but signifying that nothing
ought to be to us more urgent than the things of Heaven, and that we
ought with all diligence to cleave to these, and not to put them off
for ever so little, though our engagements be exceeding indispensable
and pressing. For what can be more needful than to bury a father? what
more easy? since it would not even consume any long time.
But if one ought not to spend even as much time as
is required for a father's burial, nor is it safe to be parted even so
long from our spiritual concerns; consider what we deserve, who all our
time stand off from the things that pertain to Christ, and prefer
things very ordinary to such as are needful, and are remiss, when there
is nothing to press on us?
And herein too we should admire the
instructiveness(9) of His teaching, that He nailed him fast to His
word, and with this freed him from those endless evils, such as
lamentations, and mournings, and the things that follow thereafter. For
after the burial he must of necessity proceed to inquire about the
will, then about the distribution of the inheritance, and all the other
things that follow thereupon; and thus waves after waves coming in
succession upon him, would bear him away very far from the harbor of
truth. For this cause He draws him, and fastens him to Himself.
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But if thou still marvellest, and art perplexed,
that he was not permitted to be present at his father's burial;
consider that many suffer not the sick, if it be a father that is dead,
or a mother, or a child, or any other of their kinsmen, to know it, nor
to follow him to the tomb; and we do not for this charge them with
cruelty nor inhumanity: and very reasonably. For, on the contrary, it
were cruelty to bring out to the funeral solemnity men in such a state.
But if to mourn and be afflicted in mind for them
that are of our kindred is evil, much more our being withdrawn from
spiritual discourses. For this same cause He said elsewhere also, "No
man having put his hand to the plough, and looking back, is fit for the
kingdom of Heaven."(1) And surely it is far better to proclaim the
kingdom, and draw back others from death, than to bury the dead body,
that is nothing advantaged thereby; and especially, when there are some
to fulfill all these duties.
7 Nothing else then do we learn hereby, but that we
must not wantonly lose any, no not the smallest time, though there be
ten thousand things to press on us; but to set what is spiritual before
all, even the most indispensable matters, and to know both what is
life, and what is death. Since many even of them that seem to live are
nothing better than dead men, living as they do in wickedness; or
rather these. are worse than the dead; "For he that is dead," it is
said, "is freed from sin,"(2) but this man is a slave to sin. For tell
me not of this, that he is not eaten of worms, nor lies in a coffin,
nor hath closed his eyes, nor is bound in graveclothes. Nay, for these
things he undergoes more grievously than the dead, no worms devouring
him, but the passions of his soul tearing him to pieces more fiercely
than wild beasts.
And if his eyes be open, this too again is far worse
than having closed them. For those of the dead see no evil thing, but
this man is gathering unto himself diseases without number, while his
eyes are open. And whereas the other lies in a coffin, unmoved by
anything, this one is buried in the tomb of his innumerable distempers.
But thou seest not his body in a state of decay. And
what of that? Since before his body, his soul is corrupted and
destroyed, and undergoes greater rottenness. For the other stinketh a
few(3) days, but this for the whole of his life exhales evil odors,
having a mouth more foul than sewers.
And so the one differs from the other, by just so
much as this, that the dead indeed undergoes that decay only which
comes of nature, but this man together with that, brings in also that
rottenness which is from intemperance, devising each day unnumbered
causes of corruption.
But is he borne on horseback? And what of that? Why,
so is the other on a couch. And what is very hard, while the other is
seen by no one in his dissolution and decay, but hath his coffin for a
veil, this man is going about everywhere with his evil savor, bearing
about a dead soul in his body as in a tomb.
And if one could but once see a man's soul who is
living in luxury and vice, thou wouldest perceive that it is far better
to lie bound in a grave than to be rivetted by the chains of our sins;
and to have a stone laid over thee, than that heavy cover(4) of
insensibility. Wherefore above all things it behooves the friends of
these dead men, seeing that they are past feeling, to come near to
Jesus in their behalf, as Mary then did in the case of Lazarus. Though
he "stinketh," though he be "dead four days," do not despair, but
approach, and remove the stone first. Yea, for then thou shalt see him
lying as in a tomb, and bound in his grave clothes.
And if ye will, let it be some one of them that are
great and distinguished, whom we bring before you. Nay, fear not, for I
will state the example without a name: or rather, though I should
mention the name, not even so need there be any fear: for who ever
fears a dead man? seeing that whatever one may do, he continues dead,
and the dead cannot injure the living either little or much.
Let us then behold their head bound up. For indeed,
when they are for ever drunken, even as the dead by their many wrappers
and grave-clothes, so are all their organs of sense closed and bound
up. And if thou wilt look at their hands too, thou shall see these
again bound to their belly, like those of the dead, and fastened about
not with grave-clothes, but what is far more grievous, with the bands
of covetousness: obtaining as they do no leave from her to be stretched
out for alms-giving, or for any other of such like good deeds; rather
she renders them more useless than those of the dead. Wouldest thou
also see their feet bound together? See them again fastened about with
cares, and for this cause never able to run unto the house of God.
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Hast thou seen the dead? behold also the embalmer.
Who then is the embalmer of these? The devil, who carefully fastens
them about, and suffers not the man any longer to appear a man, but a
dry stock. For where there is no eye, nor hands, nor feet, nor any
other such thing, how can such an one appear a man? Even so may we see
their soul also swaddled up, and rather an image(1) than a soul.
Forasmuch then as they are in a sort of senseless
state, being turned to dead men, let us in their behalf draw nigh unto
Jesus, let us entreat Him to raise them up, let us take away the stone,
let us loosen the grave clothes. For if thou take away the stone, that
is, their insensibility to their own miseries, thou wilt quickly be
able to bring them also out of the tomb; and having brought them out,
thou wilt more easily rid them of their bonds. Then shall Christ know
thee, when thou art risen, when unbound; then will He call thee even
unto His own supper.(2) As many therefore of you as are friends of
Christ, as many as are disciples, as many as love him that is gone,
draw near unto Jesus, and pray. For even though his ill savor abound
and be ever so intense, nevertheless not even so should we, his
friends, forsake him, but so much the rather draw near; even as the
sisters of Lazarus then did; neither should we leave interceding,
beseeching, entreating, until we have received Him alive.
For if we thus order our own affairs, and those of
our neighbors, we shall also attain speedily unto the life to come;
unto which may we all attain, by the grace and love to man of our Lord
Jesus Christ, to whom be glory forever and ever. Amen.
HOMILY XXVIII.
MATT. VIII. 23, 24.
"And when He was entered into a ship, Hi disciples
followed Him.
And, behold, there arose a great tempest in the sea, insomuch that the
ship was covered with the waves, but He was asleep."
Now Luke,(1) to free himself from having the order
of time required of Him, saith thus, "And if came to pass on a certain
day that He went into a ship with His disciples;" and Mark in like
manner.(2) But this evangelist not so, but he maintains the order in
this place also. For they did not all of them write all things in this
way. And these things I have mentioned before, let any one from the
omission should suppose there was a discordance.
The multitudes then He sent on, but the disciples He
took with Himself: for the others mention this too. And He took them
with Him, not for nought, nor at hazard, but in order to make them
spectators of the miracle that was to take place. For like aa most
excellent trainer, He was anointing them with a view to both objects;
as well to be undismayed in dangers, a to be modest in honors. Thus,
that they might not be high minded, because having sent away the ret,
He retained them, He suffers them to be tossed with the tempest; at
once correcting this, and disciplining them to bear trials nobly.
For great indeed were the former miracles too, but
this contained also in it a king of discipline, and that no
inconsiderable one, and was a sign akin to that of old.(3) For this
cause He takes the disciples only with Himself. For as, when there was
a display of miracles, He suffers the people also to be present; so
when trial and terrors were rising up against Him, then He takes with
Him none but the champions of the whole world, whom He was to disciple.
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And while Matthew merely mentioned that "He was
asleep,"(1) Luke saith that it was "on a pillow;" signifying both His
freedom from pride, and to teach us hereby a high degree of
austerity.(2)
The tempest therefore being thoroughly excited, and
the sea raging, "They awake Him, saying, Lord, save us: we perish"(3)
But He rebuked them before He rebuked the sea. Because as I said, for
discipline these things were permitted, and they were a type of the
temptations that were to overtake them. Yea, for after these things
again, He often suffered them to fall into more grievous tempests of
fortune,(4) and bare long with them. Wherefore Paul also said, "I would
not, brethren, have you ignorant. that we were pressed out of measure
beyond strength, insomuch that we despaired even of life;"(5) and
after this again, "Who delivered us from so great deaths." Signifying
therefore hereby, that they ought to be confident, though the waves
rise high. and that He orders all things for good, He first of all
reproves them. For indeed their very alarm was a profitable occurrence,
that the miracle might appear greater, and their remembrance of the
event be rendered lasting. Since when anything strange is about to
happen, there are prepared beforehand many things to cause remembrance,
lest after the miracle hath passed by, men should sink into
forgetfulness.
Thus Moses also first is in fear of the serpent. and
not merely in fear, but even with much distress: and then he sees that
strange thing come to pass.(6) So these too, having first looked to
perish, were then saved, that having confessed the danger, they might
learn the greatness of the miracle.
Therefore also He sleeps: for had He been awake when
it happened, either they would not have feared, or they would not have
besought Him, or they would not so much as have thought of His being
able to do any such thing. Therefore He sleeps, to give occasion for
their timidity. and to make their perception of what was happening more
distinct. For a man looks not with the same eyes on what happens in the
persons of others, as in his own. Therefore since they had seen all
benefitted, while themselves had enjoyed no benefit, and were supine
(for neither were they lame, nor had they any other such infirmity);
and it was meet they should enjoy His benefits by their own perception:
He permits the storm, that by their deliverance they might attain to a
clearer perception of the benefit.
Therefore neither doth He this in the presence of
the multitudes, that they might not be condemned for little faith, but
He has them apart, and corrects them, and before the tempest of the
waters He puts an end to the tempests of their soul, rebuking them, and
saying,
"Why are ye fearful, O ye of little faith:"
instructing them also, that men's fear is wrought not by the approach
of the temptations, but by the weakness of their mind.
But should any one say, that it was not fearfulness,
or little faith, to come near and awaken Him; I would say this, that
that very thing was an especial sign of their wanting the right opinion
concerning Him. That is, His power to rebuke when awakened they knew,
but that He could do so even sleeping, they knew not as yet.
And why at all marvel that it was so now, when even
after many other miracles their impressions were still rather
imperfect? wherefore also they are often rebuked; as when He saith,
"Are ye also yet without understanding?"(7) Marvel not then, if when
the disciples were in such imperfect dispositions, the multitudes had
no exalted imagination of Him. For
"They marvelled, saying, What manner of man is this,
that even the sea and the winds obey Him?"(8)
But Christ chode not with them for calling Him a
man, but waited to teach them by His signs, that their supposition was
mistaken. But from what did they think Him a man? First from His
appearance, then from His sleeping, and His making use of a ship. So on
this account they were cast into perplexity, saying, "What manner of
man is this?" since while the sleep and the outward appearance showed
man, the sea and the calm declared Him God.
For because Moses had once done some such thing, in
this regard also doth He signify His own superiority, and that the one
works miracles as a slave, the other as Lord. Thus, He put forth no
rod, as Moses did, neither did He stretch forth His hands to Heaven,
nor did He need any prayer, but, as was meet for a master commanding
His handmaid, or a creator His creature, so did He quiet and curb it by
word and command only; and all the surge was straightway at an
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end, and not one trace of the disturbance remained. For this the
evangelist declared saying, "And there was a great calm."(1) And that
which had been spoken of the Father as a great thing, this He showed
forth again by His works. And what had been said concerning Him? "He
spake," it saith, "and the stormy wind ceased."(2) So here likewise, He
spake, and "there was a great calm." And for this most of all did the
multitudes marvel at him; who would not have marvelled, had He done it
in such manner as did Moses.
2. Now when He is departed from the sea, there
follows another miracle yet more awful. For men possessed with
devils,(3) like wicked runaways at sight of their master, said,
"What have we to do with Thee. Jesus, Thou Son of
God? Art Thou come hither to torment us before the time?"(4)
For, because the multitudes called Him man, the
devils came proclaiming His Godhead, and they that heard not the sea
swelling and subsiding, heard from the devils the same cry, as it by
its calm was loudly uttering.
Then, lest the thing might seem to come of flattery,
according to their actual experience they cry out and say, "Art Thou
come hither to torment us before the time?" With this view, then, their
enmity is avowed beforehand, that their entreaty may not incur
suspicion. For indeed they were invisibly receiving stripes, and the
sea was not in such a storm as they; galled, and inflamed, and
suffering things intolerable from His mere presence. Accordingly, no
man daring to bring them to Him, Christ of Himself goes unto them.
And Matthew indeed relates that they said, "Art Thou
come hither before the time to torment us?" but the other evangelists
have added, that they also entreated and adjured Him not to cast them
into the deep.(5) For they supposed that their punishment was now close
upon them, and feared, as even now about to fall into vengeance.
And though Luke and those who follow him(6) say that
it was one person, but this evangelist two, this doth not exhibit any
discrepancy at all. I grant if they had said, there was only one, and
no other, they would appear to disagree with Matthew; but if that spake
of the one, this of the two, the statement comes not of disagreement,
but of a different manner of narration. That is, I for my part think,
Luke singled out the fiercest one of them for his narrative, wherefore
also in more tragical wise doth he report their miserable case; as, for
instance, that bursting his bonds and chains he used to wander about
the wilderness. And Mark saith, that he also cut himself with the
stones.
And their words too are such as well betray their
implacable and shameless nature. For, saith he, "Art thou come hither
to torment us before the time?" You see, that they had sinned, they
could not deny, but they demand not to suffer their punishment before
the time. For, since He had caught them in the act of perpetrating
those horrors so incurable and lawless, and deforming and punishing(7)
His creature in every way; and they supposed that He, for the excess of
their crimes, would not await the time of their punishment: therefore
they besought and entreated Him: and they that endured not even bands
of iron come bound, and they that run about the mountains, are gone
forth into the plain; and those who hinder all others from passing, at
sight of Him blocking up the way, stand still.
3. But what can be the reason that they love also to
dwell in the tombs? They would fain suggest to the multitude a
pernicious opinion, as though the souls of the dead become demons,(8)
which God forbid we should ever admit into our conception. "But what
then wilt thou say," one may ask, "when many of the sorcerers take
children and slay them, in order to have the soul afterwards to assist
them?" Why, whence is this evident? for of their slaying them, indeed,
many tell us, but as to the souls of the slain being with them, whence
knowest thou it, I pray thee? "The possessed themselves," it is
replied, "cry out, I am the soul of such a one." But this too is a kind
of stage-play, and devilish deceit. For it is not the spirit of the
dead that cries out, but the evil spirit that feigns these things in
order to deceive the hearers. For if it were possible for a soul to
enter into the substance of an evil spirit, much more into its own body.
And besides, it stands not to reason that
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the injured soul should co-operate with the wrong-doer, or that a man
should be able to change an incorporeal power into another substance.
For if in bodies this were impossible, and one could not make a man's
body become that of an ass; much more were this impossible in the
invisible soul; neither could one transform it into the substance of an
evil spirit. So that these are the sayings of besotted old wives, and
spectres to frighten children.
Nor indeed is it possible for a soul, torn away from
the body, to wander here any more. For "the souls of the righteous are
in the hand of God;"(1) and if of the righteous, then those children's
souls also; for neither are they wicked: and the souls too of sinners
are straightway led away hence. And it is evident from Lazarus and the
rich man; and elsewhere too Christ saith, "This day they require thy
soul of thee."(2) And it may not be that a soul, when it is gone forth
from the body, should wander here; nor is the reason hard to see. For
if we, going about on the earth which is familiar and well known to us,
being encompassed with a body, when we are journeying in a strange
road, know not which way to go unless we have some one to lead us; how
should the soul, being rent away from the body, and having gone out
from all her accustomed region, know where to walk without one to show
her the way?
And from many other things too one might perceive,
that it is not possible for a disembodied soul to remain here. For both
Stephen saith, "Receive my spirit;"(3) and Paul, "To depart and to be
with Christ is far better;"(4) and of the patriarch too the Scripture
saith, that "he was gathered unto his fathers, being cherished in a
good old age."(5) And as to the proof, that neither can the souls of
sinners continue here; hear the rich man making much entreaty for this,
and not obtaining it; since had it been at all possible, he would have
come, and have told what had come to pass there.(6) Whence it is
evident that after their departure hence our souls are led away into
some place, having no more power of themselves to come back again, but
awaiting that dreadful day.
4. Now, should any one say, "And wherefore did
Christ fulfill the devils' request, suffering them to depart into the
herd of swine?" this would be our reply, that He did so, not as
yielding to them, but as providing for many objects thereby. One, to
teach them that are delivered from those wicked tyrants, how great the
malice of their insidious enemies: another, that all might learn, how
not even against swine are they bold, except He allow them; a third,
that they would have treated those men more grievously than the swine,
unless even in their calamity they had enjoyed much of God's
providential care. For that they hate us more than the brutes is surely
evident to every man. So then they that spared not the swine, but in
one moment of time cast them all down the precipice, much more would
they have done so to the men whom they possessed, leading them towards
the desert, and carrying them away, unless even in their very tyranny
the guardian care of God had abounded, to curb and check the excess of
their violence. Whence it is .manifest that there is no one, who doth
not enjoy the benefit of God's providence. And if not all alike, nor
after one manner, this is itself a very great instance of providence;
in that according to each man's profit, the work also of providence is
displayed.
And besides what hath been mentioned, there is
another thing also, which we learn from this; that His providence is
not only over all in common, but also over each in particular; which He
also declared with respect to His disciples, saying, "But the very
hairs of your head are numbered."(7) And from these demoniacs too, one
may clearly perceive this; who would have "been choked" long before, if
they had not enjoyed the benefit of much tender care from above.
For these reasons then He suffered them to depart
into the herd of swine, and that they also who dwelt in those places
should learn His power. For where His name was great, He did not
greatly display Himself: but where no one knew Him, but they were still
in an insensible condition, He made His miracles to shine out, so as to
bring them over to the knowedge of His Godhead. For it is evident from
the event that the inhabitants of that city were a sort of senseless
people; for when they ought to have adored and marvelled at His power,
they sent Him away, and "besought Him that He would depart out of their
coasts."(8)
But for what intent did the devils destroy the
swine? Everywhere they have labored to drive men to dismay, and
everywhere they rejoice in destruction. This, for instance, the devil
did with respect to Job, although in that case too God suffered it, but
neither in that case as complying with the devil, but willing to show
His own servant the more
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glorious, cutting off from the evil spirit all pretext for his
shamelessness, and turning on his own head what was done against the
righteous man. Because now also the contrary of what they wished came
to pass. For the power of Christ was gloriously proclaimed, and the
wickedness of the demons, from which He delivered those possessed by
them, was more plainly indicated; and how they want power to touch even
swine, without permission from the God of all.
And if any would take these things in a hidden
sense,(1) there is nothing to hinder. For the history indeed is this,
but we are to know assuredly, that the swinish sort of men are
especially liable to the operations of the demons. And as long as they
are men that suffer such things, they are often able yet to prevail;
but if they are become altogether swine, they are not only possessed,
but are also cast down the precipice. And besides, lest any should
suppose what was done to be mere acting, instead of distinctly
believing that the devils(2) were gone out; by the death of the swine
this is rendered manifest.
And mark also His meekness together with His power.
For when the inhabitants of that country, after having received such
benefits, were driving Him away, He resisted not, but retired, and left
those who had shown themselves unworthy of His teaching, having given
them for teachers them that had been freed from the demons, and the
swine-herds, that they might of them learn all that had happened;
whilst Himself retiring leaves the fear vigorous in them. For the
greatness withal of the loss was spreading the fame of what had been
done, and the event penetrated their mind. And from many quarters were
wafted sounds, proclaiming the strangeness of the miracle; from the
cured, and from the drowned, from the owners of the swine, from the men
that were feeding them.
5. These things any one may see happening now also,
even many in the tombs possessed of evil spirits, whom nothing
restrains from their madness; not iron, nor chain, nor multitude of
men, nor advice, nor admonition, nor terror, nor threat, nor any other
such thing.
For so when any man is dissolute, eager after all
embraces,(3) he differs not at all from the demoniac, but goes about
naked like him, clad indeed in garments, but deprived of the true
covering, and stripped of his proper glory; cutting himself not with
stones, but with sins more hurtful than many stones. Who then shall be
able to bind such a one? Who, to stay his unseemliness and frenzy, his
way of never coming to himself, but forever haunting the tombs? For
such are the resorts of the harlots, full of much evil savor, of much
rottenness.
And what of the covetous man? Is he not like this?
For who will be able ever to bind him? Are there not fears and daily
threats, and admonitions, and counsels? Nay, all these bonds he bursts
asunder; and if any one come to set him free, he adjures him that he
may not be freed, accounting it the greatest torture not to be in
torture: than which what can be more wretched? For as to that evil
spirit, even though he despised men, yet he yielded to the command of
Christ, and quickly sprang out of the man's body; but this man yields
not even to His commandment. See at least how he daily hears Him
saying, "Ye cannot serve God and mammon,"(4) and threatening hell, and
the incurable torments, and obeys not: not that He is stronger than
Christ, but because against our will Christ corrects us not.(5)
Therefore such men live as in desert places, though they be in the
midst of cities. For who, that hath reason, would choose to be with
such men? I for my part would sooner consent to dwell with ten thousand
demoniacs, than with one diseased in this way.
And that I am not mistaken in saying this, is
manifest from their respective feelings. For these last account him an
enemy that hath done them no wrong, and desire even to take him for a
slave when he is free, and encompass him with ten thousand evils; but
the demoniacs do no such thing, but toss their disease to and for
within themselves. And while these overturn many houses, and cause the
name of God to be blasphemed, and are a pest to the city and to the
whole earth; they that are troubled by evil spirits, deserve rather our
pity and our tears. And the one for the more part act in insensibility,
but the others are frantic while they reason, keeping their orgies in
the midst of cities, and maddened with some new kind of madness. For
what do all the demoniacs so bad, as what Judas dared to do, when he
showed forth that extremity' of wickedness? And all too that imitate
him, like fierce wild beasts escaped from their cage, trouble their
cities, no man restraining them. For these also have bonds upon them on
every side; such as the fears of the judges, the threatening of the
laws, the condemnation of the multitude,
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and other things more than these; yet bursting asunder even these, they
turn all things upside down. And should any one remove these altogether
from them, then would he know assuredly the demon that is in them to be
far fiercer, and more frantic than he who is just now gone forth.
But since this may not be, let us for the time
suppose it for argument's sake: and let us take off from him all his
chains, and then shall we clearly know his manifest madness. But be not
afraid of the monster, when we uncover it; for it is the representation
in word, not the thing in truth. Let there be then some man, darting
fire from his eyes, black, having from either shoulder serpents hanging
down instead of hands; and let him have also a mouth, with sharp swords
set in it instead of teeth, and for a tongue a gushing fountain of
poison and some baneful drug; and a belly more consuming than any
furnace, devouring all that is cast unto it, and a sort of winged feet
more vehement than any flame; and let his face be made up of a dog and
of a wolf; and let him utter nothing human, but something discordant,
and unpleasing, and terrible; and let him have also in his hands a
firebrand. Perhaps what we have said seems to you to be terrible, but
we have not even yet fashioned him worthily; for together with these
things we must add others besides. I mean, that he is also to slay them
that meet with him, to devour them, to fasten upon their flesh.
Yet is the covetous man much more fierce even than
this, assailing all like hell, swallowing all up, going about a common
enemy to the race of men. Why, he would have no man exist, that he may
possess all things. And he stops not even at this, but when in his
longing he shall have destroyed all men, he longs also to mar the
substance of the earth, and to see it all become gold; nay, not the
earth only, but hills also, and woods, and fountains, and in a word all
things that appear.
And to convince you that not even yet have we set
forth his madness, let there be no man to accuse and frighten him, but
take away the terror of the laws in supposition awhile, and thou wilt
see him snatching up a sword, laying violent hands on all, and sparing
none; neither friend, nor kinsman, nor brother, nor even his very
parent. Nay rather, in this case there is not even need of supposing,
but let us ask him, if he is not for ever framing to himself such
imaginations, and if he does not in thought range among all men to
destroy them; both friends and kinsmen, and even his very parents. Nay
rather there is no need even to ask, because in truth all men know that
they who are under the power of this disease are wearied even of their
father's old age; and that which is sweet, and universally desirable,
the having children, they esteem grievous and unwelcome: many at least
with this view have even paid money to be childless, and have maimed
their nature, not only by slaying their children after birth, but by
not suffering them even to be born at all.
6. Marvel not, therefore, if we have thus sketched
the covetous man (for in truth he is far worse than what we have said);
but let us consider how we shall deliver him from the demon. How then
shall we deliver him? If he may be dearly made aware, that his love of
money stands very much in his way in respect of this very object, the
gaining of money; for they that wish to gain in little things undergo
great losses; whence accordingly a proverb hath been put forth to this
same effect.(1) Many, for instance, on many occasions, wishing to lend
at large usury, and through the expectation of gain not having inquired
about them who receive their money, have together with the interest
lost also all their capital. Others again falling into dangers, and not
willing to give up a little have together with the substance lost their
life too.
Again, when it has been in men's power to purchase
either gainful offices, or some other such thing, by some trifling
meanness they have lost all. For because they know not how to sow, but
have ever practised reaping, they of course continually fail of their
harvest. For no man can be always reaping, as neither can he be always
gaining. Therefore since they are not willing to spend, neither do they
know how to gain. And should they have to take a wife, the same thing
again be-falls them; for either they are deceived into taking a poor
wife for a rich one, or when they have brought home one that is rich,
but full of faults without number, here too they have incurred more
loss than gain. For it is not superfluity but virtue, that causes
wealth. For what profit is there of her wealth, when she is expensive
and dissolute, and scatters all abroad more vehemently than any wind?
What if she be unchaste, and bring in numberless lovers? what if she be
drunken? Will she not quickly make her husband the poorest of men? But
they do not only marry, but also buy at great risk, from their great
covetousness, laboring to find not good slaves, but cheap ones.
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Consider then all these things (for the words
concerning hell and the kingdom ye are not yet able to hear), and
bearing in mind the losses which ye have often undergone from your love
of money, in loans, and in purchases, and in marriages, and in offices
of power, and in all the rest; withdraw yourselves from doating on
money.
For so shall ye be able to live the present life in
security, and after a little advance to hear also the words that treat
on self-government, and see through and look upon the very Sun of
Righteousness, and to attain unto the good things promised by Him; unto
which God grant we may all attain, by the grace and love towards man of
our Lord Jesus Christ, to whom be glory and might forever and ever.
Amen.
HOMILY XXIX.
MATT. IX. 1, 2.
"And He entered into a ship, and passed over, and came into His own
city. And, behold, they brought to Him a man sick of the palsy, lying
on a bed: and Jesus seeing their faith said unto the sick of the palsy;
Son, be of good cheer; thy sins be forgiven thee."(1)
By His own city here he means Capernaum. For that
which gave Him birth was Bethlehem; that which brought Him up,
Nazareth; that which had Him continually inhabiting it, Capernaum.
This paralytic, however, was different from that one
who is set forth in John.(2) For he lay at the pool, but this at
Capernaum; and that man had his infirmity thirty and eight years, but
concerning this, no such thing is mentioned; and the other was in a
state destitute of protectors, but this had some to take care of him,
who also took him up, and carried him. And to this He saith, "Son, thy
sins be forgiven thee,"(1) but to that He saith, "Wilt thou be made
whole?"(3) And the other He healed on a sabbath day, but this not on a
sabbath, for else the Jews would have laid this also to His charge; and
in the case of this man they were silent, but in that of the other they
were instant in persecuting him.
And this I have said, not without purpose, lest any
one should think there is a discrepancy from suspecting it to be one
and the same paralytic.
But do thou, I pray thee, mark the humility and
meekness of our Lord. For He had also before this put away the
multitudes from Him, and moreover when sent away by them at Gadara, He
withstood not, but retired, not however to any great distance.
And again He entered into the ship and passed over,
when He might have gone over afoot. For it was His will not to be
always doing miracles, that He might not injure the doctrine of His
humanity.(4)
Now Matthew indeed saith, that "they brought him,"
but the others, that they also broke up the roof, and let him down.(5)
And they put the sick man before Christ, saying nothing, but committing
the whole to Him. For though in the beginning He Himself went about,
and did not require so much faith of them that came unto Him; yet in
this case they both approached Him, and had faith required on their
part. For, "Seeing," it is said, "their faith;" that is, the faith of
them that had let the man down. For He cloth not on all occasions
require faith on the part of the sick only: as for instance, when they
are insane, or in any other way, through their disease, are out of
their own control. Or rather, in this case the sick man too had part in
the faith; for he would not have suffered himself to be let down,
unless he had believed.
Forasmuch then as they had evinced so great faith,
He also evinces His own power, with all authority absolving his sins,
and signifying in all ways that He is equal in honor with Him that
begat Him. And mark; He implied it from the beginning, by His teaching,
when He taught them as one having
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authority; by the leper, when He said, "I will, be thou clean,"
by the centurion, when upon his saying, "Speak the word only, and my
servant shall be healed, He marvelled at him"(2) and celebrated
him above all men; by the sea, when He curbed it with a mere word; by
the devils, when they acknowledged Him as their judge, and He cast them
out with great authority.
Here again in another and a greater way He
constrains His very enemies to confess His equality in honor, and by
their own mouth He makes it manifest. For He, to signify His
indifference to honor (for there stood a great company of spectators
shutting up the entrance, wherefore also they let him down from above),
did not straightway hasten to heal the visible body, but He takes His
occasion from them; and He healed first that which is invisible, the
soul, by forgiving his sins; which indeed saved the other, but brought
no great glory to Himself. They themselves rather, troubled by their
malice, and wishing to assail Him, caused even against their will what
was done to be conspicuous. He, in fact, in His abundance of counsel,
made use of their envy for the manifestation of the miracle.
Upon their murmuring,(3) then, and saying, "This man
blasphemeth; who can forgive sins but God only?"(4) let us see what He
saith. Did He indeed take away the suspicion? And yet if He were not
equal, He should have said, "Why fix upon me a notion which is not
convenient? I am far from this power." But now hath He said none of
these things, but quite the contrary He hath both affirmed and
ratified, as well by His own voice, as by the performance of the
miracle. Thus, it appearing that His saying certain things of himself
gave disgust to his hearers, He affirms what He had to say concerning
Himself by the others; and what is truly marvellous, not by His friends
only, but also by His enemies; for this is the excellency of His
wisdom. By His friends on the one hand, when He said, "I will, be thou
clean,"(5) and when He said, "I have not found so great faith, no, not
in Israel;"(6) but by His enemies, now. For because they had said, "No
man can forgive sins but God only," He subjoined,
"But that ye may know that the Son of Man hath power
to forgive sins upon the earth (then saith He to the sick of the
palsy), Arise, and take up thy bed, and go unto thine house."(7)
And not here only, but also in another case again,
when they were saying, "For a good work we stone thee not, but for
blasphemy, and because that thou, being a man, makest thyself God."(8)
neither in that instance did He put down this opinion, but again
confirmed it, saying, "If I do not the works of my Father, believe me
not; but if I do, though ye believe not me, believe the works."(9)
2. In this case indeed He discloses also another
sign, and that no small one, of His own Godhead, and of His equality in
honor with the Father. For whereas they said, "To unbind sins pertains
to God only," He not only unbinds sins, but also before this He makes
another kind of display in a thing which pertained to God only; the
publishing the secrets in the heart. For neither had they uttered what
they were thinking.
For "behold, certain of the scribes," it saith,"
said within themselves. This man blasphemeth. And Jesus knowing their
thoughts, said,Wherefore think ye evil in your hearts?"(10)
But that it belongs to God only to know men's
secrets, hear what saith the prophet, "Thou most entirely alone(11)
knowest the hearts;"(12) and again, "God trieth the hearts and
reins;(13)" and Jeremiah too saith, "The heart is deep above all
things, and it is man, and who shall know him?"(14) and, "Man shall
look on the face, but God on the heart."(15) And by many things one may
see, that to know what is in the mind belongs to God alone.
Implying therefore that He is God, equal to Him that
begat Him; what things they were reasoning in themselves (for through
fear of the multitude, they durst not utter their mind), this their
opinion He unveils and makes manifest, evincing herein also His great
gentleness.(16)
"For wherefore," saith He, "think ye evil in your
hearts?"(17)
And yet if there were cause for displeasure, it was
the sick man who should have been displeased, as being altogether
deceived, and should have said "One thing I came to, have healed, and
amendest Thou another? Why, whence is it manifest that my sins are
forgiven?"
But now he for his part utters nO such word, but
gives himself up to the power of
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the healer; but these being curious and envious, plot against the good
deeds of others. Wherefore He rebukes them indeed, but with all
gentleness. "Why, if ye disbelieve," saith He, "what went before, and
account my saying a boast; behold I add to it also another, the
uncovering of your secrets; and after that again another." What then is
this? The giving tone to the body of the paralyzed.
And whereas, when He spake unto the sick of the
palsy, He spake without clearly manifesting His own authority: for He
said not, "I forgive thee thy sins," but, "thy sins be forgiven thee:"
upon their constraining, He discloses His authority more clearly,
saying, "But that ye may know that the Son of Man hath power(1) on
earth to forgive sins."
Seest thou, how far He was from unwillingness to be
thought equal to the Father? For He said not at all, "The Son of Man
hath need of another;" or, "He hath given Him authority," but, "He hath
authority." Neither doth He say it for love of honor, but "to Convince
you," so He speaks, "that I do not blaspheme in making myself equal
with God."
Thus everywhere His will is to offer proofs clear
and indisputable; as when He saith, "Go thy way, show thyself to the
priest;"(2) and when He points to Peter's wife's mother ministering,
and permits the swine to cast themselves down headlong. And in the same
manner here also; first, for a certain token of the forgiveness of his
sins, He provides the giving tone to his body: and of that again, his
carrying his bed; to hinder the fact from being thought a mere fancy.
And He doeth not this, before He had asked them a question. "For
whether is easier," saith He, "to say, Thy sins be forgiven thee? or to
say, Take up thy bed, and go unto thine house?"(3) Now what He saith is
like this, "Which seems to you easier, to bind up a disorganized(4)
body, or to undo(5) the sins of a soul? It is quite manifest; to bind
up a body. For by how much a soul is better than a body, by so much is
the doing away sins a greater work than this; but because the one is
unseen, the other in sight, I throw in that, which although an inferior
thing, is yet more open to sense; that the greater also and the unseen
may thereby receive its proof;" thus by His works anticipating even now
the revelation of what had been said by John, that "He taketh away the
sins of the world."
Well then, having raised him up, He sends him to His
house; here again signifying His unboastfulness,(6) and that the event
was not a mere imagination; for He makes the same persons witnesses of
his infirmity, and also of his health. For I indeed had desired, saith
He, through thy calamity to heal those also, that seem to be in health,
but are diseased in mind; but since they will not, depart thou home, to
heal them that are there.
Seest thou how He indicates Him(7) to be Creator
both of souls and bodies? He heals therefore the palsy in each of the
two substances, and makes the invisible evident by that which is in
sight. But nevertheless they still creep upon the earth.
"For when the multitudes saw it, they marvelled, and
glorified God, which" (it is said) "had given such power unto men:"(8)
for the flesh was an offense unto them.(9) But He did not rebuke them,
but proceeds by His works to arouse them, and exalt their thoughts.
Since for the time it was no small thing for Him to be thought greater
than all men, as having come from God. For had they well established
these things in their own minds, going on orderly they would have
known, that He was even the Son of God. But they did not retain these
things clearly, wherefore neither were they able to approach Him. For
they said again, "This man is not of God;"(10) "how is this man of
God?" And they were continually harping on these things, putting them
forward as cloaks for their own passions.
3. Which thing many now also do; and thinking to
avenge God, fulfill their own passions, when they ought to go about all
with moderation. For even the God of all, having power to launch His
thunderbolt against them that blaspheme Him, makes the sun to rise, and
sends forth the showers, and affords them all other things in
abundance; whom we ought to imitate, and so to entreat, advise,
admonish, with meekness, not angry, not making ourselves wild beasts.
For no harm at all ensues unto God by their
blasphemy, that thou shouldest be angered, but he who blasphemed hath
himself also received the wound. Wherefore groan, bewail, for the
calamity indeed deserves tears. And the wounded man, again,--noth-
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ing can so heal him as gentleness: gentleness, I say, which is mightier
than any force.
See, for example, how He Himself, the in-suited one,
discourses with us, both in the Old Testament, and in the New; in the
one saying, "O my people, what have I done unto thee?"(1) in the other,
"Saul, Saul, why persecutest thou me."(2) And Paul too bids, "In
meekness instruct those that oppose themselves."(3) And Christ again,
when His disciples had come to Him, requiring fire to come down from
heaven, strongly rebuked them. saying, "Ye know not what manner of
spirit ye are of."(4)
And here again He said not, "O accursed, and
sorcerers as ye are; O ye envious, and enemies of men's salvation;"
but, "Wherefore think ye evil in your hearts?"
We must, you see, use gentleness to eradicate the
disease. Since he who is become better through the fear of man, will
quickly return to wickedness again. For this cause He commanded also
the tares to be left, giving an appointed day of repentance. Yea, and
many of them in fact repented, and became good, who before were bad; as
for instance, Paul, the Publican, the Thief; for these being really
tares turned into kindly wheat. Because, although in the seeds this
cannot be, yet in the human will it is both manageable and easy; for
our will is bound by no limits of nature, but hath freedom of choice
for its privilege.
Accordingly, when thou seest an enemy of the truth,
wait on him, take care of him, lead him back into virtue, by showing
forth an excellent life, by applying "speech that cannot be
condemned,"(5) by bestowing attention and tender care, by trying every
means of amendment, in imitation of the best physicians. For neither do
they cure in one manner only, but when they see the wound not yield to
the first remedy, they add another, and after that again another; and
now they use the knife, and now bind up. And do thou accordingly,
having become a physician of souls, put in practice every mode of cure
according to Christ's laws; that thou mayest receive the reward both of
saving thyself and of profiting others, doing all to the glory of God,
and so being glorified also thyself. "For them that glorify me," saith
He, "I will glorify; and they that despise me, shall be lightly
esteemed."(6)
Let us, I say, do all things unto His glory; that we
may attain unto that blessed portion, unto which God grant we may all
attain, by the grace and love towards man of our Lord Jesus Christ, to
whom be glory and might forever and ever. Amen.
HOMILY XXX.
MATT. IX. 9.
"And as Jesus passed forth from thence, He saw a man sitting at the
receipt of custom,(1)named Matthew; and He saith unto him, Follow me."
For when He had performed the miracle, He did not
remain, lest, being in sight, He should kindle their jealousy the more;
but He indulges them by retiring, and soothing their passion. This then
let us also do, not encountering them that are plotting against us; let
us rather soothe their wound, giving way and relaxing their vehemence.
But wherefore did He not call him together with
Peter and John and the rest? As in their case He had come at that time,
when He knew the men would obey Him; so Matthew also He then called
when He was assured he would yield himself. And therefore Paul again He
took, as a fisher his prey, after the resurrection. Because He who is
acquainted with the hearts, and knows the secrets of each man's mind,
knew also when each of these would obey. Therefore not at the beginning
did He call him, when he was yet in
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rather a hardened state, but after His countless miracles, and the
great fame concerning Him, when He knew him to have actually become
more prepared for obedience.
And we have cause also to admire the self-denial(1)
of the evangelist, how he disguises not his own former life, but adds
even his name, when the others had concealed him under another
appellation.(2)
But why did he say he was "sitting at the receipt of
custom?" To indicate the power of Him that called him, that it was not
when he had left off or forsaken this wicked trade, but from the midst
of the evils He drew him up; much as He converted the blessed Paul also
when frantic and raging, and darting fire; which thing he himself makes
a proof of the power of Him that called him, saying to the Galatians,
"Ye have heard of my conversation in time past in the Jews' religion,
how that beyond measure I persecuted the church of God."(3) And the
fishermen too He called when they were in the midst of their business.
But that was a craft not indeed in bad report, but of men rather rudely
bred, not mingling with. others, and endowed with great simplicity;
whereas the pursuit now in question was one full of all insolence and
boldness, and a mode of gain whereof no fair account could be given. a
shameless traffic, a robbery under cloak of law: yet nevertheless He
who uttered the call was ashamed of none of these things.
And why talk I of His not being ashamed of a
publican? since even with regard to a harlot woman, so far from being
ashamed to call her, He actually permitted her to kiss His feet, and to
moisten them with her tears.(4) Yea, for to this end He came, not to
cure bodies only, but to heal likewise the wickedness of the soul.
Which He did also in the case of the paralytic; and having shown
clearly that He is able to forgive sins, then, not before, He comes to
him whom we are now speaking of; that they might no more be troubled at
seeing a publican chosen into the choir of the disciples. For He that
hath power to undo all our offenses, why marvel if He even make this
man an apostle?
But as thou hast seen the power of Him that called,
so consider also the obedience of him that was called: how he neither
resisted, nor disputing said, "What is this? Is it not indeed a
deceitful calling, wherewith He calls me, being such as I am?" nay; for
this humility again had been out of season: but he obeyed straightway,
and did not even request to go home, and to communicate with his
relations concerning this matter; as neither indeed did the fishermen;
but as they left their net and their ship and their father, so did he
his receipt of custom and his gain, and followed, exhibiting a mind
prepared for all things; and breaking himself at once away from all
worldly things, by his complete obedience he bare witness that He who
called him had chosen a good time.
And wherefore can it be, one may say, that he hath
not told us of the others also, how and in what manner they were
called; but only of Peter and James, and John and Philip, and nowhere
of the others?(5)
Because these more than others were in so strange
and mean ways of life. For there is nothing either worse than the
publican's business, or more ordinary than fishing. And that Philip
also was among the very ignoble, is manifest from his country.
Therefore these especially they proclaim to us, with their ways of
life, to show that we ought to believe them in the glorious parts of
their histories also. For they who choose not to pass by any of the
things which are accounted reproachful, but are exact in publishing
these more than the rest, whether they relate to the Teacher or to the
disciples; how can they be suspected in the parts which claim
reverence? more especially since many signs and miracles are passed
over by them, while the events of the cross, accounted to be
reproaches, they utter with exact care and loudly; and the disciples'
pursuits too, and their faults, and those of their Master's ancestry
who were notorious for sins,(6) they discover with a clear voice.
Whence it is manifest that they made much account of truth, and wrote
nothing for favor, nor for display.
a. Having therefore called him, He also honored him
with a very great honor by partaking straightway of his table; for in
this way He would both give him good hope for the future, and lead him
on to a greater confidence.(7) For not in a long time, but at once, He
healed his vice. And not with him only doth He sit down to meat, but
with many others also; although this very thing was accounted a charge
against Him, that He chased not away the sinners. But neither do they
conceal this point, what sort of blame is endeavored to be fixed on His
proceedings.
Now the publicans come together as to one of the
same trade; for he, exulting(8) in the entrance of Christ, had called
them all together. The fact is, Christ used to try every kind of
treatment; and not when discoursing only, nor when healing, nor when
reproving
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His enemies, but even at His morning meal, He would often correct such
as were in a bad way; hereby teaching us, that every season and every
work may by possibility afford us profit. And yet surely what was then
set before them came of injustice and covetousness; but Christ refused
not to partake of it, because the ensuing gain was to be great: yea
rather He becomes partaker of the same roof and table with them that
have committed such offenses. For such is the quality of a physician;
unless he endure the corruption of the sick. he frees them not from
their infirmity.
And yet undoubtedly He incurred hence an evil
report: first by eating with him, then in Matthew's house, and thirdly,
in company with many publicans. See at least how they reproach Him with
this. "Behold a man gluttonous, and a winebibber, a friend of
publicants and sinners."(1)
Let them hear, as many as are striving to deck
themselves with great honor for fasting, and let them consider that our
Lord was called "a man gluttonous and a winebibber," and He was not
ashamed, but overlooked all these things, that he might accomplish what
He had set before him; which indeed was accordingly done. For the
publican was actually converted, and thus became a better man.
And to teach thee that this great thing was wrought
by his partaking of the table with Him, hear what Zacchæus saith,
another publican. I mean, when he heard Christ saying, "To-day, I must
abide in thy house," the delight gave him wings, and he saith, "The
half of my goods I give to the poor, and if I have taken anything from
any man by false accusation, I restore him fourfold."(2) And to him
Jesus saith, "This day is salvation come to this house." So possible is
it by all ways to give instruction.
But how is it, one may say, that Paul commands, "If
any man that is called a brother be a fornicator or covetous, with such
an one no, not to eat?"(3) In the first place, it is not as yet
manifest, whether to teachers also he gives this charge, and not rather
to brethren only. Next, these were not yet of the number of the
perfect,(4) nor of those who had become brethren. And besides, Paul
commands, even with respect to them that had become brethren, then to
shrink from them, when they continue as they were, but these had now
ceased, and were converted.
3. But none of these things shamed the Pharisees,
but they accuse Him to His disciples, saying,
"Why eateth your Master with publicans and
sinners?"(5)
And when the disciples seem to be doing wrong, they
intercede with Him, saying, "Behold thy disciples do that which is not
lawful to do on the sabbath-day;"(6) but here to them they discredit
Him. All which was the part of men dealing craftily, and wishing to
separate from the Master the choir of the disciples. What then saith
Infinite Wisdom?
"They that be whole need not a physician," saith He,
"but they that are sick."(7)
See how He turned their reasoning to the opposite
conclusion. That is, while they made it a charge against Him that He
was in company with these men: He on the contrary saith, that His not
being with them would be unworthy of Him, and of His love of man; and
that to amend such persons is not only blameless, but excellent, and
necessary, and deserving of all sorts of praise.
After this, that He might not seem to put them that
were bidden to shame, by saying, "they that are sick;" see how He makes
up for it again, by reproving the others, and saying,
"Go ye and learn what that meaneth, I will have
mercy, and not sacrifice."(8)
Now this He said, to upbraid them with their
ignorance of the Scriptures. Wherefore also He orders His discourse
more sharply, not Himself in anger, far from it; but so as that the
publicans might not be in utter perplexity.
And yet of course He might say, "Did ye not mark,
how I remitted the sins of the sick of the palsy, how I braced up his
body?" But He saith no such thing, but argues with them first from
men's common reasonings, and then from the Scriptures. For having said,
"They that be whole need not a physician, but they that are sick;" and
having covertly indicated that He Himself was the Physician; after that
He said, "Go ye and learn what that meaneth, I will have mercy, and not
sacrifice." Thus doth Paul also: when he had first established his
reasoning by illustrations from common things, and had said, "Who
feedeth a flock, and eateth not of the milk thereof?"(9) then he brings
in the Scriptures also, saying, "It is written in the law of Moses,
Thou shall not muzzle the ox that treadeth out the corn;"(10) and
again, "Even so hath the Lord ordained, that they
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which preach the gospel should live of the gospel."(1)
But to His disciples not so, but He puts them in
mind of His signs, saying on this wise, "Do ye not yet remember the
five loaves of the five thousand, and how many baskets ye took up?"(2)
Not so however with these, but He reminds them of our common infirmity,
and signifies them at any rate to be of the number of the infirm; who
did not so much as know the Scriptures, but making light of the rest of
virtue, laid all the stress on their sacrifices; which thing He is also
earnestly intimating unto them, when He sets down in brief what had
been affirmed by all the prophets,(3) saying, "Learn ye what that
meaneth, I will have mercy, and not sacrifice."
The fact is, He is signifying hereby that not He was
transgressing the law, but they; as if He had said, "Wherefore accuse
me? Because I bring sinners to amendment? Why then ye must accuse the
Father also for this." Much as He said also elsewhere, establishing
this point: "My Father worketh hitherto, and I work:"(4) so here again,
"Go ye and learn what that meaneth, I will have mercy, and not
sacrifice." "For as this is His will, saith Christ, so also mine."
Seest thou how the one is superfluous, the other necessary? For neither
did He say, "I will have mercy, and sacrifice," but, "I will have
mercy, and not sacrifice." That is, the one thing He allowed, the other
He cast out; and proved that what they blamed, so far from being
forbidden, was even ordained by the law, and more so than sacrifice;
and He brings in the Old Testament, speaking words and ordaining laws
in harmony with Himself.
Having then reproved them, both by common
illustrations and by the Scriptures, He adds again,
"I am not come to call righteous men, but sinners to
repentance."(5)
And this He saith unto them in irony; as when He
said, "Behold, Adam is become as one of us;"(6) and again, "If I were
hungry, I would not tell thee."(7) For that no man on earth was
righteous, Paul declared, saying, "For all have sinned, and come short
of the glory of God."(8) And by this too the others were comforted, I
mean, the guests. "Why, I am so far," saith He, "from loathing sinners,
that even for their sakes only am I come." Then, lest He should make
them more careless, He staid not at the word "sinners," but added,
"unto repentance." "For I am not come that they should continue
sinners, but that they should alter, and amend."
4. He then having stopped their mouths every way, as
well from the Scriptures as from the natural consequence of things; and
they having nothing to say, proved as they were obnoxious to the
charges which they had brought against Him, and adversaries of the law
and the Old Testament; they leave Him, and again transfer their
accusation to the disciples.
And Luke indeed affirms that the Pharisees said it,
but this evangelist, that it was the disciples of John;(9) but it is
likely that both said it. That is, they being, as might be expected, in
utter perplexity, take the other sort with them; as they did afterwards
with the Herodians likewise. Since in truth John's disciples were
always disposed to be jealous of Him, and reasoned against Him: being
then only humbled, when first John abode in the prison. They came at
least then, "and told Jesus;"(10) but afterwards they returned to their
former envy.
Now what say they? "Why do we and the Pharisees fast
oft, but thy disciples fast not?"(11)
This is the disease, which Christ long before was
eradicating, in the words, "When thou fastest, anoint thy head, and
wash thy face;"(12) foreknowing the evils that spring therefrom. But
yet He doth not rebuke even these, nor say, "O ye vainglorious and
over-busy;" but He discourses to them with all gentleness, saying, "The
children of the bride-chamber cannot fast, as long as the bridegroom is
with them."(13) Thus, when others were to be spoken for, the publicans
I mean, to soothe their wounded soul, He was more severe in His reproof
of their revilers; but when they were deriding Himself and His
disciples, He makes His reply with all gentleness.
Now their meaning is like this; "Granted," say they,
"Thou doest this as a physician; why do Thy disciples also leave
fasting, and cleave to such tables?" Then, to make the accusation
heavier, they put themselves first, and then the Pharisees; wishing by
the comparison to aggravate the charge. For indeed "both we," it is
said, "and the Pharisees, fast oft." And in truth they did fast, the
one having learnt it from John, the other
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from the law; even as also the Pharisee said, "I fast twice in the
week."(1)
What then saith Jesus? "Can the children of the
bridechamber fast, while the bridegroom is with them." Before, He
called Himself a physician, but here a bridegroom; by these names
revealing His unspeakable mysteries. Yet of course He might have told
them, more sharply, "These things depend not on you, that you should
make such laws. For of what use is fasting, when the mind is full of
wickedness; when ye blame others, when ye condemn them, bearing about
beams in your eyes, and do all for display? Nay, before all this ye
ought to have cast out vainglory, to be proficients in all the other
duties, in charity, meekness, brotherly love." However, nothing of this
kind doth He say, but with all gentleness, "The children of the
bridechamber cannot fast, so long as the bridegroom is with them;"
recalling to their mind John's words, when he said, "He that hath the
bride, is the bridegroom, but the friend of the bridegroom, which
standeth and heareth Him, rejoiceth greatly because of the bridegroom's
voice."(2)
Now His meaning is like this: The present time is of
joy and gladness, therefore do not bring in the things which are
melancholy. For fasting is a melancholy thing, not in its own nature,
but to them that are yet in rather a feeble state; for to those at
least that are willing to practise self-command, the observance is
exceedingly pleasant and desirable. For as when the body is in health,
the spirits are high,(3) so when the soul is well conditioned, the
pleasure is greater. But according to their previous impression He
saith this. So also Isaiah,(4) discoursing of it, calls it "an
affliction of the soul;" and Moses too in like manner.
Not however by this only doth He stop their mouths,
but by another topic also, saying,
"Days will come, when the bridegroom shall be taken
from them, and then shall they fast."(5)
For hereby He signifies, that what they did was not
of gluttony, but pertained to some marvellous dispensation. And at the
same time He lays beforehand the foundation of what He was to say
touching His passion, in His controversies with others instructing His
disciples, and training them now to be versed in the things which are
deemed sorrowful. Because for themselves already to have this said to
them, would have been grievous and galling, since we know that
afterwards, being uttered, it troubled them;(6) but spoken to others,
it would become rather less intolerable to them.
It being also natural for them to pride themselves
on John's calamity, He from this topic represses likewise such their
elation: the doctrine however of His resurrection He adds not yet, it
not being yet time. For so much indeed was natural, that one supposed
to be a man should die, but that other was beyond nature.
5. Then what He had done before, this He doth here
again. I mean, that as He, when they were attempting to prove Him
blameable for eating with sinners, proved to them on the contrary, that
His proceeding was not only no blame, but an absolute praise to Him: so
here too, when they wanted to show of Him, that He knows not how to
manage His disciples, He signifies that such language was the part of
men not knowing how to manage their inferences,(7) but finding fault at
random.
"For no man," saith He, putteth a piece of new cloth
unto an old garment."(8)
He is again establishing His argument by
illustrations from common life. And what He saith is like this, "The
disciples have not yet become strong, but still need much
condescension. They have not yet been renewed by the Spirit, and on
persons in that state one ought not to lay any burden of injunctions."
And these things He said, setting laws and rules for
His own disciples, that when they should have to receive as disciples
those of all sorts that should come from the whole world, they might
deal with them very gently.
"Neither do men put new wine into old bottles."(9)
Seest thou His illustrations, how like the Old
Testament? the garment? the wine skins? For Jeremiah too calls the
people "a girdle," and makes mention again of "bottles" and of
"wine."(10) Thus, the discourse being about gluttony and a table, He
takes His illustrations from the same.
But Luke(11) adds something more, that the new also
is rent, if thou put it upon the old. Seest thou that so far from any
advantage taking place, rather the mischief is increased?
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And while He speaks of the present, He foretells
also the future; as that they shall hereafter be new but until that
come to pass, nothing austere and grievous ought to be imposed on them.
For he, saith Christ, that seeks to instill the high doctrines before
the proper time, thenceforth not even when the time calls will he find
them to his purpose, having once for all made them unprofitable. And
this comes to pass not by any fault of the wine, nor of the deceivers,
but from the unseasonable act of them that put it in.
Hereby He hath taught us also the cause of those
Lowly expressions, which He was continually using in discourse with
them. That is, by reason of their infirmity He said many things very
short of His proper dignity: which John also pointing out, relates Him
to have said, "I have many things to say unto you, but ye cannot bear
them now."(1) Here, that they might not suppose those things only to be
which He had spoken, but might imagine to themselves others also, and
far greater; He set before them their own infirmity, with a promise
that when they should have become strong, He would tell them also the
rest; which thing He saith here too, "Days will come, when the
bridegroom shall be taken from them, and then shall they fast."
6. Therefore neither let us require all things of
all men in the beginning, but so much as is possible; and soon shall we
have made our way to the rest. But if thou art urgent and in haste, for
this very cause I bid thee urge not, because thou art in haste. And if
the saying seem to thee a riddle, learn it from the very nature of the
things, and then wilt thou see the whole force thereof.
And let none move thee of those who find fault
unseasonably; since here too the censurers were Pharisees, and the
reproached, disciples; nevertheless, none of these things persuaded
Christ to reverse His judgment, neither did He say, "it is a shame for
these to fast, and for those not to fast." But as the perfect pilot
heeds not the troubled waves, but his own art; so at that time did
Christ. For in truth it was a shame, not that they should forbear
fasting, but that on account of the fast they should be wounded in
vital points, and be cut off, and broken away.
These things then let us also bear in mind, and
treat accordingly all those that belong to us. Yea, if thou have a wife
fond of dress, gaping and eager after modes of painting the face, and
dissolved in great luxury, and talkative, and foolish (although it is
not of course possible that all these should concur in one woman;
however let us frame in our discourse a woman of that sort).
"Why then is it," some one may say, "that thou
fashionest a woman, and not a man?" There are men too worse than this
woman. But forasmuch as the authority is intrusted to men, we
accordingly are framing a woman, for the present, not as though vice
more abounded in them. For there are many things to be found in men
also, which are not amongst women; as for instance man-slaying,
breaking open of tombs, fighting with wild beasts, and many such like
things. Think not therefore that we do this as undervaluing the sex; it
is not, it is not this, but thus it was convenient at present to sketch
out the picture.
Let us then suppose such a woman, and let her
husband endeavor in every way to reform her. How then shall he reform
her? Not by enjoining all at once, but the easier things first, and in
matters by which she is not vehemently possessed. For if thou hasten to
reform her entirely at the beginning, thou hast ruined all. Do not
accordingly take off her golden ornaments at once, but let her have
them, and wear them for a time, for this seems a less evil than her
paintings and shadings. Let these therefore be first taken away, and
not even these by fear and threatening, but by persuasion and mildness,
and by blaming of others, and by your own opinion and judgment. And
tell her continually, that to thee a countenance so decked up is
not lovely, but rather in a high degree unpleasing, and persuade
her above all things that this vexes thee. And after thine own
suffrage, bring in also the judgment expressed by others, and say that
even beautiful women are wont to be disfigured by this; that thou
mayest root out the passion. And say nothing yet of hell, or of the
kingdom, for thou wilt talk of these things in vain: but persuade her
that she pleases thee more by displaying the work of God undisguised;
but she who tortures, and strains, and daubs her countenance, doth not
even to people in general appear fair and beautiful. And first by
common reasonings and the suffrages of all men expel the pest, and when
thou hast softened her down by these words, add also the other
considerations. And though thou shouldest speak once and not persuade
her, do not grow weary of pouring in · the same words, a second
and a third time and often; not however in a wearisome kind of way, but
sport-
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ively; and do thou now turn from her, now flatter and court her.
Seest thou not the painters, how much they rub out,
how much they insert, when they are making a beautiful portrait? Well
then, do not thou prove inferior to these. For if these, in drawing the
likeness of a body, used such great diligence, how much more were it
meet for us, in fashioning a soul, to use every contrivance. For if
thou shouldest fashion well the form of this soul, thou wilt not see
the countenance of the body looking unseemly, nor lips stained, nor a
mouth like a bear's mouth dyed with blood, nor eyebrows blackened as
with the smut of some kitchen vessel, nor cheeks whitened with dust
like the walls of the tombs. For all these things are smut, and
cinders, and dust, and signals of extreme deformity.
But stay: I have been led on unobserving, I know not
how, into these expressions; and while admonishing another to teach
with gentleness, I have been myself hurried away(1) into wrath. Let us
return therefore again unto the more gentle way of admonition, and let
us bear with all the faults of our wives, that we may succeed in doing
what we would. Seest thou not how we bear with the cries of children,
when we would wean them from the breast, how we endure all for this
object only, that we may persuade them to despise their former food?
Thus let us do in this case also, let us bear with all the rest, that
we may accomplish this. For when this hath been amended, thou wilt see
the other too proceeding in due order, and thou wilt come again unto
the ornaments of gold, and in the same way wilt reason concerning them
likewise, and thus by little and little bringing thy wife unto the
right rule, thou wilt be a beautiful painter, a faithful servant, an
excellent husbandman.
Together with these things remind her also of the
women of old, of Sarah, of Rebecca, both of the fair and of them that
were not so, and point out how all equally practised modesty. For even
Leah, the wife of the patriarch, not being fair, was not constrained to
devise any such thing, but although she were uncomely, and not very
much beloved by her husband, she neither devised any such thing, nor
marred her countenance, but continued to preserve the lineaments
thereof undisfigured, and this though brought up by Gentiles.(2)
But thou that art a believing woman, thou that hast
Christ for thine head, art thou bringing in upon us a satanic art? And
dust thou not call to mind the water that dashed over thy countenance,
the sacrifice that adorns thy lips, the blood that hath reddened thy
tongue? For if thou wouldest consider all these things, though thou
wert fond of dress to the ten thousandth degree, thou wilt not venture
nor endure to put upon thee that dust and those cinders. Learn that
thou hast been joined unto Christ, and refrain from this unseemliness.
For neither is He delighted with these colorings, but He seeks after
another beauty, of which He is in an exceeding degree a lover, I mean,
that in the soul. This the prophet likewise hath charged thee to
cherish, and hath said, "So shall the King have pleasure in thy
beauty."(3)
Let us not therefore be curious in making ourselves
unseemly. For neither is any one of God's works imperfect, nor doth it
need to be set right by thee. For not even if to an image of the
emperor, after it was set up, any one were to seek to add his own work,
would the attempt be safe, but he will incur extreme danger. Well then,
man works and thou addest not; but doth God work, and dust thou amend
it? And dust thou not consider the fire of hell? Dust thou not consider
the destitution of thy soul? For on this account it is neglected,
because all thy care is wasted on the flesh.
But why do I speak of the soul? For to the very
flesh everything falls out contrary to what ye have sought. Consider
it. Dust thou wish to appear beautiful? This shows thee uncomely. Dust
thou wish to please thy husband? This rather grieves him; and causes
not him only, but strangers also, to become thine accusers. Wouldest
thou appear young? This will quickly bring thee to old age. Wouldest
thou wish to array thyself honorably? This makes thee to be ashamed.
For such an one is ashamed not only before those of her own rank, but
even those of her maids who are in her secret, and those of her
servants who know; and, above all, before herself.
But why need I say these things? For that which is
more grievous than all I have now omitted, namely, that thou dust
offend God; thou underminest modesty, kindlest the flame of jealousy,
emulalest the harlot women at their brothel.
All these things then consider, ye women, and laugh
to scorn the pomp of Satan and the craft of the devil; and letting go
this adorning, or rather disfiguring, cultivate that beauty in your own
souls which is lovely even to angels and desired of God, and delightful
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to your husbands; that ye may attain both attain, by the grace and love
towards man of unto present glory, and unto that which is to our Lord
Jesus Christ, to whom be glory and come. To which God grant that we may
all might forever and ever. Amen.
HOMILY XXXI.
MATT. IX. 18.
"While He spake these things unto them, behold, there came in(1) a
ruler, and worshipped Him, saying, My daughter is even new dead; but
come and lay Thy hand upon her, and she shall live."
The deed overtook the words; so that the mouths of
the Pharisees were the more stopped. For both he that came was a ruler
of the synagogue, and his affliction terrible. For the young damsel was
both his only child, and twelve years old, the very flower of her age;
on which account especially He raised her up again, and that
immediately.
And if Luke say that men came, saying, "Trouble not
the Master, for she is dead;"(2) we will say this, that the expression,
"she is even now dead," was that of one conjecturing from the time of
his journeying, or exaggerating his affliction. For it is an usual
thing with persons in need to heighten their own evils by their report,
and to say something more than is really true, the more to attract
those whom they are beseeching.
But see his dullness: how he requires of Christ two
things, both His actual presence, and the laying on of His hand: and
this by the way is a sign that he had left her still breathing. This
Naaman also, that Syrian, required of the prophet. "For I thought,"
saith he, "he will surely come out, and will lay on his hand."(3) For
in truth they who are more or less dull of temper, require sight and
sensible things.
And whereas Mark(4) saith, He took the three
disciples, and so doth Luke;(5) our evangelist merely saith, "the
disciples." Wherefore then did He not take with Him Matthew, though he
had but just come unto Him? To bring him to a more earnest longing, and
because he was yet rather in an imperfect state. For to this intent
doth He honor those, that these may grow such as those are. But for him
it sufficed for the present, to see what befell the woman with the
issue of blood, and to be honored by His table, and by His partaking of
his salt.
And when He had risen up many followed Him, as for a
great miracle, both on account of the person who had come, and because
the more part being of a grosser disposition were seeking not so much
the care of the soul, as the healing of the body; and they flowed
together, some urged by their own afflictions, some hastening to behold
how other men's were cured: however, there were as yet but few in the
habit of coming principally for the sake of His words and doctrine.
Nevertheless, He did not suffer them to enter into the house, but His
disciples only; and not even all of these, everywhere instructing us to
repel the applause of the multitude.
2. "And, behold," it is said, "a woman that had an
issue of blood twelve years, came behind Him, and touched the hem of
His garment. For she said within herself, If I may but touch His
garment, I shall be whole."(6)
Wherefore did she not approach Him boldly? She was
ashamed on account of her affliction, accounting herself to be unclean.
For if the menstruous woman was judged not to be clean, much more would
she have the same thought, who was afflicted with such a disease; since
in fact that complaint was under the law accounted a great
uncleanness.(7) Therefore she lies hidden, and conceals herself. For
neither had she as yet the proper and correct opinion concerning Him:
else she
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would not have thought to be concealed. And this is the first woman
that came unto Him in public, having heard of course that He heals
women also, and that He is on His way to the little daughter that was
dead.
And she durst not invite him to her house, although
she was wealthy;(1) nay, neither did she approach publicly, but
secretly with faith she touched His garments. For she did not doubt,
nor say in herself, "Shall I indeed be delivered from the disease?
shall I indeed fail of deliverance?" But confident of her health, she
so approached Him. "For she said," we read, "in herself, If I may only
touch His garment, I shall be whole." Yea, for she saw out of what
manner of house He was come, that of the publicans, and who they were
that followed Him, sinners and publicans; and all these things made her
to be of good hope.
What then doth Christ? He suffers her not to be hid,
but brings her into the midst, and makes her manifest for many purposes.
It is true indeed that some of the senseless ones
say, "He does this for love of glory. For why," say they, "did He not
suffer her to be hid?" What sayest thou, unholy, yea, all unholy one?
He that enjoins silence, He that passes by miracles innumerable, is He
in love with glory?
For what intent then doth He bring her forward? In
the first place He puts an end to the woman's fear, lest being pricked
by her conscience, as having stolen the gift, she should abide in
agony. In the second place, He sets her right, in respect of her
thinking to be hid. Thirdly, He exhibits her faith to all, so as to
provoke the rest also to emulation; and His staying of the fountains of
her blood was no greater sign than He affords in signifying His
knowledge of all things. Moreover the ruler of the synagogue, who was
on the point of thorough unbelief, and so of utter ruin, He corrects by
the woman. Since both they that came said, "Trouble not the Master, for
the damsel is dead;" and those in the house laughed Him to scorn, when
He said, "She sleepeth;" and it was likely that the father too should
have experienced some such feeling. Therefore to correct this weakness
beforehand, He brings forward the simple woman. For as to that ruler
being quite of the grosser sort, hear what He saith unto him: "Fear
not, do thou believe only, and she shall be made whole."(2)
Thus He waited also on purpose for death to come on,
and that then He should arrive; in order that the proof of the
resurrection might be distinct. With this view He both walks more
leisurely, and discourses more with the woman; that He might give time
for the damsel to die, and for those to come, who told of it, and said,
"Trouble not the Master."(3) This again surely the evangelist obscurely
signifies, when he saith, "While He yet spake, there came from the
house certain which said, Thy daughter is dead, trouble not the
Master." For His will was that her death should be believed, that her
resurrection might not be suspected. And this He doth in every
instance. So also in the case of Lazarus, He waited a first and a
second and a third day.(4)
On account then of all these things He brings her
forward, and saith, "Daughter, be of good cheer,"(5) even as He had
said also to the paralyzed person, "Son, be of good cheer." Because in
truth the woman was exceedingly alarmed; therefore He saith, "be of
good cheer," and He calls her "daughter;" for her faith had made her a
daughter. After that comes also her praise: "Thy faith hath made thee
whole."
But Luke tells us also other things more than these
concerning the woman. Thus, when she had approached Him, saith he, and
had received her health, Christ did not immediately call her, but first
He saith, "Which is he that touched me?" Then when Peter and they that
were with Him said, Master, the multitude throng Thee, and press Thee,
and sayest Thou, who touched me?"(6) (which was a very sure sign both
that He was encompassed with real flesh, and that He trampled on all
vainglory, for they did not follow Him at all afar off, but thronged
Him on every side); He for His part continued to say, "Somebody hath
touched me, for I perceive that virtue is gone out of me;"(7) answering
after a grosser manner according to the impression of His hearers. But
these things He said, that He might also induce her of herself to make
confession. For on this account neither did He immediately convict her,
in order that having signified that He knows all things clearly, He
might induce her of her own accord to publish all, and work upon her to
proclaim herself what had been done, and that He might not incur
suspicion by saying it.
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Seest thou the woman superior to the ruler of the
synagogue? She detained Him not, she took no hold of Him, but touched
Him only with the end of her fingers, and though she came later, she
first went away healed. And he indeed was bringing the Physician
altogether to his house, but for her a mere touch suffered. For though
she was bound by her affliction, yet her faith had given her wings. And
mark how He comforts her, saying, "Thy faith hath saved thee." Now
surely, had He drawn her forward for display, He would not have added
this; but He saith this, partly teaching the ruler of the synagogue to
believe, partly proclaiming the woman's praise, and affording her by
these words delight and advantage equal to her bodily health.
For that He did this as minded to glorify her, and
to amend others, and not to show Himself glorious, is manifest from
hence; that He indeed would have been equally an object of admiration
even without this (for the miracles were pouring around Him faster than
the snow-flakes, and He both had done and was to do far greater things
than these): but the woman, had this not happened, would have gone away
hid, deprived of those great praises. For this cause He brought her
forward, and proclaimed her praise, and cast out her fear, (for "she
came," it is said, "trembling"(1)); and He caused her to be of good
courage, and together with health of body, He gave her also other
provisions for her journey, in that He said, "Go in peace."(2)
3. "And when He came into the ruler's house, and saw
the minstrels and the people making a noise, He saith unto them, Give
place, for the maid is not dead, but sleepeth. And they laughed Him to
scorn."(3)
Noble tokens, surely, these, of the rulers of
synagogues; in the moment of her death pipes and cymbals raising a
dirge! What then doth Christ? All the rest He cast out, but the parents
He brought in; to leave no room for saying that He healed her in any
other way. And before her resurrection too, He raises her in His word;
saying, "The maid is not dead, but sleepeth." And in many instances
besides He doeth this. As then on the sea He expels tumult from the
mind of the by-standers, at the same time both signifying that it is
easy for Him to raise the dead (which same thing He did with respect to
Lazarus also, saying, "Our friend Lazarus sleepeth (4);" and also
teaching us not to fear death; for that it is not death, but is
henceforth become a sleep. Thus, since He Himself was to die, He doth
in the persons of others prepare His disciples beforehand to be of good
courage, and to bear the end meekly. Since in truth, when He had come,
death was from that time forward a sleep.
But yet they laughed Him to scorn: He however was
not indignant at being disbelieved by those for whom He was a little
afterwards to work miracles; neither did He rebuke their laughter, in
order that both it and the pipes, and the cymbals, and all the other
things, might be a sure proof of her death. For since for the most
raft, after the miracles are done, men disbelieve, He takes them
beforehand by their own answers; which was done in. the case both of
Lazarus and of Moses. For to Moses first He saith, "What is that in
thine hand?"(5) in order that when he saw it become a serpent, He
should not forget that it was a rod before, but being reminded of his
own saying, might be amazed at what was done. And with regard to
Lazarus He saith, "Where have ye laid him?"(6) that they who had said,
"Come and see," and "he stinketh, for he hath been dead four days,"
might no longer be able to disbelieve His having raised a dead man.
Seeing then the cymbals and the multitude, He put
them all out, and in the presence of the parents works the miracle; not
introducing another soul, but recalling the same that had gone out, and
awakening her as it were out of a sleep.
And He holds her by the hand, assuring the
beholders; so as by that sight to make a way for the belief of her
resurrection. For whereas the father said, "Lay thy hand upon her;"(7)
He on His part doth somewhat more, for He lays no hand on her, but
rather takes hold of her, and raises her, implying that to Him all
things are ready. And He not only raises her up, but also commands to
give her meat, that the event might not seem to be an illusion. And He
doth not give it Himself, but commands them; as also with regard to
Lazarus He said, "Loose him, and let him go,"(8) and afterwards makes
him partaker of His table.(9) For so is He wont always to establish
both points, making out with all completeness the demonstration alike
of the death and of the resurrection.
But do thou mark, I pray thee, not her resurrection
only, but also His commanding "to tell no man;" and by all learn thou
this especially, His freedom from haughtiness
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and vainglory. And withal learn this other thing also, that He cast
them that were beating themselves out of the house, and declared them
unworthy of such a sight; and do not thou go out with the minstrels,
but remain with Peter, and John, and James.
For if He cast them out then, much more now. For
then it was not yet manifest that death was become a sleep, but now
this is clearer than the very sun itself. But is it that He hath not
raised thy daughter now? But surely He will raise her, and with more
abundant glory. For that damsel, when she had risen, died again; but
thy child, if she rise again, abides thenceforth in immortal being.
4. Let no man therefore beat himself any more, nor
wail, neither disparage Christ's achievement. For indeed He overcame
death. Why then dost thou wail for nought? The thing is become a sleep.
Why lament and weep? Why, even if Greeks(1) did this, they should be
laughed to scorn; but when the believer behaves himself unseemly in
these things, what plea hath he? What excuse will there be for them
that are guilty of such folly, and this, after so long a time, and so
clear proof of the resurrection?
But thou, as though laboring to add to the charge
against thee, dost also bring us in heathen women singing dirges, to
kindle thy feelings, and to stir up the furnace thoroughly: and thou
hearkenest not to Paul, saying, "What concord hath Christ with Belial?
or what part hath he that believeth with an infidel?"(2)
And while the children of heathens, who know nothing
of resurrection, do yet find words of consolation, saying, "Bear it
manfully, for it is not possible to undo what hath taken place, nor to
amend it by lamentations;" art not thou, who hearest sayings wiser and
better than these, ashamed to behave thyself more unseemly than they?
For we say not at all, "Bear it manfully, because it is not possible to
undo what hath taken place," but, "bear it manfully, because he will
surely rise again;" the child sleeps and is not dead; he is at rest and
hath not perished. For resurrection will be his final lot, and eternal
life, and immortality, and an angel's portion. Hearest thou not the
Psalm that saith, "Return unto thy rest, O my soul, for the Lord hath
dealt bountifully with thee?"(3) God calleth it "bountiful dealing,"
and dost thou make lamentation?
And what more couldest thou have done, if thou
wert a foe and an enemy of the dead? Why, if there must be mourning, it
is the devil that ought to mourn. He may beat himself, he may wail, at
our journeying to greater blessings. This lamentation becomes his
wickedness, not thee, who art going to be crowned and to rest. Yea, for
death is a fair haven. Consider, at any rate, with how many evils our
present life is filled; reflect how often thou thyself hast cursed our
present life. For indeed things go on to worse, and from the very
beginning thou wert involved in no small condemnation. For, saith He,
"In sorrow that shalt bring forth children;" and, "In the sweat of thy
face shalt thou eat thy bread;"(4) and, "In the world ye shall have
tribulation."(5)
But of our state there, no such word at all is
spoken, but all the contrary; that "grief and sorrow and sighing have
fled away."(6) And that "men shall come from the east and from the
west, and shall recline in the bosoms of Abraham and Isaac and
Jacob."(7) And that the region there is a spiritual bride-chamber, and
bright lamps, and a translation to Heaven.
5. Why then disgrace the departed? Why dispose the
rest to fear and tremble at death? Why cause many to accuse God, as
though He had done very dreadful things? Or rather, why after this
invite poor persons, and entreat priests to pray?(8) "In order," saith
he, "that the dead may depart into rest; that he may find the Judge
propitious." For these things then art thou mourning and wailing? Thou
art therefore fighting and warring with thyself: exciting a storm
against thyself on account of his having entered into harbor.
"But what can I do?" saith he: "such a thing is
nature." The blame is not nature's, neither doth it belong to the
necessary consequence of the thing; but it is we that are turning all
things upside down, are overcome with softness, are giving up our
proper nobility, and are making the unbelievers worse. For how shall we
reason with another concerning immortality? how shall we persuade the
heathen, when we fear death, and shudder at it more than he? Many, for
instance, among the Greeks(9) although they knew nothing of course
about immortality, have crowned themselves at the decrease of their
children, and appeared in white garments,
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that they might reap the present glory; but thou not even for the
future glory's sake ceasest thy woman's behavior and wailing.
But hast thou no heirs, nor any to succeed to thy
goods? And which wouldest thou rather, that he should be heir of thy
possessions, or of Heaven? And which didst thou desire, that he should
succeed to the things that perish, which he must have let go soon
after, or to things that remain, and are immoveable? Thou hadst him not
for heir, but God had him instead of thee; he became not joint-heir
with his own brethren, but he became "joint-heir with Christ."
"But to whom," saith he, "are we to leave our
garments, to whom our houses, to whom our slaves and our lands?" To him
again, and more securely than if he lived; for there is nothing to
hinder. For if barbarians burn the goods of the departed together with
them, much more were it a righteous thing for thee to send away with
the dead what things he hath: not to be turned to ashes, like those,
but to invest him with more glory; and that if he departed a sinner, it
may do away his sins;(1) but if righteous, that it may become an
increase of reward and recompense.
But dost thou long to see him? Then live the same
life with him, and thou wilt soon obtain that sacred vision.
And herewith consider this also, that though thou
shouldest not hearken to us, thou wilt certainly yield to time. But no
reward then for thee; for the consolation comes of the number of the
days. Whereas if thou art willing now to command thyself, thou wilt
gain two very great points: first, thou wilt deliver thyself from the
intervening ills, next, thou wilt be crowned with the brighter crown
from God. For indeed neither almsgiving nor anything else is nearly so
great as bearing affliction meekly.
Bear in mind, that even the Son of God died: and He
indeed for thee, but thou for thyself. And when He said, "If it be
possible, let the cup pass from me,"(2) and suffered pain, and was in
agony, nevertheless He shunned not the end, but underwent it, and that
with its whole course of exceeding woe.(3) That is, He did by no means
simply endure death, but the most shameful death; and before His death,
stripes; and before His stripes, upbraidings, and jeers, and revilings;
instructing thee to bear all manfully. And though He died, and put off
His body, He resumed it again in greater glory, herein also holding out
to thee good hopes. If these things be not a fable, lament not. If thou
account these things to be sure, weep not; but if thou dost weep, how
wilt thou be able to persuade the Greek that thou believest?
6. But even so doth the event still appear
intolerable to thee? Well then, for this very cause it is not meet to
lament for him, for he is delivered from many such calamities. Grudge
not therefore against him, neither envy him: for to ask death for
yourself because of his premature end, and to lament for him that he
did not live to endure many such things, is rather the part of one
grudging and envying.
And think not of this, that he will no more return
home: but that thyself also art a little while after to go to him.
Regard not this, that he returns here no more, but that neither do
these things that are seen remain such as they are, but these too are
being transformed. Yea, for heaven, and earth, and sea, and all, are
being put together afresh,(4) and then shalt thou recover thy child in
greater glory.
And if indeed he departed a sinner, his wickedness
is stayed; for certainly, had God known that he was being converted, He
would not have snatched him away before his repentance: but if he ended
his life righteous, he now possesses all good in safety. Whence it is
manifest that thy tears are not of kindly affection, but of unreasoning
passion. For if thou lovedst the departed, thou shouldest rejoice and
be glad that he is delivered from the present waves.
For what is there more, I pray thee? What is there
fresh and new? Do we not see the same things daily revolving? Day and
night, night and day, winter and summer, summer and winter, and nothing
more. And these indeed are ever the same; but our evils are fresh, and
newer. Wouldest thou then have him every day drawing up more of these
things, and abiding here, and sickening, and mourning, and in fear and
trembling, and enduring some of the ills of life, dreading others lest
he some time endure them? Since assuredly thou canst not say this, that
one sailing over this great sea might possibly be free from despondency
and cares, and from all other such things.
And withal take this also into account, that thou
didst not bring him forth immortal; and that if he had not died now, he
must have endured it soon after. But is it that thou hadst not thy fill
of him? But thou wilt of a
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certainty enjoy him there. But longest thou to see him here also? And
what is there to hinder thee? For thou art permitted even here, if thou
be watchful; for the hope of the things to come is clearer than sight.
But thou, if he were in some king's court wouldest
not ever seek to see him, so long as thou heardest of his good report:
and seeing him departed to the things that are far better, art thou
faint-hearted about a little time; and that, when thou hast in his
place one to dwell with thee?
But hast thou no husband? yet hast thou a
consolation, even the Father of the orphans, and Judge of the widows.
Hear even Paul pronouncing this widowhood blessed, and saying, "Now she
that is a widow indeed and desolate, trusteth in the Lord."(1) Because
such an one will appear more approved, evincing as she doth greater
patience. Mourn not therefore for that which is thy crown, that for
which thou demandest a reward.
Since thou hast also restored His deposit, if thou
hast exhibited the very thing entrusted to thee. Be not in care any
more, having laid up the possession in an inviolable treasure-house.
But if thou wouldest really learn, both what is our
present being, and what our life to come; and that the one is a
spider's web and a shadow, but the things there, all of them,
immoveable and immortal; thou wouldest not after that want other
arguments. For whereas now thy child is delivered from all change; if
he were here, perhaps he might continue good, perhaps not so. Seest
thou not how many openly cast off(2) their own children? how many are
constrained to keep them at home, although worse than the open outcasts?
Let us make account of all these things and practise
self-command; for so shall we at once show regard to the deceased, and
enjoy much praise from men, and receive from God the great rewards of
patience, and attain unto the good things eternal; unto which may we
all attain, by the grace and love towards man of our Lord Jesus Christ,
to whom be glory and might forever and ever. Amen.
HOMILY XXXII.
MATT. IX. 27 -- 30.
"And when Jesus departed thence, two blind men followed Him, crying,
and saying, Thou Son of David, have mercy on us.(1) And when He was
come into the house, the blind men came to Him: and Jesus saith unto
them, Believe ye that I am able to do this? They say unto Him, Yea,
Lord. Then touched He their eyes, saying, According to your faith be
it(2) unto you. And their eyes were opened."
WHEREFORE can it be that He puts them off,(3) and
they crying out? Here again teaching us utterly to repel the glory that
cometh from the multitude. For because the house was near, He leads
them thither to heal them in private. And this is evident from the
fact, that He charged them moreover to tell no man.
But this is no light charge against the Jews; when
these men, though their eyes were struck out, receive the faith by
hearing alone, but they beholding the miracles, and having their sight
to witness what was. happening, do all just contrary. And see their
earnestness also, both by their cry, and by their prayer itself. For
they did not merely approach Him, but with loud cries, and alleging
nought else but "mercy."
And they called Him "Son of David," because the name
was thought to be honorable. In many passages, for instance, did the
prophets(4) likewise so call the kings, whom
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they wished to honor, and to declare great.
And having brought them into the house, He puts to
them a further question. For in many cases He made a point of healing
on entreaty, lest any should suppose Him to be rushing(1) upon these
miracles through vainglory: and not on this account alone, but to
indicate also that they deserve healing, and that no one should say,
"If it was of mere mercy that He saved, all men ought to be saved." For
even His love to man hath a kind of proportion; depending on the faith
of them that are healed. But not for these causes only doth He require
faith of them, but forasmuch as they called Him "Son of David," He to
lead them up to what is higher, and to teach them to entertain the
imaginations they ought of Himself, saith, "Believe ye that I am able
to do this?" He did not say, "Believe ye that I am able to entreat my
Father, that I am able to pray" but, "that I am able to do this?"
What then is their word? "Yea, Lord." They call Him
no more Son of David, but soar higher, and acknowledge His dominion.
And then at last He for His part lays His hand upon
them, saying, "According to your faith be it unto you." And this He
doth to confirm their faith, and to show that they are participators in
the good work, and to witness that their words were not words of
flattery. For neither did He say, "Let your eyes be opened," but,
"According to your faith be it unto you;" which He saith to many of
them that came unto Him; before the healing of their bodies, hastening
to proclaim the faith in their soul; so as both to make them more
approved, and to render others more serious.
Thus with respect to the sick of the palsy also; for
there too before giving nerve to the body, He raises up the fallen
soul, saying, "Son, be of good cheer, thy sins be forgiven thee."(2)
And the young damsel too, when He had raised her up, He detained, and
by the food taught her her Benefactor; and in the case of the centurion
also He did in like manner, leaving the whole to his faith; and as to
His disciples again, when delivering them from the storm on the sea. He
delivered them first from their want of faith. Just so likewise in this
case: He knew indeed, even before their cry, the secrets of their mind;
but that He might lead on others also to the same earnestness, He makes
them known to the rest as well, by the result of their cure proclaiming
their hidden faith.
Then after their cure He commands them to tell no
man; neither doth He merely command them, but with much strictness.
"For Jesus," it is said, "straitly charged them,
saying, See that no man know it. But they, when they were departed,
spread abroad His fame in all that country."(3)
They however did not endure this, but became
preachers, and evangelists; and when bidden to hide what had been done,
they endured it not.
And if in another place we find Him saying, "Go thy
way, and declare the glory of God,"(4) that is not contrary to this,
but even highly in agreement herewith. For He instructs us to say
nothing ourselves, concerning ourselves, but even to forbid them that
would eulogise us: but if the glory be referred to God, then not only
not to forbid, but to command men to do this.
2. "And as they went out," it is said, "behold, they
brought unto Him a dumb man possessed with a devil."(5)
For the affliction was not natural, but the device
of the evil Spirit; wherefore also he needs others to bring him. For he
could neither make entreaty himself, being speechless, nor supplicate
others, when the evil spirit had bound his tongue, and together with
his tongue had fettered his soul.
For this cause neither doth He require faith of him,
but straightway heals the disease.
"For when the devil was cast out," it saith, "the
dumb spake: and the multitudes marvelled, saying, It was never so seen
in Israel."(6)
Now this especially vexed the Pharisees, that they
preferred Him to all, not only that then were, but that had ever been.
And they preferred Him, not for His healing, but for His doing it
easily and quickly, and to diseases innumerable and incurable.
And thus the multitude; but the Pharisees quite
contrariwise; not only disparaging the works, but saying things
contradictory to themselves, and not ashamed. Such a thing is
wickedness. For what say they?
"He casteth out devils through the prince of the
devils."(7)
What can be more foolish than this? For in the first
place, as He also saith further on, it is impossible that a devil
should cast out a devil for that being is wont to repair what belongs
to himself, not to pull it down. But
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He did not cast out devils only, but also cleansed lepers, and raised
the dead, and curbed the sea, and remitted sins, and preached the
kingdom, and brought men unto the Father; things which a demon would
never either choose, or at any time be able to effect. For the devils
bring men to idols, and withdraw them from God, and persuade them to
disbelieve the life to come. The devil doth not bestow kindness when he
is insulted; forasmuch as even when not insulted, he harms those that
court and honor him.
But He doeth the contrary.For after these
their insults and revilings,
3. "He went about," it is said, "all the cities and
villages, teaching in their synagogues, and preaching the gospel of the
kingdom, and healing every sickness and every disease."(1)
And so far from punishing them for their
insensibility, He did not even simply rebuke them; at once both
evincing His meekness, and so refuting the calumny; and at the same
time minded also by the signs which followed to exhibit His proof more
completely: and then to adduce also the refutation by words. He went
about therefore both in cities, and in countries, and in their
synagogues; instructing us to requite our calumniators, not with fresh
calumnies, but with greater benefits. Since, if not for man's sake, but
God's, thou doest good to thy fellow-servants; whatsoever they may do,
leave not thou off doing them good, that thy reward may be greater;
since he surely, who upon their calumny leaves off his doing good,
signifies that for their praise' sake, not for God's sake, he applies
himself to that kind of virtue.
For this cause Christ, to teach us that of mere
goodness He had entered on this, so far from waiting for the sick to
come to Him, of Himself hastened unto them, bearing them two of the
greatest blessings; one, the gospel of the kingdom; another, the
perfect cure of all their diseases. And not a city did He overlook, not
a village did He hasten by, but visited every place.
4. And not even at this doth He stop, but He
exhibits also another instance of His forethought. That is,
"When He saw," it is said, "the multitudes, He was
moved with compassion on them, because they were troubled,(2) and
scattered abroad, as sheep having no shepherd. Then saith He unto His
disciples, The harvest truly is plenteous, but the laborers are few,
pray ye therefore the Lord of the harvest, that He will send forth
laborers into His harvest."(3)
See again His freedom from vainglory. That He may
not draw all men unto Himself, He sends out His disciples.
And not with this view only, but that He might also
teach them, after practising in Palestine, as in a sort of
training-school, to strip themselves for their conflicts with the
world. For this purpose then He makes the exercises even more serious
than the actual conflicts, so far as pertained to their own virtue;
that they might more easily engage in the struggles that were to ensue;
as it were a sort of tender nestlings whom He was at length leading out
to fly. And for the present He makes them physicians of bodies,
dispensing to them afterwards the cure of the soul, which is the
principal thing.
And mark how He points out the facility and
necessity of the thing. For what saith He? "The harvest truly is
plenteous, but the laborers are few." That is, "not to the sowing,"
saith He, "but to the reaping do I send you." Which in John He
expressed by, "Other men labored, and ye are entered into their
labors."(4)
And these things he said, at once repressing their
pride, and preparing them to be of good courage, and signifying that
the greater part of the labor came first.
And contemplate Him here too beginning from love to
man, not with any requital. "For He had compassion, because they were
troubled and scattered abroad as sheep having no shepherd." This is His
charge against the rulers of the Jews, that being shepherds they acted
the part of wolves. For so far from amending the multitude, they even
marred their progress. For instance, when they were marvelling and
saying, "It was never so seen in Israel:" these were affirming the
contrary, "He casteth out devils through the prince of the devils."(5)
But of what laborers doth He speak here? Of the
twelve disciples. What then? whereas He had said, "But the laborers are
few," did He add to their number? By no means, but He sent them out
alone. Wherefore then did He say, "Pray ye the Lord of the harvest,
that He would(6) send forth laborers into His harvest; and made no
addition to their number? Because though they were but twelve, He made
them many from that time
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forward, not by adding to their number, but by giving them power.
Then to signify how great the gift is, He saith,
"Pray ye the Lord of the harvest;" and indirectly declares it to be His
own prerogative. For after having said, "Pray ye the Lord of the
harvest;" when they had not made any entreaty nor prayer, He Himself at
once ordains them, reminding them also of the sayings of John,(1) of
the threshing floor, and of the Person winnowing, and of the chaff, and
of the wheat. Whence it is evident that Himself is the husbandman,
Himself the Lord of the harvest, Himself the master and owner of the
prophets. For if He sent them to reap, clearly it was not to reap what
belongs to another, but what Himself had sown by the prophets.
But not in this way only was He indirectly
encouraging them, in calling their ministry a harvest; but also by
making them able for the ministry.
"And when He had called unto Him," it saith, "His
twelve disciples, He gave them power against(2) unclean spirits, to
cast them out, and to heal all manner of sickness, and all manner of
disease."(3)
Still the Spirit was not yet given. For "there was
not yet," it saith, "a Spirit, because that Jesus was not yet
glorified."(4) How then did they cast out the spirits? By His command,
by His authority.
And mark, I pray thee, also, how well timed was the
mission. For not at the beginning did He send them; but when they had
enjoyed sufficiently the advantage of following Him, and had seen a
dead person raised, and the sea rebuked, and devils expelled, and a
paralytic new-strung, and sins remitted, and a leper cleansed, and had
received a sufficient proof of His power, both by deeds and words, then
He sends them forth: and not to dangerous acts, for as yet there was no
danger in Palestine, but they had only to stand against evil speakings.
However, even of this He forewarns them, I mean of their perils;
preparing them even before the time, and making them feel as in
conflict by His continual predictions of that sort.
5. Then, since He had mentioned to us two pairs of
apostles, that of Peter, and that of John, and after those had pointed
out the calling of Matthew, but had said nothing to us either of the
calling or of the name of the other apostles; here of necessity He sets
down the list of them, and their number, and makes known their names,
saying thus:
"Now the names of the twelve apostles are these;
first, Simon, who is called Peter."(5)
Because there was also another Simon, the Canaanite;
and there was Judas Iscariot, and Judas the brother of James; and James
the son of Alphaeus, and James the son of Zebedee.
Now Mark doth also put them according to their
dignity; for after the two leaders, He then numbers Andrew; but our
evangelist not so, but without distinction; or rather He sets before
himself even Thomas who came far short of him.
But let us look at the list of them from the
beginning.
"First, Simon, who is called Peter, and Andrew his
brother."
Even this is no small praise. For the one he named
from his virtue, the other from his high kindred, which was in
conformity to his disposition.
Then, "James the son of Zebedee, and John his
brother."
Seest thou how He arranges them not according to
their dignity. For to me John seems to be greater, not only than the
others, but even than his brother.
After this, when he had said, "Philip, and
Bartholomew," he added, "Thomas, and Matthew the Publican."(6)
But Luke not so, but in the opposite order, and he
puts him before Thomas
Next, "James the son of Alphaeus." For there was, as
I have already said, the son of Zebedee also. Then after having
mentioned "Lebbaeus, whose surname was Thaddaeus,"(7) and "Simon"
Zelotes, whom he calls also "the Canaanite," he comes to the traitor.
And not as a sort of enemy or foe, but as one writing a history, so
hath he described him. He saith not, "the unholy, the all unholy one,"
but hath named him from his city, "Judas Iscariot." Because there was
also another Judas, "Lebbaeus, whose surname was Thaddaeus," who, Luke
saith, was the brother of James, saying, "Judas the brother of
James."(8) Therefore to distinguish him from this man, it saith, "Judas
Iscariot, who also betrayed Him."(9) And he is not ashamed to say, "who
also betrayed Him." So far were they from ever disguising aught even of
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those things that seem to be matters of reproach.
And first of all, and leader of the choir,(1) is the
"unlearned, the ignorant man."(2)
But let us see whither, and to whom, He sends them.
"These twelve," it is said, "Jesus sent forth."(3)
What manner of men were these? The fishermen, the
publicans: for indeed four were fishermen and two publicans, Matthew
and James, and one was even a traitor. And what saith He to them? He
presently charges them, saying,
"Go not into the way(4) of the Gentiles, and into
any city of the Samaritans enter ye not; but go rather to the lost
sheep of the house of Israel."(5)
"For think not at all," saith He, "because they
insult me, and call me demoniac, that I hate them and turn away from
them. Nay, as I sought earnestly to amend them in the first place, so
keeping you away from all the rest, to them do I send you as teachers
and physicians. And I not only forbid you to preach to others before
these, but I do not suffer you so much as to touch upon the road that
leads thither, nor to enter into such a city." Because the Samaritans
too are in a state of enmity with the Jews. And yet it was an easier
thing to deal with them, for they were much more favorably disposed to
the faith; but the case of these was more difficult. But for all this,
He sends them on the harder task, indicating his guardian care of them,
and stopping the mouths of the Jews, and preparing the way for the
teaching of the apostles, that people might not hereafter blame them
for "entering in to men uncircumcised,"(6) and think they had a just
cause for shunning and abhorring them. And he calls them "lost," not
"stray," "sheep," in every way contriving how to excuse them, and
whining their mind to himself.
6. "And as ye go," saith He, "preach, saying, The
kingdom of Heaven is at hand."(7)
Seest thou the greatness of their ministry? Seest
thou the dignity of apostles? Of nothing that is the object of sense
are they commanded to speak, nor such as Moses spake of, and the
prophets before them, but of some new and strange things. For while the
former preached no such things, but earth, and the good things in the
earth, these preached the kingdom of Heaven, and whatever is there.
And not from this circumstance only were these the
greater, but also from their obedience: in that they shrink not, nor
are they backward, like those of old;(8) but, warned as they are of
perils, and wars, and of those insupportable evils, they receive with
great obedience His injunctions, as being heralds of a kingdom.
"And what marvel," saith one, "if having nothing to
preach that is dismal or grievous, they readily obeyed?" What sayest
thou? nothing grievous enjoined them? Dost thou not hear of the
prisons, the executions, the civil wars, the hatred of all men? all
which, He said a little while after, they must undergo. True, as to
other men, He sent them to be procurers and heralds of innumerable
blessings: but for themselves, He said and proclaimed beforehand, that
they were to suffer terrible and incurable ills.
After this, to make them trustworthy,(9) He saith,
"Heal the sick, cleanse the lepers,(10) cast out
devils: freely ye have received, freely give."
See how He provides for their conduct, and that no
less than for their miracles, implying that the miracles without this
are nothing. Thus He both quells their pride by saying, "Freely ye have
received, freely give;" and takes order for their being clear of
covetousness. Moreover, lest it should be thought their own work,(11)
and they be lifted up by the signs that were wrought, He saith, "freely
ye have received." "Ye bestow no favor on them that receive you, for
not for a price did ye receive these things, nor after toil: for the
grace is mine. In like manner therefore give ye to them also, for there
is no finding a price worthy of them."
7. After this plucking up immediately the root of
the evils,(12) He saith,
"Provide neither gold, nor silver, nor brass in your
purses, nor scrip for your journey, neither two coats, neither shoes,
nor yet a staff."(13)
He said not, "take them not with you," but, "even if
you can obtain them from another, flee the evil disease." And you see
that hereby He was answering many good put-
215
poses; first setting His disciples above suspicion; secondly, freeing
them from all care, so that they might give all their leisure to the
word; thirdly, teaching them His own power. Of this accordingly He
quite speaks out to them afterwards, "Lacked ye anything, when I sent
you naked and unshod?"(1)
He did not at once say, "Provide not," but when He
had said, "Cleanse the lepers, cast out devils," then He said, "Provide
nothing; freely ye have received, freely give;" by His way of ordering
things consulting at once for their interest, their credit, and their
ability.
But perhaps some one may say, that the rest may not
be unaccountable, but "not to have a scrip for the journey, neither two
coats, nor a staff, nor shoes," why did He enjoin this? Being minded to
train them up unto all perfection; since even further back, He had
suffered them not to take thought so much as for the next day. For even
to the whole world He was to send them out as teachers. Therefore of
men He makes them even angels (so to speak); releasing them from all
worldly care, so that they should be possessed with one care alone,
that of their teaching; or rather even from that He releases them,
saying, "Take no thought how or what ye shall speak."(2)
And thus, what seems to be very grievous and
galling, this He shows to be especially light and easy for them. For
nothing makes men so cheerful as being freed from anxiety and care; and
especially when it is granted them, being so freed, to lack nothing,
God being present, and becoming to them instead of all things.
Next, lest they should say, "whence then are we to
obtain our necessary food?" He saith not unto them, "Ye have heard that
I have told you before, 'Behold the fowls of the air;'"(3) (for they
were not yet able to realise(4) this commandment in their actions); but
He added what came far short of this, saying, "For the workman is
worthy of his meat;"(5) declaring that they must be nourished by their
disciples, that neither they might be high minded towards those whom
they were teaching, as though giving all and receiving nothing at their
hands; nor these again break away, as being despised by their teachers.
After this, that they may not say, "Dost thou then
command us to live by begging?" and be ashamed of this, He signifies
the thing to be a debt, both by calling them "workmen," and by terming
what was given, "hire."(6) For "think not," saith He, "because the
labor is in words, that the benefit conferred by you is small; nay, for
the thing hath much toil; and whatsoever they that are taught may give,
it is not a free gift which they bestow, but a recompence which they
render: "for the workman is worthy of his meat." But this He said, not
as declaring so much to be the worth of the apostles' labors, far from
it; God forbid: but as both making it a law for them to seek nothing
more, and as convincing the givers, that what they do is not an act of
liberality, but a debt.
8. "And into whatsoever city or town ye shall enter,
inquire who in it is worthy: and there abide till ye go thence."(7)
That is, "it follows not," saith He, "from my
saying, 'The workman is worthy of his meat,' that I have opened to you
all men's doors: but herein also do I require you to use much
circumspection. For this will profit you both in respect of your
credit, and for your very maintenance. For if he is worthy, he will
surely give you food; more especially when ye ask nothing beyond mere
necessaries."
And He not only requires them to seek out worthy
persons, but also not to change house for house, whereby they would
neither vex him that is receiving them, nor themselves get the
character of gluttony and self-indulgence.(8) For this He declared by
saying, "There abide till ye go thence." And this one may perceive from
the other evangelists also.(9)
Seest thou how He made them honorable by this also,
and those that received them careful; by signifying that they rather
are the gainers, both in honor, and in respect of advantage?
Then pursuing again the same subject, He saith,
"And when ye come into an house, salute it. And if
the house be worthy, let your peace come upon it; but if it be not
worthy, let your peace return to you."(10)
Seest thou how far He declines not to carry His
injunctions? And very fitly. For as champions of godliness, and
preachers to the whole world, was He training them. And in that regard
disposing them to practise moderation, and making them objects of love,
He saith,
"And whosoever shall not receive you, nor hear your
words, when ye depart out of that
216
house or city, shake off the dust of your feet. Verily I say unto you,
it shall be more tolerable for the land of Sodom and Gomorrah in the
day of judgment, than for that city."(1)
That is, "do not," saith He, "because ye are
teachers, therefore wait to be saluted by others, but be first in
showing that respect." Then, implying that this is not a mere
salutation, but a blessing, He saith, "If the house be worthy, it shall
come upon it," but if it deal insolently, its first punishment will be,
not to have the benefit of your peace; and the second, that it shall
suffer the doom of Sodom." "And what," it will be said, "is their
punishment to us?" Ye will have the houses of such as are worthy.
But what means, "Shake off the dust of your feet?"
It is either to signify their having received nothing of them, or to be
a witness to them of the long journey, which they had travelled for
their sake.
But mark, I pray thee, how He doth not even yet give
the whole to them. For neither doth He as yet bestow upon them
foreknowledge, so as to learn who is worthy, and who is not so; but He
bids them inquire, and await the trial. How then did He Himself abide
with a publican? Because he was become worthy by his conversion.
And mark, I pray thee, how when He had stripped them
of all, He gave them all, by suffering them to abide in the houses of
those who became disciples, and to enter therein, having nothing. For
thus both themselves were freed from anxiety, and they would convince
the others, that for their salvation only are they come; first by
bringing in nothing with them. then by requiring no more of them than
necessaries, lastly, by not entering all their houses without
distinction.
Since not by the signs only did He desire them to
appear illustrious, but even before the signs, by their own virtue. For
nothing so much characterizes strictness of life,(2) as to be free from
superfluities, and so far as may be, from wants. This even the false
apostles knew. Wherefore Paul also said, "That wherein they glory, they
may be found even as we."(3)
But if when we are in a strange country, and are
going unto persons unknown to us, we must seek nothing more than our
food for the day, much more when abiding at home.
9. These things let us not hear only, but also
imitate. For not of the apostles alone are they said, but also of the
saints afterwards. Let us therefore become worthy to entertain them.
For according to the disposition of the entertainers this peace both
comes and flies away again. For not only on the courageous speaking of
them that teach, but also on the worthiness of them that receive, doth
this effect follow.
Neither let us account it a small loss, not to enjoy
such peace. For this peace the prophet also from of old proclaims,
saying, "How beautiful are the feet of them that bring good tidings of
peace."(4) Then to explain the value thereof he added, "That bring good
tidings of good things."
This peace Christ also declared to be great, when He
said, "Peace I leave with you, my peace I give unto you."(5) And we
should do all things, so as to enjoy it, both at home and in church.
For in the very church too the presiding minister gives peace.(6) And
this which we speak of is a type of that. And you should receive it
with all alacrity, in heart(7) before the actual communion.(8) For if
not to impart it after the communion(9) be disgusting, how much more
disgusting to repel from you him that pronounces it!
For thee the presbyter sits, for thee the teacher
stands, laboring and toiling. What plea then wilt thou have, for not
affording him so much welcome as to listen to Him? For indeed the
church is the common home of all, and when ye have first occupied it,
we enter in, strictly observing the type which they exhibited. For this
cause we also pronounce "peace" in common to all, directly as we enter,
according to that law.
Let no one therefore be careless, no one
inattentive,(10) when the priests have entered in and are teaching; for
there is really no small punishment appointed for this. Yea, and I for
one would rather enter into any of your houses ten thousand times, and
find myself
217
baffled, than not be heard when I speak here. This latter is to me
harder to bear than the other, by how much this house is of greater
dignity; our great possessions being verily laid up here, here all the
hopes we have. For what is here, that is not great and awful? Thus both
this table is far more precious and delightful than the other,(1) and
this candle-stick than the candlestick there. And this they know, as
many as have put away diseases by anointing themselves with oil(2) in
faith and in due season. And this coffer too is far better and more
indispensable than that other chest; for it hath not clothes but alms
shut up in it; even though they be few that own them. Here too is a
couch better than that other; for the repose of the divine Scriptures
is more delightful than any couch.
And had we attained to excellence in respect of
concord, then had we no other home beside this. And that there is
nothing over-burdensome in this saying, the "three thousand,"(3) bear
witness, and the "five thousand,"(4) who had but one home, one table,
one soul; for "the multitude of them that believed," we read, "were of
one heart and of one soul."(5) But since we fall far short of their
virtue, and dwell scattered in our several homes, let us at least, when
we meet here, be earnest in so doing. Because though in all other
things we be destitute and poor, yet in these we are rich. Wherefore
here at least receive us with love when we come in unto you. And when I
say, "Peace be unto you,"(6) and ye say, "And with thy spirit," say it
not with the voice only, but also with the mind; not in mouth, but in
understanding also. But if, while here thou sayest, "Peace also to thy
spirit," out of doors thou art mine enemy, spitting at and calumniating
me. and secretly aspersing me with innumerable reproaches; what manner
of peace is this?
For I indeed, though thou speak evil of me ten
thousand times, give thee that peace with a pure heart, with sincerity
of purpose, and I can say nothing evil at any time of thee; for I have
a father's bowels. And if I rebuke thee at any time, I do it out of
concern for thee. But as for thee, by thy secret carping at me, and not
receiving me in the Lord's house, I fear lest thou shouldest in return
add to my despondency; not for thine insulting me, not for thy casting
me out, but for thy rejecting our peace, and drawing down upon thyself
that grievous punishment.
For though I shake not off the dust, though I turn
not away, what is threatened remains unchanged. For I indeed oftentimes
pronounce peace to you, and will not cease from continually speaking
it; and if, besides your insults, ye receive me not, even then I shake
not off the dust; not that I am disobedient to our Lord, but that I
vehemently burn for you. And besides, I have suffered nothing at all
for you; I have neither come a long journey, nor with that garb and
that voluntary poverty am I come (therefore we first blame ourselves),
nor without shoes and a second coat; and perhaps this is why ye also
fail of your part. However, this is not a sufficient plea for you; but
while our condemnation is greater, to you it imparts no excuse.
10. Then the houses were churches, but now the
church is become a house. Then one might say nothing worldly in a
house, now one may say nothing spiritual in a church, but even here ye
bring in the business from the market place, and while God is
discoursing, ye leave off listening in silence to His sayings, and
bring in the contrary things, and make discord. And I would it were
your own affairs, but now the things which are nothing to you, those ye
both speak and hear.
For this I lament, and will not cease lamenting. For
I have no power to quit this house, but here we must needs remain until
we depart from this present life. "Receive us"(7) therefore, as Paul
commanded. For his language in that place related not to a meal, but to
the temper and mind. This we also seek of you, even love, that fervent
and genuine affection. But if ye endure not even this, at least love
yourselves, and lay aside your present remissness. This is sufficient
for our consolation, if we see you approving yourselves, and becoming
better men. So will I also myself show forth increased love, even
"though the more abundantly I love you, the less I be loved."(8)
For indeed there are many things to bind us
together. One table is set before all, one
218
Father begat us, we are all the issue of the same throes, the same
drink hath been given to all; or rather not only the same drink, but
also to drink out of one cup. For our Father desiring to lead us to a
kindly affection, hath devised this also, that we should drink out of
one cup; a thing which belongs to intense love.
But "there is no comparison between the apostles and
us." I confess it too, and would never deny it. For I say not, to
themselves, but not even to their shadows are we comparable.
But nevertheless, let your part be done. This will
have no tendency to disgrace you but rather to profit you the more. For
when even to unworthy persons ye show so much love and obedience, then
shall ye receive the greater reward.
For neither are they our own words which we speak,
since ye have no teacher at all on earth; but what we have received,
that we also give, and in giving we seek for nothing else from you, but
to be loved only. And if we be unworthy even of this, yet by our loving
you we shall quickly be worthy. Although we are commanded to love not
them only that love us, but even our enemies. Who then is so
hardhearted, who so savage, that after having received such a law, he
should abhor and hate even them that love him, full as he may be of
innumerable evils?
We have partaken of a spiritual table, let us be
partakers also of spiritual love. For if robbers, on partaking of salt,
forget their character; what excuse shall we have, who are continually
partaking of the Lord's body, and do not imitate even their gentleness?
And yet to many, not one table only, but even to be of one city, hath
sufficed for friendship; but we, when we have the same city, and the
same house, and table, and way, and door, and root, and life, and head,
and the same shepherd, and king, and teacher, and judge, and maker, and
father, and to whom all things are common; what indulgence can we
deserve, if we be divided one from another?
11. But the miracles, perhaps, are what ye seek
after, such as they wrought when they entered in; the lepers cleansed,
the devils driven out, and the dead raised? Nay, but this is the great
indication of your high birth, and of your love, that ye should believe
God without pledges. And in fact this, and one other thing, were the
reasons why God made miracles to cease. I mean, that if when miracles
are not performed, they that plume themselves on other advantages,--for
instance, either on the word of wisdom, or on show of piety,--grow
vainglorious, are puffed up, are separated one from another; did
miracles also take place, how could there but be violent rendings? And
that what I say is not mere conjecture, the Corinthians bear witness,
who from this cause were divided into many parties.
Do not thou therefore seek signs, but the soul's
health. Seek not to see one dead man raised; nay, for thou hast learnt
that the whole world is arising. Seek not to see a blind man healed,
but behold all now restored unto that better and more profitable sight;
and do thou too learn to look chastely, and amend thine eye.
For in truth, if we all lived as we ought, workers
of miracles would not be admired so much as we by the children of the
heathen. For as to the signs, they often carry with them either a
notion of mere fancy, or another evil suspicion, although ours be not
such. But a pure life cannot admit of any such reproach; yea, all men's
mouths are stopped by the acquisition of virtue.
Let virtue then be our study: for abundant are her
riches, and great the wonder wrought in her. She bestows the true
freedom, and causes the same to be discerned even in slavery, not
releasing from slavery, but While men continue slaves, exhibiting them
more honorable than freemen; which is much more than giving them
freedom: not making the poor man rich, but while he continues poor,
exhibiting him wealthier than the rich.
But if thou wouldest work miracles also, be rid of
transgressions, and thou hast quite accomplished it. Yea, for sin is a
great demon, beloved; and if thou exterminate this, thou hast wrought a
greater thing than they who drive out ten thousand demons. Do thou
listen to Paul, how he speaks, and prefers virtue to miracles. "But
covet earnestly," saith he, "the best gifts: and yet show I unto you a
more excellent way."(1) And when he was to declare this "way," he spoke
not of raising the dead, not of cleansing of lepers, not of any other
such thing; but in Mace of all these he set charity. Hearken also unto
Christ, saying, "Rejoice not that the demons obey you, but that your
names are written in Heaven."(2) And again before this, "Many will say
to me in that day, Have we not prophesied in Thy name, and cast out
devils, and done many mighty works, and then I will profess unto them,
I know you not."(3) And when He was about to be crucified, He called
His disciples, and said unto them, "By this shall all men know that ye
219
are my disciples," not "if ye cast out devils," but "if ye have love
one to another."(1) And again, "Hereby shall all men know that Thou
hast sent me;" not "if these men raise the dead," but, "if they be
one."(2)
For, as to miracles, they oftentimes, while they
profiled another, have injured him who had the power, by lifting him up
to pride and vainglory, or haply in some other way: but in our works
there is no place for any such suspicion, but they profit both such as
follow them, and many others.
These then let us perform with much diligence. For
if thou change from inhumanity to almsgiving, thou hast stretched forth
the hand that was withered. If thou withdraw from theatres and go to
the church, thou hast cured the lame foot. If thou draw back thine eyes
from an harlot, and from beauty not thine own, thou hast opened them
when they were blind. If instead of satanical songs, thou hast learnt
spiritual psalms, being dumb, thou hast spoken.
These are the greatest miracles, these the wonderful
signs. If we go on working these signs, we shall both ourselves be a
great and admirable sort of persons through these, and shall win over
all the wicked unto virtue, and shall enjoy the life to come; unto
which may we all attain, by the grace and love towards man of our Lord
Jesus Christ, to whom be glory and might forever and ever. Amen.
HOMILY XXXIII.
MATT. X. 16.
Behold, I send you forth as sheep in the midst of wolves; be ye
therefore wise as serpents, and harmless as doves."
HAVING made them feel confident about their
necessary food, and opened unto them all men's houses, and having
invested their entrance with an appearance to attract veneration,
charging them not to come in as wanderers, and beggars, but as much
more venerable than those who received them (for this He signifies by
His saying, "the workman is worthy of his hire;" and by His commanding
them to inquire, who was worthy, and there to remain, and enjoining
them to salute such as receive them; and by His threatening such as
receive them not with those incurable evils): having I say, in this way
cast out their anxiety, and armed them with the display of miracles,
and made them as it were all iron and adamant, by delivering them from
all worldly things, and enfranchising them from all temporal care: He
speaks in what follows of the evils also that were to befall them; not
only those that were to happen soon after, but those too that were to
be in long course of time; from the first, even long beforehand,
preparing them for the war against the devil Yea, and many advantages
were hence secured; and first, that they learnt the power of His
foreknowledge; secondly, that no one should suspect, that through
weakness of their Master came these evils upon them; thirdly, that such
as undergo these things should not be dismayed by their falling out
unexpectedly, and against hope; fourthly, that they might not at the
very time of the cross be troubled on hearing these things. For indeed,
they were just so affected at that time; when also He upbraided them,
saying, "Because I have said these things unto you, sorrow hath filled
your hearts; and none of you asketh me, whither goest Thou?"(1) And yet
He had said nothing as yet touching Himself, as that He should be
bound, and scourged, and put to death, that He might not hereby also
confound their minds; but for the present He announces before what
should happen to themselves.
Then, that they might learn that this system of war
is new, and the manner of the array unwonted; as He sends them bare,
and with one coat, and unshod, and without staff, and without girdle or
scrip, and bids them be maintained by such as receive them; so neither
here did He stay His speech, but to
220
signify His unspeakable power, He saith, "Even thus setting out,
exhibit the gentleness of "sheep," and this, though ye are to go unto
"wolves;" and not simply unto wolves, but "into the midst of wolves."
And He bids them have not only gentleness as sheep,
but also the harmlessness of the dove. "For thus shall I best show
forth my might, when sheep get the better of wolves, and being in the
midst of wolves, and receiving a thousand bites, so far from being
consumed, do even work a change on them a thing far greater and more
marvellous than killing them, to alter their spirit, and to reform
their mind; and this, being only twelve, while the whole world is
filled with the wolves."
Let us then be ashamed, who do the contrary, who set
like wolves upon our enemies. For so long as we are sheep, we conquer:
though ten thousand wolves prowl around, we overcome and prevail. But
if we become wolves, we are worsted, for the help of our Shepherd
departs from us: for He feeds not wolves, but sheep: and He forsakes
thee, and retires, for neither dost thou allow His might to be shown.
Because, as He accounts the whole triumph His own, if thou being ill
used, show forth gentleness; so if thou follow it up and give blows,
thou obscurest His victory.
2. But do thou consider, I pray thee, who they are
that hear these injunctions, so hard and laborious: the timid and
ignorant; the unlettered and uninstructed; such as are in every respect
obscure, who have never been trained up in the Gentile laws, who do not
readily present themselves in the public, places; the fishermen, the
publicans, men full of innumerable deficiencies. For if these things
were enough to confound even the lofty and great, how were they not
enough to cast down and dismay them that were in all respects untried,
and had never entertained any noble imagination? But they did not cast
them down.
"And very naturally," some one may perhaps say;
"because He gave them power to cleanse lepers, to drive out devils." I
would answer as follows: Nay, this very thing was enough especially to
perplex them, that for all their raising the dead, they were to undergo
these intolerable evils, both judgments, and executions, and the wars
which all would wage on them, and the common hatred of the world; and
that such terrors await them, while themselves are working miracles.
3. What then is their consolation for all these
things? The power of Him that sends them. Wherefore also He puts this
before all, saying, "Behold, I send you." This suffices for your
encouragement, this for confidence, and fearing none of your assailants.
Seest thou authority? seest thou prerogative? seest
thou invincible might? Now His meaning is like this: "Be not troubled"
(so He speaks), "that sending you among wolves, I command you to be
like sheep and like doves. For I might indeed have done the contrary,
and have suffered you to undergo nothing terrible, nor as sheep to be
exposed to wolves; I might have rendered you more formidable than
lions; but it is expedient that so it should be. This makes you also
more glorious; this proclaims also my power."
This He said also unto Paul: "My grace is sufficient
for thee, for my strength is made perfect in weakness."(1) "It is I,
now mark it, who have caused you so to be." For in saying, "I send you
forth as sheep," He intimates this. "Do not therefore despond, for I
know, I know certainly, that in this way more than any other ye will be
invincible to all."
After this, that they may contribute something on
their own part also, and that all might not seem to be of His grace,
nor they supposed to be crowned at random, and vainly, He saith, "Be ye
therefore wise as serpents, and harmless as doves." "But what," it
might be said, "will our wisdom avail in so great dangers? nay, how
shall we be able to have wisdom at all, when so many waves are
drenching us all over? For let a sheep be ever so wise, when it is in
the midst of wolves, and so many wolves, what will it be able to do?
Let the dove be ever so harmless, what will it profit, when so many
hawks are assailing it?" In the brutes indeed, not at all: but in you
as much as possible.
But let us see what manner of wisdom He here
requires. That of the serpent, He saith. For even as that animal gives
up everything, and if its very body must be cut off, doth not very
earnestly defend it, so that it may save its head; in like manner do
thou also, saith He, give up every thing but the faith; though goods,
body, life itself, must be yielded. For that is the head and the root;
and if that be preserved, though thou lose all, thou wilt recover all
with so much the more splendor.(2)
On this account then He neither commanded to be
merely a simple and single-hearted sort of person, nor merely wise; but
hath mixed up both these, so that they may become virtue; taking in the
wisdom of the
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serpent that we may not be wounded in our vitals; and the harmlessness
of the dove, that we may not retaliate on our wrongdoers, nor avenge
ourselves on them that lay snares; since wisdom again is useless,
except this be added. Now what, I ask, could be more strict than these
injunctions? Why, was it not enough to suffer wrong? Nay, saith He, but
I do not permit thee so much as to be indignant. For this is "the
dove." As though one should cast a reed into fire, and command it not
to be burnt by the fire, but to quench
it.
However, let us not be troubled; nay, for these
things have come to pass, and have had an accomplishment, and have been
shown in very deed, and men became wise as serpents, and harmless as
doves; not being of another nature, but of the same with us.
Let not then any one account His injunctions
impracticable. For He beyond all others knows the nature of things; He
knows that fierceness is not quenched by fierceness, but by gentleness.
And if in men's actual deeds too thou wouldest see this result, read
the book of the Acts of the Apostles, and thou wilt see how often, when
the people of the Jews had risen up against them and were sharpening
their teeth, these men, imitating the dove, and answering with suitable
meekness, did away with their wrath, quenched their madness, broke
their impetuosity. As when they said, "Did not we straitly command you,
that ye should not speak in this name?"(1) although able to work any
number of miracles, they neither said nor did anything harsh, but
answered for themselves with all meekness, saying, "Whether it be right
to hearken unto you more than unto God, judge ye." (2)
Hast thou seen the harmlessness of the dove? Behold
the wisdom of the serpent. "For we cannot but speak the things, which
we know and have heard."(3) Seest thou how we must be perfect on all
points, so as neither to be abased by dangers, nor provoked by anger?
4. Therefore He said also,(4)
"Beware of men, for they shall deliver you up to
councils, and they shall scourge you in their synagogues: and ye shall
be brought before governors and kings for my sake, for a testimony to
them and the Gentiles."
Thus again is He preparing them to be vigilant, in
every case assigning to them the sufferance of wrong, and permitting
the infliction of it to others; to teach thee that the victory is in
suffering evil, and that His glorious trophies are thereby set up. For
He said not at all, "Fight ye also, and resist them that would vex
you," but only, "Ye shall suffer the utmost ills."
O how great is the power of Him that speaks! How
great the self-command of them that hear! For indeed we have great
cause to marvel, how they did not straightway dart away from Him on
hearing these things, apt as they were to be startled at every sound,
and such as had never gone further than that lake, around which they
used to fish; and how they did not reflect, and say to themselves, "And
whither after all this are we to flee? The courts of justice against
us, the kings against us, the governors, the synagogues of the Jews,
the nations of the Gentiles, the rulers, and the ruled." (For hereby He
not only forewarned them of Palestine, and the ills therein, but
discovered also the wars throughout the world, saying, "Ye shall be
brought before kings and governors;" signifying that to the Gentiles
also He was afterwards to send them as heralds.) "Thou hast made the
world our enemy, Thou hast armed against us all them that dwell on the
earth, peoples, tyrants, kings."
And what follows again is much more fearful, since
men are to become on our account murderers of brothers, of children, of
fathers.
"For the brother," saith He, "shall deliver up the
brother to death, and the father the child; and children shall rise up
against their parents, and cause them to be put to death."(5)
"How, then," one might say, "will the rest of men
believe, when they see on our account, children slain by their fathers,
and brethren by brethren, and all things filled with abominations?"
What? will not men, as though we were destructive demons, will they
not, as though we were devoted, and pests of the world, drive us out
from every quarter, seeing the earth filled with blood of kinsmen, and
with so many murderers? Surely fair is the peace (is it not?) which we
are to bring into men's houses and give them, while we are filling
those houses with so many slaughters. Why, had we been some great
number of us, instead of twelve; had we been, instead of "unlearned and
ignorant," wise, and skilled in rhetoric, and mighty in speech; nay
more, had we been even kings, and in possession of armies and abundance
of wealth; how could we have persuaded any, while kindling up civil
wars, yea, and other wars far worse than they? Why, though we were to
despise our own safety, which of all other men will give heed to us?"
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But none of these things did they either think or
say, neither did they require any account of His injunctions, but
simply yielded and obeyed. And this came not from their own virtue
only, but also of the wisdom of their Teacher. For see how to
each of the fearful things He annexed an encouragement; as in the
ease of such as received them not, He said, "It shall be more tolerable
for the land of Sodom and Gomorrha in the day of judgment, than for
that city;" so here again, when He had said, "Ye shall be brought
before governors and kings," He added, "for my sake, for a testimony to
them, and the Gentiles." And this is no small consolation, that they
are suffering these things both for Christ, and for the Gentiles'
conviction. Thus God, though no one regard, is found to be everywhere
doing His own works. Now these things were a comfort to them, not that
they desired the punishment of other men, but that they might have
ground of confidence, as sure to have Him everywhere present with them,
who had both foretold and foreknown these things; and because not as
wicked men, and as pests, were they to suffer all this.
And together with these, He adds another, and that
no small consolation for them, saying,
"But when they deliver you up, take no thought(1)
how or what ye shall speak, for it shall be given you in that hour what
ye shall speak. For it is not ye that speak, but the Spirit of your
Father that speaketh in you."(2)
For lest they should say, "How shall we be able to
persuade men, when such things are taking place?" He bids them be
confident as to their defense also. And elsewhere indeed He saith, "I
will give you a mouth and wisdom;"(3) but here, "It is the Spirit of
your Father that speaketh in you," advancing them unto the dignity of
the prophets. Therefore, when He had spoken of the power that was
given, then He added also the terrors, the murders, and the slaughters.
"For the brother shall deliver up the brother,"
saith He, "to death, and the father the child, and the children shall
rise up against their parents, and cause them to be put to death."(4)
And not even at this did He stop, but added also
what was greatly more fearful, and enough to shiver a rock to pieces:
"And ye shall be hated of all men." And here again the consolation is
at the doors, for, "For my name's sake," saith He, "ye shall suffer
these things." And with this again another, "But he that endureth to
the end, the same shall be saved."(5)
And these things in another point of view likewise
were sufficient to rouse up their spirits; since at any rate the power
of their gospel was to blaze up so high, as that nature should be
despised, and kindred rejected, and the Word preferred to all, chasing
all mightily away. For if no tyranny of nature is strong enough to
withstand your sayings, but it is dissolved and trodden under foot,
what else shall be able to get the better of you? Not, however, that
your life will be in security, because these things shall be; but
rather ye will have for your common enemies and foes them that dwell in
the whole world.
5. Where now is Plato? Where Pythagoras? Where the
long chain(6) of the Stoics? For the first, after having enjoyed great
honor, was so practically refuted, as even to be sold out of the
country,(7) and to succeed in none of his objects, no, not go much as
in respect of one tyrant: yea, he betrayed his disciples, and ended his
life miserably. And the Cynics, mere pollutions as they were, have all
passed by like a dream and a shadow. And yet assuredly no such thing
ever befell them, but rather they were accounted glorious for their
heathen philosophy, and the Athenians made a public monument of the
epistles of Plato, sent them by Dion; and they passed all their time at
ease, and abounded in wealth not a little. Thus, for instance,
Aristippus was used to purchase costly harlots; and another made a
will, leaving no common inheritance; and another, when his disciples
had laid themselves down like a bridge, walked on them; and he of
Sinope, they say, even behaved himself unseemly in the market place.
Yea, these are their honorable things. But there is
no such thing here, but a strict temperance, and a perfect decency, and
a war against the whole world in behalf of truth and godliness, and to
be slain every day, and not until hereafter their glorious trophies.
But there are some also, one may say, skilled in war
amongst them; as Themistocles, Pericles. But these things too are
children's toys, compared with the acts of the fishermen. For what
canst thou say? That he persuaded the Athenians to embark in their
ships, when Xerxes was marching upon Greece? Why in this case, when it
is not Xerxes marching, but the devil with the whole world, and his
evil spirits innumerable
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assailing these twelve men, not at one crisis only, but throughout
their whole life, they prevailed and vanquished; and what was truly
marvellous, not by slaying their adversaries, but by converting and
reforming them.
For this especially you should observe throughout,
that they slew not, nor destroyed such as were plotting against them,
but having found them as bad as devils, they made them rivals of
angels, enfranchising human nature from this evil tyranny, while as to
those execrable demons that were confounding all things, they drave
them out of the midst of markets, and houses, or rather even from the
very wilderness. And to this the choirs of the monks bear witness, whom
they have planted everywhere, clearing out not the habitable only, but
even the uninhabitable land. And what is yet more marvellous, they did
not this in fair conflict, but in the enduring of evil they
accomplished it all. Since men actually had them in the midst, twelve
unlearned persons, binding, scourging, dragging them about, and were
not able to stop their mouths; but as it is impossible to bind the
sunbeam, so also their tongue. And the reason was, "it was not they"
themselves "that spake," but the power of the Spirit. Thus for instance
did Paul overcome Agrippa, and Nero, who surpassed all men in
wickedness. "For the Lord," saith he, "stood with me, and strengthened
me, and delivered me out of the mouth of the lion."(1)
But do thou also admire them, how when it was said
to them, "Take no thought," they yet believed, and accepted it, and
none of the terrors amazed them. And if thou say, He gave them
encouragement enough, by saying, "It shall be the Spirit of your Father
that shall speak;" even for this am I most amazed at them, that they
doubted not, nor sought deliverance from their perils; and this, when
not for two or three years were they to suffer these things, but all
their life long. For the saying, "He that endureth to the end, the same
shall be saved," is an intimation of this.
For His will is, that not His part only should be
contributed, but that the good deeds should be also done of them. Mark,
for instance, how from the first, part is His, part His disciples'.
Thus, to do miracles is His, but to provide nothing is theirs. Again,
to open all men's houses, was of the grace from above; but to require
no more than was needful, of their own self-denial. "For the workman is
worthy of his hire." Their bestowing peace was of the gift of God,
their inquiring for the worthy, and not entering in without distinction
unto all, of their own self command. Again, to punish such as received
them not was His, but to retire with gentleness from them, without
reviling or insulting them, was of the apostles' meekness. To give the
Spirit, and cause them not to take thought, was of Him that sent them,
but to become like sheep and doves, and to bear all things nobly, was
of their calmness and prudence. To be hated and not to despond, and to
endure, was their own; to save them that endured, was of Him who sent
them.
Wherefore also He said, "He that endureth to the
end, the same shall be saved." That is, because the more part are wont
at the beginning indeed to be vehement, but afterwards to faint,
therefore saith He, "I require the end." For what is the use of seeds,
flourishing indeed at first, but a little after fading away? Therefore
it is continued patience that He requires of them. I mean, lest any
say, He wrought the whole Himself, and it was no wonder that they
should prove such, suffering as they did nothing intolerable; therefore
He saith unto them, "There is need also of patience on your part. For
though I should rescue you from the first dangers, I am reserving you
for others more grievous, and after these again others will succeed;
and ye shall not cease to have snares laid for you, so long as ye have
breath. For this He intimated in saying, "But he that endureth to the
end, the same shall be saved."
For this cause then, though He said, "Take no
thought what ye shall speak;" yet elsewhere He saith, "Be ready to give
an answer to every man that asketh you a reason of the hope that is in
you."(2) That is, as long as the contest is among friends, He commands
us also to take thought; but when there is a terrible tribunal, and
frantic assemblies, and terrors on all sides, He bestows the influence
from Himself, that they may take courage and speak out, and not be
discouraged, nor betray the righteous cause.
For in truth it was a very great thing, for a man
occupied about lakes, and skins, and receipt of custom, when tyrants
were on their thrones, and satraps, and guards standing by them, and
the swords drawn, and all standing on their side; to enter in alone,
bound, hanging down his head, and yet be able to open his mouth. For
indeed they allowed them neither speech nor defense with respect-to
their doctrines, but set about torturing them to death, as common pests
of the world.
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For "They," it is said, "that have turned the world upside down, are
come hither also;" and again, "They preach things contrary to the
decrees of Caesar, saying that Jesus Christ is king."(1) And everywhere
the courts of justice were preoccupied by such suspicions, and much
influence from above was needed, for their showing both the truth of
the doctrine they preached, and that they are not violating the common
laws; so that they should neither, while earnest to speak of the
doctrine, fall under suspicion of overturning the laws; nor again,
while earnest to show that they were not overturning the common
government, corrupt the perfection of their doctrines: all which thou
wilt see accomplished with all due consideration, both in Peter and in
Paul, and in all the rest. Yea, and as rebels and innovators, and
revolutionists, they were accused all over the world; yet nevertheless
they both repelled this impression, and invested themselves with the
contrary, all men celebrating them as saviors, and guardians, and
benefactors. And all this they achieved by their much patience.
Wherefore also Paul said, "I die daily;"(2) and he continued to "stand
in jeopardy" unto the end.
6. What then must we deserve, having such high
patterns, and in peace giving way to effeminacy, and remissness? With
none to make war (it is too evident) we are slain; we faint when no man
pursues, in peace we are required to be saved, and even for this we are
not sufficient. And they indeed, when the world was on fire, and the
pile was being kindled over the whole earth, entering, snatched from
within, out of the midst of the flame, such as were burning; but thou
art not able so much as to preserve thyself.
What confidence then will there be for us? What
favor? There are no stripes, no prisons, no rulers, no synagogues, nor
aught else of that kind to set upon us; yea, quite on the contrary we
rule and prevail. For both kings are godly, and there are many honors
for Christians, and precedences, and distinctions, and immunities, and
not even so do we prevail. And whereas they being daily led to
execution, both teachers and disciples, and bearing innumerable
stripes, and continual brandings, were in greater luxury than such as
abide in Paradise; we who have endured no such thing, not even in a
dream, are softer than any wax. "But they," it will be said, "wrought
miracles." Did this then keep them from the scourge? did it free them
from persecution? Nay, for this is the strange thing, that they
suffered such things often even at the hands of them whom they
benefited, and not even so were they confounded, receiving only evil
for good. But thou if thou bestow on any one any little benefit, and
then be requited with anything unpleasant, art confounded, art
troubled, and repentest of that which thou hast done.
If now it should happen, as I pray it may not happen
nor at any time fall out, that there be a war against churches, and a
persecution, imagine how great will be the ridicule, how sore the
reproaches. And very naturally; for when no one exercises himself in
the wrestling school, how shall he be distinguished in the contests?
What champion, not being used to the trainer, will be able, when
summoned by the Olympic contests, to show forth anything great and
noble against his antagonist? Ought we not every day to wrestle and
fight and run? See ye not them that are called Pentathli, when they
have no antagonists, how they fill a sack with much sand, and hanging
it up try their full strength thereupon? And they that are still
younger, practise the fight against their enemies upon the persons of
their companions.
These do thou also emulate, and practise the
wrestlings of self denial. For indeed there are many that provoke to
anger, and incite to lust, and kindle a great flame. Stand therefore
against thy passions, bear nobly the mental pangs, that thou mayest
endure also those of the body.
7. For so the blessed Job, if he had not exercised
himself well before his conflicts, would not have shone so brightly in
the same. Unless he had practised freedom from all despondency, he
would have uttered some rash word, when his children died. But as it
was he stood against all the assaults, against ruin of fortune, and
destruction of so great affluence: against loss of children, against
his wife's commiseration, against plagues in body, against reproaches
of friends, against revilings of servants.
And if thou wouldest see his ways of exercise also,
hear him saying, how he used to despise wealth: "If I did but rejoice,"
saith he. "because my wealth was great: if I set gold up for a heap, if
I put my trust in a precious stone."(3) Therefore neither was he
confounded at their being taken away, since he desired them not when
present.
Hear how he also managed what related to his
children, not giving way to undue softness, as we do, but requiring of
them all circumspection. For he who offered sacrifice
225
even for their secret sins, imagine how strict a judge he was of such
as were manifest.(1)
And if thou wouldest also hear of his strivings
after continence, hearken to him when he saith, "I made a covenant with
mine eyes. that I should not think upon a maid."(2) For this cause his
wife did not break his spirit, for he loved her even before this, not
however immoderately, but as is due to a wife.
Wherefore I am led even to marvel, whence it came
into the devil's thought to stir up the contest, knowing as he did of
his previous training. Whence then did it occur to him? The monster is
wicked, and never despairs: and this turns out to us a very great
condemnation that he indeed never gives up the hope of our destruction,
but we despair of our own salvation.
But for bodily mutilation and indignity, mark how he
practised himself. Why, inasmuch as he himself had never undergone any
such thing, trot had continued to live in wealth and luxury, and in all
other splendor, he used to divine other men's calamities, one by one.
And this he declared, when he said, "For the thing which I
greatly feared is come upon me; and that which I was afraid of is come
unto me."(3) And again, "But I wept for every helpless man, and
groaned when I saw a man in distress."(4)
So because of this, nothing of what happened
confounded him, none of those great and intolerable ills. For I bid
thee not look at the ruin of his substance, nor at the loss of his
children, nor at that incurable plague, nor at his wife's device
against him; but at those things which are far more grievous than these.
"And what," saith one, "did Job suffer
more grievous than these? for from his history there is nothing more
than these for us to learn." Because we are asleep, we do not learn,
since he surely that is anxious, and searches well for the pearl, will
know of many more particulars than these. For the more grievous, and
apt to infuse greater perplexity, were different.
And first, his knowing nothing certain about the
kingdom of heaven, and the resurrection; which indeed he also spoke of,
lamenting. "For I shall not live alway, that I should suffer long."(5)
Next, his being conscious to himself of many good works. Thirdly, his
being conscious of no evil thing. Fourthly, his supposing that at God's
hands he was undergoing it; or if at the devil's, this again was enough
to offend him. Fifthly, his hearing his friends accusing him of
wickedness, "For thou hast not been scourged," say they, "according to
what thy sins deserve."(6) Sixthly, his seeing such as lived in
wickedness prospering, and exulting over him. Seventhly, not having any
other to whom he might look as even having ever suffered such things.
8. And if thou wouldest learn how great these things
are, consider our present state. For if now, when we are looking for a
kingdom, and hoping for a resurrection, and for the unutterable
blessings, and are conscious to ourselves of countless evil deeds, and
when we have so many examples, and are partakers of so high a
philosophy; should any persons lose a little gold, and this often,
after hating taken it by violence, they deem life not to be lived in,
having no wife to lay sore on them, nor bereaved of children, nor
reproached by friends, nor insulted by servants, but rather having many
to comfort them, some by words, some by deeds; of how noble crowns must
not he be worthy, who seeing what he had gotten together by honest
labor, snatched away from him for nought and at random, and after all
that, undergoing temptations without number, like sleet, yet throughout
all abides unmoved, and offers to the Lord his due thanksgiving for it
all?
Why, though no one had spoken any of the other
taunts, yet his wife's words alone were sufficient utterly to shake a
very rock. Look, for example, at her craft. No mention of money, none
of camels, and flocks, and herds, (for she was conscious of her
husband's self command with regard to these), but of what was harder to
bear than all these, I mean, their children; and she deepens the
tragedy, and adds to it her own influence.
Now if when men were in wealth, and suffering no
distress, in many things and oft have women prevailed on them: imagine
how courageous was that soul, which repulsed her, assaulting him with
such powerful weapons, and which trod under foot the two most
tyrannical passions, desire and pity. And yet many having conquered
desire, have yielded to pity. That noble Joseph, for instance, held in
subjection the most tyrannical of pleasures, and repulsed that strange
woman, plying him as she did with innumerable devices; but his tears he
contained not, but when he saw his brethren that had wronged him, he
was all on fire with that passion, and quickly cast off the mask, and
discovered the part he had been playing.(7) But when first of all she
is his wife, and when her words are piteous, and the moment favorable
for her,
226
as well as his wounds and his stripes, and those countless waves of
calamities; how can one otherwise than rightly pronounce the soul
impassive to so great a storm to be firmer than any adamant?
Allow me freely to say, that the very apostles, if
not inferior to this blessed man, are at least not greater than he was.
For they indeed were comforted by the suffering for Christ; and this
medicine was so sufficient daily to relieve them, that the Lord puts it
everywhere, saying, "for me, for my sake," and, "If they call me, the
master of the house, Beelzebub."(1) But he was destitute of this
encouragement, and of that from miracles, and of that from grace; for
neither had he so great power of the Spirit.
And what is yet greater, nourished in much delicacy,
not from amongst fishermen, and publicans, and such as lived frugally,
but after enjoyment of so much honor, he suffered all that he did
suffer. And what seemed hardest to bear in the case of the apostles,
this same he also underwent, being hated of friends, of servants, of
enemies, of them who had received kindness of him: and the sacred
anchor, the harbor without waves, namely, that which was said to the
apostles, "for my sake," of this he had no sight.
I admire again the three children, for that they
dared the furnace, that they stood up against a tyrant. But hear what
they say, "We serve not thy Gods, nor worship the image which
thou hast set up."(2) A thing which was the greatest encouragement to
them, to know of a certainty that for God they are suffering all
whatsoever they suffer. But this man knew not that it was all
conflicts, and a wrestling; for had he known it, he would not have felt
what was happening. At any rate, when he heard, "Thinkest thou that I
have uttered to thee mine oracles for nought, or that thou mightest be
proved righteous?"(3) consider how straightway, at a bare word, he
breathed again, how he made himself of no account, how he accounted
himself not so much as to have suffered what he had suffered, thus
saying, "Why do I plead any more, being admonished and reproved of the
Lord, hearing such things, I being nothing?"(4) And again, "I have
heard of Thee before, as far as hearing of the ear; but now mine eye
hath seen Thee; wherefore I have made myself vile, and have melted
away; and I accounted myself earth and ashes."(5)
This fortitude then, this moderation, of him that
was before law and grace, let us also emulate, who are after law and
grace; that we may also be able to share with him the eternal
tabernacles; unto which may we all attain, by the grace and love
towards man of our Lord Jesus Christ, to whom be the glory and the
victory forever and ever. Amen.
HOMILY XXXIV.
MATT. X. 23.
"But when they persecute you in this city, flee ye into the
other; for verily I say unto you, ye shall not have gone over the
cities of Israel, till the Son of Man be come."
HAVING spoken of those fearful and horrible things,
enough to melt very adamant, which after His cross, and resurrection,
and assumption, were to befall them, He directs again His discourse to
what was of more tranquil character, allowing those whom He is training
to recover breath, and affording them full security. For He did not at
all command them, when persecuted, to close with the enemy, but to fly.
That is, it being so far but a beginning, and a prelude, He gave His
discourse a very condescending turn. For not now of the ensuing
persecutions is He speaking, but of those before the cross and the
passion. And this He showed by saying, "Ye shall not have gone over the
cities of Israel, till the Son of Man be come." That is, lest they
should say, "What then, if when persecuted we flee, and there again
they overtake us, and drive us out?"--to destroy this fear, He saith,
"Ye shall not have gone round Palestine first, but I will straightway
COnic upon you."
And see how here again He doeth not
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away with the terrors, but stands by them in their perils. For He said
not, "I will snatch you out, and will put an end to the persecutions;'
but what? "Ye shall not have gone over the cities of Israel, till the
Son of Man be come." Yea, for it sufficed for their consolation, simply
to see Him.
But do thou observe, I pray thee, how He doth not on
every occasion leave all to grace, but requires something also to be
contributed on their part. "For if ye fear," saith He, "flee," for this
He signified by saying, "flee ye," and "fear not."(1) And He did not
command them to flee at first, but when persecuted to withdraw; neither
is it a great distance that He allows them, but so much as to go about
the cities of lsrael.
Then again, He trains them for another branch of
self-command; first, casting out all care for their food: secondly, all
fear of their perils; and now, that of calumny. Since from that first
anxiety He freed them, by saying, "The workman is worthy of his
hire,"(2) and by signifying that many would receive them; and from
their distress about their dangers, by saying, "Take no thought how or
what ye shall speak," and, "He that endureth unto the end, the same
shall be saved."(3)
But since withal it was likely that they should also
bring upon themselves an evil report, which to many seems harder to
bear than all; see whence He comforts them even in this case, deriving
the encouragement from Himself, and from all that had been said
touching Himself; to which nothing else was equal. For as He said in
that other place, "Ye shall be hated of all men," and
added, "for my name's sake," so also here.
And in another way He mitigates it, joining a fresh
topic to that former. What kind of one then is it?
"The disciple," saith He, "is not above his
Master, nor the servant above his Lord It is enough for the disciple
that he be as his Master, and the servant as his Lord. If they have
called the Master of the house Beelzebub, how much more shall they call
them of His household? Fear them not therefore."(4)
See how He discovers Himself to be the Lord and God
and Creator of all things. What then? Is there not any disciple above
his Master, or servant above his Lord?(5) So long as he is a disciple,
and a servant, he is not, by the nature of that honor. For tell me not
here of the rare instances, but take the principle from the majority.
And He saith not, "How much more His servants," but "them of His
household," to show how very near He felt them to be to Him.(6) And
elsewhere too He said, "Henceforth I call you not servants; ye are my
friends."(7) And He said not, If they have insulted the Master of the
houses and calumniated Him; but states also the very form of the
insult, that they "called Him Beelzebub."
Then He gives also another consolation, not inferior
to this: for this indeed is the greatest; but because for them who were
not yet living strictly, there was need also of another, such as might
have special power to refresh them, He states it likewise. And the
saying seems indeed in form to be an universal proposition,
nevertheless not of all matters, but of those in hand only, is it
spoken. For what saith He?
"There is nothing covered, that shall not be
revealed; nor hid, that shall not be known."(8) Now what He saith is
like this. It is indeed sufficient for your encouragement, that I also
shared with you in the same reproach; I who am your Master and Lord.
But if it still grieve you to hear these words, consider this other
thing too, that even from this suspicion ye will soon be released. For
why do ye grieve? At their calling you sorcerers and deceivers? But
wait a little, and all men will address you as saviors, and benefactors
of the world. Yea, for time discovers all things that are concealed, it
will both refute their false accusation, and make manifest your virtue.
For when the event shows you saviors, and benefactors, and examples of
all virtue, men will not give heed to their words, but to the real
state of the case; and they will appear false accusers, and liars, and
slanderers, but ye brighter than the sun, length of time revealing and
proclaiming you, and uttering a voice clearer than a trumpet, and
making all men witnesses of your virtue. Let not therefore what is now
said humble you, but let the hope of the good things to come raise you
up. For it cannot be, that what relates to you should be hid.
2. Then, having rid them of all distress, and fears,
and anxiety, and set them above men's reproaches, then, and not till
then, He seasonably discourses to them also of boldness in their
preaching.
For, "What I tell you," saith He, "in darkness, that
speak ye in light; and what ye have heard in the ear, that preach ye(9)
upon the housetops."(10)
Yet it was not at all darkness, when He was saying
these things; neither was He dis-
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coursing unto them in the ear; but He used a strong figure, thus
speaking. That is, because He was conversing with them alone, and in a
small corner of Palestine, therefore He said, "in darkness," and "in
the ear;" contrasting the boldness of speech, which He was hereafter to
confer on them, with the tone of the conversation which was then going
on. "For not to one, or two, or three cities, but to the whole world ye
shall preach," saith He, "traversing land and sea, the inhabited
country, and the desert; to princes alike and tribes, to philosophers
and orators, saying all with open face,(1) and with all boldness of
speech." Therefore, He said, "On the house tops," and, "In the light,"
without any shrinking, and with all freedom.
And wherefore said He not only, "Preach on the
housetops." and "Speak in the light," but added also, "What I tell you
in darkness," and "What ye hear in the ear"? It was to raise up their
spirits. As therefore when He said, "He that believeth on me, the works
that I do shall he do also, and greater works than these shall he
do;"(2) even so here too, to signify that He will do it all by them,
and more than by Himself, He inserted this. For "the beginning indeed,"
saith He, "I have given, and the prelude; but the greater part it is my
will to effect through you." Now this is the language of one not
commanding only, but also declaring beforehand what was to be, and
encouraging them with His sayings, and implying that they should
prevail over all, and quietly also removing(3) again their distress at
the evil report. For as this doctrine, after lying hid for a while,
shall overspread all things, so also the evil suspicion of the Jews
shall quickly perish.
Then, because He had lifted them up on high, He
again gives warning of the perils also, adding wings to their mind, and
exalting them high above all. For what saith He? "Fear not them which
kill the body, but are not able to kill the soul."(4) Seest thou how He
set them far above all things, persuading them to despise not anxiety
only and calumny, dangers and plots, but even that which is esteemed of
all things most terrible, death? And not death alone, but by violence
too? And He said not, "ye shall be slain," but with the dignity that
became Him, He set this before them, saying, "Fear not them which kill
the body, but are not able to kill the soul; but rather fear Him(5)
which is able to destroy both soul and body in hell;" bringing round
the argument, as He ever doth, to its opposite. For what? is your fear,
saith He, of death? and are ye therefore slow to preach? Nay for this
very cause I bid you preach, that ye fear death: for this shall deliver
you from that which is really death. What though they shall slay you?
yet over the better part they shall not prevail, though they strive ten
thousand ways. Therefore He said not, "Who do not kill the soul," but,
who "are not able to kill." For wish it as they may, they shall not
prevail. Wherefore, if thou fear punishment, fear that, the more
grievous by far.
Seest thou how again He doth not promise them
deliverance from death, but permits them to die, granting them more
than if He had not allowed them to suffer it? Because deliverance from
death is not near so great as persuading men to despise death. You see
now, He doth not push them into dangers, but sets them above dangers,
and in a short sentence fixes in their mind the doctrines that relate
to the immortality of the soul, and having in two or three words
implanted a saving doctrine, He comforts them also by other
considerations.
Thus, lest they should think, when killed and
butchered, that as men forsaken they suffered this, He introduces again
the argument of God's providence, saying on this wise: "Are not two
sparrows sold for a farthing? And one of them shall not fall into a
snare(6) without your Father. But the very hairs of your head are all
numbered."(7) "For what is viler than they?" saith He;
"nevertheless, not even these shall be taken without God's knowledge."
For He means not this, "by His operation they fall," for this were
unworthy of God; but, "nothing that is done is hid from Him." If then
He is not ignorant of anything that befalls us, and loves us more truly
than a father, and so loves us, as to have numbered our very hairs; we
ought not to be afraid. And this He said, not that God numbers our
hairs, but that He might indicate His perfect knowledge, and His great
providence over them. If therefore He both knows all the things that
are done, and is able to save you, and willing; whatever ye may have to
suffer, think not that as persons forsaken ye suffer. For neither is it
His will to deliver you from the terrors, but to persuade you to
despise them, since this is, more than anything, deliverance from the
terrors.
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3. "Fear ye not therefore; ye are of more value than
many sparrows."(1) Seest thou that the fear had already prevailed over
them? Yea, for He knew the secrets of the heart; therefore He added,
"Fear them not therefore;" for even should they prevail, it will be
over the inferior part, I mean, the body; which though they should not
kill, nature will surely take with her and depart. So that not even
this depends on them, but men have it from nature. And if thou fear
this, much more shouldest thou fear what is greater, and dread "Him who
is able to destroy both soul and body in hell." And He saith not openly
now, that it is Himself, "Who is able to destroy both soul and
body," but where He before declared Himself to be judge, He made it
manifest.
But now the contrary takes place: Him, namely, who
is able to destroy the soul, that is, to punish it, we fear not, but
those who slay the body, we shudder at. Yet surely while He together
with the soul punishes the body also, they cannot even chasten the
body, much less the soul: and though they chasten it ever so severely,
yet in that way they rather make it more glorious.
Seest thou how He signifies the conflicts to be
easy? Because in truth, death did exceedingly agitate their souls,
inspiring terror for a time, for that it had not as yet been made easy
to overcome, neither had they that were to despise it partaken of the
grace of the Spirit.
Having, you see, cast out the fear and distress that
was agitating their soul; by what follows He also encourages them
again, casting out fear by fear; and not by fear only, but also by the
hope of great prizes; and He threatens with much authority, in both
ways urging them to speak boldly for the truth; and saith further,
"Whosoever therefore shall confess me before
men, him(2) will I also confess before my Father which is in Heaven.
But whosoever shah deny me before men, him will I also deny before my
Father which is in Heaven."(3)
Thus not from the good things only, but also from
the opposites, doth He urge them; and He concludes with the dismal part.
And mark His exact care; He said not "me," but "in
me," implying that not by a power of his own, but by the help of grace
from above, the confessor makes his confession. But of him that denies,
He said not, "in me," but "me;" for he having become destitute of the
gift, his denial ensues.
"Why then is he blamed," one may say,
"if being forsaken, he denies?" Because the being forsaken is the fault
of the forsaken person himself.
But why is He not satisfied with the faith in the
mind, but requires also the confession with the mouth? To train us up
to boldness in speech, and a more abundant love and determination, and
to raise us on high. Wherefore also He addresses Himself to all. Nor
doth He at all apply this to the disciples only in person, for not
them, but their disciples too, He is now rendering noble hearted.
Because he that hath learnt this lesson will not only teach with
boldness, but will likewise suffer all things easily, and with ready
mind. This at any rate brought over many to the apostles, even their
belief in this word. Because both in the punishment the infliction is
heavier, and in the good things the recompense greater. I mean, whereas
he that doeth right hath the advantage in time,(4) and the delay of the
penalty is counted for gain by the sinner: He hath introduced an
equivalent, or rather a much greater advantage, the increase of the
recompenses. "Hast thou the advantage," saith He, "by having first
confessed me here? I also will have the advantage of thee, by giving
thee greater things, and unspeakably greater; for I will confess thee
there." Seest thou that both the good things and the evil things are
there to be dispensed? Why then hasten and hurry thyself? and why seek
thy rewards here, thou who art "saved by hope?"(5) Wherefore, whether
thou hast done anything good, and not received its recompense here, be
not troubled (for with increase, in the time to come, the reward
thereof awaits thee): or whether thou hast done any evil, and not paid
the penalty, be not easy; for there will vengeance receive thee, if
thou turn not and amend.
But if thou believe it not, from the things here
form thy conjecture about things to come also. Why, if in the season of
the conflicts they that confess are so glorious, imagine what they will
be in the season of the crowns. If the enemies here applaud, how shall
that tenderest of all fathers fail to admire and proclaim thee? Yea,
then shall we have both our gifts for the good, and our punishments for
the evil. So that such as deny shall suffer harm, both here and there;
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here living with an evil conscience, though they were never to die,
they shall be surely dead; and there, undergoing the last penalty: but
the other sort will profit both here and there, both here making a gain
of their death, and in this way becoming more glorious than the living,
and there enjoying those unspeakable blessings.
God then is in no wise prompt to punish only, but
also to confer benefits; and for this last more than for the first. But
why hath He put the reward once only, the punishment twice? He knows
that this would be more apt to correct us. For this cause when He had
said, "Fear Him which is able to destroy both soul and body in hell,"
He saith again, "Him will I also deny." So doth Paul also,
continually making mention of hell.
Thus we see that He, having by all ways trained on
His scholar (both by opening Heaven to him, and by setting before him
that fearful judgment-seat, and by pointing to the amphitheatre of
angels, and how in the midst of them the crowns shall be proclaimed,
which thing would thenceforth prepare the way for the word of godliness
to be very easily received); in what follows, lest they grow timid and
the word be hindered, He bids them be prepared even for slaughter
itself; to make them aware that such as continue in their error, will
have to suffer (among other things) for plotting against them.
4. Let us therefore despise death, although the time
be not come that requires it of us; for indeed it will translate us to
a far better life. "But the body decays." Why, on this account most
especially we ought to rejoice, because death decays, and mortality
perishes, not the substance of the body. For neither, shouldest thou
see a statue being cast, wouldest thou call the process destruction,
but an improved formation. Just so do thou reason also concerning the
body, and do not bewail. Then it were right to bewail, had it remained
in its chastisement.
"But," saith one, "this ought to take place without
the decay of our bodies; they should continue entire." And what would
this have advantaged either the living or the departed? How long are ye
lovers of the body? How long are ye rivetted to the earth and gaping
after shadows? Why, what good would this have done? or rather, what
harm would it not have done? For did our bodies not decay, in the first
place the greatest of all evils, pride, would have continued with many.
For if even while this is going on, and worms gushing out, many have
earnestly sought to be gods; what would not have been the result did
the body continue?
In the second place, it would not be believed to be
of earth; for if, its end witnessing this, some yet doubt; what would
they not have suspected if they did not see this? Thirdly, the bodies
would have been excessively loved; and most men would have become more
carnal and gross; and if even now some cleave to men's tombs and
coffins, after that themselves have perished, what would they not have
done, if they had even their image preserved? Fourthly, they would not
have earnestly desired the things to come. Fifthly, they that say the
world is eternal, would have been more confirmed, and would have denied
God as Creator. Sixthly, they would not have known the excellence of
the soul, and how great a thing is the presence of a soul in a body.
Seventhly, many of them that lose their relations would have left their
cities, and have dwelt in the tombs, and have become frantic,
conversing continually with their own dead. For if even now men form to
themselves images, since they cannot keep the body (for neither is it
possible, but whether they will or no it glides and hurries from them),
and are rivetted to the planks of wood; what monstrous thing would they
not then have devised? To my thinking, the generality would have even
built temples for such bodies, and they that are skilled in such
sorceries would have persuaded evil spirits to speak through them;
since at least even now, they that venture on the arts of necromancy
attempt many things more out of the way than these. And how many
idolatries would not have arisen from hence? when men even after the
dust and ashes, are yet eager in those practices.
God therefore, to take away all our extravagances,
and to teach us to stand off from all earthly things, destroys the
bodies before our eyes. For even he that is enamored of bodies, and is
greatly affected at the sight of a beautiful damsel, if he will not
learn by discourse the deformity of that substance, shall know it by
the very sight. Yea, many of the like age with her whom he loves, and
oftentimes also fairer, being dead, after the first or second day, have
emitted an ill savor, and foul matter, and decay with worms. Imagine
then what sort of beauty thou lovest, and what sort of elegance has
power so to disturb thee. But if bodies did not decay, this would not
be well known: but as evil spirits run unto men's graves, so also many
of our lovers, continually sitting by the tombs, would have received
evil spirits in their soul, and would quickly have perished in this
grievous madness. But as it is, together with all other things
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this also comforts the soul, that the form is not seen: it brings men
to forgetfulness of their affliction. Indeed, if this were not so,
there would be no tombs at all, but thou wouldest see our cities having
corpses instead of statues, each man desiring to look upon his own
dead. And much confusion would arise hence, and none of the ordinary
sort would attend to his soul, nor would give room to the doctrine of
immortality to enter in: and many other things too, more shocking than
these, would have resulted, which even to speak of were unseemly.
Wherefore it decays presently, that thou mightest see unveiled the
beauty of the soul. For if she be the procurer of all that beauty and
life, much more excellent must she herself be. And if she preserve that
which is so deformed and unsightly, much more herself.
5. For it is not the body wherein the beauty lies,
but the expression,(1) and the bloom which is shed over its substance
by the soul. Now then, I bid thee love that which makes the body also
to appear such as it is. And why speak I of death? Nay even in life
itself, I would have thee mark how all is hers that is beautiful. For
whether she be pleased, she showers roses over the cheeks; or whether
she be pained, she takes that beauty, and involves it all in a dark
robe. And if she be continually in mirth, the body improves in
condition; if in grief, she renders the same thinner and weaker than a
spider's web; if in wrath, she hath made it again abominable and foul;
if she show the eye calm, great is the beauty that she bestows; if she
express envy, very pale and livid is the hue she sheds over us; if
love, abundant the gracefulness she at once confers. Thus in fact many
women, not being beautiful in feature, have derived much grace from the
soul; others again of brilliant bloom, by having an ungracious soul,
have marred their beauty. Consider how a face that is pale grows red,
and by the variation of color produces great delight, when there is
need of shame and blushing. As, on the other hand, if it be shameless,
it makes the countenance more unpleasing than any monster.
For nothing is fairer, nothing sweeter than a
beauteous soul. For while as to bodies, the longing is with pain, in
the case of souls the pleasure is pure and calm. Why then let go the
king, and be wild about the herald? Why leave the philosopher, and gape
after his in terpreter? Hast thou seen a beautiful eye? acquaint
thyself with that which is within; and if that be not beautiful,
despise this likewise. For surely, didst thou see an ill-favored woman
wearing a beautiful mask, she would make no impression on thee: just as
on the other hand, neither wouldest thou suffer one fair and beautiful
to be disguised by the mask, but wouldest take it away, as choosing to
see her beauty unveiled.
This then I bid thee do in regard of the soul also,
and acquaint thyself with it first; for this is clad with the body
instead of a mask; wherefore also that abides such as it is; but the
other, though it be mishapen, may quickly become beautiful. Though it
have an eye that is unsightly, and harsh, and fierce, it may become
beautiful, mild, calm, sweet-tempered, gentle.
This beauty therefore let us seek, this countenance
let us adorn; that God also may "have pleasure in our beauty,"(2)
and impart to us of His everlasting blessings, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and might
forever and ever. Amen.
HOMILY XXXV.
MATT. X. 34.
"Think not that I am come(1) to send peace on earth; I am not come(2)
to send peace, but a sword."
AGAIN, He sets forth the things that are more
painful, and that with great aggravation: and the objection they were
sure to meet Him with, He prevents them by stating. I mean, lest
hearing this, they should say, "For, this then art Thou come, to
destroy both us, and them that obey us, and to fill the earth with
war?" He first saith Himself, "I am not come to send peace on earth."
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How then did He enjoin them to pronounce peace on
entering into each house? And again, how did the angels say, "Glory to
God in the highest, and on earth peace"?(1) And how came all the
prophets too to publish it for good tidings? Because this more than
anything is peace, when the diseased is cut off, when the mutinous is
removed. For thus it is possible for Heaven to be united to earth.
Since the physician too in this way preserves the rest of the body,
when he amputates the incurable part; and the general, when he has
brought to a separation them that were agreed in mischief. Thus it came
to pass also in the case of that famous tower; for their evil peace(2)
was ended by their good discord, and peace made thereby. Thus Paul also
divided them that were conspiring against him.(3) And in Naboth's case
that agreement was at the same time more grievous than any war.(4) For
concord is not in every case a good thing, since even robbers agree
together.
The war is not then the effect of His purpose, but
of their temper. For His will indeed was that all should agree in the
word of godliness; but because they fell to dissension, war arises. Yet
He spake not so; but what saith He? "I am not come to send peace;"
comforting them. As if He said, For think not that ye are to blame for
these things; it is I who order them so, because men are so disposed.
Be not ye therefore confounded, as though the events happened against
expectation. To this end am I come, to send war among men; for this is
my will. Be not ye therefore troubled, when the earth is at war, as
though it were subject to some hostile device. For when the worse part
is rent away, then after that Heaven is knit unto the better.
And these things He saith, as strengthening them
against the evil suspicion of the multitude.
And He said not "war," but what was more grievous
than it, "a sword." And if there be somewhat painful in these
expressions, and of an alarming emphasis, marvel not. For, it being His
will to train their ears by the severity of His words, lest in their
difficult circumstances they should start aside, He fashioned His
discourse accordingly; lest any one should say it was by flattery He
persuaded them, and by concealing the hardships; therefore even to
those things which merited to be otherwise expressed, He gave by His
words the more gal?ing and painful turn. For it is better to see
persons' gentleness in things, than in words.
2. Wherefore neither with this was He satisfied, but
unfolds also the very nature of the war, signifying it to be far more
grievous even than a civil war; and He saith,
"I am come to set a man at variance against
his father, and the daughter against her mother, and the
daughter-in-law against her mother-in-law."(5)
For not friends only, saith He, nor fellow citizens,
but even kinsmen shall stand against one another, and nature shall be
divided against herself. "For I am come," saith He, "to set a man at
variance against his father, and the daughter against her mother, and a
daughter-in-law against her mother-in-law." That is, not merely among
those of the same household is the war, but among those that are
dearest, and extremely near to each other. And this more than anything
signifies His power, that hearing these things, they both accepted Him,
and set about persuading all others.
Yet was it not He that did this: of course not: but
the wickedness of the other sort: nevertheless He saith it is His own
doing. For such is the custom of the Scripture. Yea, and elsewhere also
He saith, "God hath given them eyes that they should not see:"(6) and
here He speaks in this way, in order that having, as I said before,
exercised themselves in these words, they might not be confounded on
suffering reproaches and insults.
But if any think these things intolerable, let them
be reminded of an ancient history. For in times of old also this came
to pass, which thing especially shows the old covenant to be akin to
the new, and Him who is here speaking, the same with the giver of those
commands. I mean that in the case of the Jews also, when each had slain
his neighbor, then He laid aside His anger against them; both when they
made the calf, and when they were joined to Baal Peor.(7) Where then
are they that say, "That God is evil, and this good?" For behold He
hath filled the world with blood, shed by kinsmen. Nevertheless even
this we affirm to be a work of great love towards man.
Therefore, you see, implying that it was He who
approved those other acts also, He makes mention also of a prophecy,
which if not spoken for this end, yet involves the same meaning. And
what is this?
"A man's foes shall be they of his own
household."(8)
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For indeed among the Jews also something of the kind
took place. That is, there were prophets, and false prophets, and the
people was divided, and families were in dissension; and some believed
the one, and some the other. Wherefore the prophet admonishes, saying,
"Trust ye not in friends, have not hope in guides; yea, even of her
that lieth in thy bosom beware, in respect of communicating aught to
her:" and, "A man's enemies are the men that are in his own house."(1)
And this He said, preparing him that should receive
the word to be above all. For to die is not evil, but to die an evil
death. On this account He said moreover, "I am come to cast fire upon
the earth."(2) And this He said, to declare the vehemence and warmth of
the love which He required. For, because He loved us very much, so He
will likewise be loved of us. And these sayings would strengthen(3) the
persons present also, and lift them higher. "For if those others,"
saith He, "are to despise kinsmen, and children, and parents, imagine
what manner of men ye their teachers ought to be. Since neither will
the hardships stop with you, but will also pass on to the rest. For
since I am come bringing great blessings, I demand also great
obedience, and purpose of heart."
3. "He that loveth father or mother more than me, is
not worthy of me; and he that loveth son or daughter more than me, is
not worthy of me; and he that taketh not his cross and followeth after
me, is not worthy Of me."(4)
Seest thou a teacher's dignity? Seest thou, how He
signifies himself a true Son of Him that begat Him, commanding us to
let go all things beneath, and to take in preference the love of Him?
"And why speak I," saith He, "of friends and
kinsmen? Even if it be thine own life which thou preferrest to my love,
thy place is far from my disciples." What then? Are not these things
contrary to the Old Testament? Far from it, rather they are very much
in harmony therewith. For there too He commands not only to hate the
worshippers of idols, but even to stone them; and in Deuteronomy again,
admiring these, He saith, "Who said unto his father, and to his mother,
I have not seen thee; neither did he acknowledge his brethren, and his
own sons he disowned: he kept Thy oracles."(5) And if Paul gives many
directions touching parents, commanding us to obey them in all things,
marvel not; for in those things only doth he mean us to obey, as many
as do not hinder godliness.(6) For indeed it is a sacred duty to render
them all other honors: but when they demand more than is due, one ought
not to obey. For this reason Luke saith, "If any man come to me, and
hate not his father, and mother, and wife, and children, and brethren,
and sisters, yea, and his own life also, he cannot be my disciple;"(7)
not commanding simply to hate them, since this were even quite contrary
to the law; but "when one desires to be loved more than I am, hate him
in this respect. For this ruins both the beloved himself, and the
lover." And these things He said, both to render the children more
determined, and to make the fathers more gentle, that would hinder
them. For when they saw He had such strength and power as to sever
their children from them, they, as attempting things impossible, would
even desist. Wherefore also He leaves the fathers, and addresses His
discourse to the children, instructing the former not to make the
attempt, as attempting things impracticable.
Then lest they should be indignant, or count it
hard, see which way He makes His argument tend: in that having said,
"Who hateth not father and mother," He adds, "and his own life." For
why dost thou speak to me of parents, saith He, and brothers, and
sisters, and wife? Nothing is nearer than the life to any man: yet if
thou hate not this also, thou must bear in all things the opposite of
his lot who loveth me.
And not even simply to hate it was His command, but
so as to expose it to war, and to battles, and to slaughters, and
blood. "For he that beareth not his cross, and cometh after me, cannot
be my disciple."(8) Thus He said not merely that we must stand against
death, but also against a violent death; and not violent only, but
ignominious too.
And He discourses nothing as yet of His own passion,
that when they had been for a time instructed in these things, they
might more easily receive His word concerning it. Is there not,
therefore, cause for amazement, how on their hearing these things,
their soul did not wing its way from the body, the hardships being
everywhere at hand, and the good things in expectation? How then did it
not flee away? Great was both the power of the speaker, and the love of
the hearers. Wherefore though hearing things far more intolera-
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ble and galling than those great men, Moses and Jeremiah, they
continued to obey, and to say nothing against it.
"He that findeth his life," saith He, "shall lose
it: and he that loseth his life for my sake, shall find it."(1) Seest
thou how great the damage to such as love it unduly? how great the gain
to them that hate it? I mean, because the injunctions were
disagreeable, when He was bidding them set themselves against parents,
and children, and nature, and kindred, and the world, and their very
soul, He sets forth the profit also, being very great. Thus, "These
things," saith He, "so far from harming, will very greatly profit; and
their opposites will injure;" urging them, as He ever doth, by the very
things which they desire. For why art thou willing to despise thy
life?(2) Because thou lovest it? Then for that very reason despise it,
and so thou wilt advantage it in the highest degree, and do the part of
one that loves it.
And mark an instance of unspeakable consideration.
For not in respect of our parents only doth He practise this reasoning,
nor of our children, but with regard to our life, which is nearer than
all; that the other point may thenceforth become unquestionable, and
they may learn that they will in this way profit those of their kindred
likewise, as much as may be; since so it is in the case even of our
life, which is more essential to us than all.
4. Now these things were enough to recommend men to
receive them, their appointed healers. Yea, who would choose but
receive with all readiness them that were so noble, such true heroes,
and as lions running about the earth, and despising all that pertained
to themselves, so that others might be saved? Yet nevertheless He
proffers also another reward, indicating that He is caring here for the
entertainers more than for the guests.
And the first honor He confers is by saying,
"He that receiveth you, receiveth me, and he that
receiveth me, receiveth Him that sent me."(3)
With this, what may compare? that one should receive
the Father and the Son! But He holds out herewith another reward
also.
" He," saith He, "that receiveth a prophet in the
name of a prophet, shall receive a prophet's reward; and he that
receiveth a righteous man in the name of a righteous man, shall receive
a righteous man's reward."(4)
And as before He threatens punishment to such as do
not receive them, here He defines also a certain refreshments for the
good. And to teach thee His greater care for them, He said not simply,
"He that receiveth a prophet," or "He that receiveth a righteous man,"
but subjoined, "in the name of a prophet," and, "in the name of a
righteous man;" that is, if not for any worldly preferment, nor for any
other temporal thing, he receive him, but because he is either a
prophet or a righteous man, he shall receive a prophet's reward, and a
righteous man's reward; such as it were meet for him to have, that hath
received a prophet, or a righteous man; or, such as that other is
himself to receive. Which kind of thing Paul also said: "That your
abundance may be a supply for their want, that their abundance also may
be a supply for your want."(6)
Then, lest any one should allege poverty, He saith,
"Or whosoever shall give to drink unto one of these
little ones a cup of cold water only in the name of a disciple, verily
I say unto you, he shall in no wise lose his reward."(7)
"Though a cup of cold water be thy gift, on which
there is nothing laid out, even of this shall a reward be stored up for
thee. For I do all things for the sake of you the receivers."
Seest thou what mighty persuasions He used, and how
He opened to them the houses of the whole world? Yea, He signified that
men are their debtors: first, by saying, "The workman is worthy of his
hire;" secondly, by sending them forth having nothing; thirdly, by
giving them up to wars and fightings in behalf of them that receive
them; fourthly, by committing to them miracles also; fifthly, in that
He did by their lips introduce peace, the cause of all blessings, into
the houses of such as receive them; sixthly, by threatening things more
grievous than Sodom to such as receive them not: seventhly, by
signifying that as many as welcome them are receiving both Himself and
the Father; eighthly, by promising both a prophet's and a righteous
man's reward: ninthly, by undertaking that the recompenses shall be
great, even for a cup of cold water. Now each one of these things, even
by itself, were enough to attract them. For who, tell me, when a
235
leader of armies wounded in innumerable places, and dyed in blood, came
in sight, returning after many trophies from war and conflict, would
not receive him, throwing open every door in his house?
5. But who now is like this? one may say. Therefore
He added, "In the name of a disciple, and of a prophet, and of a
righteous man;" to instruct thee that not for the worthiness of the
visitor, but for the purpose of him that gives welcome, is His reward
appointed. For though here He speak of prophets, and righteous men, and
disciples, yet elsewhere He bids men receive the veriest outcasts, and
punishes such as fail to do so. For, "Inasmuch as ye did it not to one
of the least of these, ye did it not to me; "(1) and the converse again
He affirms with respect to the same persons.
Since though he may be doing no such great work, he
is a man, inhabiting the same world with thee, beholding the same sun
having the same soul, the same Lord, a partaker with thee of the same
mysteries, called to the same heaven with thee; having a strong claim,
his poverty, and his want of necessary food. But now they that waken
thee with flutes and pipes in the winter season, and disturb thee
without purpose or fruit, depart from thee receiving many gifts.(2) And
they that carry about swallows,(3) and smut themselves over,(4) and
abuse every one, receive a reward for this their conjuration. But if
there come to thee a poor man wanting bread, there is no end of
revilings, and reproaches, and charges of idleness, and upbraidings,
and insults, and jeers; and thou considerest not with thyself, that
thou too art idle, and yet God giveth thee His gifts. For tell me not
this, that thou too art doing somewhat, but point me out this rather,
if it be anything really needful that thou doest, and art busy about.
But if thou tellest one of money-getting, and of traffic, and of the
care and increase of thy goods, I also would say unto thee, Not these,
but alms, and prayers, and the protection of the injured, and all such
things, are truly works, with respect to which we live in thorough
idleness. Yet God never told us, "Because thou art idle, I light not up
the sun for thee; because thou doest nothing of real consequence, I
quench the moon, I paralyze the womb of the earth, I restrain the
lakes, the fountains, the rivers, I blot out the atmosphere: I withhold
the annual rains:" but He gives us all abundantly. And to some that are
not merely idle, but even doing evil, He freely gives the benefit of
these things.
When therefore thou seest a poor man, and sayest,
"It stops my breath that this fellow, young as he is and healthy,
having nothing, would fain be fed in idleness; he is surely some slave
and runaway, and hath deserted his proper master:" I bid thee speak
these same words to thyself; or rather, permit him freely to speak them
unto thee, and he will say with more justice, "It stops my breath that
thou, being healthy, art idle, and practisest none of the things which
God hath commanded, but having run away from the commandments of thy
Lord, goest about dwelling in wickedness, as in a strange land, in
drunkenness, in surfeiting, in theft, in extortion, in subverting other
men's houses." And thou indeed imputest idleness, but I evil works; in
thy plotting, in thy swearing, in thy lying, in thy spoiling, in thy
doing innumerable such things.
And this I say, not as making a law in favor of
idleness, far from it; but rather very earnestly wishing all to be
employed; for sloth is the teacher of all wickedness: but I beseech you
not to be unmerciful, nor cruel. Since Paul also, having made infinite
complaints, and said, "If any will not work, neither let him eat,"
stopped not at this, but added, "But ye, be not weary in well
doing."(5) "Nay, but these things are contradictory. For if thou hast
commanded for them not to eat, how exhortest thou us to give?" I do so,
saith He, for I have also commanded to avoid them, and "to have no
company with them;" and again I said, "Count them not as enemies, but
admonish them; "(6) not making contradictory laws, but such as are
quite in unison with each other. Because, if thou art prompt to mercy,
both he, the poor man, will soon be rid of his idleness, and thou of
thy cruelty.
"But he hath many lies and inventions," you reply.
Well, hence again is he pitiable, for that he hath fallen into such
distress, as
236
to be hardened even in such doings. But we, so far from pitying, add
even those cruel words, "Hast thou not received once and again?" so we
talk. What then? because he was once fed, hath he no need to be fed
again? Why dost thou not make these laws for thine own belly also, and
say to it likewise, Thou wert filled yesterday, and the day before,
seek it not now? But while thou fillest that beyond measure, even to
bursting,(1) from him thou turnest away, when he asks but what is
moderate; whereas thou oughtest therefore to pity him, because he is
constrained to come to thee every day. Yea, if nought else incline thee
to him, thou shouldest pity him because of this; for by the constraint
of his poverty he is forced on these things, and doeth them. And thou
dost not pity him, because, being so spoken to, he feels no shame: the
reason being, that his want is too strong for him.
Nay, thou instead of pitying, dost even make a show
of him; and whereas God hath commanded to give secretly, thou standest
exposing publicly him that hath accosted thee, and upbraiding him, for
what ought to move thy pity. Why, if thou art not minded to give, to
what end add reproach, and bruise that weary and wretched soul? He came
as into a harbor, seeking help at thine hands; why stir up waves, and
make the storm more grievous? Why dost thou condemn him of meanness?
What? had he thought to hear such things, would he have come to thee?
Or if he actually came foreseeing this, good cause therefore both to
pity him, and to shudder at thine own cruelty, that not even so, when
thou seest an inexorable necessity laid upon him, dost thou become more
gentle, nor judgest him to have a sufficient excuse for his importunity
in the dread of hunger, but accusest him of impudence: and yet hast
thou often thyself practised greater impudence, yea in respect of
grievous matters. For while here the very impudence brings with it
ground of pardon, we, often doing things punishable, brazen it out: and
when we ought to bear all that in mind, and be humble, we even trample
on those miserable men, and when they ask medicines, we add to their
wounds. I say, if thou wilt not give, yet why dost thou strike? If thou
wilt not be bounteous, yet why be insolent?
"But he submits not to be put off in any other way."
Well then, as that wise man commanded,' so do. "Answer him peaceable
words with meekness." For not of his own accord, surely, is he so very
importunate. For there is not, there cannot be, any man desiring to be
put to shame for its own sake. How much soever any may contend, I
cannot yield ever to be convinced that a man who was living in plenty
would choose to beg.
6. Let no man then beguile us with arguments. But
although Paul saith, "If any will not work, neither let him eat,"(3) to
them he saith it; but to us he saith not this, but, on the contrary,
"Be not weary in well doing.''(4) Even thus do we at home; when any two
are striving with each other, we take each apart, and give them the
opposite advice. This did God also, and Moses. For while to God he
said, "If thou wilt forgive them their sin, forgive it; else blot me
out also; "(5) them on the contrary he commanded to slay one another,
and all that pertained to them. Yet these things are contrary;
nevertheless, both looked to one end.
Again, God said to Moses in the hearing of the Jews,
"Let me alone, that I may consume the people,''(6) (for though they
were not present when God was saying this, yet they were to hear it
afterwards): but privately He gives him directions of the opposite
tenor. And this, Moses upon constraint revealed afterwards, thus
saying, "What? did I conceive them, that thou sayest to me, Carry them,
as a nurse would carry the sucking child in her bosom?"(7)
These things are done also in houses, and often a
father while he blames the tutor in private for having used his child
reproachfully, saying, "Be not rough, nor hard," to the youth speaks in
the contrary way, "Though thou be reproached unjustly, bear it;" out of
those opposites making up some one wholesome result. Thus also Paul
said to such as are in health and beg, "If any man will not work,
neither let him eat," that he may urge them into employment: but to
such as can show mercy, "Ye, for your part, be not weary in well
doing:" that he may lead them to give aims.
So also, when he was admonishing those of the
Gentiles, in his Epistle to the Romans, not to be highminded against
the Jews, he brought forward also the wild olive, and he seems to be
saying one thing to these, another to those.(8)
Let us not therefore fall away into cruelty, but let
us listen to Paul, saying, "Be not weary in well doing;" let us listen
to the Lord, who saith, "Give to every man that asketh of thee,"(9)
and, "Be ye merciful as
237
your Father."(1) And though He hath spoken of many things, He hath
nowhere used this expression, but with regard to our deeds of mercy
only. For nothing so equals us with God, as doing good.
"But nothing is more shameless," saith one, "than a
poor man." Why, I pray thee? Because he runs up, and cries out after
thee? Wilt thou then let me point out, how we are more importunate than
they, and very shameless? Remember, I say, now at the season of the
fast, how often, when thy table was spread at eventide, and thou hadst
called thy ministering servant; on his moving rather leisurely,(2) thou
hast overset everything, kicking, insulting, reviling, merely about a
little delay; although fully assured, that if not immediately, yet a
little after thou shalt enjoy thy victuals. Upon which thou dost not
call thyself impudent, changed as thou art into a wild beast for
nothing; but the poor man, alarmed and trembling about his greater
interests (for not about delay, but about famine, is all his fear), him
dost thou call audacious, and shameless, and impudent, and all the most
opprobrious names? Nay, how is this anything but extreme impudence.
But these things We do not consider: therefore we
account such men troublesome: since if we at all searched into our own
doings, and compared them with theirs, we should not have thought them
intolerable.
Be not then a severe judge. Why, if thou wert clear
of all sins, not even then would the law of God permit thee to be
strict in searching out other men's sins. And if the Pharisee perished
on this account, what defense are we to find? If He suffer not such as
have done well to be bitter in searching out other men's doings, much
less them that have offended.
7. Let us not then be savage, nor cruel, not without
natural feeling, not implacable, not worse than wild beasts. For I know
many to have gone even so far in brutishness, as for a little trouble
to slight famishing persons, and to say these words: "I have no servant
now with me; we are far from home; there is no money-changer that I
know." Oh cruelty! Didst thou promise the greater, and dost thou not
fulfill the less? To save thy walking a little way, doth he perish with
hunger? Oh insolence! Oh pride! Why, if it were ten furlongs to be
walked, oughtest thou to be backward? both it not even come into thy
mind that so thy reward is made greater? For whereas, when thou givest,
thou receivest reward for the gift only: when thou thyself also goest,
for this again is appointed thee a recompense.
Yea, the patriarch himself we admire for this, that
in his own person be ran to the herd, and snatched up the calf,(3) and
that, when he had three hundred and eighteen servants born in his
house.(4) But now some are filled with so much pride, as to do these
things by servants, and not to be ashamed. "But dost thou require me to
do these things myself?" one may say. "How then shall I not seem to be
vainglorious?" Nay, but as it is, thou art led by another kind of
vainglory to do this, being ashamed to be seen talking with a poor man.
But I am in no respect strict about this; only give,
whether by thyself or by another thou art minded to do so; and do not
accuse, do not smite, do not revile. For medicines, not wounds. cloth
he need who comes unto thee; mercy, not a sword. For tell me, if any
one who had been smitten with a stone, and had received a wound in his
head, were to let go all others, and run unto thy knees, drenched in
his blood; wouldest thou indeed smite him with another stone, and add
unto him another wound? I, for my part, think not; but even as it was,
thou wouldest endeavor to cure it. Why then doest thou the contrary
with respect to the poor? Knowest thou not how much power a word hath,
both to raise up, and to cast down? "For a word," it is said, "is
better than a gift."(5)
Dost thou not consider that thou art thrusting the
sword into thyself, and art receiving a more grievous wound, when he,
being reviled, silently withdraws, with groans and many tears? Since
indeed of God he is sent unto thee. Consider then, in insulting him,
upon whom thou art causing the insult to pass; when God indeed sends
him unto thee, and commands thee to give, but thou, so far from giving,
dost even insult him on his comIng.
And if thou art not aware how exceedingly amiss this
is, look at it as among men, and then thou wilt fully know the
greatness of the sin. As thus: if a servant of thine had been commanded
by thee to go to another servant, who had money of thine, to receive
it, and were to come back not only with empty hands, but also with
despiteful usage; what wouldest thou not do to him that had wrought the
insult? What penalty wouldest thou not exact, as though, after this, it
were thyself that had been ill used?
This reckoning do thou make in regard of
238
God also; for truly it is He that sends the poor to us, and of His we
give, if indeed we do give. But if, besides not giving, we also send
them away insulted, consider how many bolts, how many thunders, that
which we are doing deserves.
Duly considering then all these things, let us both
bridle our tongue, and put away inhumanity, and let us stretch forth
the hand to give alms, and not with money only, but with words also,
let us relieve such as are in need; that we may both escape the
punishment for reviling, and may inherit the kingdom which is for
blessing arid almsgiving, by the grace and love towards man of our Lord
Jesus Christ, to whom be glory and might forever and ever. Amen.
HOMILY XXXVI.
MATT. XI. 1.
"And it came to pass, when Jesus had made an end of commanding His
twelve disciples, He departed thence to teach and to preach in their
cities."
THAT is, after He had sent them, He proceeded to
withdraw Himself, to give them room and opportunity to do what He had
enjoined. For while He was present and healing, no one would be willing
to approach them.
"Now when John had heard in the prison the works of
Jesus,(1) he sent two of(2) his disciples, and asked Him, saying, Art
thou He that should come? or do we look for another?"(4)
But Luke saith, they also told John of the miracles,
and then he sent them.(5) However, this contains no matter of
difficulty, but of consideration only; for this, among other things,
indicates their jealousy towards Him.
But what follows is completely among the.
controverted points. Of what nature then is this? Their saying, "Art
Thou He that should come, or do we look for another?" That is, he that
knew Him before His miracles, he that had learned it of the Spirit, he
that heard it of the Father, he who had proclaimed Him before all men;
doth he now send to learn of Him, whether it be Himself or no? And if
yet thou didst not know that it is surely He, how thinkest thou thyself
credible, affirming as thou dost concerning things, whereof thou art
ignorant? For he that is to bear witness to others, must be first
worthy of credit himself. Didst thou not say, "I am not meet to loose
the latchet of His shoe? "(6) Didst thou not say, "I knew Him not, but
He that sent me to baptize with water, the same said unto me, Upon whom
thou shalt see the Spirit descending and resting upon Him, the same is
He which baptizeth with the Holy Ghost?"(7) Didst thou not see the
Spirit in form of a dove? didst thou not hear the voice? Didst thou not
utterly forbid Him, saying, "I have need to be baptized of Thee?"(8)
Didst thou not say even to thy disciples, "He must increase, I must
decrease?"(9) Didst thou not teach all the people, that "He should
baptize them with the Holy Ghost and with fire?"(10) and that He "is
the Lamb of God that taketh away the sin of the world?"(11) Didst thou
not before His signs and miracles proclaim all these things? How then
now, when He hath been made manifest to all, and the fame of Him hath
gone out everywhere, and dead men have been raised, and devils driven
away, and a display made of so great miracles, dost thou after this
send to learn of Him?
What then is the fact? Were all these sayings a kind
of fraud: a stage play and fables? Nay, who that hath any understanding
would say so? I say not, John, who leaped in the womb, who before his
own birth proclaimed Him, the citizen of the wilderness, the exhibitor
of the conversation of
239
angels; but even though he were one of the common sort, and of them
that are utterly outcast, he would not have hesitated, after so many
testimonies, both on his own part and on the part of others.
Whence it is evident, that neither did he send as
being himself in doubt, nor did he ask in ignorance. Since no one
surely could say this, that though he knew it fully, yet on account of
his prison he was become rather timid: for neither was he looking to be
delivered therefrom, nor if he did look for it, would he have betrayed
his duty to God, armed as he was against various kinds of death. For
unless he had been prepared for this, he would not have evinced so
great courage towards a whole people, practised in shedding blood of
prophets; nor would he have rebuked that savage tyrant with so much
boldness in the midst of the city and the forum, severely chiding him,
as though he were a little child, in hearing of all men. And even if he
were grown more timid, how was he not ashamed before his own disciples,
in whose presence he had so often borne witness unto Him, but asked his
question by them, which he should have done by others? And yet surely
he knew full well, that they too were jealous of Christ, and desired to
find some handle against Him. And how could he but be abashed before
the Jewish people, in whose presence he had proclaimed such high
things? Or what advantage accrued to him thereby, towards deliverance
from his bonds? For not for Christ's sake had he been cast into prison,
nor for having proclaimed His power, but for his own rebuke touching
the unlawful marriage. And what child so silly, what person so frantic,
but that so he would have put on himself their character?(1)
2. What then is it which he is bringing about? For
that it belongs not to John to have doubt hereupon, no nor to any
ordinary person, nor even to one extremely foolish and frenzied; so
much is evident from what we have said.And now we have only to add the
solution.
For what intent then did he send to ask? John's
disciples were starting aside from Jesus, and this surely any one may
see, and they had always a jealous feeling towards Him. And it is
plain, from what they said to their master: "He that was with thee," it
is said, "beyond Jordan, to whom thou barest witness, behold, the same
baptizeth, and all men come unto Him."(2) And again, "There arose a
question between John's disciples and the Jews about purifying."(3) And
again they came unto Him, and said, "Why do we and the Pharisees fast
oft, but Thy disciples fast not? "(4) For as yet they knew not who
Christ was, but imagining Jesus to be a mere man, but John greater than
after the manner of man, were vexed at seeing the former held in
estimation, but the latter, as he had said, now ceasing. And this
hindered them from coming unto Him, their jealousy quite blocking up
the access. Now so long as John was with them, he was exhorting them
continually and instructing them, and not even so did he persuade them;
but when he was now on the point of dying, he uses the more diligence:
fearing as he did lest he might leave a foundation for bad doctrine,
and they continue broken off from Christ. For as he was diligent even
at first to bring to Christ all that pertained to himself; so on his
failing to persuade them, now towards his end he does but exert the
more zeal.
Now if he had said, "Go ye away unto Him, He is
better than I," he would not have persuaded them, minded as they were
not easily to be separated from him, but rather he would have been
thought to say it out of modesty, and they would have been the more
rivetted to him; or if he had held his peace, then again nothing was
gained. What then doth he? He waits to hear from them that Christ is
working miracles, and not even so doth he admonish them, nor doth he
send all, but some two (whom he perhaps knew to be more teachable than
the rest); that the inquiry might be made without suspicion, in order
that from His acts they might learn the difference between Jesus and
himself. And he saith, Go ye, and say, "Art thou He that should come,
or do we look for another? "(5)
But Christ knowing the purpose of John, did not say,
I am He; for this would again have offended the hearers, although this
was what it naturally followed for Him to say, but He leaves them to
learn it from His acts. For it saith, "when these were come to Him,
then "He cured many."(6) And yet what congruity was there, that being
asked, "Art thou He," He should say nothing to that, but should
presently cure them that were sick; unless it had been His mind to
establish this which I have mentioned? Because they of course would
account the testimony of His deeds surer, and more above suspicion than
that of His words.
Knowing therefore, as being God, the mind
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with which John had sent them, He straightway cured blind, lame, and
many others; not to teach him (for how should He him that was
convinced), but these that were doubting: and having healed them, He
saith,
"Go and show John again those things which ye do
hear and see; the blind receive their sight, and the lame walk, and the
lepers are cleansed, and the deaf hear, and the dead are raised up, and
the poor have the gospel preached unto them."(1) And he added, "And
blessed is he, whosoever shall not be offended in me;"(2) implying that
He knows even their unuttered thoughts. For if He had said, "I am He,"
both this would have offended them, as I have already said; and they
would have thought, even if they had not spoken, much as the Jews said
to Him, "Thou bearest record of Thyself."(3) Wherefore He saith not
this Himself, but leaves them to learn all from the miracles, freeing
what He taught from suspicion, and making it plainer. Wherefore also He
covertly added His reproof of them. That is, because they were
"offended in Him," He by setting forth their case and leaving it to
their own conscience alone, and by calling no witness of this His
accusation, but only themselves that knew it all, did thus also draw
them the more unto Himself, in saying, Blessed is he, whosoever shall
not be offended in me." For indeed His secret meaning was of them when
He said this.
3. But in order to our making the truth more evident
to you by the comparison of the several statements, producing not only
our own sayings, but also what is stated by others; we must needs add
some account of them.
What then do some affirm? That this which we have
stated was not the cause, but that John was in ignorance, yet not in
ignorance of all; but that He was the Christ, he knew, but whether He
was also to die for mankind, he knew not, therefore he said, "Art Thou
He that should come?" that is, He that is to descend into hell.(4) But
this is not tenable; for neither of this was John ignorant. This at
least he proclaimed even before all the others, and bare record of this
first, "Behold," saith he, "the Lamb of God, which taketh away the sin
of the world."(5) Now he called Him a lamb, as proclaiming the cross,
and again in saying, "That taketh away the sin of the world," he
declared this same thing. For not otherwise than by the cross did He
effect this; as Paul likewise said: "And the handwriting which was
contrary to us, even it He took out of the way, nailing it to His
cross."(6) And his saying too, "He shall baptize you with the
Spirit,"(7) is that of one who was foretelling the events after the
resurrection.
Well: that He was to rise again, he knew, say they,
and that He was to give the Holy Ghost; but that He should likewise be
crucified, he knew not. How then was He to rise again, who had not
suffered, nor been crucified? And how was this man greater than a
prophet, who knew not even what the prophets knew? For that he was
greater than a prophet, even Christ Himself bare record,(8) but that
the prophets knew of the passion is surely plain to every one. For so
Isaiah saith, "He is brought as a lamb to the slaughter, and as a sheep
before her shearer is dumb."(9) And before this testimony also he
saith, "There shall be a root of Jesse, and He that shall rise again to
rule the Gentiles, in Him shall the Gentiles trust."(10) Then speaking
of His passion, and of the ensuing glory, he added. "And His rest shall
be honor." And this prophet foretold not only that He should be
crucified, but also with whom. "For," saith he, "He was numbered with
the transgressors."(11) And not this only, but that He should not even
plead For Himself; "For this man," he saith, "openeth not His mouth:"
and that He should be unjustly condemned; "For in His humiliation,"
saith he, "His judgment was taken away."(12) And before this again,
David both saith this, and describes the judgment hall. "Why," saith
he, "do the heathen rage, and the people imagine a vain thing? The
kings of the earth stand up, and the rulers are gathered together
against the Lord, and against His anointed."(13) And elsewhere he
mentions also the image of the cross, saying on this wise, "They
pierced my hand and my feet,"(14) and those things which the soldiers
were emboldened to do, he adds with all exactness, "For they parted my
garments," saith he, "among them, and for my vesture they did east
lots."(15) And elsewhere again he saith, that they also offered Him
vinegar;" For they gave me," saith He, "gall for my meat, and for my
thirst they made me drink Vinegar."(16)
So then the prophets, so many years before, speak of
the hall of judgment, and of the condemnation, and of them that were
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crucified with Him, and of the division of the garments, and of the lot
cast upon them, and of many more things besides (for indeed it is
unnecessary to allege all now, lest we make our discourse long): and
was this man, greater than them all, ignorant of all these things? Nay,
how should this be reasonable?
And why did he not say, "Art thou He that should
come to hell,"(1) but simply, "He that should come?" Although this were
far more absurd than the others, I mean their saying, "he therefore
said these things, that he might preach there also after his
departure." To whom it were seasonable to say, "Brethren, be not
children in understanding, howbeit in malice be ye children."(2) For
the present life indeed is the season for right conversation, but after
death is judgment and punishment. "For in hell," it is said, "who will
confess unto thee?"(3)
How then were "the gates of brass burst, and the
bars of iron broken in sunder"?(4) By His body; for then first was a
body shown, immortal, and destroying the tyranny of death. And besides,
this indicates the destruction of the might of death, not the loosing
of the sins of those who had died before His coming. And if this were
not so, but He have delivered all that were before Him from hell,(5)
how saith He, "It shall be more tolerable for the land of Sodom and
Gomorrah?"(6) For this saying supposes that those are also to be
punished; more mildly indeed, yet still that they are to be punished.
And yet they did also suffer here the most extreme punishment,
nevertheless not even this will deliver them. And if it is so with
them, much more with such as have suffered nothing.
"What then?" one may say, "were they wronged, who
lived before His coming?" By no means, for men might then be saved,
even though they had not confessed Christ. For this was not required of
them, but not to worship idols, and to know the true God. "For the Lord
thy God," it is said, "is one Lord."(7) Therefore the Maccabees were
admired, because for the observance of the law they suffered what they
did suffer; and the three children, and many others too amongst the
Jews, having shown forth a very virtuous life, and having maintained
the standard of this their knowledge, had nothing more required of
them. For then it was sufficient for salvation, as I have said already,
to know God only; but now it is so no more, but there is need also of
the knowledge of Christ. Therefore He said, "If I had not come and
spoken unto them, they had not had sin, but now they have no cloak for
their sin."(8)
So likewise with regard to the rule of practice.
Then murder was the destruction of him that committed it, but now even
to be angry. And then to commit adultery, and to lie with another man's
wife, brought punishment, but now even to look with unchaste eyes. For
as the knowledge, so also the rule of life is now made stricter. So
that there was no need of a forerunner there.
And besides, if unbelievers are after death to be
saved on their believing, no man shall ever perish. For all will then
repent and adore. And in proof that this is true, hear Paul saying,
"Every tongue shall confess, and every knee shall bow, of things in
heaven, and things in earth, and things under the earth."(9) And, "The
last enemy that shall be destroyed is death."(10) But there is no
advantage in that submission, for it comes not of a rightly disposed
choice, but of the necessity of things, as one may say, thenceforth
taking place.
Let us not then any more bring in such old wives'
doctrines, and Jewish fables. Hear at least what Paul saith touching
these things. "For as many as have sinned without law, shall also
perish without law;"(11) where his discourse is of those who lived in
the time before the law; and, "As many as have sinned in the law, shall
be judged by the law."(12) speaking of all after Moses. And, "That the
wrath of God is revealed from heaven against all ungodliness, and
unrighteousness of men,"(13) and, "indignation and wrath,
tribulation and anguish upon every soul of man that worketh evil, of
the Jew first, and also of the Gentile."(14) And yet countless were the
evils which the Gentiles have suffered in this world, and this is
declared alike by the histories of the heathens, and by the Scriptures
that are in our hands. For who could recount the tragic calamities of
the Babylon-fans, or those of the Egyptians? But in proof that they
who, not having known Christ before His coming in the flesh, yet
refrained from idolatry and worshipped God only, and showed forth an
excellent life, shall enjoy all the blessings; hear what is said: "But
glory, and honor, and peace to every one that worketh good, to the Jew
first, and also to the Gentile." Seest thou that for their good deeds
there are many rewards, and chastisements again, and penalties for such
as have done the contrary?
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4. Where now, tell me, are the utter unbelievers in
hell? Why, if those before Christ's coming, who had not so much as
heard the name of hell,(1) nor of a resurrection, and were punished
here, shall suffer punishment there also; how much more we that have
been nurtured in so many lessons of strict virtue?(2)
And how is it reasonable, asks one, that they that
have never heard of hell? should fall into hell,(3) For they will say,
"If thou hadst threatened hell, we should have feared more, and have
been sobered." To be sure; (is it not so?) at our rate of living now,
who hear daily the sayings about hell, and give no heed at all.
And besides, there is this also to be said; that he
who is not restrained by the judgments in sight, much less will he be
restrained by those others. For the less reasonable sort, and those of
a grosset disposition, are wont to be sobered rather by things which
are at hand, and straightway to happen, than by such as will come to
pass a long time after. "But over us," one may say, "a greater fear is
suspended, and herein were they wronged." By no means. For first, there
are not the same measures(4) set to us as to them, but much greater for
us. Now they that have undertaken greater labors, ought to enjoy
greater help. And it is no little help, that our fear has been
increased. And if we have an advantage over them in knowing things to
come, they have an advantage over us m that the severe punishments are
presently laid upon them.
But there is something else, which the multitude say
with respect to this also. For "where," say they, "is God's justice,
when any one for sinning here, is punished both here and there?" Would
ye then I should put you in mind of your own sayings, that ye may no
longer give us trouble, but furnish the solution from within
yourselves. I have heard many of our people, if haply they were told of
a murderer cut off in a court of justice, how they had indignation, and
talked in this way: "This unholy and accursed wretch, having
perpetrated thirty murders, or even many more, hath himself undergone
one death only; and where is the justice of it?" So that ye yourselves
confess, that one death is not sufficient for punishment; how give ye
then an opposite sentence now. Because not others but yourselves are
the objects of your judgment: so great a hindrance is self-love to our
perceiving what is just. Because of this, when we are judging others,
we search out all things with strictness, but when we are sitting in
judgment on ourselves, we are blinded. Since if we were to search into
these things in our own case too, as we do with regard to other men, we
should give an uncorrupt sentence. For we also have sins, deserving not
two or three, but ten thousand deaths. And to pass over all the rest,
let us recollect ourselves, as many of us as partake unworthily of the
mysteries; such men being guilty of the body and blood of Christ.
Wherefore, when thou art talking of the murderer, take account of
thyself also. For he indeed hath murdered a man, but thou art under the
guilt of slaying the Lord; and he, not having partaken of mysteries,
but we, while enjoying the benefit of the sacred table.
And what are they that bite and devour their
brethren, and pour out such abundance of venom? What is he that robs
the poor of their food? For if he who imparts not of his own, is such
as I have said, much more he that takes the things of others.(5) How
many robbers do the covetous surpass in wickedness! how many murderers
and robbers of tombs, the rapacious! and how many after spoiling men
are desirous even of their blood!
"Nay," saith he, "God forbid." Now thou sayest, God
forbid. When thou hast an enemy, then say, God forbid, and call to mind
what hath been said, and show forth a life full of great strictness;
lest the portion of Sodom await us also, lest we suffer the lot of
Gomorrha, lest we undergo the ills of the Tyrians and Sidonians; or
rather, test we offend Christ, which were a thing more grievous and
more to be feared than all.
For though to many hell(6) seem to be a fearful
thing, yet I for my part will not cease continually to say, that this
is more grievous and fearful than any hell; and you I entreat to be of
the same mind. For so shall we both be delivered from hell, and enjoy
the glory that is bestowed of Christ; unto which may we all attain,by
the grace and love towards man of our Lord Jesus Christ, to whom be
glory and might forever and ever. Amen.
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HOMILY XXXVII.
MATT. X. 7, 8, 9.
"And as they departed, Jesus began to say unto the multitudes
concerning John, What went ye out into the wilderness to see? A reed
shaken with the wind? But what went ye out for to see? A man clothed in
soft raiment; behold, they that wear soft clothing are makings' houses.
But what went ye out for to see? A prophet?(1) yea, I say unto you, and
more than a prophet."
For the matter indeed of John's disciples had been
ordered well, and they were gone away assured by the miracles which had
just been performed; but there was need after that of remedy as
regarded the people. For although they could not suspect anything of
the kind of their own master, the common people might from the inquiry
of John's disciples form many strange suspicions, not knowing the mind
with which he sent his disciples. And it was natural for them to reason
with themselves, and say, "He that bore such abundant witness, hath he
now changed his persuasion, and doth he doubt whether this or another
be He that should come? Can it be, that in dissension with Jesus he
saith this? that the prison hath made him more timid? that his former
words were spoken vainly, and at random?" It being then natural for
them to suspect many such things, see how He corrects their weakness,
and removes these their suspicions. For "as they departed, He began to
say to the multitudes." Why, "as they departed?" That He might not seem
to be flattering the man.
And in correcting the people, He doth not publish
their suspicion, but adds only the solution of the thoughts that were
mentally disturbing them: signifying that He knew the secrets of all
men. For He saith not, as unto the Jews, "Wherefore think ye evil?"(2)
Because if they had it in their minds, not of wickedness did they so
reason, but of ignorance on the points that had been spoken of.
Wherefore neither doth He discourse unto them in the way of rebuke, but
merely sets right their understanding, and defends John, and signifies
that he is not fallen away from his former opinion, neither is he
changed, not being at all a man easily swayed and fickle, but steadfast
and sure, and far from being such as to betray the things committed
unto him.
And in establishing this, He employs not at first
his own sentence, but their former testimony, pointing out how they
bare record of his firmness, not by their words only, but also by their
deeds.
Wherefore He saith, "What went ye out into the
wilderness to see?" as though He had said, Wherefore did ye leave your
cities, and your houses, and come together all of you into the
wilderness? To see a pitiful and flexible kind of person? Nay, this
were out of all reason, this is not what is indicated by that
earnestness, and the concourse of all men unto the wilderness. So much
people and so many cities would not have poured themselves out with so
great zeal towards the wilderness and the river Jordan at that time,
had ye not expected to see some great and marvellous one, one firmer
than any rock. Yea, it was not "a reed" surely, that "ye went out to
see shaken by the wind:" for the flexible and such as are lightly
brought round, and now say one thing, now another, and stand firm in
nothing, are most like that.
And see how He omits all wickedness, and mentions
this, which then especially haunted(3) them; and removes the suspicion
of lightness.
"But what went ye out for to see? a man clothed in
soft raiment? Behold, they that wear soft clothing are in kings'
houses."(4)
Now His meaning is like this: He was not of himself
a waverer; and this ye yourselves showed by your earnestness. Much less
could any one say this, that he was indeed firm, but having made
himself a slave to luxury, he afterwards became languid. For among men,
some are such as they are of themselves, others become so; for
instance, one man is passionate by nature, and another from having
fallen into a long illness gets this infirmity. Again, some men are
flexible
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and fickle by nature, while others become so by being slaves to luxury,
and by living effeminately. "But John," saith He, "neither was such a
character by nature, for neither was it a reed that ye went out to see;
nor by giving himself to luxury did he lose the advantage he
possessed." For that he did not make himself a slave to luxury, his
garb shows, and the wilderness, and the prison. Since, had he been
minded to wear soft raiment, he would not have lived in the wilderness,
nor in the prison, but in the king's courts: it being in his power,
merely by keeping silence, to have enjoyed honor without limit. For
since Herod so reverenced him, even when he had rebuked him, and was in
chains, much more would he have courted him, had he held his peace. You
see, he had indeed given proof of his firmness and fortitude; and how
could he justly incur suspicions of that kind?
2. When therefore as well by the place, as by his
garments, and by their concourse unto Him, He had delineated his
character, He proceeds to bring in the prophet. For having said, "Why
went ye out? To see a prophet? Yea I say unto you, and more than a
prophet;"(1) He goes on, "For this is he of whom it is written,(2)
Behold, I send my messenger before Thy face, which shall prepare Thy
way before Thee."(3) Having before set down the testimony of the Jews,
He then applies that of the prophets; or rather, He puts in the first
place the sentence of the Jews, which must have been a very strong
demonstration, the witness being borne by his enemies; secondly, the
man's life; thirdly, His own judgment; fourthly, the prophet; by all
means stopping their mouths.
Then lest they should say, "But what if at that time
indeed he were such an one, but now is changed?" He added also what
follows; his garments, his prison, and together with these the prophecy.
Then having said, that he is greater than a prophet,
He signifies also in what he is greater. And in what is he greater? In
being near Him that was come. For, "I send," saith He, "my messenger
before Thy face;" that is, nigh Thee. For as with kings, they who ride
near the chariot, these are more illustrious than the rest, just so
John also appears in his course near the advent itself. See how He
signified John's excellency by this also; and not even here doth He
stop, but adds afterwards His own suffrage as well, saying, "Verily I
say unto you, among them that rare born of women, there hath not arisen
a greater than John the Baptist."(4)
Now what He said is like this: "woman hath not borne
a greater than this man." And His very sentence is indeed sufficient;
but if thou art minded to learn from facts also, consider his table,
his manner of life, the height of his soul.(5) For he so lived as
though he were in heaven: and having got above the necessities of
nature, he travelled as it were a new way, spending all his time in
hymns and prayers, and holding inter course with none among men, but
with God alone continually. For he did not so much as see any of his
fellow-servants, neither was he seen by any one of them; he fed not on
milk, he enjoyed not the comfort of bed, or roof, or market, or any
other of the things of men; and yet he was at once mild and earnest.
Hear, for example, how considerately he reasons with his own disciples,
courageously with the people of the Jews, how openly with the king. For
this cause He said also, "There hath not risen among them that are born
of women a greater than John the Baptist."
3. But lest the exceeding greatness of His praises
should produce a sort of extravagant feeling, the Jews honoring John
above Christ; mark how He corrects this also. For as the things which
edified His own disciples did harm to the multitudes, they supposing
Him an easy kind of person; so again the remedies employed for the
multitudes might have proved more mischievous, they deriving from
Christ's words a more reverential opinion of John than of Himself.
Wherefore this also, in an unsuspected way, He
corrects by saying, "He that is less,(6) in the kingdom of Heaven is
greater than he." Less in age, and according to the opinion of the
multitude, since they even called Him "a gluttonous man and a
winebibber;"(7) and, "Is not this the carpenter's son?"(8) and on every
occasion they used to make light of Him.
"What then?" it may be said, is it by comparison
that He is greater than John?" Far from it. For neither when John
saith, He is mightier than I,"(9) doth he say it as comparing them; nor
Paul, when remembering Moses he writes, For this man was counted worthy
of more glory than Moses,"(10) doth he so write by way of comparison;
and He Himself too, in saying, Behold, a greater than
245
Solomon is here,"(1) speaks not as making a comparison.
Or if we should even grant that this was said by Him
in the way of comparison, this was done in condescension,(2) because of
the weakness of the hearers. For the men really had their gaze very
much fixed upon John; and then he was rendered the more illustrious
both by his imprisonment, and by his plainness of speech to the king;
and it was a great point for the present, that even so much should be
received among the multitude. And so too, the Old Testament uses in the
same way to correct the souls of the erring, by putting together in a
way of comparison things that cannot be compared; as when it saith,
"Among the gods there is none like unto Thee, O Lord:"(3) and again,
"There is no god like our God."(4)
Now some affirm, that Christ said this of the
apostles, others again, of angels.(5) Thus, when any have turned aside
from the truth, they are wont to wander many ways. For what sort of
connexion hath it, to speak either of angels or of apostles? And
besides, if He were speaking of the apostles, what hindered his
bringing them forward by name? whereas, when He is speaking of Himself,
He naturally conceals His person, because of the still prevailing
suspicion, and that He may not seem to say anything great of Himself;
yea, and we often find Him doing so.
But what is, "In the kingdom of heaven?" Among
spiritual beings, and all them that are in heaven.
And moreover His saying, "There hath not risen among
them that are born of women a greater than John," suited one
contrasting John with Himself, and thus tacitly excepting Himself. For
though He too were born of a woman, yet not as John, for He was not a
mere man, neither was He born in like manner as a man, but by a strange
and wondrous kind of birth.
4. "And from the days of John the Baptist," saith He,
"until now, the kingdom of heaven suffereth violence, and the violent
take it by force."(6)
And what sort of connexion may this have with what
was said before? Much, assuredly, and in full accordance therewith.
Yea, by this topic also He proceeds to urge and press them into the
faith of Himself; and at the same time likewise, He is speaking in
agreement with what had been before said by John. "For if all things
are fulfilled even down to John, I am "He that should come."
"For all the prophets," saith He, "and the law
prophesied until John."(7)
For the prophets would not have ceased, unless I
were come. Expect therefore nothing further, neither wait for any one
else. For that I am He is manifest both from the prophets ceasing, and
from those that every day "take by force" the faith that is in me. For
so manifest is it and certain, that many even take it by force. Why,
who hath so taken it? tell me. All who approach it with earnestness of
mind.
Then He states also another infallible sign, saying,
"If ye will receive it, he is Elias, which was for to come." For "I
will send you," it is said, "Elias the Tishbite, who shall turn the
heart of the father to the children."(8) This man then is Elias, if ye
attend exactly, saith He. For "I will send," saith He, "my messenger
before Thy face."(9)
And well hath He said, "If ye will receive it," to
show the absence of force. For I do not constrain, saith He. And this
He said, as requiring a candid mind, and showing that John is Elias,
and Elias John. For both of them received one ministry, and both of
them became forerunners. Wherefore neither did He simply say, "This is
Elias," but, "If ye are willing to receive it, this is he," that is, if
with a candid mind ye give heed to what is going on. And He did not
stop even at this, but to the words, "This is Elias, which was for to
come," He added, to show that understanding is needed,He that hath
ears to hear, let him hear."(10)
Now He used so many dark sayings, to stir them up to
inquiry. And if not even so were they awakened, much more, had all been
plain and clear. For this surely no man could say, that they dared not
ask Him, and that He was difficult of approach. For they that were
asking him questions, and
246
tempting Him about common matters, and whose mouths were stopped
a thousand times, yet they did not withdraw from Him; how should
they but have inquired of Him, and besought Him touching the
indispensable things, had they indeed been desirous to learn? For if
concerning the matters of the law they asked, "Which is the first
commandment," and all such questions, although there was of course no
need of His telling them that; how should they but ask the meaning of
what He Himself said, for which also He was bound to give account in
His answers? And especially when it was He Himself that was encouraging
and drawing them on to do this. For by saying, "The violent take it by
force," He stirs them up to earnestness of mind; and by saying, "He
that hath ears to hear, let him hear," He doth just the same thing.
5. "But whereunto shall I liken this generation?"
saith He," "It is like unto children sitting in the market place, and
saying, We have piped unto you, and ye have not danced; we have mourned
unto you, and ye have not lamented."(1) This again seems to be
unconnected with what came before, but it is the most natural
consequence thereof. Yea, He still keeps to the same point, the showing
that John is acting in harmony with Himself, although the results were
opposite; as indeed with respect to his inquiry also. And He implies
that there was nothing that ought to have been done for their
salvation, and was omitted; which thing the prophet(2) saith of the
vineyard; "What ought I to have done to this vineyard, and have not
done it? For whereunto," saith He, "shall I liken this generation? It
is like unto children sitting in the market, and saying, We have piped
unto you, and ye have not danced, we have mourned unto you, and ye have
not lamented. For John came neither eating nor drinking, and they say,
He hath a devil.(3) The Son of Man came eating and drinking, and they
say, Behold a man gluttonous, and a winebibber, a friend of publicans
and sinners."(4)
Now what He saith is like this: We have come each of
us an opposite way, I and John; and we have done just as if it were
some hunters with a wild beast that was hard to catch, and which might
by two ways fall into the toils; as if each of the two were to cut it
off his several way, and drive it, taking his stand opposite to the
other; so that it must needs fall into one of the two snares. Mark, for
instance, the whole race of man, how it is astonished at the wonder of
men's fasting, and at this hard and self-denying life. For this reason
it had been so ordered, that John should be thus brought up from his
earliest youth, so that hereby (among other things) his sayings might
obtain credit.
But wherefore, it may be asked, did not He Himself
choose that way? In the first place He did also Himself proceed by it,
when He fasted the forty days, and went about teaching, and not having
where to lay His head. Nevertheless He did also in another mode
accomplish this same object, and provide for the advantage thence
accruing. For to be testified of by him that came this way was the same
thing, or even a much greater thing than to have come this way Himself.
And besides, John indeed exhibited no more than his
life and conversation; for "John," it is said, "did no sign,"(5) but He
Himself had the testimony also from signs and from miracles. Leaving
therefore John to be illustrious by his fasting, He Himself came the
opposite way, both coming unto publicans' tables, and eating and
drinking.
Let us ask the Jews then, "Is fasting a good thing,
and to be admired? you should then have obeyed John, and received him,
and believed his sayings. For so would those sayings have led you
towards Jesus. Is fasting, on the other hand, a thing grievous, and
burdensome? then should you have obeyed Jesus, and have believed in Him
that came the opposite way. Thus, either way, ye would have found
yourselves in the kingdom." But, like an intractable wild beast, they
were speaking evil of both. The fault is not then theirs who were not
believed, but they are to be blamed who did not believe. For no man
would ever choose to speak evil of opposite things, any more than he
would on the other hand commend them. I mean thus: he that approves the
cheerful and free character, will not approve him that is sad and
grave; he that commends the man of a sad countenance will not commend
the cheerful man. For it is a thing impossible to give your vote both
ways at once. Therefore also He saith, "We have piped unto you, and ye
have not danced;" that is, "I have exhibited the freer kind of life,
and ye obeyed not:" and, "We have mourned, and ye have not lamented;"
that is, "John followed the rugged and grave life, and ye took no
heed." And He saith not, "he this, I that," but the purpose of both
being one, although their
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modes of life were opposite, for this cause He speaks of their doings
as common. Yea, for even their coming by opposite ways arose out of a
most exact accordance, such as continued looking to one and the same
end. What sort of excuse then can ye have after all this?
Wherefore He subjoined, "And wisdom is justified of
her children;"(1) that is, though ye be not persuaded, yet with me
after this ye cannot find fault. As the prophet saith touching the
Father, "That Thou mightest be justified in Thy sayings."(2) For God,
though He should effect nothing more by His care over us, fulfills all
His part, so as to leave to them that will be shameless not so much as
a shadow of excuse for uncandid doubt.
And if the similitudes be mean, and of an ill sound,
marvel not, for He was discoursing with a view to the weakness of His
hearers. Since Ezekiel too mentions many similitudes like them, and
unworthy of God's majesty.(3) But this too especially becomes His
tender care.
And mark them, how in another respect also
they are carried about into contradictory opinions. For
whereas they had said of John, "he hath a devil,"(4) they
stopped not at this, but said the very same again concerning Him,(5)
taking as He did the opposite course; thus were they forever carried
about into conflicting opinions.
But Luke herewith sets down also another and a
heavier charge against them, saying, "For the publicans justified God,
having received the baptism of John."(6)
6. Then He proceeds to upbraid the cities now that
wisdom hath been justified; now that He hath shown all to be fully
performed. That is, having failed to persuade them, He now doth but
lament over them; which is more than terrifying For He had exhibited
both His teaching by His words, and His wonder-working power by His
signs. But forasmuch as they abode in their own unbelief, He now does
but upbraid.
For "then," it is said, "began Jesus to upbraid the
cities, wherein most of His mighty works were done, because they
repented not; saying, Woe unto thee, Chorazin! woe unto thee,
Bethsaida(7)
Then, to show thee that they are not such by nature,
He states also the name of the city out of which proceeded five
apostles. For both Philip, and those two pairs of the chief apostles,
were from thence.(8)
"For if," saith He, "the mighty works which were
done in you had been done in Tyre and Sidon, they would have repented
in sackcloth and ashes. But I say unto you, It shall be more tolerable
for Tyre and Sidon, at the day of judgment, than for you. And thou,
Capernaum, which art exalted unto heaven, shalt be brought down to
hell,(9) for if the mighty works which have been done in thee had been
done in Sodom, it would have remained until this day. But I say unto
you, It shall be more tolerable for the land of Sodom in the day of
judgment, than for thee."(10)
And He adds not Sodom with the others for nought,
but to aggravate the charge against them. Yea, for it is a very great
proof of wickedness, when not only of them that now are, but even of
all those that ever were wicked, none are found so bad as they.
Thus elsewhere also He makes a comparison,
condemning them by the Ninevites, and by the Queen of the south; there,
however, it was by them that did right, here, even by them that sinned;
a thing far more grievous. With this law of condemnation, Ezekiel too
was acquainted: wherefore also he said to Jerusalem, "Thou hast
justified thy sisters in all thy sins."(11) Thus everywhere is He wont
to linger in the Old Testament, as in a favored place. And not even at
this doth He stay His speech, but makes their fears yet more intense,
by saying, that they should suffer things more grievous than Sodomites
and Tyrians, so as by every means to gather them in, both by bewailing,
and by alarming them.
7. To these same things let us also listen: since
not for the unbelievers only, but for us also, hath He appointed a
punishment more grievous than that of the Sodomites, if we will not
receive the strangers that come in unto us; I mean, when He commanded
to shake off the very dust: and very fitly. For as to the Sodomites,
although they committed a great transgression, yet it was before the
law and grace; but we, after so much care shown towards us, of what
indulgence should we be worthy, showing so much inhospitality, and
shutting our doors against them that are in need, and before our doors
our ears? or rather not against the poor only, but against the apostles
themselves? For therefore we
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do it to the poor, because we do it to the very apostles.
For whereas Paul is read, and thou attendest not; whereas
John preaches, and thou hearest not: when wilt thou receive
a poor man, who wilt not receive an apostle?
In order then that both our houses may be
continually open to the one, and our ears to the others, let us
purge away the filth from the ears of our soul. For as
filth and mud close up the ears of our flesh, so do the hatlot's songs,
and worldly news, and debts, and the business of usury and loans, close
up the ear of the mind, worse than any filth; nay rather, they do
not close it up only, but also make it unclean. And they are putting
dung in your ears, who tell you of these things. And that which the
barbarian threatened, saying, "Ye shall eat your own dung," and what
follows;(1) this do these men also make you undergo, not in word, but
in deeds; or rather, somewhat even much worse. For truly those songs
are more loathsome even than all this; and what is yet worse, so far
from feeling annoyance when ye hear them, ye rather laugh, when ye
ought to abominate them and fly.
But if they be not abominable, go down unto the
stage, imitate that which thou praisest; or rather, do thou merely take
a walk with him that is exciting that laugh. Nay, thou couldest not
bear it. Why then bestow on him so great honor? Yea, while the laws
that are enacted by the Gentiles would have them to be dishonored, thou
receivest them with thy whole city, like ambassadors and generals, and
dost convoke all men, to receive dung in their ears. And thy servant,
if he say anything filthy in thy hearing, will receive stripes in
abundance; and be it a son, a wife, whoever it may, that doth as I have
said, thou callest the act an affront; but if worthless fellows, that
deserve the scourge, should invite thee to hear the filthy words, not
only art thou not indignant, thou dost even rejoice and applaud. And
what could be equal to this folly?
But dost thou thyself never utter these base words?
Why what is the profit? or rather, this very fact, whence is it
manifest? For if thou didst not utter these things, neither wouldest
thou at all laugh at hearing them, nor wouldest thou run with such zeal
to the voice that makes thee ashamed.
For tell me, art thou pleased at hearing men
blaspheme? Dost thou not rather shudder, and stop thine ears? Surely I
think thou dost. Why so? Because thou blasphemest not thyself. Just so
do thou act with respect to filthy talking also; and if thou wouldest
show us clearly, that thou hast no pleasure in filthy speaking, endure
not so much as to hear them. For when wilt thou be able to become good,
bred up as thou art with such sounds in thine ears? When wilt thou
venture to undergo such labors as chastity requires, now that thou art
falling gradually away through this laughter, these songs, and filthy
words? Yea, it is a great thing for a soul that keeps itself pure from
all this, to be able to become grave and chaste; how much more for one
that is nourished up in such hearings? Know ye not, that we are of the
two more inclined to evil? While then we make it even an art, and a
business, when shall we escape that furnace?
8. Heardest thou not what Paul saith, "Rejoice in
the Lord?"(2) He said not, "in the devil." When then wilt thou be able
to hear Paul? when, to gain a sense of thy wrong actions? drunken as
thou art, ever and incessantly, with the spectacle I was speaking of.
For thy having come here is nothing wonderful nor great; or rather it
is wonderful. For here thou comest any how, and so as just to satisfy a
scruple,(3) but there with diligence and speed, and great readiness.
And it is evident from what thou bringest home, on returning thence.
For even all the mire that is there poured out for
you, by the speeches, by the songs, by the laughter, ye collect and
take every man to his home, or rather not to his home only, but every
man even into his own mind.
And from things not worthy of abhorrence thou
turnest away; while others which are to be abhorred, so far from
hating, thou dost even court. Many, for instance, on coming back from
tombs, are used to wash themselves, but on returning from theatres they
have never groaned, nor poured forth any fountains of tears; yet surely
the dead man is no unclean thing, whereas sin induces such a blot, that
not even with ten thousand fountains could one purge it away, but with
tears only, and with confessions. But no one hath any sense of this
blot. Thus because we fear not what we ought, therefore we shrink from
what we ought not.
And what again is the applause? what the
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tumult, and the satanical cries, and the devilish gestures? For first
one, being a young man, wears his hair long behind, and changing his
nature into that of a woman, is striving both in aspect, and in
gesture, and in garments, and generally in all ways, to pass into the
likeness of a tender damsel.(1) Then another who is grown old, in the
opposite way to this, having his hair shaven, and with his loins girt
about, his shame cut off before his hair, stands ready to be smitten
with the rod, prepared both to say and do anything. The women again,
their heads uncovered, stand without a blush, discoursing with a whole
people, so complete is their practice in shamelessness; and thus pour
forth all effrontery and impurity into the souls of their hearers. And
their one study is, to pluck up all chastity from the foundations, to
disgrace our nature, to satiate the desire of the wicked demon. Yea,
and there are both foul sayings, and gestures yet fouler; and the
dressing of the hair tends that way, and the gait, and apparel, and
voice, and flexure of the limbs; and there are turnings of the eyes,
and flutes, and pipes, and dramas, and plots; and all things, in short,
full of the most extreme impurity. When then wilt thou be sober again,
I pray thee, now that the devil is pouring out for thee so much of the
strong wine of whoredom, mingling so many cups of unchastity? For
indeed both adulteries and stolen marriages are there. and there are
women playing the harlot, men prostituting, youths corrupting
themselves: all there is iniquity to the full, all sorcery, all shame.
Wherefore they that sit by should not laugh at these things, but weep
and groan bitterly.
"What then? Are we to shut up the stage?" it will be
said, "and are all things to be turned upside down at thy word?" Nay,
but as it is, all things are turned upside down. For whence are they,
tell me, that plot against our marriages? Is it not from this theatre?
Whence are they that dig through into chambers? Is it not from that
stage? Comes it not of this, when husbands are insupportable to their
wives? of this, when the wives are contemptible to their husbands? of
this, that the more part are adulterers? So that the subverter of all
things is he that goes to the theatre; it is he that brings in a
grievous tyranny. "Nay," thou wilt say, "this is appointed by the good
order of the laws." Why, to tear away men's wives, and to insult young
boys, and to overthrow houses, is proper to those who have seized on
citadels.(2) "And what adulterer," wilt thou say, "hath been made such
by these spectacles?" Nay, who hath not been made an adulterer? And if
one might but mention them now by name, I could point out how many
husbands those harlots have severed from their wives, how many they
have taken captive, drawing some even from the marriage bed itself, not
suffering others so much as to live at all in marriage.
"What then? I pray thee, are we to overthrow all the
laws?" Nay, but it is overthrowing lawlessness, if we do away with
these spectacles, For hence are they that make havoc in our cities;
hence, for example, are seditions and tumults. For they that are
maintained by the dancers, and who sell their own voice to the belly,
whose work it is to shout, and to practise everything that is
monstrous, these especially are the men that stir up the populace, that
make the tumults in our cities. For youth, when it hath joined hands
with idleness, and is brought up in so great evils, becomes fiercer
than any wild beast. The necromancers too, I pray thee, whence are
they? Is it not from hence, that in order to excite the people who are
idling without object, and make the dancing men have the benefit of
much and loud applause, and fortify the harlot women against the
chaste, they proceed so far in sorcery, as not even to shrink from
disturbing the bones of the dead? Comes it not hence, when men are
forced to spend without limit on that wicked choir of the devil? And
lasciviousness, whence is that, and its innumerable mischiefs? Thou
seest, it is thou who art subverting our life, by drawing men to these
things, while I am recruiting it by putting them down.
"Let us then pull down the stage," say they. Would
that it were possible to pull it down; or rather, if ye be willing, as
far as regards us, it is pulled down, and digged up. Nevertheless, I
enjoin no such thing. Standing as these places are, I bid you make them
of no effect; which thing were a greater praise than pulling them down.
9. Imitate at least the barbarians, if no one else;
for they verily are altogether clean from seeking such sights. What
excuse then can we have after all this, we, the citizens of Heaven, and
partners in the choirs of the cherubim, and in fellowship with the
angels, making ourselves in this respect worse even than the
barbarians, and this, when innumerable other pleasures, better than
these, are within our reach?
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Why, if thou desirest that thy soul may find
delight, go to pleasure grounds, to a river flowing by, and to lakes,
take notice of gardens, listen to grasshoppers as they sing, be
continually by the coffins of martyrs, where is health of body and
benefit of soul, and no hurt, no remorse after the pleasure, as there
is here.
Thou hast a wife, thou hast children; what is equal
to this pleasure? Thou hast a house, thou hast friends, these are the
true delights: besides their purity, great is the advantage they
bestow. For what, I pray thee, is sweeter than children? what
sweeter than a wife, to him that will be chaste in mind?
To this purpose, we are told, that the barbarians
uttered on some occasion a saying full of wise severity. I mean, that
having heard of these wicked spectacles, and the unseasonable delight
of them; "why the Romans," say they, "have devised these pleasures, as
though they had not wives and children;" implying that nothing is
sweeter than children and wife, if thou art willing to live honestly.
"What then," one may say, "if I point to some, who
are nothing hurt by their pastime in that place?" In the first place,
even this is a hurt, to spend one's time without object or fruit, and
to become an offense to others For even if thou shouldest not be hurt,
thou makest some other more eager herein. And how canst thou but be
thyself hurt, giving occasion to what goes on? Yea, both the
fortune-teller, and the prostitute boy, and the harlot woman, and all
those choirs of the devil, cast upon thy head the blame of their
proceedings. For as surely as, if there were no spectators, there would
be none to follow these employments; so, since there are, they too have
their share of the fire due to such deeds. So that even if in chastity
thou weft quite unhurt (a thing impossible), yet for others' ruin thou
wilt render a grievous account; both the spectators', and that of those
who assemble them.
And in chastity too thou wouldest profit more, didst
thou refrain from going thither. For if even now thou art chaste, thou
wouldest have become chaster by avoiding such sights. Let us not then
delight in useless argument, nor devise unprofitable apologies: there
being but one apology, to flee from the Babylonian furnace, to keep far
from the Egyptian harlot, though one must escape her hands naked.(1)
For so shall we both enjoy much delight, our
conscience not accusing us, and we shall live this present life with
chastity, and attain unto the good things to come, by the grace and
love towards man of our Lord Jesus Christ; to whom be glory and might,
now and ever, and world without end. Amen.
HOMILY XXXVIII.
MATT. XI. 25, 26.
"At that time Jesus answered and said, I make acknowledgment
unto Thee,(1) O Father, Lord of Heaven and earth;
because Thou hast hid these things from the wise and
prudent, and hast revealed them unto babes. Even so,
Father, for so it seemed good in Thy sight."(2)
Seest thou, how many ways He leads them on to the
faith? First,(3) by His praises of John. For by pointing to him as a
great and marvellous one, He proved likewise all his sayings credible,
whereby he used to draw them on to the knowledge of Him. Secondly,(4)
by saying, "The kingdom of Heaven suffereth violence, and the violent
take it by force;" for this is the language of one who is pressing and
urging them. Thirdly,(5) by signifying that the number of the prophets
was finished; for this too manifested Himself to be the person that was
announced beforehand by them. Fourthly,(6) by pointing out that
whatsoever things should be done by him, were all accomplished; at
which time
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also He made mention of the parable of the children. Fifthly, by His
upbraiding them that had not believed, and by His alarming and
threatening them greatly.(1) Sixthly, by His giving thanks for them
that believed. For the expression, "I make acknowledgment to Thee,"
here is, "I thank Thee." "I thank Thee," He saith, "because Thou hast
hid these things from the wise and prudent."
What then? doth He rejoice in destruction, and in
the others not having received this knowledge? By no means; but this is
a most excellent way of His to save men, His not forcing them that
utterly reject, and are not willing to receive His sayings; that, since
they were not bettered by His call, but fell back, and despised it, His
casting them out might cause them to fall into a longing for these
things. And so likewise the attentive would grow more earnest.
And while His being revealed to these was fit matter
of joy, His concealment from those was no more of joy but of tears.
Thus at any rate He acts, where He weeps for the city. Not therefore
because of this doth He rejoice, but because what wise men knew not,
was known to these. As when Paul saith, "I thank God, that ye were
servants of sin, but ye obeyed from the heart the form of doctrine
which was delivered unto
You see, neither doth Paul therefore rejoice,
because they were "servants of sin," but because being such, they had
been so highly favored.
Now by the "wise," here, He means the Scribes, and
the Pharisees. And these things He saith, to make the disciples more
earnest, and to show what had been vouchsafed to the fishermen, when
all those others had missed of it. And in calling them "wise," He means
not the true and commendable wisdom, but this which they seemed to have
through natural shrewdness. Wherefore neither did He say, "thou hast
revealed it to fools." but "to babes;" to unsophisticated, that is, to
simple-minded men; and He implies that so far from their missing these
privileges contrary to their desert, it was just what might be
expected. And He instructs us throughout, to be free from pride, and to
follow after simplicity. For this cause Paul also expressed it with
more exceeding earnestness, writing on this wise: "If any man among you
seemeth to be wise in this world, let him become a fool, that he may be
wise."(3) For thus is God's grace manifested.
But wherefore doth He give thanks to the Father,
although of course it was Himself who wrought this? As He prays and
intercedes with God, showing His great love towards us, in the same way
doth He this too: for this also is of much love. And He signifies, that
not from Him only had they fallen away, but also from the Father. Thus,
what He said, speaking to His disciples, "Cast not the holy things unto
dogs,"(4) this He Himself anticipated them in performing.
Moreover He signifies hereby both His own
principal(5) will, and that of the Father; His own, I say, by His
giving thanks and rejoicing at what had taken place; His Father's, by
intimating that neither had He done this upon entreaty, but of Himself
upon His own will; "For so," saith He, "it seemed good in Thy sight:"
that is, "so it pleased Thee."
And wherefore was it hidden from them? Hear Paul,
saying, that "Seeking to establish their own righteousness, they have
not submitted themselves to the righteousness of God."(6) Consider now
how it was likely the disciples should(7) be affected, hearing this;
that what wise men knew not, these knew, and knew it continuing babes,
and knew it by God's revelation. But Luke saith, that "at the very
hour," when the seventy came telling Him about the devils, then He
"rejoiced" and spake these things,(8) which, besides increasing their
diligence, would also dispose them to be modest. That is, since it was
natural for them to pride themselves on their driving away devils, on
this among other grounds He refrains them; that it was a revelation,
whatever had been done, no diligence on their part. Wherefore also the
scribes, and the wise men, thinking to be intelligent for themselves,
fell away through their own vanity. Well then, if for this cause it was
hidden from them, "do you also," saith He, "fear, and continue babes."
For this caused you to have the benefit of the revelation, as indeed on
the other hand the contrary made them be deprived of it. For by
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no means, when He saith, "Thou hast hid," doth He mean that it is all
God's doing: but as when Paul saith, "He gave them over to a reprobate
mind,"(1) and, "He hath blinded their minds,"(2) it is not meant to
bring Him in as the doer of it, but those who gave the occasion: so
here also He uses the expression, "Thou hast hid."
For since He had said, "I thank(3) Thee, because
Thou hast hid them, and hast revealed them unto babes;" to hinder thy
supposing that as being Himself deprived of this power, and unable to
effect it, so He offers thanks, He saith,
"All things are delivered unto me of my Father."(4)
And to them that are rejoicing, because the devils obey them, "Nay, why
marvel," saith He.(5) "that devils yield to you? All things are mine;
"All things are delivered unto me."
But when thou hearest, "they are delivered," do not
surmise anything human. For He uses this expression, to prevent thine
imagining two unoriginate Gods. Since, that He was at the same time
both begotten, and Lord of all, He declares in many ways, and in other
places also.
2. Then He saith what is even greater than this,
lifting up thy mind; "And no man knoweth the Son, but the Father;
neither knoweth any man the Father, but the Son." Which seems indeed to
the ignorant unconnected with what went before, but hath full
accordance therewith. As thus: having said, "All things are delivered
unto me of my Father," He adds, "And what marvel," so He speaks, "if I
be Lord of all? I who have also another greater privilege, the knowing
the Father, and being of the same substance." Yea, for this too He
covertly signifies by His being the only one who so knew Him. For this
is His meaning, when He saith, "No man knoweth the Father but the Son."
And see at what time He saith this. When they by His
works had received the certain proof of His might, not only seeing Him
work miracles, but endowed also in His name with so great powers. Then,
since He had said, "Thou hast revealed them unto babes," He signifies
this also to pertain to Himself; for "neither knoweth any man the
Father," saith He, "save the Son, and he to whomsoever the Son is
willing(6) to reveal Him;(7) not "to whomsoever He may be enjoined,"
"to whomsoever He may be commanded." But if He reveals Him, then
Himself too. This however He let pass as acknowledged, but the other He
hath set down. And everywhere He affirms this; as when He saith, "No
man cometh unto the Father, but by
me."(8)
And thereby he establishes another point also, His
being in harmony and of one mind with Him. "Why," saith He, "I am so
far from fighting and warring with Him, that no one can even come to
Him but by me." For because this most offended them, His seeming to be
a rival God, He by all means doth away with this; and interested
Himself about this not less earnestly, but even more so, than about His
miracles.
But when He saith, "Neither knoweth any man the
Father, save the Son," He means not this, that all men were ignorant of
Him, but that with the knowledge wherewith He knows(9) Him, no man is
acquainted with Him; which may be said of the Son too.(10) For it was
not of some God unknown, and revealed to no man, that He was so
speaking, as Marcion saith;(11) but it is the perfection of knowledge
that He is here intimating, since neither do we know the Son as He
should be known; and this very thing, to add no more, Paul was
declaring, when he said, "We know in part, and we prophesy in part."(12)
3. Next, having brought them by His words to an
earnest desire, and having signified His unspeakable power, He after
that invites them, saying. "Come unto me, all ye that labor and are
heavy laden, and I will give you rest."(13) Not this or that person,
but all that are in anxiety, in sorrows, in sins. Come, not that I may
call you to account, but that I may do away your sins; come, not that I
want your honor, but that I want your salvation. "For I," saith He,
"will give you rest." He said not, "I will save you," only; but what
was much more, "I will place you in all security."
"Take my yoke upon you, and learn of me, for I am
meek and lowly in heart; and ye shall find rest unto your souls. For my
yoke is easy, and my burden is light."(14) Thus, "be not afraid," saith
He, "hearing of a yoke, for it is easy: fear not, because I said, "a
burden," for it is light.
And how said He before, "The gate is
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narrow and the way strait?"(1) Whilst thou art careless, whilst thou
art supine; whereas, if thou duly perform His words, the burden will be
light; wherefore also He hath now called it so.
But how are they duly performed? If thou art become
lowly, and meek, and gentle. For this virtue is the mother of all
strictness of life. Wherefore also, when beginning those divine laws,
with this He began.(2) And here again He doeth the very same, and
exceeding great is the reward He appoints. "For not to another only
dost thou become serviceable; but thyself also above all thou
refreshest," saith He."For ye shall find rest unto your souls."
Even before the things to come, He gives thee here
thy recompense, and bestows the prize already, making the saying
acceptable, both hereby, and by setting Himself forward as an example.
For, "Of what art thou afraid?" saith He, "lest thou shouldest be a
loser by thy low estate? Look to me, and to all that is mine; learn of
me, and then shalt thou know distinctly how great thy blessing." Seest
thou how in all ways He is leading them to humility? By His own doings:
"Learn of me, for I am meek." By what themselves are to gain; for, "Ye
shall find," saith He," rest unto your souls." By what He bestows on
them; for, "I too will refresh you," saith He. By rendering it light;
"For my yoke is easy, and my burden is light." So likewise doth Paul,
saying, "For the present light affliction, which is but for a moment,
worketh a far more exceeding and eternal weight of glory."(3)
And how, some one may say, is the burden light, when
He saith, "Except one hate father and mother;" and, "Whosoever taketh
not up his cross, and followeth after me, is not worthy of me:" and,
"Whosoever forsaketh not all that he hath, cannot be my disciple:"(4)
when He commands even to give up our very life?(5) Let Paul teach thee,
saying, "Who shall separate us from the love of Christ? Shall
tribulation, or distress, or persecution, or famine, or nakedness, or
peril, or sword?(6)" And that, "The sufferings of this present time are
not worthy to be compared with the glory that shall be revealed in
us."(7) Let those teach thee, who return from the council of the Jews
after plenty of stripes, and "rejoice that they were counted worthy to
suffer shame for the name of Christ."(8) And if thou art still afraid
and tremblest at hearing of the yoke and the burden, the fear comes not
of the nature of the thing, but of thy remissness; since if thou art
prepared, and in earnest, all will be easy to thee and light. Since for
this cause Christ also, to signify that we too must needs labor
ourselves, did not mention the gracious things only, and then hold His
peace, nor the painful things only, but set down both. Thus He both
spake of "a yoke," and called it "easy;" both named a burden, and added
that it was "light;" that thou shouldest neither flee from them as
toilsome, nor despise them as over easy.
But if even after all this, virtue seem to thee an
irksome thing, consider that vice is more irksome. And this very thing
He was intimating, in that He said not first, "Take my yoke upon you,"
but before that, "Come, ye that labor and are heavy laden;" implying
that sin too hath labor, and a burden that is heavy and hard to bear.
For He said not only, "Ye that labor," but also, "that are heavy
laden." This the prophet too was speaking of, when in that description
of her nature, "As an heavy burden they weighed heavy upon me."(9) And
Zacharias too, describing her, saith she is "A talent of lead."(10)
And this moreover experience itself proves. For
nothing so weighs upon the soul, and presses it down, as consciousness
of sin; nothing so much gives it wings, and raises it on high, as the
attainment of righteousness and virtue.
And mark it: what is more grievous, I pray thee,
than to have no possessions? to turn the cheek, and when smitten not to
smite again? to die by a violent death? Yet nevertheless, if we
practise self-command, all these things are light and easy, and
pleasurable.
But be not disturbed; rather let us take up each of
these, and inquire about it accurately; and if ye will, that first
which many count most painful. Which then of the two, tell me, is
grievous and burdensome, to be in care for one belly, or to be anxious
about ten thousand? To be clothed with one outer garment, and seek for
nothing more; or having many in one's house, to bemoan one's self every
day and night in fear, in trembling, about the preservation of them,
grieved, and ready to choke about the loss of them; lest one should be
moth-eaten, lest a servant purloin and go off with them?
4. But whatever I may say, my speech will present no
such proof as the actual trial. Wherefore I would there were present
here with us some one of those who have attained unto that summit of
self-restraint, and then
254
you would know assuredly the delight thereof; and that none of those
that are enamored of voluntary poverty would accept wealth, though ten
thousand were to offer it.
But would these, say you, ever consent to become
poor, and to cast away the anxieties which they have? And what of that?
This is but a proof of their madness and grievous disease, not of
anything very pleasurable in the thing. And this even themselves would
testify to us, who are daily lamenting over these their anxieties, and
accounting their life to be not worth living. But not so those others;
rather they laugh, leap for joy, and the wearers of the diadem do not
so glory, as they do in their poverty.
Again, to turn the cheek is, to him that
gives heed, a less grievous thing than to smite another; for from this
the contest hath beginning, in that termination: and whereas by the
former thou hast kindled the other's pile too, by the
latter thou hast quenched even thine own flames. But that
not to be burnt is a pleasanter thing than to be burnt, surely
plain to every man. And if this hold in regard of bodies, much
more in a soul.
And whether is lighter, to contend, or to be
crowned? to fight, or to have the prize? and to endure waves, or to run
into harbor? Therefore also, to die is better than to live. For the one
withdraws us from waves and dangers, while the other adds unto them,
and makes a man subject to numberless plots and distresses, which have
made life not worth living in thine account.
And if thou disbelievest our sayings, hearken to
them that have seen the countenances of the martyrs in the time of
their conflicts, how when scourged and flayed, they were exceeding
joyful and glad, and when exposed upon hot irons, rejoiced, and were
glad of heart, more than such as lie upon a bed of roses. Wherefore
Paul also said, when he was at the point of departing hence, and
closing his life by a violent death, joy, and rejoice with you all; for
the same cause also do ye joy, and rejoice with me."(1) Seest thou with
what exceeding strength of language he invites the whole world to
partake in his gladness? So great a good did he know his departure
hence to be, so desirable, and lovely, and worthy of prayer, that
formidable thing, death.
5. But that virtue's yoke is sweet
and light, is manifest many other ways also; but to conclude, if you
please, let us look also at the burdens of sin. Let us then bring
forward the covetous, the retailers and second-hand dealers in
shameless bargains. What now could be a heavier burden than such
transactions? how many sorrows, how many anxieties, how many
disappointments, how many dangers, how many plots and wars, daily
spring up from these gains? how many troubles and disturbances? For as
one can never see the sea without waves, so neither such a soul without
anxiety, and despondency, and fear, and disturbance; yea, the second
overtakes the first, and again others come up, and when these are not
yet ceased, others come to a head.
Or wouldest thou see the souls of the revilers, and
of the passionate? Why, what is worse than this torture? what, than the
wounds they have within? what, than the furnace that is continually
burning, and the flame that is never quenched?
Or of the sensual, and of such as cleave unto this
present life? Why, what more grievous than this bondage? They live the
life of Cain, dwelling in continual trembling and fear at every death
that happens; the kinsmen of the dead mourn not so much, as these do
for their own end.
What again fuller of turmoil, and more frantic, than
such as are puffed up with pride? "For learn," saith He, "of me, for I
am meek and lowly in heart, and ye shall find rest unto your souls."
Because long-suffering is the mother of all good things.
Fear thou not therefore, neither start away from the
yoke that lightens thee of all these things, but put thyself under it
with all forwardness, and then thou shalt know well the pleasure
thereof. For it doth not at all bruise thy neck, but is put on thee for
good order's sake only, and to persuade thee to walk seemly, and to
lead thee unto the royal road, and to deliver thee from the precipices
on either side, and to make thee walk with ease in the narrow way.
Since then so great are its benefits, so great its
security, so great its gladness, let us with all our soul, with all our
diligence, draw this yoke; that we may both here "find rest unto our
souls," and attain unto the good things to come, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and might, now
and ever, and world without end. Amen.
255
HOMILY XXXIX.
MATT. XII. 1.
"At that time Jesus went on the Sabbath day through the corn; and His
disciples were a hungered, and began to pluck the(1) ears of corn, and
to eat." But Luke saith, "On a double Sabbath."(2) Now what is a double
Sabbath? When the cessation from toil is twofold, both that of the
regular Sabbath, and that of another feast coming upon it. For they
call every cessation from toil, a sabbath.
But why could He have led them away from it, who
foreknew all, unless it had been His will that the Sabbath should be
broken? It was His will indeed, but not simply so; wherefore He never
breaks it without a cause, but giving reasonable excuses: that He might
at once bring the law to an end, and not startle them. But there are
occasions on which He even repeals it directly, and not with
circumstance: as when He anoints with the clay the eyes of the blind
man;(3) as when He saith, "My Father worketh hitherto, and I work."(4)
And He doth so, by this to glorify His own Father, by the other to
soothe the infirmity of the Jews. At which last He is laboring here,
putting forward as a plea the necessity of nature; although in the case
of acknowledged sins, that could not of course ever be an excuse. For
neither may the murderer make his anger a plea, nor the adulterer
allege his lust, no, nor any other excuse; but here, by mentioning
their hunger, He freed them from all blame.
But do thou, I pray thee, admire the disciples, how
entirely they control themselves, and make no account of the things of
the body, but esteem the table of the flesh a secondary thing, and
though they have to struggle with continual hunger, do not even so
withdraw themselves. For except hunger had sorely constrained them,
they would not have done so much as this.
What then do the Pharisees? "When they saw it," it
is said, "they said unto Him, Behold, Thy disciples do that which is
not lawful to do upon the Sabbath day."(5)
Now here indeed with no great vehemence yet surely
that would have been consistent n them),--nevertheless they are not
vehemently provoked, but simply find fault. But when He stretched out
the withered hand and healed it,(6) then they were so infuriated, as
even to consult together about slaying and destroying Him. For where
nothing great and noble is done, they are calm; but where they see any
made whole, they are savage, and fret themselves, and none so
intolerable as they are: such enemies are they of the salvation of men.
How then doth Jesus defend His disciples? "Have ye
not read," saith He, "what David did in the temple,(7) when he was an
hungered, himself and all they that were with him? how he entered into
the house of God, and did eat the show-bread, which was not lawful for
him to eat, neither for them which were with him, but only for the
priests?"(8)
Thus, whereas in pleading for His disciples, He
brings forward David; for Himself, it is the Father.(9)
And observe His reproving manner: "Have ye not read
what David did?" For great indeed was that prophet's glory, so that
Peter also afterwards pleading with the Jews, spake on this wise, "Let
me freely speak unto you of the patriarch David, that he is both dead
and buried."(10)
But wherefore doth He not call him by the name of
his rank, either on this occasion or afterwards? Perhaps because He
derived His race from him.
Now had they been a candid sort of persons, He would
have turned His discourse to the disciples' suffering from hunger; but
abominable as they were and inhuman, He rather rehearses unto them a
history.
But Mark saith, "In the days of Abiathar the High
Priest:"(11) not stating what was con-
256
trary to the history, but implying that he had two names; and adds that
"he gave unto him,"(1) indicating that herein also David had much to
say for himself, since even the very priest suffered him; and not only
suffered, but even ministered unto him. For tell me not that David was
a prophet, for not even so was it lawful, but the privilege was the
priests': wherefore also He added, "but for the priests only." For
though he were ten thousand times a prophet, yet was he not a priest;
and though he were himself a prophet, yet not so they that were with
him; since to them too we know that he gave.
"What then," it might be said, "were they all one
with David?" Why talk to me of dignity, where there seems to be a
transgression of the law, even though it be the constraint of nature?
Yea, and in this way too He hath the more entirely acquitted them of
the charges, in that he who is greater is found to have done the same.
"And what is this to the question," one may say;
"for it was not surely the Sabbath, that he transgressed?" Thou tellest
me of that which is greater, and which especially shows the wisdom of
Christ, that letting go the Sabbath, He brings another example greater
than the Sabbath. For it is by no means the same, to break in upon a
day, and to touch that holy table, which it was not lawful for any man
to touch. Since the Sabbath indeed hath been violated, and that often;
nay rather it is continually being violated, both by circumcision, and
by many other works; and at Jericho(2) too one may see the same to have
happened; but this happened then only. So that He more than obtains the
victory. How then did no man blame David, although there was yet
another ground of charge heavier than this, that of the priests'
murder, which had its origin from this? But He states it not, as
applying himself to the present subject only.
2. Afterwards again He refutes it in another way
also. For as at first He brought in David, by the dignity of the person
quelling their pride; so when He had stopped their mouths, and had put
down their boasting, then He adds also the more appropriate refutation.
And of what sort is this? "Know ye not, that in the temple the priests
profane the Sabbath, and are blameless?"(3) For in that other instance
indeed, saith He, the emergency made the relaxation, but here is the
relaxation even without emergency. He did not however at once thus
refute them but first by way of permission, afterwards as insisting
upon his argument. Because it was meet to draw the stronger inference
last, although the former argument also had of course its proper weight.
For tell me not, that it is not freeing one's self
from blame, to bring forward another who is committing the same sin.
For when the doer incurs no blame, the act on which he hath ventured
becomes a rule for others to plead.
Nevertheless He was not satisfied with this, but
subjoins also what is more decisive, saying that the deed is no sin at
all; and this more than anything was the sign of a glorious victory, to
point to the law repealing itself, and in two ways doing so, first by
the place, then by the Sabbath; or rather even in three ways, in that
both the work is twofold. that is done, and with it goes also another
thing, its being done by the priests; and what is yet more, that it is
not even brought as a charge. "For they," saith He, "are blameless."
Seest thou how many points He hath stated? the
place; for He saith, "In the temple;" the persons, for they are "the
priests;" the time, for He saith, "the Sabbath;" the act itself, for
"they profane;" (He not having said, "they break," but what is more
grievous, "they profane;") that they not only escape punishment, but
are even free from blame, "for they," saith He, "are blameless."
Do not ye therefore account this, He saith, like the
former instance. For that indeed was done both but once, and not by a
priest, and was of necessity; wherefore also they were deserving of
excuse; but this last is both done every Sabbath, and by priests, and
in the temple, and according to the law. And therefore again not by
favor, but in a legal way, they are acquitted of the charges. For not
at all as blaming them did I so speak, saith He, nor yet as freeing
them from blame in the way of indulgence, but according to the
principle of justice.
And He seems indeed to be defending them, but it is
His disciples whom He is clearing of the alleged faults. For when He
saith, "those are blameless," He means, "much more are these."
"But they are not priests." Nay, they are greater
than priests. For the Lord of the temple Himself is here: the truth,
not the type. Wherefore He said also,
"But I say unto you, That in this place is one
greater than the temple."(5)
257
Nevertheless, great as the sayings were which they
heard, they made no reply, for the salvation of men was not their
object.
Then, because to the hearers it would seem harsh, He
quickly draws a veil over it, giving His discourse, as before, a
lenient turn, yet even so expressing Himself with a rebuke. "But if ye
had known what this meaneth, I will have: mercy and not sacrifice, ye
would not have condemned the guiltless."(2)
Seest thou how again He inclines His speech to
lenity, yet again shows them to be out of the reach of lenity? "For ye
would not have condemned," saith He, "the guiltless." Before indeed He
inferred the same from what is said of the priests, in the words, "they
are guiltless;" but here He states it on His own authority; or rather,
this too is out of the law, for He was quoting a prophetic saying.(3)
3. After this He mentions another reason likewise;
"For the Son of man," saith He, "is Lord of the Sabbath day;"(4)
speaking it of Himself. But Mark relates Him to have said this of our
common nature also; for He said, "The Sabbath was made for man, not man
for the Sabbath."(5)
Wherefore then was he punished that was gathering
the sticks?(6) Because if the laws were to be despised even at the
beginning, of course they would scarcely be observed afterwards.
For indeed the Sabbath did at the first confer many
and great benefits; for instance, it made them gentle towards those of
their household, and humane; it taught them God's providence and the
creation, as Ezekiel saith;(7) it trained them by degrees to abstain
from wickedness, and disposed them to regard the things of the Spirit.
For because they could not have borne it,(8) if when
He was giving the law for the Sabbath, He had said, "Do your good works
on the Sabbath, but do not the works which are evil," therefore He
restrained them from all alike for, "Ye must do nothing at all,"
saith He: and not even so were they kept in order. But He Himself, in
the very act of giving the law of the Sabbath, did even therein darkly
signify that He will have them refrain from the evil works only, by the
saying, "Ye must do no work, except what shall be done for your
life."(9) And in the temple too all went on, and with more diligence
and double toil.(10) Thus even by the very shadow He was secretly
opening unto them the truth.
Did Christ then, it will be said, repeal a thing so
highly profitable? Far from it; nay, He greatly enhanced it. For it was
time for them to be trained in all things by the higher rules, and it
was unnecessary that his hands should be bound, who was freed from
wickedness, winged for all good works; or that men should hereby learn
that God made all things; or that they should so be made gentle, who
are called to imitate God's own love to mankind (for He saith, "Be ye
merciful, as your Heavenly Father");(11) or that they should make one
day a festival, who are commanded to keep a feast all their life long;
("For let us keep the feast," it is said, "not with old leaven, neither
with leaven of malice and wickedness; but with unleavened bread of
sincerity and truth");(12) as neither need they stand by an ark and a
golden altar, who have the very Lord of all for their inmate, and in
all things hold communion with Him; by prayer, and by oblation, and by
scriptures, and by almsgiving, and by having Him within them. Lo now,
wily is any Sabbath required, by him who is always keeping the feast,
whose conversation is in Heaven?
4. Let us keep the feast then continually, and do no
evil thing; for this is a feast: and let our spiritual things be made
intense, while our earthly things give place: and let us rest a
spiritual rest, refraining our hands from covetousness; withdrawing our
body from our superfluous and unprofitable toils, from such as the
people of the Hebrews did of old endure in Egypt. For there is no
difference betwixt us who are gathering gold, and those that were bound
in the mire, working at those bricks, and gathering stubble, and being
beaten. Yea, for now too the devil bids us make bricks, as Pharaoh did
then. For what else is gold, than mire? and what else is silver, than
stubble? Like stubble, at least, it kindles the flame of desire; like
mire, so doth gold defile him that possesses it.
Wherefore He sent us, not Moses from the wilderness,
but His Son from Heaven. If then, after He is come, thou abide in
Egypt, thou wilt suffer with the Egyptians: but if leaving that land
thou go up with the spiritual lsrael, thou shalt see all the miracles.
Yet not even this suffices for salvation. For we
must not only be delivered out of Egypt, but we must also enter into
the promise. Since the Jews too, as Paul saith, both went through the
Red Sea,(13) and ate manna,
258
and drank spiritual drink, but nevertheless they all perished.
Lest then the same befall us also, let us not be
slow, neither draw back; but when thou hearest wicked spies even now
bringing up an evil report against the strait and narrow way, and
uttering the same kind of talk as those spies of old, let not the
multitude, but Joshua, be our pattern, and Caleb the son of Jephunneh;
and do not thou give up, until thou have attained the promise, and
entered into the Heavens.
Neither account the journey to be difficult. "For if
when we were enemies, we were reconciled to God, much more, being
reconciled, shall we be saved."(1) "But this way," it will be said, "is
strait and narrow." Well, but the former, through which thou hast come,
is not strait and narrow only, but even impassable, and full of savage
wild beasts. And as there was no passing through the Red Sea, unless
that miracle had been wrought, so neither could we, abiding in our
former life, have gone up into Heaven, but only by baptism intervening.
Now if the impossible hath become possible, much more will the
difficult be easy.
"But that," it will be said, "was of grace only."
Why, for this reason especially thou hast just cause to take courage.
For if, where it was grace alone, He wrought with you; will He not much
more be your aid, where ye also show forth laborious works? If He
saved thee, doing nothing, will He not much more help thee, working?
Above(2) indeed I was saying, that from the
impossibilities thou oughtest to take courage about the difficulties
also; but now I add this, that if we are vigilant, these will not be so
much as difficult. For mark it: death is trodden under foot, the devil
hath fallen, the law of sin is extinguished, the grace of the Spirit is
given, life is contracted into a small space, the heavy burdens are
abridged.
And to convince thee hereof by the actual results,
see how many have overshot the injunctions of Christ; and art thou
afraid of that which is just their measure? What plea then wilt thou
have, when others are leaping beyond the bounds, and thou thyself too
slothful for what is enacted?
Thus, thee we admonish to give alms of such things
as thou hast, but another hath even stripped himself of all his
possessions: thee we require to live chastely with thy wife, but
another hath not so much as entered into marriage: and thee we entreat
not to be envious, but another we find giving up even his own life for
charity: thee again we entreat to be lenient in judgments, and not
severe to them that sin, but another, even when smitten, hath turned
the other cheek also.
What then shall we say, I pray thee? What excuse
shall we make, not doing even these things, when others go so far
beyond us? And they would not have gone beyond us, had not the thing
been very easy. For which pines away, he who envies other men's
blessings, or he who takes pleasure with them, and rejoices? Which eyes
all things with suspicion and continual trembling, the chaste man, or
the adulterer? Which is cheered by good hopes, he that spoils by
violence, or he that shows mercy, and imparts of his own to the needy?
Let us then bear in mind these things, and not be
torpid in our career for virtue's sake; but having stripped ourselves
with all readiness for these glorious wrestlings, let us labor for a
little while, that we may win the perpetual and imperishable crowns;
unto which may we all attain, by the grace and love towards man of our
Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
259
HOMILY XL.
MATT, XII. 9, 10.
"And when He was departed thence, He went into their synagogue: and,
behold, a man which had his hand withered."
AGAIN He heals on a Sabbath day, vindicating what
had been done by His disciples. And the other evangelists indeed say,
that He "set" the man "in the midst," and asked them, "If it was lawful
to do good on the Sabbath days."(1)
See the tender bowels of the Lord. "He set him in
the midst," that by the sight He might subdue them; that overcome by
the spectacle they might cast away their wickedness, and out of a kind
of shame towards the man, cease from their savage ways. But they,
ungentle and inhuman, choose rather to hurt the fame of Christ, than to
see this person made whole: in both ways betraying their wickedness; by
their warring against Christ, and by their doing so with such
contentiousness, as even to treat with despite His mercies to other men.
And while the other evangelists say, He asked the
question, this one saith, it was asked of Him. "And they asked Him," so
it stands, "saying, Is it lawful to heal on the Sabbath days? that they
might accuse Him."(2) And it is likely that both took place. For being
unholy wretches, and well assured that He would doubtless proceed to
the healing, they hastened to take Him beforehand with their question,
thinking in this way to hinder Him. And this is why they asked, "Is it
lawful to heal on the Sabbath days?" not for information, but that
"they might accuse Him." Yet surely the work was enough, if it were
really their wish to accuse Him; but they desired to find a handle in
His words too, preparing for themselves beforehand an abundance of
arguments.
But He in His love towards man doth this also: He
answers them, teaching His own meekness, and turning it all back upon
them; and points out their inhumanity. And He "setteth" the man "in the
midst;" not in fear of them, but endeavoring to profit them, and move
them to pity.
But when not even so did He prevail with them, then
was He grieved, it is said, and wroth with them for the hardness of
their heart, and He saith,
"What man is there among you that shall have one
sheep, and if this fall into a pit on the Sabbath days, will he not lay
hold of it, and lift it out? How much then is a man better than a
sheep?(3) Wherefore it is lawful to do well(4) on the Sabbath days."(5)
Thus, lest they have ground of obstinacy, and of
accusing him again of transgression, He convicts them by this example.
And do thou mark, I pray thee, how variously and suitably in each case,
He introduces His pleas for the breaking of the sabbath. Thus, first,
in the case of the blind man,(6) He cloth not so much as defend Himself
to them, when He made the clay: and yet then also were they blaming
Him; but the manner of the creation was enough to indicate the Lord and
Owner(7) of the law. Next, in the case of the paralytic, when he
carried his bed, and they were finding fault,(8) He defends
Himself, now as God, and now as man; as man, when He saith, "If a man
on the Sabbath day receive circumcision, that the law should not be
broken;" (and He said not "that a man should be profiled"); "are ye
angry at me, because I have made a man every whir whole on the Sabbath
day?"(9) As God again, when He saith, "My Father worketh hitherto, and
I work."(10)
But when blamed for His disciples, He said, "Have ye
not read what David did, when he was an hungered, himself and they that
were with him, how he entered into the house of God, and did eat the
show-bread? He brings forward the priests also.
And here again; "Is it lawful to do good on the
Sabbath days, or to do evil?(12) Which of you shall have one sheep?"
For He knew their love of wealth, that they were all
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taken up with it, rather than with love of mankind. And indeed the
other evangelist. saith,(1) that He also looked about upon them
when asking these questions, that by His very eye He might
win them over; but not even so did they become better.
And yet here He speaks only; whereas elsewhere in
many cases He heals by laying on of hands also. But nevertheless none
of these things made them meek; rather, while the man was healed, they
by his health became worse.
For His desire indeed was to cure them before him,
and He tried innumerable ways of healing, both by what He did in their
presence, and by what He said: but since their malady after all was
incurable, He proceeded to the work. "Then saith He to the man, Stretch
forth thine hand. And he stretched it forth, and it was restored whole,
like as the other."(2)
2. What then did they? They go forth, it is said,
and take counsel together to slay Him. For "the Pharisees," saith the
Scripture, "went out and held a council against Him, how they might
destroy Him."(3) They had received no injury, yet they went about to
slay Him. So great an evil is envy. For not against strangers only, but
even against our own, is it ever warring. And Mark saith, they took
this counsel with the Herodians.(4)
What then doth the gentle and meek One? He withdrew,
on being aware of it. "But when Jesus knew their devices,(5) He
withdrew Himself," it is said, "from them"(6) Where now are they who
say, miracles ought to be done? Nay, by these things He signified, that
the uncandid soul is not even thereby persuaded; and He made it plain
that His disciples too were blamed by them without cause. This however
we should observe, that they grow fierce especially at the benefits
done to their neighbors; and when they see any one delivered either
from disease or from wickedness, then is the time for them to find
fault, and become wild beasts. Thus did they calumniate Him, both
when He was about to save the harlot, and when He was eating with
publicans, and now again, when they saw the hand restored.
But do thou observe, I pray thee, how He neither
desists from His tender care over the infirm, and yet allays their
envy. "And great multitudes(7) followed Him, and He healed them all;
and He charged them that were healed, that they should make Him known
to no man."(8) Because, while the multitudes everywhere both admire and
follow Him, they desist not from their wickedness.
Then, lest thou shouldest be confounded at what is
going on, and at their strange frenzy, He introduces the prophet also,
foretelling all this. For so great was the accuracy of the prophets,
that they omit not even these things, but foretell His very
journeyings, and changes of place, and the intent with which He acted
therein; that thou mightest learn, how they spake all by the Spirit.
For if the secrets of men cannot by any art be known, much more were it
impossible to learn Christ's purpose, except the Spirit revealed it.(9)
What then saith the prophet? Nay, it is subjoined:
"That it might be fulfilled which was spoken by Esaias the Prophet,
saying, Behold my servant, whom I have chosen; my beloved, in whom my
soul is well pleased. I will put my Spirit upon Him, and He shall show
judgment to the Gentiles. He shall not strive nor cry,(10) neither
shall any man hear His voice in the streets. A bruised reed shall He
not break, and smoking flax shall He not quench, till He send forth
judgment unto victory. And in His name shall the Gentiles trust."(11)
The prophet celebrates His meekness, and His
unspeakable power, and opens to the Gentiles "a great door and
effectual;" he foretells also the ills that are to overtake the Jews,
and signifies His unanimity with the Father. For "behold," saith He,
"my servant, whom I have chosen, my beloved, in whom my soul is well
pleased." Now if He chose Him, not as an adversary doth Christ set
aside the law, nor as being an enemy of the lawgiver, but as having the
same mind with Him, and the same objects.
Then proclaiming His meekness, he saith, "He shall
not strive nor cry." For His desire indeed was to heal in their
presence; but since they thrust Him away, not even against this did He
contend.
And intimating both His might, and their weakness,
he saith, "A bruised reed shall He not break." For indeed it was easy
to break them all to pieces like a reed, and not a reed merely, but one
already bruised.
"And smoking flax shall He not quench." Here he sets
forth both their anger that is kindled, and His might that is able to
put
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down their anger, and to quench it with all ease; whereby His great
mildness is signified.
What then? Shall these things always be? And will He
endure them perpetually, forming such frantic plots against Him? Far
from it; but when He hath performed His part, then shall He execute the
other purposes also. For this He declared by saying "Till He send forth
judgment unto victory: and in His name shall the Gentiles trust." As
Paul likewise saith, "Having in a readiness to revenge all
disobedience, when your obedience is fulfilled."(1)
But what is, "when He sends forth judgment unto
victory?" When He hath fulfilled all His own part, then, we are told,
He will bring down upon them His vengeance also, and that a perfect
vengeance. Then shall they suffer His terrors, when His trophy is
gloriously set up, and the ordinances that proceed from Him have
prevailed, and He hath left them no plea of contradiction, however
shameless. For He is wont to call righteousness, "judgment."
But not to this will His dispensation be confined,
to the punishment of unbelievers only, but He will also win to Himself
the whole world. Wherefore He added, "And in His name shall the
Gentiles trust."
Then, to inform thee that this too is according to
the purpose of the Father, in the beginning the prophet had assured us
of this likewise, together with what had gone before; saying, "My
well-beloved, in whom my soul is well pleased." For of the well-beloved
it is quite evident that He did these things also according to the mind
of the beloved.(2)
3. "Then they brought unto Him one possessed with a
devil, blind and dumb, and He healed him, insomuch that the blind and
dumb both spake and saw."(3)
O wickedness of the evil spirit! he had barred up
both entrances, whereby that person should have believed, as well sight
as hearing; nevertheless, both did Christ open.
"And all the people were amazed, saying, Is not this
the Son of David?(4) But the Pharisees said, This fellow doths not cast
out devils, but by Beelzebub, the prince of the devils."(6)
And yet what great thing had been said?
Nevertheless, not even this did they endure: to such a degree, as I
have already remarked, are they ever stung by the good works done to
their neighbors, and nothing grieves them so much as the salvation of
men. And yet He had actually retired, and had given room for their
passion to subside; but the evil was again rekindled, because a benefit
was again conferred; and the evil spirit was not so indignant as they.
For he indeed departed from the body, and gave place and fled away,
uttering no sound; but these were endeavoring now to slay, now to
defame Him. That is, their first aim not succeeding, they would fain
hurt His good name.
Such a thing is envy, than which no worse evil can
exist. For the adulterer indeed enjoys some pleasure, such as it is,
and in a short time accomplishes his proper sin; but the envious man
punishes himself, and takes vengeance upon himself more than on the
person whom he envies, and never ceases from his sin, but is
continually engaged in the commission thereof. For as a sow in mire,
and evil spirits in our hurt, so also doth he delight in his neighbor's
ills; and if anything painful take place, then is he refreshed, and
takes breath; accounting the calamities of others his own joys, and the
blessings of others his own ills; and he considers not what pleasure
may accrue to himself, but what pain to his neighbor. These men
therefore were it not meet to stone and beat to death, like mad dogs,
like destroying demons, like the very furies?
For as beetles feed on dung, so do these men on the
calamities of others, being a sort of common foes and enemies of our
nature. And whereas the rest of mankind pity even a brute when it is
killed, dost thou, on seeing a man receive benefits, become like a wild
beast, tremble, and turn pale? Why, what can be worse than this
madness? Therefore, you see, whoremongers and publicans were able to
enter into the kingdom, but the envious, being within it, went out: For
"the children of the kingdom," it is said, "shall be cast out."(7) And
the former, once freed from their present wickedness, attained to
things which they never looked for, while these latter lost even the
good things which they had; and very reasonably. For this turns a man
into a devil, this renders one a savage demon. Thus did the first
murder arise; thus was nature forgotten; thus the earth defiled; thus
afterwards did it open its mouth, to receive yet living, and utterly
destroy, Dathan, and Korah, and Abiram, and all that multitude.(8)
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4. But to declaim against envy, one may say, is
easy; but we ought to consider also how men are to be freed from the
disease. How then are we to be rid of this wickedness? If we bear in
mind, that as he who hath committed fornication cannot lawfully enter
the church, so neither he that envies; nay, and much less the latter
than the former. For as things are, it is accounted even an indifferent
thing; wherefore also it is little thought of; but if its real badness
be made evident, we should easily refrain from it.
Weep then, and groan; lament, and entreat God. Learn
to feel and to repent for it, as for a grievous sin. And if thou be of
this mind, thou wilt quickly be rid of the disease.
And who knows not, one may say, that envy is an evil
thing? No one indeed is ignorant of it: yet they have not the same
estimation of this passion as of adultery and fornication. When, at
least, did any one condemn himself bitterly for having envied? when did
he entreat God concerning this pest, that He would be merciful to him?
No man at any time: but if he shall fast and give a little money to a
poor man, though he be envious to the thousandth degree, he counts
himself to have done nothing horrid, held as he is in subjection by the
most accursed passion of all. Whence, for example, did Cain become such
as he was? Whence Esau? Whence the children of Laban? Whence the sons
of Jacob? Whence Korah Dathan, and Abiram, with their company? Whence
Miriam? Whence Aaron? Whence the devil himself?
Herewith consider this also; that thou injurest not
him whom thou enviest, but into thyself thou art thrusting the sword.
For wherein did Cain injure Abel? Did he not even against his own will
send him the more quickly into the kingdom? but himself he pierced
through with innumerable evils. Wherein did Esau harm Jacob? Did not
Jacob grow wealthy, and enjoy unnumbered blessings; while he himself
both became an outcast from his father's house, and wandered in a
strange land, after that plot of his?(1) And wherein did Jacob's sons
again make Joseph the worse, and this, though they proceeded even unto
blood? had not they to endure famine, and encounter peril to the
utmost, whereas he became king of all Egypt? For the more thou enviest,
the more dost thou become a procurer of greater blessing to the object
of thine envy. For there is a God who beholds these things; and when He
sees him injured, that doeth no injury, him He exalts the more, and so
makes him glorious, but thee He punishes.
For if them that exult over their enemies, He
suffer not to go unpunished ("For rejoice not," it is said, "when thine
enemies fall, lest at any time the Lord see it, and it displease
Him"(2)); much more such as envy those who have done no wrong.
Let us then extirpate the many-headed wild beast.
For in truth many are the kinds of envy. Thus, if he that loves one
that is a friend to him hath no more than the publican,(3) where shall
he stand who hates him that doeth him no wrong? and how shall he escape
hell,(4) becoming worse than the heathens? Wherefore also I do
exceedingly grieve, that we who are commanded to copy the angels, or
rather the Lord of the angels, emulate the devil. For indeed there is
much envy, even in the church; and more among us, than among those
under authority. Wherefore we must even discourse unto ourselves.
5. Tell me then, why dost thou envy thy neighbor?
Because thou seest him reaping honor, and words of good report? Then
dost thou not bear in mind how much evil honors bring on the unguarded?
lifting them up to pride, to vainglory, to arrogance, to
contemptuousness; making them more careless? and besides these evils,
they wither also lightly away. For the most grievous thing is this,
that the evils arising therefrom abide immortal, but the pleasure at
the moment of its appearing, is flown away. For these things then dost
thou envy? tell me.
"But he hath great influence with the Ruler, and
leads and drives all things which way he will, and inflicts pain on
them that offend him, and benefits his flatterers, and hath much
power." These are the sayings of secular persons, and of men that are
riveted to the earth. For the spiritual man nothing shall be able to
hurt.
For what serious harm shall he do to him? vote him
out of his office? And what of that? For if it be justly done, he is
even profited; for nothing so provokes God, as for one to hold the
priest's office unworthily. But if unjustly, the blame again falls on
the other, not on him; for he who hath suffered anything unjustly, and
borne it nobly, obtains in this way the greater confidence towards God.
Let us not then aim at this, how we may be in places
of power, and honor, and authority, but that we may live in virtue and
self denial. For indeed places of authority persuade men to do many
things which are
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not approved of God; and great vigor of soul is needed, in order to use
authority aright. For as he that is deprived thereof, practises self
restraint, whether with or against his will, so he that enjoys it is in
some such condition, as if any one living with a graceful and beautiful
damsel were to receive rules never to look upon her unchastely. For
authority is that kind of thing. Wherefore many, even against their
will, hath it induced to show insolence; it awakens wrath, and removes
the bridle from the tongue, and tears off the door of the lips; fanning
the soul as with a wind, and sinking the bark in the lowest depth of
evils. Him then who is in so great danger dost thou admire, and sayest
thou he is to be envied? Nay, how great madness is here! Consider, at
any rate (besides what we have mentioned), how many enemies and
accusers, and how many flatterers this person hath besieging him. Are
these then, I pray thee, reasons for calling a man happy? Nay, who can
say so?
"But the people," you say, "hold high account of
him." And what is this? For the people surely is not God, to whom he is
to render account: so that in naming the people, thou art speaking of
nothing else than of other breakers, and rocks, and shoals, and sunken
ridges. For to be in favor with the people, the more it makes a man
illustrious, the greater the dangers, the cares, the despondencies it
brings with it. For such an one has no power at all to take breath or
stand still, having so severe a master. And why say I, "stand still and
take breath"? Though such an one have never so many good works, hardly
doth he enter into the kingdom. For nothing is so wont to overthrow(1)
men, as the honor which comes of the multitude, making them cowardly,
ignoble, flatterers, hypocrites.
Why, for instance, did the Pharisees say that Christ
was possessed? Was it not because they were greedy of the honor of the
multitude?
And whence did the multitude pass the right judgment
on Him? Was it not because this disease had no hold on them? For
nothing, nothing so much tends to make men lawless and foolish, as
gaping after the honor of the multitude. Nothing makes them glorious
and immoveable, like despising the same.
Wherefore also great vigor of soul is needed for him
who is to hold out against such an impulse, and so violent a blast. For
as when things are prosperous, he prefers himself to all, so when he
undergoes the contrary, he would fain bury himself alive: and this is
to him both hell, and the kingdom, when he hath come to be overwhelmed
by this passion.
Is all this then, I pray thee, matter of envyings,
and not rather of lamentations and tears? Every one surely can see. But
thou doest the same, in envying one in that kind of credit, as if a
person, seeing another bound and scourged and torn by innumerable wild
beasts, were to envy him his wounds and stripes. For in fact, as many
men as the multitude comprises, so many bonds also, so many tyrants
hath he: and, what is yet more grievous, each of these hath a different
mind: and they all judge whatever comes into their heads concerning him
that is a slave to them, without examining into anything; but whatever
is the decision of this or that person, this they also confirm.
What manner of waves then, what tempest so grievous
as this? Yea, such a one is both puffed up in a moment by the pleasure,
and is under water again easily, being ever in fluctuation, in
tranquillity never. Thus, before the time of the assembly, and of the
contests in speaking, he is possessed with anxiety and fear; but after
the assembly he is either dead with despondency, or rejoices on the
contrary without measure; a worse thing than sorrow. For that pleasure
is not a less evil than sorrow is plain from the effect it has on the
soul; how light it makes it, and unsteady, and fluttering.
And this one may see even from those of former
times. When, for instance, was David to be admired; when he rejoiced,
or when he was in anguish? When, the people of the Jews? groaning and
calling upon God, or exulting in the wilderness, and worshipping the
calf? Wherefore Solomon too, who best of all men knew what pleasure is,
saith, "It is better to go to the house of mourning, than to the house
of laughter."(2) Wherefore Christ also blesses the one, saying,
"Blessed are they that mourn,"(3) but the other sort He bewails,
saying, "Woe unto you that laugh, for ye shall weep."(4) And very
fitly. For in delight the soul is more relaxed and effeminate, but in
mourning it is braced up, and grows sober, and is delivered from the
whole swarm of passions, and becomes higher and stronger.
Knowing then all these things, let us shun the glory
that comes from the multitude, and the pleasure that springs therefrom,
that we may win the real and everlasting glory; unto which may we all
attain, by the grace and love towards man of our Lord Jesus Christ, to
whom be glory and might, forever and ever. Amen.
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HOMILY XLI.
MATT. XII. 25, 26.
"And Jesus knew their thoughts, and said unto them, Every kingdom
divided against itself shall be brought to desolation; and every city
or house divided against itself, shall not stand: and if Satan cast out
Satan, he is divided against himself; how shall then his kingdom stand?"
Even before now they had accused Him of this, that
"by Beelzebub He casteth out the devils."(1) But whereas then He did
not rebuke them, allowing them both to know His power by His more
numerous miracles, and by His teaching to learn His majesty: now, since
they continued saying the same, He proceeds also to rebuke them,
showing His Godhead by this first, that He made their secrets public;
and secondly, by the very act of casting out the devils with ease.
And indeed the accusation too was very shameless.
Because, as I have said, envy seeks not what to say, but only that it
may say somewhat. Yet for all that, not even so did Christ despise
them, but defends Himself with the forbearance proper to Him, teaching
us to be meek to our enemies; and though they say such things, as we
are neither conscious of, nor have they any the least probability, not
to be disturbed, nor troubled, but with all long suffering to render
them an account. This then He did most especially on that very
occasion, affording the strongest proof, that the things were false
that were said by them. For neither was it a demoniac's part to exhibit
so much meekness; it was not a demoniac's part to know men's secrets.
For, in truth, both because of the exceeding
impudence of such a suspicion, and because of the fear of the
multitude, they durst not publicly make these charges, but were turning
them in their mind. But He, to show them that He knew all that
likewise, doth not set down the accusation, nor doth He expose their
wickedness; but the refutation He adds, leaving it to the conscience of
them that bad said it to convict them. For on one thing only was He
bent, to do good to them that were sinning, not to expose them.
Yet surely, if He had been minded to extend his
speech in length, and to make them ridiculous, and withal to have
exacted of them also the most extreme penalty, there was nothing to
hinder Him. Nevertheless He put aside all these things, and looked to
one object only, not to render them more contentious, but more candid,
and so to dispose them better toward amendment.
How then doth He plead with them? Not by allegation
out of the Scriptures (for they would not so much as attend, but were
sure rather to distort their meaning), but by the events of ordinary
life. For "every kingdom," saith He, "divided against itself shall not
stand; and a city and a house, if it be divided, is soon dissolved."(2)
For the wars from without are not so ruinous as the
civil ones. Yea, and this is the case in bodies too; it is the case
even in all things; but for this time He takes His illustration from
those that are more publicly known.
And yet, what is there more powerful on earth than a
kingdom? Nothing, but nevertheless it perishes if in dissension. And if
in that case one throw the blame on the great burden of the affairs
thereof, as breaking down by its own weight; what wouldest thou say of
a city? and what of a house? Thus, Whether it be a small thing, or a
great, if at dissension with itself, it perishes. If then I, having a
devil, do by him cast out the devils, there is dissension and fighting
among devils, and they take their stand one against another. But if
they stand one against another, their strength is wasted and destroyed.
"For if Satan cast out Satan" (and He said not "the devils," implying
their great unanimity one with another), "he is then divided
against himself;" so He speaks. But if he be divided, he is become
weaker, and is ruined; and if he be ruined, how can he cast out another?
Seest thou how great the absurdity of the
accusation, how great the folly, the inconsistency? Since it is not for
the same persons to say first, that He stands, and casts out devils,
and then to say, that He stands by
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that, which it was likely would be the cause of His undoing.
2. This then being the first refutation, the next
after it is that which relates to the disciples. For not always in one
way only, but also in a second and third, He solves their objections,
being minded most abundantly to silence their shamelessness.
Which sort of thing He did also with respect to the Sabbath, bringing
forward David, the priests, the testimony that saith, "I will have
mercy, and not sacrifice," the cause of the Sabbath, for which it was
ordained; "for the Sabbath," saith He," was for man."(1) This then He
doth in the present case also: where after the first He proceeds to a
second refutation, plainer than the former.
"For if I," saith He, "by Belezebub cast out devils,
by whom do your sins cast them out?"(2)
See here too His gentleness. For He said not, "my
disciples," nor, "the apostles," but "your sons;" to the end that if
indeed they were minded to return to the same nobleness(3) with them,
they might derive hence a powerful spring that way; but if they were
uncandid, and continued in the same course, they might not thenceforth
be able to allege any plea, though ever so shameless.
But what He saith is like this, "By whom do the
apostles cast them out?" For in fact they were doing so already,
because they had received authority from Him, and these men brought no
charge against them; their quarrel not being with the acts, but with
the person only. As then it was His will to show that their. sayings
arose only from their envy against Him, He brings forward the apostles;
thus: If I so cast them out, much more those, who have received their
authority from me. Nevertheless, no such thing have ye said to them.
How then bring ye these charges against me, the author of their doings,
while acquitting them of the accusations? This, however, will not free
you from your punishment, rather it will condemn you the more.
Therefore also He added, "They shall be your judges." For when persons
from among you, and having been practised in these things, both believe
me and obey, it is most clear that they will also condemn those who are
against me both in deed and word.
"But if I cast out devils by the Spirit of God, then
the Kingdom of God is come unto you."(4)
What means "the Kingdom"? "My coming." See how again
He conciliates and soothes them, and draws them to the knowledge of
Himself, and signifies that they are warring with their own good, and
contentious against their own salvation. "For whereas ye ought to
rejoice," saith He, "and leap for joy, that One is come bestowing those
great and unutterable blessings, hymned of old by the prophets, and
that the time of your prosperity is at hand; ye do the contrary; so far
from receiving the blessings, you do even speak ill of them, and frame
accusations that have no real being."
Now Matthew indeed saith, "If I by the Spirit of God
cast out"; but Luke, "If I by the finger of God cast out the
devils:"(5) implying that to cast out devils is a work of the greatest
power, and not of any ordinary grace. And He means indeed that from
these things they should infer and say, If this be so, then the Son of
God is come. This, however, He saith not, but in a reserved way, and so
as not to be galling to them, He darkly intimates it by saying, "Then
the kingdom of God is Come unto you."
Seest thou exceeding wisdom? By the very things
which they were blaming, He showed His presence shining forth.
Then, to conciliate them, He said not simply, "The
Kingdom is come," but, "unto you,"(6) as though He had said, To you the
good things are come; wherefore then feel displeased at your proper
blessings? why war against your own salvation? This is that time, which
the prophets long ago foretold: this, the sign of that advent which was
celebrated by them, even these things being wrought by divine power.
For the fact indeed, that they are wrought, yourselves know; but that
they are wrought by divine power, the deeds themselves cry out. Yea,
and it is impossible that Satan should be stronger now; rather he must
of absolute necessity be weak. But it cannot be, that he who is weak
should, as though he were strong, cast out the strong devil.
Now thus speaking He signified the power of charity,
and the weakness of separation and contentiousness. Wherefore He was
Himself also continually charging His disciples, on every occasion,
concerning charity, and teaching them that the devil, to subvert it,
leaves nothing undone.
3. Having then uttered His second refutation, He
adds also a third, thus saying:
"How can one enter into the strong man's house, and
spoil his goods, except he first bind the strong man, and then spoil
his goods?"(7)
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For that Satan cannot possibly cast out Satan is
evident from what hath been said; but that neither in any other way is
it possible to cast him out, except one first get the better of him,
this too is acknowledged by all.
What then is established hereby? The former
statement, with more abundant evidence. "Why, I am so far," saith He,
"from using the devil as an ally, that I make war upon him, and bind
him; and an infallible proof thereof is the plundering of his goods."
See how the contrary is proved, of what they were attempting to
establish. For whereas they wished to show, that not by His own power
doth He cast out devils, He shows that not only the devils, but even
their very chief leader is held by Him bound with all authority; and
that over him, before them, did He prevail by His own power. And this
is evident from the things that are done. For if he be the prince, and
they subjects, how, except he were worsted, and made to bow down, could
they have been spoiled?
And here His saying seems to me to be a prophecy
likewise. For not only, I suppose, are the evil spirits the goods of
the devil, but also the men that are doing his works. Therefore to
declare that He doth not only cast out devils, but also will drive away
all error from the world, and will put down his sorceries, and make all
his arts useless, He said these things.
And He said not, He will take away, but "He will
spoil," to express what is done with authority. But He calls him
"strong," not because he is so by nature, God forbid, but declaring his
former tyranny, which arose from our remissness.
4. "He that is not with me is against me, and he
that gathereth not with me scattereth abroad."(1)
Behold also a fourth refutation. For what is my
desire? saith He. To bring men to God, to teach virtue, to proclaim the
kingdom. What, that of the devil, and the evil spirits? The contrary to
these. How then should he that gathers not with me, nor is at all with
me, be likely to co-operate with me? And why do I say co-operate? Nay,
on the contrary, his desire is rather to scatter abroad my goods. He
then who is so far from cooperating that he even scatters abroad, how
should he have exhited such unanimity with me, as with me to cast out
the devils?
Now it is a natural surmise that He said this not of
the devil only, but Himself also of Himself, as being for His part
against the devil, and scattering abroad his goods. And how, one may
say, is he that is not with me against me? By this very fact, of his
not gathering. But if this be true, much more he that is against him.
For if he that doth not co-operate is an enemy, much more he that wages
war.
But all these things He saith, to indicate His
enmity against the devil, how great and unspeakable it is. For tell me,
if thou must go to war with any one, he that is not willing to fight on
thy side, by this very fact is he not against thee? And if elsewhere He
saith, "He that is not against you is for you,"(2) it is not contrary
to this. For here He signified one actually against them, but there He
points to one who in part is on their side: "For they cast out devils,"
it is said "in Thy name."(3)
But to me He seems here to be hinting also at the
Jews, setting them on the devil's side. For they too were against Him,
and were scattering what He gathered. As to the fact that He was
hinting at them also, He declared it by speaking thus,
"Therefore I say unto you, that all manner of sin
and blasphemy shall be forgiven unto men."(4)
5. Thus having defended Himself, and refuted their
objection, and proved the vanity of their shameless dealings, He
proceeds to alarm them. For this too is no small part of advice and
correction, not only to plead and persuade, but to threaten also; which
He doth in many passages, when making laws and giving counsel.
And though the saying seem to have much obscurity,
yet if we attend, its solution will prove easy.
First then it were well to listen to the very words:
"All manner of sin and blasphemy shall be forgiven unto men; but the
blasphemy of the Holy Ghost shall not be forgiven unto them. And
whosoever speaketh a word against the Son of Man, it shall be forgiven
him; but whosoever speaketh against the Holy Ghost, it shall not be
forgiven him, neither in this world, neither in the world to
Come. "(5)
What now is it that He affirms? Many things have ye
spoken against me; that I am a deceiver, an adversary of God. These
things I forgive you on your repentance, and exact no peualty of you;
but blasphemy against the Spirit shall not be forgiven, no,
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not to those who repent. And how can this be right? For even this was
forgiven upon repentance. Many at least of those who said these words
believed afterward, and all was forgiven them. What is it then that He
saith? That this sin is above all things unpardonable. Why so? Because
Himself indeed they knew not, who He might be, but of the Spirit they
received ample experience. For the prophets also by the Spirit said
whatever they said; and indeed all in the Old Testament had a very high
notion of Him.
What He saith, then, is this: Be it so: ye are
offended at me, because of the flesh with which I am encompassed: can
ye say of the Spirit also, We know it not? And therefore is your
blasphemy unpardonable, and both here and hereafter shall ye suffer
punishment. For many indeed have been punished here only (as he who had
committed fornication,(1) as they who partook unworthily of the
mysteries,(1) amongst the Corinthians); but ye, both here and hereafter.
Now as to your blasphemies against me, before the
cross, I forgive them: and the daring crime too of the cross itself;
neither shall ye be condemned for your unbelief alone. (For neither had
they, that believed before the cross, perfect faith. And on many
occasions He even charges them to make Him known to no man before the
Passion; and on the cross He said that this sin was forgiven them.) But
as to your words touching the Spirit, they wilt have no excuse. For in
proof that He is speaking of what was said of Him before the
crucifixion, He added, "Whosoever shall speak a word against the Son of
Man, it shall be forgiven him; but whosoever shall speak against the
Holy Ghost," there is no more forgiveness. Wherefore?
Because this is known to you; and the truths are notorious which you
harden yourselves against. For though ye say that ye know not me; yet
of this surely ye are not ignorant, that to cast out devils, and
to do cures, is a work of the Holy Ghost. It is not then I
only whom ye are insulting, but the Holy Ghost also. Wherefore your
punishment can be averted by no prayers, neither here nor there.
For so of men, some are punished both here, and
there, some here only, some there only, others neither here nor there.
Here and there, as these very men (for both here did they pay a
penalty, when they suffered those incurable ills at the taking of their
city, and there shall they undergo a very grievous one), as the
inhabitants of Sodom; as many others. There only, as the rich man who
endured the flames,(2) and had not at his command so much as a drop of
water. Here, as he that had committed fornication amongst the
Corinthians. Neither here nor there, as the apostles, as the prophets,
as the blessed Job; for their sufferings were not surely in the way of
punishment, but as contests and wrestlings.
Let us labor, therefore, to be of the same part with
these: or if not with these, at least with them that wash away their
sins here. For fearful indeed is that other judgment, and inexorable
the vengeance, and incurable the punishment.
6. But if thou desire not to be punished even here,
pass judgment on thyself, exact thine own penalty. Listen to Paul, when
he saith, "If we would judge ourselves, we should not be judged."(3) If
thou do this, proceeding in order thou shall even arrive at a crown.
But how are we to exact our own penalty? one may
ask. Lament, groan bitterly, humble, afflict thyself,
call to remembrance thy sins in their particulars. This thing is no
small torture to a man's soul. If any man hath been in a state of
contrition, he knows that the soul is punished by this more than
anything. If any hath been living in remembrance of sins, he knows the
anguish thence arising. Therefore doth God appoint righteousness as a
reward for such repentance, saying, "Be thou first to tell thy sins,
that thou mayest be justified."(4) For it is not, it is not indeed, a
small step towards amendment, to lay together all our sins, and to be
continually revolving and reckoning them up with their particulars. For
he that is doing this will be so heart-broken, as not to think himself
worthy so much as to live; and he that thinks thus, will be tenderer
than any wax. For tell me not of acts of fornication only, nor of
adulteries, nor of these things that are manifest, and acknowledged
amongst all men: but lay together also thy secret crafts, and thy false
accusations, and thine evil speakings, and thy vain gloryings, and
thine envy, and all such things. For neither will these bring a
trifling punishment. For the reviler too shall fall into hell; and the
drunkard hath no part in the kingdom; and he that lovest not his
neighbor so offends God, as to find no help even in his own martyrdom;
and he that neglects his own hath denied the faith, and he who
overlooks the poor is sent into the fire.
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Account not then these things to be little, but put
all together, and write them as in a book. For if thou write them down,
God blots them out; even as on the other hand, if thou omit writing
them, God both inscribes them, and exacts their penalty. It were then
far better for them to be written by us, and blotted out above, than on
the contrary, when we have forgotten them, for God to bring them before
our eyes in that day.
Therefore that this may not be so, let us reckon up
all with strictness, and we shall find ourselves answerable for much.
For who is clear from covetousness? Nay, tell me not of the quantity,
but since even in a small amount we shall pay the same penalty,
consider this and repent. Who is rid of all insolence? Yet this casts
into hell. Who hath not secretly spoken evil of his neighbor? Yet this
deprives one of the Kingdom.(1) Who hath not been self-willed? Yet this
man is more unclean than all. Who hath not looked with unchaste eyes?
Yet this is a complete adulterer. Who hath not been "angry with his
brother without a cause"? Yet such an one is "in danger of the
council." Who hath not sworn? Yet this thing is of the evil one. Who
hath not forsworn himself? but this man is something more than of the
evil one. Who hath not served mammon? but this man is fallen away from
the genuine service of Christ.
I have also other things greater than these to
mention: but even these are enough, and able, if a man be not made of
stone, nor utterly past feeling, to bring him to compunction. For if
each one of them casts into hell, what will they not bring to pass when
all are met together?
How then can one be saved? it may be asked. By
application of the countervailing remedies: alms, prayers, compunction,
repentance, humility, a contrite heart, contempt of possessions. For
God hath marked out for us innumerable ways of salvation, if we be
willing to attend. Let us then attend, and let us every way cleanse out
our wounds, showing mercy, remitting our anger against them that have
displeased us, giving thanks for all things to God, fasting according
to our power, praying sincerely, "making unto ourselves friends of the
mammon of unrighteousness."(2) For so shall we be able to obtain pardon
for our offenses, and to win the promised good things; whereof may we
all be counted worthy, by the grace and love toward man of our Lord
Jesus Christ, to whom be glory and might forever and ever. Amen.
HOMILY XLII.
MATT. XII. 33
"Either make the tree good, and his fruit good, or else make the tree
corrupt, and hisfruit corrupt; for the tree is known by his fruit."
AGAIN in another way He shames them, and is not
content with His former refutations. But this He doth, not freeing
Himself from accusations, (for what went before was quite enough), but
as wishing to amend them.
Now His meaning is like this: none of you hath
either found fault about the persons healed, as not being healed; nor
hath said, that it is an evil thing to deliver one from a devil. For
though they had been ever so shameless, they could not have said this.
Since therefore they brought no charge against the
works, but were defaming the Doer of them, He signifies that this
accusation is against both the common modes of reasoning, and the
congruity of the circumstances. A thing of aggravated shamelessness,
not only to interpret maliciously, but also to make up such charges as
are contrary to men's common notions.
And see how free He is from contentiousness. For He
said not, "Make the tree good, forasmuch as the fruit also is good;"
but, most entirely stopping their mouths, and exhibiting His own
considerateness, and their insolence, He saith, Even if ye are
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minded to find fault with my works, I forbid it not at all, only bring
not inconsistent and contradictory charges. For thus were they sure to
be most clearly detected, persisting against what was too palpable.
Wherefore to no purpose is your maliciousness, saith He, and your
self-contradictory statements. Because in truth the distinction of the
tree is shown by the fruit, not the fruit by the tree; but ye do
the contrary. For what if the tree be the origin of the fruit; yet it
is the fruit that makes the tree to be known. And it were consistent,
either in blaming us to find fault with our works too, or praising
these, to set us who do them free from these charges. But now ye do the
contrary; for having no fault to find with the works, which is the
fruit, ye pass the opposite judgment upon the tree, calling me a
demoniac; which is utter insanity.
Yea, and what He had said before,(1) this He
establishes now also; that a good tree cannot bring forth evil fruit,
nor again can the converse be. So that their charges were against
all consistency and nature.
Then since He is arguing not for Himself, but for
the Spirit, He hath dealt out His reproof even as a torrent, saying, "O
generation of vipers, how can ye, being evil, speak good things?"(2)
Now this is at once to accuse, and to give
demonstration of His own sayings from their case. For behold, saith He,
ye being evil trees, cannot bring forth good fruit. I do not then
marvel at your talking thus: for ye were both ill nurtured, being of
wicked ancestors, and ye have acquired a bad mind.
And see how carefully, and without any hold for
exception, He hath expressed His accusations: in that He said not, "How
can ye speak good things, being a generation of vipers? (for this
latter is nothing to the former): but, "How can ye, being evil, speak
good things?"
But He called them "broods of vipers," because they
prided themselves on their forefathers. To signify therefore that they
had no advantage thereby, He both casts them out from their
relationship to Abraham, and assigns them forefathers of kindred
disposition, having stripped them of that ground of
illustriousness.
"For out of the abundance of the heart the mouth
speaketh." Here again He indicates His Godhead, which knew their
secrets: and that not for words only, but also for wicked thoughts,
they shall suffer punishment; and that He knows it all, as God. And He
saith, that it is possible even for men to know these things; for this
is a natural consequence, that when wickedness is overflowing within,
its words should be poured forth through the lips. So that when thou
hearest a man speak wicked words, do not suppose only so much
wickedness to be in him as the words display, but conjecture the
fountain to be much more abundant; for that which is spoken outwardly,
is the superabundance of that which is within.
See how vehemently He reprehends them. For if what
they had said is so evil, and is of the very mind of the devil,
consider the root and well-spring of their words, how far that must
reach. And this is naturally the case; for while the tongue through
shame often pours not forth all its wickedness at once, the heart
having no human witness, fearlessly gives birth to whatever evils it
will; for of God it hath not much regard.(3) Since then men's sayings
come to examination: and are set before all, but the heart is
concealed; therefore the evils of the former grow less, while those of
the latter increase. But when that within is multiplied, all that hath
been awhile hidden comes forth with a violent gushing. And as persons
vomiting strive at first to keep down the humors that force their way
out, but, when they are overcome, cast forth much abomination; so do
they that devise evil things, and speak ill of their neighbors.
"A good man out of his good treasure," saith He,
"bringeth forth good things, and an evil man out of his evil treasure
bringeth forth evil things."(4)
For think not by any means, saith He, that it is so
in respect of wickedness only, for in goodness also the same occurs:
for there too the virtue within is more than the words without. By
which He signified, that both they were to be accounted more wicked
than their words indicated, and Himself more perfectly good than His
sayings declared. And He calls it "a treasure," indicating its
abundance.
Then again He fences them in with great terror. For
think not at all, saith He, that the thing stops at this, that is, at
the condemnation of the multitude; nay, for all that do wickedly in
such things shall suffer the utmost punishment. And He said not, "ye,"
partly in order to instruct our whole race, partly to make His saying
the less burdensome.
"But I say unto you," this is His word,
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"that every idle word that men shall speak, they shall give account
thereof in the day of judgment."(1)
And that is idle, which is not according to the
fact, which is false, which hath in it unjust accusation; and some say,
that which is vain also, for instance, provoking inordinate laughter,
or what is filthy, and immodest, and coarse.
"For by thy words thou shall be justified, and by
thy words thou shall be condemned."(2)
Seest thou how far the tribunal is from
invidiousness? how favorable the account required? For not upon what
another hath said of thee, but from what thou hast thyself spoken, will
the Judge give His sentence; which is of all things the very fairest:
since surely with thee it rests, either to speak, or not to speak.
2. Wherefore not those that are slandered, but the
slanderers, have need to be anxious and to tremble. For the former are
not constrained to answer for themselves touching the evil things which
are said of them, but the latter will, for the evil they have spoken;
and over these impends the whole danger. So that the persons censured
should be without anxiety, not being to give account of the evil that
others have said; but the censurers have cause to be in anxiety, and to
tremble, as being themselves to be dragged before the judgment-seat in
that behalf. For this is indeed a diabolical snare, and a sin having in
it no pleasure, but harm only. Yea, and such an one is laying up an
evil treasure in his soul. And if he that hath an evil humor in him
doth himself first reap the fruits of the malady, much more he that is
treasuring up in himself what is more bitter than any bile, I mean,
wickedness, will suffer the utmost evils, gathering unto himself a
grievous disease. And it is evident from the things that He vomits out.
For if they pain others so much, far more the soul that gives them
birth.
Thus the plotter destroys himself first; just as he
that treads(3) on fire burns up himself, and he that smites adamant
spites himself, and he that kicks against the pricks draws blood from
himself. For somewhat of this kind is he that knows how to suffer
wrong, and to bear it manfully; he is adamant, and the pricks, and
fire; but he that hath used himself to do wrong is feebler than any
clay.
Not therefore to suffer wrong is evil, but to do it,
and not to know how to bear being wronged. For instance, how great
wrongs did David endure! How great wrongs(4) did Saul commit! Which
then was the stronger and happier? which the more wretched and
miserable? was it not he that did wrong? And mark it. Saul had
promised, if David should slay the Philistine, to take him for his
son-in law, and to give him his daughter with great favor. He slew the
Philistine; the other broke his engagements, and so far from bestowing
her, did even go about to slay him. Which then became the more
glorious? Was not the one choking with despair and the evil demon,
while the other shone brighter than the sun with his trophies, and his
loyalty to God? Again, before the choir of the women, was not me one
suffocated with envy, while the other enduring all in silence, won all
men, and bound them unto himself? And when he had even gotten him into
his hands, and spared him, which again was happy? and which wretched?
which was the weaker? which the more powerful? Was it not this man, who
did not avenge himself even justly? And very naturally. For the one had
armed soldiers, but the other, righteousness, that is more mighty than
ten thousand armies, for his ally and helper. And for this reason,
though unjustly conspired against, he endured not to slay him even
justly. For he knew by what had taken place before, that not to do
evil, but to suffer evil, this is what makes men more powerful. So it
is with bodies also, so also with trees.
And what did Jacob? Was he not injured by Laban, and
suffered evil? Which then was the stronger? he that had gotten the
other into his hands, and durst not touch him, but was afraid and
trembling;(5) or he whom we see without arms and soldiers proving more
terrible to him than innumerable kings?
But that I may give you another demonstration of
what I have said, greater than this, let us again in the instance of
David himself try the reasoning on the opposite side. For this man who
being injured was so strong, afterwards upon committing an injury
became on the contrary the weaker party. At least, when he had wronged
Uriah, his position was changed again, and the weakness passed to the
wrong doer, and the might to the injured; for he being dead laid waste
the other's house. And the one being a king, and alive, could do
nothing, but the other, being but a soldier, and slain, turned upside
down all that pertained to his adversary.
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Would ye that in another way also I should make what
I say plainer? Let us look into their case, who avenge themselves even
justly. For as to the wrong doers, that they are the most worthless of
all men, warring against their own soul; this is surely plain to every
one.
But who avenged himself justly, yet kindled
innumerable ills, and pierced himself through with many calamities and
sorrows? The captain of David's host. For he both stirred up a grievous
war, and suffered unnumbered evils; not one whereof would have
happened, had he but known how to command himself.(1)
Let us flee therefore from this sin, and neither in
words nor deeds do our neighbors wrong. For He said not, If thou
slander, and summon a court of justice, but simply, If thou speak evil,
though within thyself, even so shall thou suffer the utmost punishment.
Though it be true which thou hast said, though thou have spoken upon
conviction, even so shall vengeance come upon thee. For not according
to what the other hath done, but according to what thou hast spoken,
will God pass sentence; "for by thy words thou shall be condemned,"
saith He. Art thou not told that the Pharisee also spake the truth, and
affirmed what was manifest to all men, without discovering what was
hidden? Nevertheless, he paid the utmost penalty.
But if we ought not to accuse men of things which
are acknowledged, much less of those which are disputed; nay, for the
offender hath a judge. Do not now, I warn thee, seize upon the
privilege of the Only Begotten. For Him is the throne of judgment
reserved.
3. Wouldest thou however be a judge? Thou hast a
court of judgment which hath great profit, and bears no blame. Make
consideration, as judge, to sit down upon thy conscience, and bring
before it all thy transgressions, search out the sins of thy soul, and
exact with strictness the account thereof, and say, "wherefore didst
thou dare to do this and that?" And if she shun these, and be searching
into other men's matters, say to her, "Not about these am I judging
thee, not for these art thou come here to plead. For what, if such a
one be a wicked man? Thou, why didst thou commit this and that offense?
Answer for thyself, not to accuse; look to thine own matters, do not
those of others." And be thou continually urging her to this anxious
trial. Then, if she have nothing to say, but shrink back, wear her out
with the scourge, like some restless and unchaste handmaid. And this
tribunal do thou cause to sit every day, and picture the river of fire,
the venomous worm, the rest of the torments.
And permit her not to be with the devil any more,
nor bear with her shameless sayings, "he comes to me, he plots against
me, he tempts me;" but tell her, "If thou weft not willing, all that
would be to no purpose." And if she say again, "I am entangled with a
body, I am clothed with flesh, I dwell in the world, I abide on earth;"
tell her, "All these are excuses and pretexts. For such an one too was
encompassed with flesh, and such another dwelling in the world, and
abiding on earth, is approved; and thou thyself too, when thou doest
well, doest it encompassed with flesh." And if she be pained at hearing
this, take not off thine hand; for she will not die, if thou smite her,
but thou wilt save her from death. And if she say again, "Such an one
provoked me," tell her, "But it is in thy power not to be provoked;
often at least thou hast restrained thine anger." And if she say, "The
beauty of such a woman moved me;" tell her, "Yet wast thou able to have
mastered thyself." Bring forward those that have got the better, bring
forward the first woman, who said, "The serpent beguiled me,(2) and yet
was not acquitted of the blame.
And when thou art searching out these things, let no
man be present, let no man disturb thee; but as the judges sit under
curtains to judge, so do thou too, instead of curtains, seek a time and
place of quiet. And when after thy supper thou art risen up, and art
about to lie down, then hold this thy judgment; this is the time
convenient for thee, and the place, thy bed, and thy chamber. This the
prophet likewise commanded, saying, "For the things which ye say in
your hearts, be ye moved to compunction upon your beds."(3) And for
small offenses require great satisfaction, that unto the great thou
mayest never even approach. If thou do this every day, thou wilt with
confidence stand at that fearful judgment-seat.
In this way Paul became clean; therefore also he
said, "For if we judged ourselves, we should not be judged."(4) Thus
did Job cleanse his sons.(5) For he that offered sacrifices for secret
sins, much more did he require an account of such as were manifest.
4. But we do not so, but altogether the contrary.
For as soon as we are laid down to rest, we rather think over all our
worldly maters; and some introduce unclean thoughts, some usuries, and
contracts, and temporal cares.
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And if we have a daughter, a virgin, we watch her
strictly; but that which is more precious to us than a daughter, our
soul, her we suffer to play the harlot and defile herself, introducing
to her innumerable wicked thoughts. And whether it be the love of
covetousness, or that of luxury, or that of fair persons, or that of
wrath, or be it what you will else that is minded to come in, we throw
open the doors, and attract and invite it, and help it to defile our
soul at its leisure. And what can be more barbarous than this, to
overlook our soul that is more precious than all, abused by so many
adulterers, and so long companying with them, even until they are
sated? which will never be. So it is, therefore, that when sleep
overtakes us, then only do they depart from her; or rather not even
then, for our dreams and imaginations furnish her with the same images.
Whence also, when day is come, the soul stored with such images often
falls away to the actual performance of those fancies.
And thou, while into the apple of thine eye thou
sufferest not so much as a grain of dust to enter, dost thou pass
unnoticed thy soul, gathering to itself a heap of so great evils? When
shall we then be able to clear out this filth, which we are daily
laying up within us? when to cut up the thorns? when to sow the seed?
Knowest thou not that henceforth the time of harvest is at hand? But we
have not yet so much as ploughed our fields. If then the husbandman
should come and find fault, what shall we say? and what answer
shall we make? That no man gave us the seed? Nay, this is sown
daily. That no man, then, hath cut up the thorns? Nay, every day
we are sharpening the sickle. But do the necessary engagements of life
distract thee? And why hast thou not crucified thyself to the world?
For if he that repays that only, which is given him, is wicked, because
he did not double it; he that hath wasted even this, what will be said
to him? If that person was bound, and cast out where is gnashing of
teeth, what shall we have to suffer, who, when numberless motives are
drawing us toward virtue, shrink back and are unwilling?
For what is there, that hath not enough in it to
persuade thee? Seest thou not the vileness of the world, the
uncertainty of life, the toil, the sweat, for things present? What? is
it the case that virtue must be toiled for, but may vice be had without
toil? If then both in the one and in the other there is toil, why didst
thou not choose this, which hath so great profit?
Or rather, there are some parts of virtue, which are
free even from toil. For what kind of toil is it, not to calumniate,
not to lie, not to swear, to lay aside our anger against our neighbor?
Nay, on the contrary, to do these things is toilsome, and brings much
anxiety.
What plea then shall we have, what excuse, not doing
right even in these matters? For hereby it is plain, that out of
remissness and sloth the more toilsome duties also altogether escape us.
All these things let us consider; let us flee vice,
let us choose virtue, that we may attain both unto the good things that
are present, and unto those that are to come, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and might
forever and ever. Amen.
HOMILY XLIII.
MATT. XII. 38, 39.
"Then certain of the Scribes and Pharisees answered Him, saying,
Master, we would see a sign from Thee. But He answered and said;(1) An
evil and adulterous generation seeketh after a sign, and there shall no
sign be given to it, but the sign of the Prophet Jonas."
COULD then anything be more foolish than these men
(not more impious only), who after so many miracles, as though none had
been wrought, say, "We would see a sign from Thee?" With what intent
then did they so speak? That they might lay hold of Him again. For
since by His words He had stopped their mouths, once and twice
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and often, and had checked their shameless tongue, they come to His
works again. At which also the evangelist marvelling again, said,
"Then certain of the scribes answered Him, asking a
sign."
"Then," when? When they ought to be stooping before
Him, to admire, to be amazed and give way, "then" they desist not from
their wickedness.
And see their words too, teeming with flattery and
dissimulation. For they thought to draw Him towards them in that way.
And now they insult, now they flatter Him; now calling Him a demoniac,
now again "Master," both out of an evil mind, how contrary soever the
words they speak.
Wherefore also He rebukes them severely. And when
they were questioning Him roughly and insulting Him, He reasoned with
them gently; when they were flattering; reproachfully, and with great
severity; implying that He is superior to either passion, and is
neither at the one time moved to anger, nor at the other softened by
flattery. And see His reproach, that it is not merely hard words, but
contains a demonstration of their wickedness. For what saith He?
"An evil and adulterous generation seeketh after a
sign." Now what He saith is to this effect: What marvel if ye behave so
to me who have been hitherto unknown to you when even to the Father, of
whom ye have had so much experience, ye have done the very same?
forsaking Him, ye have run unto the devils, drawing to yourselves
wicked lovers. With this Ezekiel too was continually upbraiding them.(1)
Now by these sayings He signified Himself to be of
one accord with His Father, and them to be doing nothing new; He was
also unfolding their secrets, how with hypocrisy and as enemies they
were making their demand. Therefore He called them "an evil
generation," because they have been always ungrateful towards their
benefactors; because upon favors they become worse, which belongs to
extreme wickedness.
And He called it "adulterous," declaring both their
former and their present unbelief; whereby He implies Himself again to
be equal to the Father, if at least the not believing Him makes it
"adulterous."
2. Then, after His reproach, what saith He? "There
shall no sign be given to it, but the sign of Jonas the prophet." Now
is He striking the first note of the doctrine of His resurrection, and
confirming it by the type.
What then? one may say; was no sign given it? None
was given to it on asking. For not to bring in them did He work His
signs (for He knew them to be hardened), but in order to amend others.
Either then this may be said, or that they were not to receive such a
sign as that was. For a sign did befall them, when by their own
punishment they learnt His power. Here then He speaks as threatening,
and with this very meaning obscurely conveyed: as if He said,
innumerable benefits have I showed forth, none of these hath drawn you
to me, neither were ye willing to adore my power. Ye shall know
therefore my might by the contrary tokens, when ye shall see your city
cast down to the ground, the walls also dismantled, the temple become a
ruin; when ye shall be cast out both from your former citizenship and
freedom, and shall again go about everywhere, houseless and in exile.
(For all these things came to pass after the cross.) These things
therefore shall be to you for great signs. And indeed it is an
exceeding great sign, that their ills remain unchanged; that although
ten thousand have attempted it, no one hath been able to reverse(2) the
judgment once gone forth against them.
All this however He saith not, but leaves it to
after time to make it clear to them, but for the present He is making
trial of(3) the doctrine of His resurrection, which they were to come
to know by the things which they should afterwards suffer.
"For as Jonas," saith He, "was three days and three
nights in the whale's belly, so shall the Son of Man be three days and
three nights in the heart of the earth."(4) Thus, He said not indeed
openly that He should rise again, since they would have even laughed
Him to scorn, but He intimated it in such manner, that they might
believe Him to have foreknown it. For as to their being aware of it,
they say to Pilate, "That deceiver said," these are their words, "while
He was yet alive, After three days I will rise again;"(5) and yet we
know His disciples were ignorant of this; even as they had been
beforehand more void of understanding than these: wherefore also these
became self-condemned.
But see how exactly He expresses it, even though in
a dark saying. For He said not, "In the earth," but, "In the heart of
the earth;" that He might designate His very sepulchre, and that no one
might suspect a mere semblance.(6) And for this intent too
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did He allow three days, that the fact of His death might be believed.
For not by the cross only doth He make it certain, and by the sight of
all men, but also by the time of those days. For to the resurrection
indeed all succeeding time was to bear witness; but the cross, unless
it had at the time many signs bearing witness to it, would have been
disbelieved; and with this disbelief would have gone utter disbelief of
the resurrection also. Therefore He calls it also a sign. But had He
not been crucified, the sign would not have been given. For this cause
too He brings forward the type, that the truth may be believed. For
tell me, was Jonah in the whale's belly a mere appearance? Nay, thou
canst not say so. Therefore neither was Christ in the heart of the
earth such. For surely the type is not in truth, and the truth in mere
appearance. For this cause we every where show forth His death, both in
the mysteries, and in baptism, and in all the rest. Therefore Paul also
cries with a clear voice, "God forbid that I should glory, save in the
cross of our Lord Jesus Christ."(1)
Whence it is clear, that they who are diseased in
Marcion's way are children of the devil, blotting out these truths, to
avoid the annulling whereof Christ did so many things, while to have
them annulled the devil took such manifold pains: I mean, His cross and
His passion.
3. Therefore He said elsewhere also, "Destroy this
temple, and in three days I will raise it up:"(2) and, "The days will
come when the Bridegroom shall be taken away from them:(3) and here,
"There shall no sign be given it, but the sign of Jonas the prophet:"
declaring both that He should die(4) for them, and that they would
profit nothing; for this He afterwards declared. Nevertheless, even
with this knowledge He died: so great was His tender care.
For to hinder thy supposing that the result would be
such with the Jews as with the Ninevites; that they would be converted,
and that as in their case He established the tottering city, and
converted the barbarians, so these too should turn unto Him after His
resurrection; hear how He declares altogether the contrary. For that
they should reap no good from hence in respect of their own benefit,
but rather suffer incurable ills, this too He went on to declare by the
parable of the evil spirit.
But for the present He is justifying their future
sufferings, signifying that they would suffer justly. For their
calamities and their desolation He represents by that similitude; but
up to this time He is indicating the justice of their having to suffer
all these things: which also in the Old Testament was His wont. Thus
when about to destroy Sodom, He first defended Himself to Abraham, by
showing the desolation and rareness of virtue, when indeed not even ten
men were found in so many cities, who had made it their rule to live
chastely. And to Lot also in like manner, He first signifies their
inhospitality and their unnatural lusts, and then He brings the fire on
them. And with regard to the deluge again He did the self-same thing,
by His acts excusing Himself to Noah. And also to Ezekiel s in like
manner, when He caused him dwelling in Babylon to see men's evil deeds
in Jerusalem. And yet again to Jeremiah, when He said, "Pray not,"
excusing Himself He added, "Seest thou not what they do?"(6) And
everywhere He doeth the selfsame thing, as here also.
For what saith He? "The men of Nineveh shall rise
up,(7) and shall condemn this generation, because they repented at the
preaching of Jonas, and, behold, a greater than Jonas is here."(8)
For he was a servant, but I am the Master; and he
came forth from the whale, but I rose from death; and he proclaimed
destruction, but I am come preaching the good tidings of the kingdom.
And they indeed believed without a sign, but I have exhibited many
signs. And they indeed heard nothing more than those words, but I have
given a spring to every kind of self-denial. And he came being
ministered unto, but I the very Master and Lord of all am come not
threatening, not demanding an account, but bringing pardon. And they
were barbarians, but these have conversed with unnumbered prophets. And
of him no man had foretold, but of me all, and the facts agreed with
their words. And he indeed, when he was to go forth, ran away that he
might not be ridiculed; but I, knowing that I am both to be crucified
and mocked, am come. And while he did not endure so much as to be
reproached for them that were saved, I underwent even death, and that
the most shameful death, and after this I sent others again. And he was
a strange sort of person, and an alien, and unknown; but I a kinsman
after the flesh, and of the same forefathers. And many more topics too
might any one collect, were he to seek diligently for more.
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But He stops not even at this, but adds also another
example, saying,
"And the queen of the south shall rise up in
judgment(1) with this generation, and shall condemn them, because she
came from the uttermost parts of the earth to hear the wisdom of
Solomon, and behold a greater than Solomon is here."(2)
This was more than the former. For Jonah went unto
them, but the queen of the south waited not for Solomon to come to her,
but went herself unto him, although she was both a woman, and a
barbarian, and at so great a distance, no threat laid upon her, nor
being in fear of death, but simply through the love of wise words. "But
behold even a greater than Solomon is here." For in that case the woman
came, but here I have come. And she indeed rose up from the uttermost
pans of the earth, but I go about cities and villages. And his
discourse was of trees and various kinds of wood, which could do
no great good to his visitor: but mine, of secret things, and
most awful mysteries.
4. When therefore He had condemned them, having
proved most amply that they were sinning inexcusably, and that their
disobedience arose from their own perverseness not from their Teacher's
inability, and when He had demonstrated this as well by many other
arguments, as also by the Ninevites, and by the queen: then He speaks
also of the punishment that should overtake them, darkly indeed, yet He
doth speak of it, interweaving an intense fear in His narration.
"For when," saith He, "the unclean spirit is gone
out of the man, he walketh through dry places, seeking rest; and
finding none, he saith, I will return to my house from whence I came
out; and when he is come, he findeth it empty, and swept and garnished.
Then goeth he, and taketh with himself seven other spirits more wicked
than himself, and they enter in and dwell there, and the last state of
that man is worse than the first. Even so shall it be also unto this
generation."(3)
By this He signifies, that not only in the world to
come, but here too they should suffer most grievously. For since He had
said, "The men of Nineveh shall rise up in judgment, and shall condemn
this generation;" lest, on account of the postponement of the time,
they should despise and grow more careless, by this He brings His
terror close upon them. Wherewith the prophet Hosea likewise
threatening them said, that they should be "even as the prophet that is
beside himself, the man that is carried away by a spirit;", that is to
say, as the madmen, and distracted by evil spirits, even
the false prophets. For here, by "a prophet that is beside himself," he
means the false prophet, such as are the augurs. Much to the
same effect Christ also tells them, that they shall suffer the
utmost evils.
Seest thou how from everything He urges them to
attend to His sayings; from things present, from things to come; by
those who had approved themselves (the Ninevites, I mean, and that
queen), and by the offending Tyrians and Sodomites? This did the
prophets likewise, bringing forward the sons of the Rechabites,(5) and
the bride that forgetteth not her proper ornament and her girdle,(6)
and "the ox that knoweth his owner, and the ass that remembereth his
crib."(7) Even so here too, when He had by a comparison set forth their
perverseness, He speaks afterwards of their punishment also.
What then can the saying mean? As the possessed,
saith He, when delivered from that infirmity, should they be at all
remiss, draw upon themselves their delusion more grievous
than ever: even so is it with you. For before also ye were possessed by
a devil, when ye were worshipping idols, and were slaying your sons to
the devils, exhibiting great madness; nevertheless I forsook you not,
but cast out that devil by the prophets; and again in my own person I
am come, willing to cleanse you more entirely. Since then you will not
attend, but have wrecked yourselves in greater wickedness (for to kill
prophets was a crime not nearly so great and grievous as to slay Him);
therefore your sufferings will be more grievous than the former, those
at Babylon, I mean, and in Egypt, and under the first Antiochus.
Because what things befell them in the time of Vespasian and Titus,
were very far more grievous than those. Wherefore also He said, "There
shall be great tribulation, such as never was, neither shall be."(8)
But not this only doth the illustration declare, but that they should
be also utterly destitute of all virtue, and more assailable by the
power of the devils, than at that time. For then even although they
sinned, yet were there also among them such as acted uprightly, and
God's providence was present with them, and the grace of the Spirit,
tending, correcting, fulfilling all its part; but now of this
guardianship too they shall be utterly deprived; so He tells them; so
that there is now both a greater scarcity
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of virtue, and a more intense affliction, and a more tyrannical
operation of the devils.
Ye know accordingly even in our generation, when he
who surpassed all in impiety, I mean Julian, was transported with his
fury, how they ranged themselves with the heathens, how they courted
their party. So that, even if they seem to be in some small degree
chastened now, the fear of the emperors makes them quiet; since, if it
were not for that, far worse than the former had been their daring. For
in all their other evil works they surpass their predecessors;
sorceries, magic arts, impurities, they exhibit in great excess. And
amongst the rest, moreover, strong as is the curb which holds them
down, they have often made seditions, and risen up against kings, which
has resulted in their being pierced through with the worst of evils.
Where now are they that seek after signs? Let them
hear that a considerate mind is needed, and if this be wanting, signs
are of no profit. See, for instance, how the Ninevites without signs
believed, while these, after so many miracles, grew worse, and made
themselves an habitation of innumerable devils, and brought on
themselves ten thousand calamities; and very naturally. For when a man,
being once delivered from his ills, fails to be corrected, he will
suffer far worse than before. Yea, therefore He said, "he finds no
rest," to indicate, that positively and of necessity such an one will
be overtaken by the ambush of the devils. Since surely by these two
things he ought to have been sobered, by his former sufferings, and by
his deliverance; or rather a third thing also is added, the threat of
having still worse to endure. But yet by none of these were they made
better.
5. All this might be seasonably said, not of them
only, but of us also, when after having been enlightened,(1) and
delivered from our former ills, we again cleave unto the same
wickedness, for more grievous also thenceforth will be the punishment
of our subsequent sins. Therefore to the sick of the palsy also Christ
said, "Behold, thou art made whole; sin no more, lest a worse thing
come unto thee;"(2) and this to a man who was thirty-eight years in his
infirmity. And what, one might ask, was he to suffer worse than this?
Something far worse, and more intolerable. For far be it from us, that
we should endure as much as we are capable of enduring. For God is at
no loss for inflictions. For according to the greatness of His mercy,
so also is His wrath.
With this He charges Jerusalem also by Ezekiel. "I
saw thee," saith He, "polluted in blood; and I washed thee, and
anointed thee; and thou hadst renown for thy beauty; and thou pouredst
out thy fornications," saith He, "on those who dwell near thee,"(3)
wherefore also the more grievous are His threatenings to thee when thou
sinnest.
But from hence infer not thy punishment only, but
also the boundless longsuffering of God. How often at least have we put
our hands to the same evil deeds, and yet He suffers long! But let us
not be sanguine, but fear; since Pharaoh too, had he been taught by the
first plague, would not have experienced the later ones; he would not
afterwards have been drowned, his host and all together.
And this I say, because I know many, who like
Pharaoh are even now saying, "I know not God,"(4) and making those that
are in their power cleave to the clay and to the bricks. How many,
though God bids them assauge their "threatening,"(5) cannot bear so
much as to relax the toil!
"But we have no Red Sea now, to pass through
afterwards." But we have a sea of fire, a sea not like that, either in
kind or in size, but far greater and fiercer, having its waves of fire,
of some strange and horrible fire. A great abyss is there, of most
intolerable flame, Since everywhere fire may be seen roving quickly
round, like some savage wild beast. And if here this sensible and
material fire leaped like a wild beast out of the furnace, and sprang
upon those who were sitting without,(6) what will not that other fire
do to such as have fallen into it?
Concerning that day, hear the prophets, saying, "The
day of the Lord is incurable, full of anger and wrath."(7) For there
will be none to stand by, none to rescue, nowhere the face of Christ,
so mild and calm. But as those who work in the mines are delivered over
to certain cruel men, and see none of their friends, but those only
that are set over them; so will it be then also: or rather not so, but
even far more grievous. For here it is possible to go unto the king,
and entreat, and free the condemned person: but there, no longer; for
He permits it not, but they continue in the scorching torment,(8) and
in so great anguish, as it is not possible for words to tell. For if,
when any are in flames here, no speech can describe their sharp pangs,
much less theirs, who suffer it in that place: since here indeed all is
over in a brief point
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of time, but in that place there is burning indeed, but what is burnt
is not consumed.
What then shall we do there? For to my self also do
I say these things.
6. "But if thou," saith one, "who art our teacher,
speakest so of thyself, I care no more; for what wonder, should I be
punished?" Nay, I entreat, let no man seek this consolation; for this
is no refreshment at all. For tell me; was not the devil an incorporeal
power? Was he not superior to men? Yet he fell away. Is there any one
who will derive consolation from being punished along with him? By no
means. What of all who were in Egypt? did they not see those also
punished who were in high places, and every. house in mourning? Were
they then hereby refreshed, and comforted? No surely; and it is
manifest by what they did afterwards, as men tortured by some kind of
fire, rising up together against the king, and compelling him to cast
out the people of the Hebrews.
Yea, and very unmeaning is this saying, to suppose
that it gives comfort to be punished with all men, to say, "As all, so
I too." For why should I speak of hell? Think, I pray you, of those
that are seized with gout, how, when they are racked by sharp pain,
though you show them ten thousand suffering worse, they do not so much
as take it into their mind. For the intensity of their anguish allows
not their reason any leisure for thinking of others, and so finding
consolation. Let us not then feed ourselves with these cold hopes. For
to receive consolation from the ills of our neighbors, takes place in
ordinary sufferings; but when the torment is excessive, and all our
inward parts full of tempest, and the soul is now come to be unable so
much as to know itself, whence shall it derive consolation? So that all
these sayings are an absurdity, and fables of foolish children. For
this, of which thou speakest, takes place in dejection, and in moderate
dejection, when we are told, "the same thing hath befallen such an
one;" but sometimes not even in dejection: now if in that case it hath
no strength, much less in the anguish and burden unspeakable, which
"the gnashing of teeth" indicates.
And I know that I am galling you, and giving you
pain by these words; but what can I do? For I would fain not speak
thus, but be conscious of virtue both in myself, and in all of you; but
since we are in sins, the more part of us, who will grant me ability to
pain you indeed, and to penetrate the understanding of them that hear
me? Then might I so be i at rest. But now I fear lest any despise my
sayings, and their punishments become the greater for their indifferent
way of hearing. Since, when a master utters a threat, should one of the
fellow-servants hear and make light of his menace, not without
punishment would he hasten by him, provoked as he is, but rather
it would be a ground for increasing his chastisement. Wherefore I
entreat you, let us pierce our own hearts, when we hear His sayings
regarding hell. For nothing is more delightful than this discourse, by
how much nothing is more bitter than the reality. But how delightful to
be told of hell? one may ask. Because it were so far from delight to
fall into hell, which result, our words that appear so galling,
keep off. And before this they furnish another pleasure: in that they
brace up our souls, and make us more reverent, and elevate the mind,
and give wings to the thoughts, and cast out the desires that so
mischievously beset us; and the thing becomes a cure.
7. Wherefore, to proceed, together with the
punishment let me speak also of the shame. For as the Jews shall then
be condemned by the Ninevites, so we too by many that seem beneath us
now.
Let us imagine then how great the mockery, how great
the condemnation; let us imagine, and cast some foundation at length,
some door of repentance.
To myself I say these things, to myself first I give
this advice, and let no one be angry, as though he were condemned. Let
us enter upon the narrow way. How long shall it be luxury? how long
sloth? Have we not had enough of indolence, mirth, procrastination?
Will it not be the same over again, feasting, and surfeiting, and
expense, and wealth, and acquisitions, and buildings? And what is the
end? Death. What is the end? Ashes, and dust, and coffins, and worms.
Let us show forth then a new kind of life. Let us
make earth, heaven; let us hereby show the Greeks, of how great
blessings they are deprived. For when they behold in us good
conversation, they will look upon the very face of the kingdom of
Heaven. Yea, when they see us gentle, pure from wrath, from evil
desire, from envy, from covetousness, rightly fulfilling all our other
duties, they will say, "If the Christians are become angels here, what
will they be after their departure hence? if where they are strangers
they shine so bright, how great will they become when they shall have
won their native land!" Thus they too will be reformed, and the word of
godliness "will have free course,(1) not less than in the apostles'
times.
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For if they, being twelve, converted entire cities and countries; were
we all to become teachers by our careful conduct, imagine how high our
cause will be exalted. For not even a dead man raised so powerfully
attracts the Greek, as a person practising self-denial. At that indeed
he will be amazed, but by this he will be profited. That is done, and
is past away; but this abides, and is constant culture to his soul.
Let us take heed therefore to ourselves, that we may
gain them also. I say nothing burdensome. I say not, do not marry. I
say not, forsake cities, and withdraw thyself from public affairs; but
being engaged in them, show virtue. Yea, and such as are busy in the
midst of cities, I would fain have more approved than such as have
occupied the mountains. Wherefore? Because great is the profit thence
arising. "For no man lighteth a candle, and setteth it under the
bushel."(1) Therefore I would that all the candles were set upon the
candlestick, that the light might wax great.
Let us kindle then His fire; let us cause them that
are sitting in darkness to be delivered from their error. And tell me
not, "I have a wife, and children belonging to me, and am master of a
household, and cannot duly practise all this." For though thou hadst
none of these, yet if thou be careless, all is lost; though thou art
encompassed with all these, yet if thou be earnest, thou shall attain
unto virtue. For there is but one thing that is wanted, the preparation
of a generous mind; and neither age, nor poverty, nor wealth, nor
reverse of fortune, nor anything else, will be able to impede thee.
Since in fact both old and young, and men having wives, and bringing up
children, and working at crafts, and serving as soldiers, have duly
performed all that is enjoined. For so Daniel was young, and Joseph a
slave, and Aquila wrought at a craft, and the woman who sold purple was
over a workshop, and another was the keeper of a prison, and another a
centurion, as Cornelius; and another in ill health, as Timothy; and
another a runaway, as Onesimus; but nothing proved an hindrance to any
of these, but all were approved, both men and women, both young and
old, both slaves and free, both soldiers and people.
Let us not then make vain pretexts, but let us
provide a thoroughly good mind, and whatsoever we may be, we shall
surely attain to virtue, and arrive at the good things to come; by the
grace and love towards man of our Lord Jesus Christ, with whom be unto
the Father, together with the Holy Ghost. glory, might, honor, now and
ever, and world without end. Amen.
HOMILY XLIV.
MATT. XII. 46--49.
"While He yet talked to the people, behold, His mother and His brethren
stood without, desiring to speak with Him. Then one said unto Him,
Behold, Thy mother and Thy brethren stand without, desiring to speak
with Thee. But He answered and said unto him that told Him, Who is my
mother, and(1) my brethren? And He stretched forth His hand towards His
disciples, and said, Behold my mother and my brethren."
That which I was lately saying, that when virtue is
wanting all things are vain, this is now also pointed out very
abundantly. For I indeed was saying, that age and nature, and to dwell
in the wilderness, and all such things, are alike unprofitable, where
there is not a good mind; but to-day we learn in addition another
thing, that even to have borne Christ in the womb, and to have brought
forth that marvellous birth, hath no profit, if there be not virtue.
And this is hence especially manifest. "For while He
yet talked to the people," it is said, "one told Him, Thy mother and
Thy brethren seek Thee. But He saith, who is my mother, and who are my
brethren?"
And this He said, not as being ashamed of
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His mother, nor denying her that bare Him; for if He had been ashamed
of her, He would not have passed through that womb; but as declaring
that she hath no advantage from this, unless she do all that is
required to be done. For in fact that which she had essayed to do, was
of superfluous vanity; in that she wanted to show the people that she
hath power and authority over her Son, imagining not as yet anything
great concerning Him; whence also her unseasonable approach. See at all
events both her self-confidence(1) and theirs.(2) Since when they ought
to have gone in, and listened with the multitude; or if they were not
so minded, to have waited for His bringing His discourse to an end, and
then to have come near; they call Him out, and do this before all,
evincing a superfluous vanity, and wishing to make it appear, that with
much authority they enjoin Him. And this too the evangelist shows that
he is blaming, for with this very allusion did he thus express himself,
"While He yet talked to the people;" as if he should say, What? was
there no other opportunity? Why, was it not possible to speak with Him
in private?
And what was it they wished to say? For if it were
touching the doctrines of the truth, they ought to have propounded
these things publicly, and stated them before all, that the rest also
might have the benefit: but if about other matters that concerned
themselves, they ought not to have been so urgent. For if He suffered
not the burial of a father, lest the attendance on Him should be
interrupted, much less ought they to have stopped His discourse to the
people, for things that were of no importance. Whence it is clear, that
nothing but vainglory led them to do this; which John too declares, by
saying, "Neither did His brethren believe on Him;"(3) and some sayings
too of theirs he reports, full of great folly; telling us that they
were for dragging Him to Jerusalem, for no other purpose, but that they
themselves might reap glory from His miracles. "For if thou do these
things," it is said, "show Thyself to the world. For there is no man
that doeth anything in secret, and seeketh himself to be
manifest;"(4) when also He Himself rebuked them, attributing it to
their carnal mind. That is, because the Jews were reproaching Him, and
saying, "Is not this the carpenter's son, whose father and mother we
know? and His brethren, are not they with us?"(5) they, willing to
throw off the disparagement caused by His birth, were calling Him to
the display of His miracles.
For this cause He quite repels them, being minded to
heal their infirmity; since surely, had it been His will to deny His
mother, He would have denied her then, when the Jews were reproaching
Him. But as it is, we see that He takes so great care of her, as even
at the very cross to commit her to the disciple whom He loved most of
all, and to give him a great charge concerning her.
But now He doth not so, out of care for her, and for
His brethren. I mean, because their regard for Him was as towards a
mere man, and they were vainglorious, He casts out the disease, not
insulting, but correcting them.
But do thou, I pray, examine not the words only,
which contain a moderate reproof, but also the unbecoming conduct of
His brethren, and the boldness wherewith they had been bold and who was
the person reproving it, no mere man, but the only-begotten Son of God;
and with what purpose He reproved; that it was not with intent to drive
them to perplexity, but to deliver them from the most tyrannical
passion and to lead them on by little and little to the right idea
concerning Himself, and to convince her that He was not her Son only,
but also her Lord: so wilt thou perceive that the reproof is in the
highest degree both becoming Him and profitable to her, and withal
having in it much gentleness. For He said not, "Go thy way, tell my
mother, thou art not my mother," but He addresses Himself to the person
that told Him; saying, "Who is my mother?" together with the things
that have been mentioned providing for another object also. What then
is that? That neither they nor others confiding in their kindred,
should neglect virtue. For if she is nothing profited
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by being His mother, were it not for that quality in her, hardly
will any one else be saved by his kindred. For there is one only
nobleness, to do the will of God. This kind of noble birth is better
than the other, and more real.
2. Knowing therefore these things, let us neither
pride ourselves on children that are of good report, unless we have
their virtue; nor upon noble fathers, unless we be like them in
disposition. For it is possible, both that he who begat a man should
not be his father, and that he who did not beget him should be.
Therefore in another place also, when some woman had said, "Blessed is
the womb that bare Thee, and the paps which Thou hast sucked;" He said
not, "The womb bare me not, neither did I suck the paps," but this,
"Yea rather, blessed are they that do the will of my Father."(1) Seest
thou how on every occasion He denies not the affinity by nature, but
adds that by virtue? And His forerunner too, in saying, "O generation
of vipers, think not to say, We have Abraham to our father,"(2) means
not this, that they were not naturally of Abraham, but that it profits
them nothing to be of Abraham, unless they had the affinity by
character; which Christ also declared, when He said, "If ye were
Abraham's children, ye would do the works of Abraham;"(3) not depriving
them of their kindred according to the flesh, but teaching them to seek
after that affinity which is greater than it, and more real.
This then He establishes here also, but in a manner
less invidious, and more measured, as became Him speaking to His
mother. For He said not at all, "She is not my mother, nor are those my
brethren, because they do not my will;" neither did He declare and
pronounce judgment against them; but He yet left in it their own power
to choose, speaking with the gentleness that becomes Him.
"For he that doeth," saith He, "the will of my
Father, this is my brother, and sister, and mother."(4)
Wherefore if they desire to be such, let them come
this way. And when the woman again cried out, saying, "Blessed is the
womb that bare Thee," He said not, "She is not my mother," but, "If she
wishes to be blessed, let her do the will of my Father. For such a one
is both brother, and sister, and mother."
Oh honor! oh virtue! Unto what a height doth she
lead up him that follows after her! How many women have blessed that
holy Virgin, and her womb, and prayed that they might become such
mothers, and give up all! What then is there to hinder? For behold, He
hath marked out a spacious road for us; and it is granted not to women
only, but to men also, to be of this rank, or rather of one yet far
higher. For this makes one His mother much more, than those pangs did.
So that if that were a subject for blessing, much more this, inasmuch
as it is also more real. Do not therefore merely desire, but also in
the way that leads thee to thy desire walk thou with much diligence.
3. Having then said these words, "He came out of the
house." Seest thou, how He both rebuked them, and did what they
desired? Which He did also at the marriage.(5) For there too He at once
reproved her asking unseasonably, and nevertheless did not gainsay her;
by the former correcting her weakness. by the latter showing His kindly
feeling toward His mother. So likewise on this occasion too, He both
healed the disease of vainglory, and rendered the due honor to His
mother, even though her request was unseasonable. For, "in the same
day," it is said, "went Jesus out of the house, and sat by the sea
side."(6)
Why, if ye desire, saith He, to see and hear, behold
I come forth and discourse. Thus having wrought many miracles, He
affords again the benefit of His doctrine. And He "sits by the sea,"
fishing and getting into His net them that are on the land.
But He "sat by the sea," not without a purpose; and
this very thing the evangelist has darkly expressed. For to indicate
that the cause of His doing this was a desire to order His auditory
with exactness, and to leave no one behind His back, but to have all
face to face,
"And great multitudes," saith He, "were gathered
together unto Him, so that He went into a ship and sat, and the whole
multitude stood on the shore."(7)
And having sat down there, He speaks by parables.
"And He spake," it says, "many things unto them in
parables."(8)
And yet on the mount, we know, He did no such thing,
neither did He weave His discourse with so many parables, for then
there were multitudes only, and a simple people; but here are also
Scribes and Pharisees.
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But do thou mark, I pray thee, what kind of parable
He speaks first, and how Matthew puts them in their order. Which then
doth He speak first? That which it was most necessary to speak first,
that which makes the hearer more attentive. For because He was to
discourse unto them in dark sayings, He thoroughly rouses His hearers'
mind first by His parable. Therefore also another evangelist saith that
He reproved them, because they do not understand; saying, "How knew ye
not the parable?"(2) But not for this cause only doth He speak in
parables, but that He may also make His discourse more vivid, and fix
the memory of it in them more perfectly, and bring the things before
their sight. In like manner do the prophets also.
4. What then is the parable? "Behold," saith He, "a
sower(2) went forth to sow." Whence went He forth, who is present
everywhere, who fills all things? or how went He forth? Not in place,
but in condition and dispensation to usward, coming nearer to us by His
clothing Himself with flesh. For because we could not enter, our sins
fencing us out from the entrance, He comes forth unto us. And wherefore
came He forth? to destroy the ground teeming with thorns? to take
vengeance upon the husbandmen? By no means; but to till and tend it,
and to sow the word of godliness. For by seed here He means His
doctrine, and by land, the souls of men, and by the sower, Himself.
What then comes of this seed? Three parts perish,
and one is saved.
"And when He sowed, some seeds fell," He saith, "by
the way side; and the fowls came and devoured them up."(3)
He said not, that He cast them, but that "they fell."
"And some upon the rock, where they had not much
earth; and forthwith they sprang up, because they had no deepness of
earth; and when the sun was up, they were scorched; and because they
had no root, they withered away. And some fell among the thorns, and
the thorns sprang up, and choked them. But others fell on the good
ground, and brought forth fruit, some an hundredfold, some sixtyfold,
some thirtyfold. Who hath ears to hear let him hear."(4)
A fourth part is saved; and not this all alike, but
even here great is the difference.
Now these things He said, manifesting that He
discoursed to all without grudging. For as the sower makes no
distinction in the land submitted to him, but simply and indifferently
casts his seed; so He Himself too makes no distinction of rich and
poor, of wise and unwise, of slothful or diligent, of brave or
cowardly; but He discourses unto all, fulfilling His part, although
foreknowing the results; that it may be in His power to say, "What
ought I to have done, that I have not done?"(5) And the prophets speak
of the people as of a vine; "For my beloved," it is said, "had a
vineyard;"(6) and, "He brought a vine out of Egypt;"(7) but He, as of
seed. What could this be to show? That obedience now will be quick and
easier, and will presently yield its fruit.
But when thou hearest, "The sower went forth to
sow," think it not a needless repetition. For the sower frequently goes
forth for some other act also, either to plough, or to cut out the evil
herbs, or to pluck up thorns, or to attend to some such matter; but He
went forth to sow.
Whence then, tell me, was the greater part of the
seed lost? Not through the sower, but through the ground that received
it; that is, the soul that did not hearken.
And wherefore doth He not say, Some the careless
received, and lost it; some the rich, and choked it, and some the
superficial, and betrayed it? It is not His will to rebuke them
severely, lest He should cast them into despair, but He leaves the
reproof to the conscience of His hearers.
And this was not the case with the seed only, but
also with the net; for that too produced many that were unprofitable.
5. But this parable He speaks, as anointing His
disciples, and to teach them, that even though the lost be more than
such as receive the word yet they are not to despond. For this was the
ease even with their Lord, and He who fully foreknew that these things
should be, did not desist from sowing.
And how can it be reasonable, saith one, to sow
among the thorns, on the rock, on the wayside? With regard to the seeds
and the earth it cannot be reasonable; but in the case of men's souls
and their instructions, it hath its praise, and that abundantly. For
the husbandman indeed would reasonably be blamed for doing this; it
being impossible for the rock to become earth, or the wayside not to be
a wayside, or the thorns, thorns; but in the things that have reason it
is not so. There is such a thing as the rock changing, and becoming
rich land; and the wayside being no longer trampled on, nor lying
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open to all that pass by, but that it may be a fertile field; and the
thorns may be destroyed, and the seed enjoy full security. For had it
been impossible, this Sower would not have sown. And if the change did
not take place in all, this is no fault of the Sower, but of them who
are unwilling to be changed: He having done His part: and if they
betrayed what they received of Him, He is blameless, the
exhibitor of such love to man.
But do thou mark this, I pray thee; that the way of
destruction is not one only, but there are differing ones, and wide
apart from one another. For they that are like the wayside are the
coarse-minded,(1) and indifferent, and careless; but those on the rock
such as fail from weakness only.
For "that which is sown upon the stony places,"
saith He, "the same is he that heareth the word, and anon with joy
receiveth it. Yet hath he not root in himself, but dureth for a while;
but when tribulation or persecution ariseth because of the word, by and
by he is offended! When any one," so He saith, "heareth the word of
truth and understandeth it not, then cometh the wicked one, and
catcheth that which was sown out of his heart. This is he that is sown
by the wayside."(2)
Now it is not the same thing for the doctrine to
wither away, when no man is evil entreating, or disturbing its
foundations, as when temptations press upon one. But they that are
likened to the thorns, are much more inexcusable than these.
6. In order then that none of these things may
befall us, let us by zeal and continual remembrance cover up the things
that are told us. For though the devil do catch them away, yet it rests
with us, whether they be caught away; though the plants wither, yet it
is not from the heat this takes place (for He did not say, because of
the heat it withered, but, "because it had no root"); although His
sayings are choked, it is not because of the thorns, but of them who
suffer them to spring up. For there is a way, if thou wilt, to check
this evil growth, and to make the right use of our wealth. Therefore He
said not, "the world," but "the care of the world;" nor "riches," but
"the deceitfulness of riches."
Let us not then blame the things, but the corrupt
mind. For it is possible to be rich and not to be deceived; and to be
in this world, and not to be choked with its cares. For indeed riches
have two contrary disadvantages; one, care, wearing us out, and
bringing a darkness over us; the other, luxury, making us effeminate.
And well hath He said, "The deceitfulness of
riches." For all that pertains to riches is deceit; they are names
only, not attached to things. For so pleasure and glory, and splendid
array, and all these things, are a sort of vain show, not a reality.
Having therefore spoken of the ways of destruction,
afterwards He mentions the good ground, not suffering them to despair,
but giving a hope of repentance, and indicating that it is possible to
change from the things before mentioned into this.
And yet if both the land be good, and the Sower one,
and the seed the same, wherefore did one bear a hundred, one sixty, one
thirty? Here again the difference is from the nature of the ground, for
even where the ground is good, great even therein is the difference.
Seest thou, that not the husbandman is to be blamed, nor the seed, but
the land that receives it? not for its nature, but for its disposition.
And herein too, great is His mercy to man, that He doth not require one
measure of virtue, but while He receives the first, and casts not out
the second, He gives also a place to the third.
And these things He saith, least they that followed
Him should suppose that hearing is sufficient for salvation. And
wherefore, one may say, did He not put the other vices also, such as
lust, vainglory? In speaking of "the care of this world, and the
deceitfulness of riches," He set down all. Yea, both vainglory and all
the rest belong to this world, and to the deceitfulness of riches; such
as pleasure, and gluttony, and envy, and vainglory, and all the like.
But He added also the "way" and the "rock,"
signifying that it is not enough to be freed from riches only, but we
must cultivate also the other parts of virtue. For what if thou art
free indeed from riches, yet are soft and unmanly? and what if thou art
not indeed unmanly, but art remiss and careless about the hearing of
the word? Nay, no one part is sufficient for our salvation, but there
is required first a careful hearing, and a continual recollection; then
fortitude, then contempt of riches, and deliverance from all worldly
things.
In fact, His reason for putting this before the
other, is because the one is first required (for "How shall they
believe except they hear?"(3) just as we too, except we mind what is
said, shall not be able so much as to
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learn what we ought to do): after that, fortitude, and the contempt of
things present.
7. Hearing therefore these things, let us fortify
ourselves on all sides, regarding His instructions, and striking our
roots deep, and cleansing ourselves from all worldly things. But if we
do the one, neglecting the other, we shall be nothing bettered; for
though we perish not in one way, yet shall we in some other. For what
signifies our not being ruined by riches, if we are by indolence: or
not by indolence, if we are by softness. For so the husbandman, whether
this way or that way he lose his crop, equally bewails himself. Let us
not then soothe ourselves upon our not perishing in all these ways, but
let it be our grief, in whichever way we are perishing.
And let us burn up the thorns, for they choke the
word. And this is known to those rich men, who not for these matters
alone, but for others also prove unprofitable. For having become slaves
and captives of their pleasures, they are useless even for civil
affairs, and if for them, much more for those of Heaven. Yea, and in
two ways hereby our thoughts are corrupted; both by the luxury, and by
the anxiety too. For either of these by itself were enough to overwhelm
the bark; but when even both concur, imagine how high the billow swells.
And marvel not at His calling our luxury, "thorns."
For thou indeed art not aware of it, being intoxicated with thy
passion, but they that are in sound health know that it pricks sharper
than any thorn, and that luxury wastes the soul worse than care, and
causes more grievous pains both to body and soul. For one is not so
sorely smitten by anxiety, as by surfeiting. Since when watchings, and
throbbings of the temples, and heaviness in the head, and pangs of the
bowels, lay hold of such a man, you may imagine how many thorns these
surpass in grievousness. And as the thorns, on whichever side they are
laid hold of, draw blood from the hands that seize them, just so doth
luxury plague both feet, and hands, and head, and eyes, and in general
all our members; and it is withered also, and unfruitful, like the
thorn, and hurts much more than it, and in our vital parts. Yea, it
brings on premature old age, and dulls the senses, and darkens our
reasoning, and blinds the keen-sighted mind, and makes the body
tumid,(1) rendering excessive the deposition of that which is cast
away, and gathering together a great accumulation of evils; and it
makes the burden too great, and the load overwhelming; whence our falls
are many and continual, and our shipwrecks frequent.
For tell me, why pamper thy body? What? are we to
slay thee in sacrifice, to set thee on the table? The birds it is well
for thee to pamper: or rather, not so well even for them; for when they
are fattened, they are unprofitable for wholesome food. So great an
evil is luxury, that its mischief is shown even in irrational beings.
For even them by luxury we make unprofitable, both to themselves and to
us. For their superfluous flesh is indigestible, and the moister kind
of corruption is engendered by that kind of fatness. Whereas the
creatures that are not so fed, but live, as one may say, in abstinence,
and moderate diet, and in labor and hardship, these are most
serviceable both to themselves and to others, as well for food, as for
everything else. Those, at any rate, who live on them, are in better
health; but such as are fed on the others are like them, growing dull
and sickly, and rendering their chain more grievous. For nothing is so
hostile and hurtful to the body, as luxury; nothing so tears it in
pieces, and overloads and corrupts it, as intemperance.
Wherefore above all may this circumstance make one
amazed at them for their folly, that not even so much care as others
show towards their wine skins, are these willing to evince towards
themselves. For those the wine merchants do not allow to receive more
than is fit, lest they should burst; but to their own wretched belly
these men do not vouchsafe even so much forethought, but when they have
stuffed it and distended it, they fill all, up to the ears, up to the
nostrils, to the very throat itself, thereby pressing into half its
room the spirit, and the power that directs the living being. What? was
thy throat given thee for this end, that thou shouldest fill it up to
the very mouth, with wine turned sour, and all other corruption? Not
for this, O man, but that thou shouldest above all things sing to God,
and offer up the holy prayers, and read out the divine laws, and give
to thy neighbors profitable counsel. But thou, as if thou hadst
received it for this end, dost not suffer it to have leisure for that
ministry, so much as for a short season, but for all thy life
subjectest it to this evil slavery. And as if any man having had a lyre
given him with golden strings, and beautifully constructed, instead of
awakening with it the most harmonious music, were to cover it over with
much dung and clay; even so do these men. Now the word, dung, I use not
of living, but of luxurious living, and of that great wantonness.
Because what is more than necessary is not
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nourishment, but merely injurious. For in truth the belly alone was
made merely for the reception of food; but the month, and the throat,
and tongue, for other things also, far more necessary than these: or
rather, not even the belly for the reception of food simply, but for
the reception of moderate food. And this it makes manifest by crying
out loudly against us, when we tease it by this greediness; nor doth it
clamor against us only, but also avenging that wrong exacts of us the
severest penalty. And first it punishes the feet, that bear and conduct
us to those wicked revels, then the hands that minister to it, binding
them together for having brought unto it such quantities and kinds of
provisions; and many have distorted even their very mouth, and eyes,
and head. And as a servant receiving an order beyond his power, not
seldom out of desperation becomes insolent to the giver of the order:
so the belly too, together with these members, often ruins and
destroys, from being over-strained, the very brain itself. And this God
hath well ordered, that from excess so much mischief should arise; that
when of thine own will thou dost not practise self-restraint, at least
against thy will, for fear of so great ruin, thou mayest learn to be
moderate.
Knowing then these things, let us flee luxury, let
us study moderation, that we may both enjoy health of body, and having
delivered our soul from all infirmity, may attain unto the good things
to come, by the grace and love towards man of our Lord Jesus Christ, to
whom be glory and might forever and ever. Amen.
HOMILY XLV.
Matt. XIII. 10, II.
"And the disciples came and said unto Him, Why speakest Thou unto them
in parables? He answered and said unto them, Because it is given unto
you' to know the mysteries of the Kingdom of Heaven, but to them it is
not given."
We have good cause to admire the disciples, how,
longing as they do to learn, they know when they ought to ask.
For they do it not before all: and this Matthew shows by saying, "And
they came." And, as to this assertion not being conjecture, Mark hath
expressed it more distinctly, by saying, that "they came to Him
privately."(2) This then His brethren and His mother should also have
done, and not have called Him out, and made a display.
But mark their kindly affection also, how they have
much regard for the others, and seek their good first, and then their
own. "For why," it is said, "speakest Thou unto them in parables?" They
did not say, why speakest thou-unto us in parables? Yea, and on other
occasions also their kindliness towards men appears in many ways; as
when they say, "Send the multitude away;"3 and, "Knowest thou that they
were offended ?"(4)
What then saith Christ? "Because it is given
unto you," so He speaks, "to know the mysteries of the Kingdom of
Heaven, but to them it is not given."(5) But this He said, not bringing
in necessity, or any allotment(6) made causelessly and at random, but
implying them to be the authors of all their own evils, and wishing to
represent that the thing is a gift, and a grace bestowed from above.
It by no means follows, however, because it is a
gift, that therefore free will is taken away; and this is evident from
what comes after. To this purpose, in order that neither the one sort
may despair, nor the other grow careless, upon being told that "it is
given," He signifies the beginning to be with ourselves.
"For whosoever hath, to him shall be given, and he
shall have more abundance; but whosoever hath not, from him shall be
taken away, even that which he seemeth to have." (7)
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And although the saying be full of much obscurity,
yet it indicates unspeakable justice. For what He saith is like this:
When any one hath forwardness and zeal, there shall be given unto him
all things on God's part also: but if he be void of these, and
contribute not his own share, neither are God's gifts bestowed. For
even "what he seemeth to have," so He saith, "shall be taken away from
him;" God not so much taking it away, as counting him unworthy of His
gifts. This we also do; when we see any one listening carelessly, and
when with much entreaty we cannot persuade him to attend, it remains
for us to be silent. For if we are still to go on, his carelessness is
aggravated. But him that is striving to learn, we lead on, and pour in
much.
And well said He, "Even that which he seemeth to
have." For he hath not really even this.
Then He also made what He had said more distinct,
pointing out the meaning of, "To him that hath, shall be given, but
from him that hath not, even that which he seemeth to have, shall be
taken away."
"Therefore," saith He, "speak I to them in parables;
because they seeing see not."(1)
"It were meet then," one may say, "to have opened
their eyes, if they see not." Nay, if the blindness were natural, it
were meet to open them; but because it was a voluntary and self-chosen
blindness, therefore He said not simply, "They see not," but, "seeing,
they see not;" so that the blindness is of their own wickedness. For
they saw even devils cast out, and said, "By Beelzebub, prince of the
devils, He casteth out the devils."(2) They heard Him guiding them unto
God, and evincing His great unanimity with Him, and they say, "This man
is not of God."(3) Since then the judgment they pronounced was contrary
both to their sight and hearing, therefore, saith He, the very hearing
do I take away from them. For they derive thence no advantage, but
rather greater condemnation. For they not only disbelieved, but found
fault also, and accused, and laid snares. However, He saith not this,
for it is not His will to give disgust in accusing them. Therefore
neither at the beginning did He so discourse to them, but with much
plainness; but because they perverted themselves, thenceforth He speaks
in parables.
2. After this, lest any one should suppose His words
to be a mere accusation, and lest men should say, Being our enemy He is
bringing these charges and calumnies against us; He introduces the
prophet also, pronouncing the same judgment as Himself.
"For in them is fulfilled," saith He, "the prophecy
of Esaias, which saith, By hearing ye shall hear, and shall not
understand, and seeing ye shall see, and shall not perceive."(4)
Seest thou the prophet likewise, accusing them with
this same accuracy? for neither did He say, Ye see not, but "Ye shall
see and not perceive;" nor again, Ye shall not hear, but "Ye shall hear
and not understand." So that they first inflicted the loss on
themselves, by stopping their ears, by closing their eyes, by
making their heart fat. For they not only failed to hear, but also
"heard heavily," and they did this, He saith,
"Lest at any time they should be converted, and I
should heal them;"(5) describing their aggravated wickedness, and their
determined defection from Him. And this He saith to draw them unto Him,
and to provoke them, and to signify that if they would convert(6) He
would heal them: much as if one should say, "He would not look at me,
and I thank him; for if he had vouchsafed me this, I should straightway
have given in:" and this he saith, to signify how he would have been
reconciled. Even so then here too it is said, "Lest at any time they
should convert,(7) and I should heal them;" implying that both their
conversion was possible, and that upon their repentance they might be
saved, and that not for His own glory, but for their salvation, He was
doing all things.
For if it had not been His will that they should
hear and be saved, He ought to have been silent, not to have spoken in
parables; but now by this very thing He stirs them up, even by speaking
under a veil. "For God willeth not the death of the sinner, but that he
should turn unto Him and live."(8)
For in proof that our sin belongs not to nature, nor
to necessity and compulsion, hear what He saith to the apostles, "But
blessed are your eyes, for they see, and your ears, for they hear;"(9)
not meaning this kind of sight nor hearing, but that of the mind. For
indeed these too were Jews, and brought up in the same circumstances;
but nevertheless they took no hurt from the prophecy, because they had
the root of His blessings well settled in them, their principle of
choice, I mean, and their judgment.
Seest thou that, "unto you it is given," was not of
necessity? For neither would
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they have been blessed, unless the well-doing had been their own. For
tell me not this, that it was spoken obscurely; for they might have
come and asked Him, as the disciples did: but they would not, being
careless and supine. Why say I, they would not? nay, they were doing
the very opposite, not only disbelieving, not only not hearkening, but
even waging war, and disposed to be very bitter against all He said:
which He brings in the prophet laying to their charge, in the words,
"They heard heavily."
But not such were these; wherefore He also blessed
them. And in another way too He assures them again, saying,
"For verily I say unto you, many prophets and
righteous men have desired to see those things which ye see, and have
not seen them, and to hear those things which ye hear, and have not
heard them;"(1) my coming, He means; my very miracles, my voice, my
teaching. For here He prefers them not to these depraved only, but even
to such as have done virtuously; yea, and He affirms them to be more
blessed even than they. Why can this be? Because not only do these see
what the Jews saw not, but even what those of old desired to see. For
they indeed beheld by faith only: but these by sight too, and much more
distinctly.
Seest thou how again He connects the old
dispensation with the new, signifying that those of old not only knew
the things to come but also greatly desired them? But had they
pertained to some strange and opposing God, they would never have
desired them.
"Hear ye therefore the parable of the sewer,"(2)
saith He; and He speaks what we before mentioned, of carelessness and
attention, of cowardice and fortitude, of wealth and voluntary poverty;
pointing out the hun from the one, and the benefit from the other.
Then of virtue also He brings forward different
forms. For being full of love to man, He marked out not one only way,
nor did He say, "unless one bring forth an hundred, he is an outcast;"
but he that brings forth sixty is saved also, and not he only, but also
the producer of thirty. And this He said, making out salvation to be
easy.
3. And thou then, art thou unable to practise
virginity? Be chaste in marriage. Art thou unable to strip thyself of
thy possessions? Give of thy substance. Canst thou not bear that
burden? Share thy goods with Christ. Art thou unwilling to yield Him up
all? Give Him but the half, but the third part. He is thy brother, and
joint-heir, make Him joint-heir with thee here too. Whatsoever thou
givest Him, thou wilt give to thyself. Hearest thou not what saith the
prophet? "Them that pertain to thy seed thou shalt not overlook."(3)
But if we must not overlook our kinsmen, much less our Lord, having
towards thee, together with His authority as Lord, the claim also of
kindred, and many more besides. Yea, for He too hath made thee a sharer
in His goods, having received nothing of thee, but having begun with
this unspeakable benefit. What then can it be but extreme
senselessness, not even by this gift to be made kind towards men, not
even to give a return for a free gift, and less things for greater?
Thus whereas He hath made thee heir of Heaven, impartest thou not to
Him even of the things on earth? He, when thou hadst done no good work,
but wert even an enemy, reconciled thee: and dost thou not requite Him,
being even a friend and benefactor?
Yet surely, even antecedently to the kingdom, and to
all the rest, even for the very fact of His giving, we ought to feel
bound to Him. For so servants too, when bidding their masters to a
meal, account themselves not to be giving but receiving; but here the
contrary hath taken place: not the servant the Lord, but the Lord hath
first bidden the servant unto His own table; and dost thou not bid Him,
no not even after this? He first hath introduced thee under His own
roof; dost thou not take Him in, so much as in the second place? He
clad thee, being naked; and dost thou not even after this receive Him
being a stranger? He first gave thee to drink out of His own cup, and
dost thou not impart to Him so much as cold water? He hath made thee
drink of the Holy Spirit, and dost thou not even soothe His bodily
thirst? He hath made thee drink of the Spirit, when thou wast deserving
of punishment; and dost thou neglect Him even when thirsty, and this
when it is out of His own, that thou art to do all these things? Dost
thou not then esteem it a great thing, to hold the cup out of which
Christ is to drink, and to put it to His lips? Seest thou not that for
the priest alone is it lawful(4) to give the cup of His blood? But I am
by no means strict about this, saith He; but though thyself should
give, I receive; though thou be a layman, I refuse it not. And I do not
require such as I have given: for not blood do I seek, but cold water.
Consider to whom thou art giving drink, and tremble. Consider, thou art
become a priest of Christ, giv-
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ing with thine own hand, not flesh but bread, not blood, but a cup of
cold water. He clothed thee with a garment of salvation, and clothed
thee by Himself; do thou at least by thy servant clothe Him. He made
thee glorious in Heaven, do thou deliver Him from shivering, and
nakedness, and shame. He made thee a fellow-citizen of angels, do thou
impart to Him at least of the covering of thy roof, give house-room to
Him at least as to thine own servant. "I refuse not this lodging and
that, having opened to thee the whole Heaven. I have delivered thee
from a most grievous prison; this I do not require again, nor do I say,
deliver me; but if thou wouldest look upon me only, when I am bound,
this suffices me for refreshment. When thou wert dead, I raised thee; I
require not this again of thee, but I say, visit me only when sick."
Now when His gifts are so great, and His demands
exceeding easy, and we do not supply even these; what deep of hell must
we not deserve? Justly shall we depart into the fire that is prepared
for the devil and his angels, being more insensible than any rock. For
how great insensibility is it, tell me, for us, who have received, and
are to receive so much, to be slaves of money, from which we shall a
little while hence be separated even against our will? And others
indeed have given up even their life, and shed their blood; and dost
thou not even give up thy superfluities for Heaven's sake, for the sake
of so great crowns?
And of what favor canst thou be worthy? of what
justification? who in thy sowing of the earth, gladly pourest forth
all, and in lending to men at usury sparest nothing; but in feeding thy
Lord through His poor art cruel and inhuman?
Having then considered all these things, and
calculated what we have received, what we are to receive, what is
required of us, let us show forth all our diligence on the things
spiritual. Let us become at length mild and humane, that we may not
draw down on ourselves the intolerable punishment. For what is there
that hath not power to condemn us? Our having enjoyed so many and such
great benefits; our having no great thing required of us; our having
such things required, as we shall leave here even against our will; our
exhibiting so much liberality in our worldly matters. Why each one of
these, even by itself, were enough to condemn us; but when they all
meet together, what hope will there be of salvation?
In order then that we may escape all this
condemnation, let us show forth some bounty towards those who are in
need. For thus shall we enjoy all the good things, both here, and
there; unto which may we all attain, by the grace and love towards man
of our Lord Jesus Christ, to whom be glory and might forever and ever.
Amen.
HOMILY XLVI.
Matt. XIII. 24--30.
"Another parable put He forth unto them, saying, The Kingdom of Heaven
is likened unto a man which sowed good seed in his field. But while men
slept, his enemy came and sowed tares among the wheat, and went his
way. But when the blade was sprung up, and brought forth fruit, then
appeared the tares. So the servants of the householder came and said
unto him, Sir, didst thou not sow good seed in thy field? whence then
hath it tares? He said unto them, An enemy hath done this. The servants
said unto him, Wilt thou then that we go and gather them up? But he
said, Nay, lest while ye gather up the tares, ye root up also the wheat
with them. Let both therefore grow together until the harvest."(1)
What is the difference between this, and the parable
before it? There He speaks of them that have not at all holden with
Him, but have started aside, and have thrown away the seed; but here He
means the societies of the heretics. For in order that not even this
might disturb His disciples, He foretells it
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also, after having taught them why He speaks in parables. The former
parable then means their not receiving Him; this, their receiving
corrupters. For indeed this also is a part of the devil's craft, by the
side of the truth always to bring in error, painting thereon many
resemblances, so as easily to cheat the deceivable. Therefore He calls
it not any other seed, but tares; which in appearance are somewhat like
wheat.
Then He mentions also the manner of his device. For
"while men slept," saith He. It is no small danger, which He hereby
suspends over our rulers, to whom especially is entrusted the keeping
of the field; and not the rulers only, but the subjects too.
And He signifies also that the error comes after the
truth, which the actual event testifies. For so after the prophets,
were the false prophets; and after the apostles, the false apostles;
and after Christ, Antichrist For unless the devil see what to imitate,
or against whom to plot, he neither attempts, nor knows how. Now then
also, having seen that "one brought forth a hundred, another sixty,
another thirty," he proceeds after that another way. That is, not
having been able to carry away what had taken root, nor to choke, nor
to scorch it up, he conspires against it by another craft, privily
casting in his own inventions.
And what difference is there, one may say, between
them that sleep, and them that resemble the wayside? That in the latter
case he immediately caught it away; yea, he suffered it not even to
take root; but here more of his craft was needed.
And these things Christ saith, instructing us to be
always wakeful. For, saith He, though thou quite escape those harms,
there is yet another harm. For as in those instances "the wayside," and
"the rock," and "the thorns," so here again sleep occasions our ruin;
so that there is need of continual watchfulness. Wherefore He also
said, "He that endureth to the end, the same shall be saved."(1)
Something like this took place even at the
beginning. Many of the prelates, I mean, bringing into the churches
wicked men, disguised heresiarchs, gave great facility to the laying
that kind of snare. For the devil needs not even to take any trouble,
when he hath once planted them among us.
And how is it possible not to sleep? one may say.
Indeed, as to natural sleep, it is not possible; but as to that of our
moral faculty, it is possible. Wherefore Paul also said, "Watch ye,
stand fast in the faith."(2)
After this He points out the thing to be superfluous
too, not hurtful only; in that, after the land hath been tilled, and
these is no need of anything, then this enemy sows again; as the
heretics also do, who for no other cause than vainglory inject their
proper venom.
And not by this only, but by what follows likewise,
He depicts exactly all their acting. For, "When the blade was sprung
up, saith He, "and brought forth fruit, then appeared the tares also;"
which kind of thing these men also do. For at the beginning they
disguise themselves; but when they have gained much confidence, and
some one imparts to them the teaching of the word, then they pour out
their poison.
But wherefore doth He bring in the servants, telling
what hath been done? That He may pronounce it wrong to slay them.
And He calls him "an enemy," because of his harm
done to men. For although the despite is against us, in its origin it
sprang from his enmity, not to us, but to God. Whence it is manifest,
that God loves us more than we love ourselves.
And see from another thing also, the malicious craft
of the devil. For he did not sow before this, because he had nothing to
destroy, but when all had been fulfilled, that he might defeat the
diligence of the Husbandman; in such enmity against Him did he
constantly act.
And mark also the affection of the servants. I mean,
what haste they are in at once to root up the tares, even though they
do it indiscreetly; which shows their anxiety for the crop, and that
they are looking to one thing only, not to the punishment of that
enemy, but to the preservation of the seed sown. For of course this
other is not the urgent consideration.
Wherefore how they may for the present extirpate the
mischief, this is their object. And not even this do they seek
absolutely, for they trust not themselves with it, but await the
Master's decision, saying, "Wilt Thou?"
What then doth the Master? He forbids them, saying,
"Lest haply ye root up the wheat with them." And this He said, to
hinder wars from arising, and blood and slaughter. For it is not right
to put a heretic to death, since an implacable war would be brought
into the world. By these two reasons then He restrains them; one, that
the wheat be not hurt; another, that punishment will surely overtake
them, if incurably diseased. Wherefore, if thou wouldest have them
punished, yet without harm to the wheat, I bid thee wait for the proper
season.
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But what means, "Lest ye root up the wheat with
them?" Either He means this, If ye are to take up arms, and to kill the
heretics, many of the saints also must needs be overthrown with them;
or that of the very tares it is likely that many may change and become
wheat. If therefore ye root them up beforehand, ye injure that which is
to become wheat, slaying some, in whom there is yet room for change and
improvement. He doth not therefore forbid our checking heretics, and
stopping their mouths, and taking away their freedom of speech, and
breaking up their assemblies and confederacies, but our killing and
slaying them.
But mark thou His gentleness, how He not only gives
sentence and forbids, but sets down reasons.
What then, if the tares should remain until the end?
"Then I will say to the reapers, Gather ye together first the tares,
and bind them in bundles to burn them."(1) He again reminds them of
John's words,(2) introducing Him as judge; and He saith, So long as
they stand by the wheat, we must spare them, for it is possible for
them even to become wheat but when they have departed, having profiled
nothing, then of necessity the inexorable punishment will overtake
them. "For I will say to the reapers," saith He, "Gather ye together
first the tares." Why, "first?" That these may not be alarmed, as
though the wheat were carried off with them. "And bind them in bundles
to burn them, but gather the wheat into my barn."(3)
2. "Another parable put He forth unto them, saying,
The Kingdom of Heaven is like to a grain of mustard seed."(4)
That is, since He had said, that of the crop three
parts are lost, and but one saved, and in the very part again which is
saved so great damage ensues; lest they should say, "And who, and how
many will be the faithful?" this fear again He removes, by the parable
of the mustard seed leading them on to belief, and signifying that in
any case the gospel(5) shall be spread abroad.
Therefore He brought forward the similitude of this
herb, which has a very strong resemblance to the subject in hand;
"Which indeed is the least," He saith, "of all seeds, but when it is
grown, it is the greatest among herbs, and becometh a tree, so that the
birds of the air come and lodge in the branches thereof."(6)
Thus He meant to set forth the most decisive sign of
its greatness. "Even so then shall it be with respect to the gospel
too," saith He. Yea, for His disciples were weakest of all, and least
of all; but nevertheless, because of the great power that was in them,
It hath been unfolded(7) in every part of the world.
After this He adds the leaven to this similitude,
saying,
"The Kingdom of Heaven is like unto leaven, which a
woman took, and hid in three measures ofmeal, until the whole was
leavened."(8)
For as this converts the large quantity of meal into
its own quality,(9) even so shall ye convert the whole world.
And see His wisdom, in that He brings in things
natural, implying that as the one cannot fail to take place, so neither
the other. For say not this to me: "What shall we be able to do, twelve
men, throwing ourselves upon so vast a multitude?" Nay, for this very
thing most of all makes your might conspicuous, that ye mix with the
multitude and are not put to flight. As therefore the leaven then
leavens the lump when it comes close to the meal, and not simply close,
but so as to be actually mixed with it (for He said not, "put," simply,
but "hid"); so also ye, when ye cleave to your enemies, and are made
one with them, then shall ye get the better of them. And as the leaven,
though it be buried, yet is not destroyed, but by little and little
transmutes all into its own condition; of like sort will the event be
here also, with respect to the gospel. Fear ye not then, because I said
there would be much injurious dealing: for even so shall ye shine
forth, and get the better of all.
But by "three measures," here, He meant many. for He
is wont to take this number for a multitude.
And marvel not, if discoursing about the kingdom, He
made mention of a little seed and of leaven; for He was discoursing
with men inexperienced and ignorant, and such as needed to be led on by
those means. For so simple were they, that even after all this, they
required a good deal of explanation.
Where now are the children of the Greeks? Let them
learn Christ's power, seeing the verity of His deeds, and on either
ground let them adore Him, that He both foretold so great a thing, and
fulfilled it. Yea, for it is He that put the power into the leaven. With
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this intent He mingled also with the multitude those who believe on
Him, that we might impart unto the rest of our wisdom. Let no one
therefore reprove us for being few. For great is the power of the
gospel, and that which hath been once leavened, becomes leaven again
for what remains. And as a spark, when it hath caught in timber, makes
what hath been burnt up already increase the flame, and so proceeds to
the rest; even so the gospel likewise. But He said not fire, but
"leaven." Why might this be? Because in that case the whole effect is
not of the fire, but partly of the timber too that is kindled, but in
this the leaven doth the whole work by itself.
3. Now if twelve men leavened the whole world,
imagine how great our baseness, in that when we being so many are not
able to amend them that remain; we, who ought to be enough for ten
thousand worlds, and to become leaven to them. "But they," one may say,
"were apostles." And what then? Were they not partakers with thee? Were
they not brought up in cities? Did they not enjoy the same benefits?
Did they not practise trades? What, were they angels? What, came they
down from Heaven.?
"But they had signs," it will be said. It was not
the signs that made them admirable. How long shall we use those
miracles as cloaks for our own remissness? Behold the choir of the
Saints, that they shone not by those miracles.(1) Why, many who had
actually cast out devils, because they wrought iniquity, instead of
being admired, did even incur punishment.
And what can it be then, he will say, that showed
them great? Their contempt of wealth, their despising glory, their
freedom from worldly things. Since surely, had they wanted these
qualities, and been slaves of their passions, though they had raised
ten thousand dead, so far from doing any good, they would even have
been accounted deceivers. Thus it is their life, so bright on all
sides, which also draws down the grace of the Spirit.
What manner of miracle did John work, that he fixed
on himself the attention(2) of so many cities? For as to the fact that
he did no wondrous works, hear the evangelist, saying, "John did no
miracle."(3) And whence did Elias become admirable? Was it not from his
boldness towards the king? from his zeal towards God? from his
voluntary poverty? from his garment of sheep's skin, and his cave, and
his mountains? For his miracles He did after all these. And as to Job,
what manner of miracle did he work in sight of the devil, that he was
amazed at him? No miracle indeed, but a life that shone and displayed
an endurance firmer than any adamant. What manner of miracle did David,
yet being young, that God should say, "I have found David the son of
Jesse, a man after mine own heart?"(4) And Abraham, and Isaac, and
Jacob, what dead body did they raise? what leper did they cleanse?
Knowest thou not that the miracles, except we be sober, do even harm in
many cases? Thus many of the Corinthians were severed one from another;
thus many of the Romans were carried away with pride; thus was Simon
cast out. Thus he, who at a certain time had a desire to follow Christ,
was rejected, when he had been told, "The foxes have holes, and the
birds of the air nests."(5) For each of these, one aiming at the
wealth, another at the glory, which the miracles bring, fell away and
perished. But care of practice, and love of virtue, so far from
generating such a desire, doth even take it away when it exists.
And Himself too, when He was making laws for His own
disciples, what said He? "Do miracles, that men may see you"? By no
means. But what? "Let your light shine before men, that they may see
your good works, and glorify your Father which is in Heaven."(6) And to
Peter again He said not, "If thou lovest me," "do miracles," but "feed
my sheep."(7) And whereas He everywhere distinguishes him with James
and John above all the rest, for what, I pray thee, did He distinguish
them? For their miracles? Nay, all alike cleansed the lepers, and
raised the dead; and to all alike He gave that authority.
Whence then had these the advantage? From the virtue
in their soul. Seest thou how everywhere practice is required, and the
proof by works? "For by their fruits," saith He, "ye shall know
them."(8) And what commends our own life? Is it indeed a display of
miracles, or the perfection of an excellent conversation? Very
evidently it is the second; but as to the miracles, they both have
their origin from hence, and terminate herein. For both He that shows
forth an excellent life, draws to Himself this gift, and he that
receives the gift, receives it for this end, that he may amend other
men's lives.
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Since even Christ for this end wrought those miracles, that having made
Himself thereby credible, and drawn men unto Him, He might bring virtue
into our life. Wherefore also He lays more stress of the two on this.
For He is not at all satisfied with the signs only, but He also
threatens hell, and promises a kingdom, and lays down those startling
laws, and all things He orders to this end, that He may make us equal
to the angels.
And why say I, that Christ doth all for this object?
Why, even thou, should one give thee thy choice, to raise dead men by
His name, or to die for His name; which I pray thee, of the two
wouldest thou rather accept? Is it not quite plain, the latter? and yet
the one is a miracle, the other but a work. And what, if one offered
thee to make grass gold, or to be able to despise all wealth as grass,
wouldest thou not rather accept this latter? and very reasonably. For
mankind would be attracted by this more than any way. For if they saw
the grass changed into gold, they would covet themselves also to
acquire that power, as Simon did, and the love of money would be
increased in them; but if they saw us all contemning and neglecting
gold, as though it were grass, they would long ago have been delivered
from this disease.
4. Seest thou that our practice has more power to do
good? By practice I mean, not thy fasting, nor yet thy strewing
sackcloth and ashes under thee, but if thou despise wealth, as it ought
to be despised; if thou be kindly affectioned, if thou give thy bread
to the hungry, if thou control anger, if thou cast out vainglory, if
thou put away envy. So He Himself used to teach: for, "Learn of me,"
saith He, "for I am meek and lowly in heart."(1) He did not say, "for I
fasted," although surely He might have spoken of the forty days, yet He
saith not this; but, "I am meek and lowly in heart." And again, when
sending them out, He said not, "Fast," but, "Eat of all that is set
before you."(2) With regard to wealth, however, He required of them
great strictness, saying, "Provide not gold, or silver, or brass, in
your purses."(3)
And all this I say, not to depreciate fasting, God
forbid, but rather highly to commend it. But I grieve when other duties
being neglected, ye think it enough for salvation, having but the last
place in the choir of virtue. For the greatest thing is charity, and
moderation, and almsgiving; which hits a higher mark even than
virginity.
Wherefore, if thou desire to become equal to the
apostles, there is nothing to hinder thee. For to have arrived at this
virtue only suffices for thy not at all falling short of them. Let no
one therefore wait for miracles.(4) For though the evil spirit is
grieved, when he is driven out of a body, yet much more so, when he
sees a soul delivered from sin. For indeed this is his great power.(5)
This power caused Christ to die, that He might put an end to it. Yea,
for this brought in death; by reason of this all things have been
turned upside down. If then thou remove this, thou hast cut out the
nerves of the devil, thou hast "bruised his head," thou hast put an end
to all his might, thou hast scattered his host, thou hast exhibited a
sign greater than all signs.
The saying is not mine, but the blessed Paul's. For
when he had said, "Covet earnestly the best gifts, and yet show I unto
you a more excellent way;"(6) he did not speak next of a sign, but of
charity, the root of all our good things. If then we practise this, and
all the self-denial that flows from it. we shall have no need of signs;
even as on the other hand, if we do not practise it, we shall gain
nothing by the signs.
Bearing in mind then all this, let us imitate those
things whereby the apostles became great. And whereby did they become
great? Hear Peter, saying, "Behold we have forsaken all. and followed
Thee; what shall we have therefore?"(7) Hear also Christ saying to
them, Ye shall sit upon twelve thrones," and, "every one that hath
forsaken houses, or brethren, or father, or mother, shall receive an
hundredfold in this world, and shall inherit everlasting life."(8) From
all worldly things, therefore, let us withdraw ourselves, and dedicate
ourselves to Christ, that we may both be made equal to the apostles
according to His declaration, and may enjoy eternal life; unto which
may we all attain, by the grace and love towards man of our Lord Jesus
Christ to whom be glory and might forever and ever. Amen.
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HOMILY XLVII.
Matt. XIII. 34, 35.
All these things spake Jesus unto the multitudes in parables, and
without a parable spake He not(1) unto them; that it might be fulfilled
which was spoken by the prophet, saying, I will open my mouth in
parables; I will utter things that have been kept secret(2) from the
foundation of the world."(3)
But Mark saith, "As they were able to hear it, He
spake the word unto them in parables."(4)
Then pointing out that He is not making a new thing,
He brings in the Prophet also, proclaiming beforehand this His manner
of teaching. And to teach us the purpose of Christ, how He discoursed
in this manner, not that they might be ignorant, but that He might lead
them to inquiry, he added, "And without a parable spake He nothing unto
them." Yet surely He did say many things without a parable; but then
nothing. And for all this no man asked Him questions, whereas the
Prophets, we know, they were often questioning: as Ezekiel,(5) for
instance; as many others: but these did no such thing. Yet surely His
sayings were enough to cast them into perplexity, and to stir them up
to the inquiry; for indeed a very sore punishment was threatened by
those parables: however, not even so were they moved.
Wherefore also He left them and went away. For,
"Then," saith he, "Jesus sent the multitudes
away,(6) and went into His house."(7)
And not one of the Scribes follows Him; whence it is
clear that for no other purpose did they follow, than to take hold of
Him.(8) But when they marked not His sayings, thenceforth He let them
be.
"And His disciples come unto Him, asking Him
concerning the parable of the tares;"(9) although at times wishing to
learn, and afraid(10) to ask. Whence then arose their confidence in
this instance? They had been told, "To you it is given to know the
mysteries of the kingdom of Heaven;" and they were emboldened.
Wherefore also they ask in private; not as grudging the multitude, but
observing their Master's law. For, "To these," saith He, "it is not
given."
And why may it be that they let pass the parable of
the leaven, and of the mustard seed, and inquire concerning this? They
let those pass, as being plainer; but about this, as having an affinity
to that before spoken, and as setting forth something more than it,
they are desirous to learn (since He would not have spoken the same to
them a second time); for indeed they saw how severe was the threatening
therein uttered.(11) Wherefore neither doth He blame them, but rather
completes His previous statements.
And, as I am always saying, the parables must not be
explained throughout word for word, since many absurdities will follow;
this even He Himself is teaching us here in thus interpreting this
parable. Thus He saith not at all who the servants are that came to
Him, but, implying that He brought them in, for the sake of some order,
and to make up the picture, He omits that part, and interprets those
that are most urgent and essential, and for the sake of which the
parable was spoken; signifying Himself to be Judge and Lord of all.
"And He answered," so it is said, "and said unto
them, He that soweth the good seed is the Son of Man; the field is the
world, the good seed, these are the children of the kingdom, but the
tares are the children of the wicked one; the enemy that soweth them is
the devil; and the harvest is the end of the world, and the reapers are
angels. As there fore the tares are gathered and burned in the fire; so
shall it be in the end of this world. The Son of Man shall send His
angels, and they shall gather out of His kingdom all things that
offend, and them which do iniquity;(12)
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and shall cast them into the furnace of fire, there shall be weeping
and gnashing of teeth. Then shall the righteous shine forth as the sun
in the kingdom of their Father."(1)
For whereas He Himself is the sower, and that of His
own field, and out of His own kingdom He gathers, it is quite clear
that the present world also is His.
But mark His unspeakable love to man, and His
leaning to bounty, and His disinclination to punishment; in that, when
He sows, He sows in His own person, but when He punishes, it is by
others, that is, by the angels.
"Then shall the righteous shine forth as the sun in
the kingdom of their Father." Not because it will be just so much only,
but because this star is surpassed in brightness by none that we know.
He uses the comparisons that are known to us.
And yet surely elsewhere He saith, the harvest is
already come; as when He saith of the Samaritans, "Lift up your eyes,
and look on the fields; for they are white already to harvest"(2) And
again, "The harvest truly is plenteous, but the laborers are few."(3)
How then saith He there, that the harvest is already come, while here
He said, it is yet to be? According to another signification.
And how having elsewhere said, "One soweth, and
another reapeth,"(4) doth He here say, it is Himself that soweth?
Because there again, He was speaking, to distinguish the apostles, not
from Himself, but from the prophets, and that in the case of the Jews
and Samaritans. Since certainly it was He who sowed through the
prophets also.
And at times He calls this self-same thing both
harvest and sowing, naming it with relation, now to one thing, now to
another. Thus when He is speaking of the conviction and obedience of
His converts,(5) He calls the thing "a harvest," as though He had
accomplished all; but when He is seeking after the fruit of their
hearing, He calls it seed, and the end, harvest.
And how saith He elsewhere, that "the righteous are
caught up first?"(6) Because they are indeed caught up first, but
Christ being come, those others are given over to punishment, and then
the former depart into, the kingdom of heaven. For because they must be
in heaven, but He Himself is to come and judge all men here; having
passed sentence upon these, like some king He rises with His
friends, leading them to that blessed portion. Seest thou that the
punishment is twofold, first to be burnt up, and then to fall from that
glory?
2. But wherefore cloth He still go on, when the
others have withdrawn, to speak to these also in parables? They had
become wiser by His sayings, so as even to understand. At any rate, to
them He saith afterwards,
"Have ye understood all these things? They say unto
Him, Yea, Lord."(7) So completely, together with its other objects, did
the parable effect this too, that it made them more clear sighted. What
then saith He again?
"The Kingdom of Heaven is like unto treasure hid in
a field, the which when a man hath found, he hideth, and for joy
thereof selleth all that he hath, and buyeth that field. Again, the
Kingdom of Heaven is like unto a merchant man seeking goodly pearls,
who, when he had found one pearl of great price, went and sold all that
he had, and bought it."(8)
Much as in the other place, the mustard seed and the
leaven have but some little difference from each other, so here also
these two parables, that of the treasure and that of the pearl. This
being of course signified by both, that we ought to value the gospel
above all things. And the former indeed, of the leaven and of the
mustard seed, was spoken with a view to the power of the gospel, and to
its surely prevailing over the world; but these declare its value, and
great price. For as it extends itself like mustard seed, and prevails
like leaven, so it is precious like a pearl, and affords full abundance
like a treasure. We are then to learn not this only, that we ought to
strip ourselves of everything else, and cling to the gospel, but also
that we are to do so with joy; and when a man is dispossessing himself
of his goods, he is to know that the transaction is gain, and not loss.
Seest thou how both the gospel is hid in the world,
and the good things in the gospel?
Except thou sell all, thou buyest not; except thou
have such a soul, anxious and inquiring, thou findest not. Two things
therefore are requisite, abstinence from worldly matters, and
watchfulness. For He saith "One seeking goodly pearls, who when he had
found one of great price, sold all and bought it." For the truth is
one, and not in many divisions.
And much as he that hath the pearl knows
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indeed himself that he is rich, but others know not, many times, that
he is holding it in his hand (for there is no corporeal bulk); just so
also with the gospel, they that have hold of it know that they are
rich, but the unbelievers, not knowing of this treasure, are in
ignorance also of our wealth.
3. After this, that we may not be confident in the
gospel merely preached, nor think that faith only suffices us for
salvation, He utters also another, an awful parable. Which then is
this? That of the net.
"For the kingdom of Heaven is like unto a net, that
was cast into the sea, and gathered of every kind; which, when it was
full, they drew to shore, and sat down, and gathered the good into
vessels, but cast the bad away."(1)
And wherein doth this differ from the parable of the
tares? For there too the one are saved the other perish; but there, for
choosing of wicked doctrines; and those Before this again, for not
giving heed to His sayings, but these for wickedness of life; who are
the most wretched of all, having attained to His knowledge, and being
caught, but not even so capable of being saved.
Yet surely He saith elsewhere, that the shepherd
Himself separates them, but here He saith the angels do this;(2) and so
with respect to the tares. How then is it? At one time He discourses to
them in a way more suited to their dullness,(3) at another time in a
higher strain.
And this parable He interprets without so much as
being asked, but of His own motion He explained it by one part of it,
and increased their awe. For lest, on being told, "They east the bad
away," thou shouldest suppose that ruin to be without danger; by His
interpretation He signified the punishment, saying, "They will cast
them into the furnace."(4) And He declared the gnashing of teeth, and
the anguish, that it is unspeakable.
Seest thou how many are the ways of destruction? By
the rock, by the thorns, by the wayside, by the tares, by the net. Not
without reason therefore did He say, "Broad is the way that leadeth to
destruction, and many there be which go away(5) by it." (6)
4. Having then uttered all this, and concluded His
discourse in a tone to cause fear, and signified that these are the
majority of cases (for He dwelt more on them). He saith,
"Have ye understood al! these things? They say unto
Him, Yea, Lord."(7)
Then because they understood, He again praises them,
saying,
"Therefore every Scribe, which is instructed in the
Kingdom of Heaven,(8) is like unto a man that is an householder, which
bringeth forth out of his treasure things new and old."(9)
Wherefore elsewhere also He saith, "I will send you
wise men and scribes."(10) Seest thou how so far from excluding the Old
Testament, He even commends it, and speaks publicly in favor of it,
calling it "a treasure"?
So that as many as are ignorant of the divine
Scriptures cannot be "householders;" such as neither have of
themselves, nor receive of others, but neglect their own case,
perishing with famine. And not these only, but the heretics too,(11)
are excluded from this blessing. For they bring not forth things new
and old. For they have not the old things, wherefore neither have they
the new; even as they who have not the new, neither have they the old,
but are deprived of both. For these are bound up and interwoven one
with another.
Let us then hear, as many of us as neglect the
reading of the Scriptures, to what harm we are subjecting ourselves, to
what poverty. For when are we to apply ourselves to the real practice
of virtue, who do not so much as know the very laws according to which
our practice should be guided? But while the rich, those who are mad
about wealth, are constantly shaking out, their garments, that they may
not become moth-eaten; dost thou, seeing forgetfulness worse than any
moth wasting thy soul, neglect conversing with books? dost thou not
thrust away from thee the pest, adorn thy soul, look continually upon
the image of virtue, and acquaint thyself with her members and her
head? For she too hath a head and members more seemly than any graceful
and beautiful body.
What then, saith one, is the head of virtue?
Humility. Wherefore Christ also begins with it, saying, "Blessed are
the poor."(12) This head hath not locks and ringlets, but beauty, such
as to gain God's favor. For, "Unto whom shall I look," saith He, "but
unto him that is meek and humble, and trembleth at my words?"(13) And,
"Mine eyes are upon the meek of the earth."(14) And, "The Lord is nigh
unto them that are of a contrite heart."(15) This head, instead of
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locks, and flowing hair, bears sacrifices acceptable to God. It is a
golden altar, and a spiritual place of sacrifice;(1) "For a contrite
spirit is a sacrifice to God."(2) This is the mother of wisdom. If a
man have this, he will have the rest also.
Hast thou seen a head such as thou hadst never seen?
Wilt thou see the face too, or rather mark it? Mark then for the
present its color, how ruddy, and blooming, and very engaging; and
observe what are its ingredients. "Well, and what are they?"
Shame-facedness and blushing. Wherefore also some one saith, "Before a
shamefaced man shall go favor."(3) This sheds much beauty over the
other members also. Though thou mix ten thousand colors, thou wilt not
produce such a bloom.
And if thou wilt see the eyes also, behold them
exactly delineated with decency and temperance. Wherefore they become
also so beautiful and sharpsighted, as to behold even the Lord Himself.
For, "Blessed," saith He, "are the pure in heart, for they shall see
God."(4)
And her mouth is wisdom and understanding, and the
knowledge of spiritual hymns. And her heart, acquaintance with
Scripture, and maintenance of sound doctrines, and benevolence, and
kindness. And as without this last there is no living, so without that
other is never any salvation. Yea, for from that all her excellencies
have birth. She hath also for feet and hands the manifestations of her
good works. She hath a soul too, godliness. She hath likewise a bosom
of gold, and firmer than adamant, even fortitude; and all may be taken
captive more easily than that bosom may be riven asunder. And the
spirit that is in the brain and heart, is charity(5)
5. Wilt thou that in her actual deeds also I show
thee her image? Consider, I pray thee, this very evangelist: although
we have not his whole life in writing, nevertheless even from a few
facts one may see his image shine forth.
First, as to his having been lowly and contrite,
hear him, after his gospel, calling himself a publican; for his being
also merciful, see him stripping himself of all and following Jesus;
and as to his piety, it is evident from his doctrines. And his wisdom
again it is easy to see from the gospel which he composed, and his
charity(6) (for he cared for the whole world); and the manifestation of
his good works, from the throne on which he is to sit;(7) and his
courage too, "by his departing with joy from the presence of the
council."(8)
Let us imitate then this virtue, and most of all his
humility and almsgiving, without which one cannot be saved. And this is
shown by the five virgins, and together with them by the Pharisee. For
without virginity indeed it is possible to see the kingdom, but without
almsgiving it cannot be. For this is among the things that are
essential, and hold all together. Not unnaturally then have we called
it the heart of virtue. But this heart, unless it supply breath to all,
is soon extinguished. In the same way then as the fountain also, if it
confine its streams to itself, grows putrid; so it is with the rich
also, when they keep their possessions to themselves. Wherefore even in
our common conversation we say, "great is the consumption(9) of wealth
with such a man;" instead of saying, "great is the abundance, great the
treasure." For in truth there is a consumption, not of the possessors
only, but of the riches themselves. Since both garments laid by spoil,
and gold is cankered, and corn is eaten up, and the soul too of their
owner is more than they all cankered and corrupted by the cares of them.
And if thou be willing to produce in the midst a
miser's soul; like a garment eaten by innumerable worms, and not having
any sound part, even so wilt thou find it, perforated on all sides by
cares; rotted, cankered by sins.
But not such the poor man's soul, the soul of him, I
mean, that is voluntarily poor; but it is resplendent as gold, it
shines like a pearl, and it blooms like a rose. For no moth is there,
no thief is there, no worldly care, but as angels converse, so do they.
Wouldest thou see the beauty of this soul? Wouldest
thou acquaint thyself with the riches of poverty? He commands not men,
but he commands evil spirits. He stands not at a king's side, but he
hath taken his stand near to God. He is the comrade, not of men, but of
angels. He hath not chests, two, or three, or twenty, but such an
abundance as to account the whole world as nothing. He hath not a
treasure, but heaven. He needs not slaves, or rather hath his passions
for slaves, hath for slaves the motives(10) that rule over kings. For
that which commands him who wears the purple, that motive shrinks
before him.(11) And royalty, and gold, and all
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such things, he laughs at, as at children's toys; and like hoops, and
dice, and heads, and balls, so doth he count all these to be
contemptible. For he hath an adorning, which they who play with these
things cannot even see.
What then can be superior to this poor man? He hath
at least heaven for his pavement; but if the pavement be like this,
imagine the roof! But hath he not horses and chariots? Why, what need
hath he of these, who is to be borne upon the clouds, and to be with
Christ?
Having these things then impressed on our minds, let
us, both men and women, seek after that wealth, and the plenty that
cannot be rifled; that we may attain also unto the kingdom of heaven,
by the grace and love towards man of our Lord Jesus Christ, to whom be
glory and might forever and ever. Amen.
HOMILY XLVIII.
Matt. XIII. 53.
"And it came to pass, that, when Jesus had finished these parables, He
departed thence."
Wherefore said He, "these"? Because He was to speak
others besides. And wherefore, again, doth He depart? Desiring to sow
the word everywhere.
"And when He was come into His own country, He
taught them in their synagogue."(1)
And what doth he now call His country? As it seems
to me, Nazareth. "For He did not many mighty works there,"(2) it is
said, but in Capernaum He did miracles: wherefore He said also, "And
thou, Capernaum, which art exalted unto Heaven, shalt be brought down
to hell; for if the mighty works, which have been done in thee, had
been done in Sodom, it would have remained until this day."(3)
But having come there, while He slackens somewhat in
His miracles; so as not to inflame them unto more envy, nor to condemn
them more grievously, by the aggravation of their unbelief: He yet puts
forth a doctrine, having no less of wonder in it than the miracles. For
these utterly senseless men, when they ought to have marvelled, and to
have been amazed at the power of His words, they on the contrary hold
Him cheap, because of him who seemed to be His father; yet we know they
had many examples of these things in the former times, and from fathers
of no note had seen illustrious children. For so David was the son of a
certain mean husbandman, Jesse; and Amos, the child of a goatherd, and
himself a goatherd;(4) and Moses too, the lawgiver, had a father very
inferior to himself. When they therefore, for this especially, ought to
adore and be amazed, that being of such parents He spake such things,
it being quite manifest, that so it was not of man's care, but of God's
grace: yet they, what things they should admire Him for, for
those they despise Him.
He is moreover continually frequenting the
synagogues, lest if He were always abiding in the wilderness, they
should the more accuse Him as making a schism, and fighting against
their polity. Being amazed therefore, and in perplexity, they said,
"Whence hath this man this wisdom, and these powers?"(5) either calling
the miracles powers, or even the wisdom itself. "Is not this the
carpenter's son?"(6) The greater then the marvel, and the more abundant
the ground of amaze. "Is not His mother called Mary, and His brethren
James, and Joses,(7) and Simon, and Judas? and His sisters, are they
not all with us? Whence hath this man these things? And they were
offended in Him."(8)
Seest thou that Nazareth was where He was
discoursing? "Are not his brethren," it is said, "such a one, and such
a one?" And
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what of this? Why, by this especially you ought to have been led on to
faith. But envy you see is a poor base thing, and often falls foul of
itself. For what things were strange and marvellous, and enough to have
gained them over, these offended them.
What then saith Christ unto them? "A prophet," saith
He, "is not without honor, save in his own country, and in his own
house: and He did not," it is said, "many mighty works, because of
their unbelief."(1) But Luke saith, "And He did not there many
miracles."(2) And yet it was to be expected He should have done them.
For if the feeling of wonder towards Him was gaining ground (for indeed
even there He was marvelled at), wherefore did He not do them? Because
He looked not to the display of Himself, but to their profit. Therefore
when this succeeded not, He overlooked what concerned Himself, in order
not to aggravate their punishment.
And yet see after how long a time He came to them,
and after how great a display of miracles: but not even so did they
endure it, but were inflamed again with envy.
Wherefore then did He yet do a few miracles? That
they might not say, "Physician, heal thyself."(3) That they might not
say, "He is a foe and an enemy to us, and overlooks His own;" that they
might not say, "If miracles had been wrought, we also should have
believed." Therefore He both wrought them, and stayed: the one, that He
might fulfill His own part; the other, that He might not condemn them
the more.
And consider thou the power of His words, herein at
least, that possessed as they were by envy, they did yet admire. And as
with regard to His works, they do not find fault with what is done, but
feign causes which have no existence, slaying, "In Beelzebub He casteth
out the devils;" even so here too, they find no fault with the
teaching, but take refuge in the meanness of His race.
But mark thou, I pray thee, the Master's gentleness,
how He reviles them not, but with great mildness saith, "A prophet is
not without honor, save in his own country." And neither here did He
stop, but added, "And in his own house." To me it appears, that with
covert reference to His very own brethren, He made this addition.
But in Luke He puts examples also of this, saying,
that neither did Elias come unto His own, but to the stranger widow;
neither by Eliseus was any other leper healed, but the stranger
Naaman;(4) and Israelites neither received benefit, nor conferred
benefit, but the foreigners. And these things He saith, signifying in
every instance their evil disposition, and that in His case nothing new
is taking place.
2. "At that time Herod the tetrarch heard of the
fame of Jesus."(5) For Herod the king, this man's father, he that slew
the children, was dead.
But not without a purpose doth the evangelist
signify the time, but to make thee observe also the haughtiness of the
tyrant, and his thoughtlessness, in that not at the beginning did he
inform himself about Christ, but after a very long time.(6) For such
are they that are in places of power, and are encompassed with much
pomp, they learn these things late, because they do not make much
account of them.
But mark thou, I pray thee, how great a thing virtue
is, that he was afraid of him even when dead, and out of his fear he
speaks wisely even concerning a resurrection.
"For he said," it is mentioned, "unto his servants,
This is John, whom I slew, he is risen from the dead, and therefore the
mighty powers do work in him."(7) Seest thou the intensity of his fear?
for neither then did he dare to publish it abroad, but he still speaks
but to his own servants.
But yet even this opinion savored of the soldier,
and was absurd. For many besides had risen from the dead, and no one
had wrought anything of the kind. And his words seem to me to be the
language both of vanity, and of fear. For such is the nature of
unreasonable souls, they admit often a mixture of opposite passions.
But Luke affirms that the multitudes said, "This is
Elias, or Jeremias, or one of the old prophets,"(8) but he, as uttering
forsooth something wiser than the rest, made this assertion.
But it is probable that before this, in answer to
them that said He was John (for many had said this too), he had denied
it, and said, "I slew him," priding himself and glorying in it. For
this both Mark and Luke report that he said, "John I beheaded."(9) But
when the rumor prevailed, then he too saith the same as the people.
Then the evangelist relates to us also the history.
And what might his reason be for
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not introducing it as a subject by itself?(1) Because all their labor
entirely was to tell what related to Christ, and they made themselves
no secondary work besides this, except it were again to contribute to
the same end. Therefore neither now would they have mentioned the
history were it not on Christ's account, and because Herod said, "John
is risen again."
But Mark saith, that Herod exceedingly honored the
man, and this, when reproved.(2) So great a thing is virtue.
Then his narrative proceeds thus: "For Herod had
laid hold on John, and bound him, and put him in prison, for Herodias'
sake, his brother Philip's wife. For John said unto him, It is not
lawful for thee to have her. And when he would have put him to death,
he feared the people, because they counted him as a prophet."(3)
And wherefore doth he not address his discourse at
all to her, but to the man? Because it depended more on him.
But see how inoffensive he makes his accusation, as
relating a history rather than bringing a charge.
4. "But when Herod's birth-day was kept,"(4) saith
he, "the daughter of Herodias danced before them,(5) and pleased
Herod."(6) O diabolical revel! O satanic spectacle! O lawless dancing!
and more lawless reward for the dancing. For a murder more impious than
all murders was perpetrated, and he that was worthy to be crowned and
publicly honored, was slain in the midst, and the trophy of the devils
was set on the table.
And the means too of the victory were worthy of the
deeds done. For,
"The daughter of Herodias," it is said, "danced in
the midst, and pleased Herod. Whereupon he swore(7) with an oath to
give her whatsoever she would ask. And she being before instructed
of(8) her mother, said, Give me here John Baptist's head in a
charger."(9)
Her reproach is twofold; first, that she danced,
then that she pleased him, and so pleased him, as to obtain even murder
for her re ward.
Seest thou how savage he was? how senseless? how
foolish? in putting himself under the obligation of an oath, while to
her he gives full power over her request. But when he saw the evil
actually ensuing, "he was sorry,"(10) it is said; and yet in the first
instance he had put him in bonds. Wherefore then is he sorry? Such is
the nature of virtue, even amongst the wicked admiration and praises
are its due. But alas for her madness! When she too ought to admire,
yea, to bow down to him, for trying to redress her wrong, she on the
contrary even helps to arrange the plot, and lays a snare, and asks a
diabolical favor.
But he was afraid "for the oath's sake," it is said,
"and them that sat at meat with him." And how didst thou not fear that
which is more grievous? Surely if thou wast afraid to have witnesses of
thy perjury, much more oughtest thou to fear having so many witnesses
of a murder so lawless.
But as I think many are ignorant of the grievance
itself, whence the murder had its origin, I must declare this too, that
ye may learn the wisdom of the lawgiver. What then was the ancient law,
which Herod indeed trampled on, but John vindicated? The wife of him
that died childless was to be given to his brother.(11) For since death
was an incurable ill, and all was contrived for life's sake; He makes a
law that the living brother should marry her, and should call the child
that is born by the name of the dead, so that his house should not
utterly perish. For if the dead were not so much as to leave children,
which is the greatest mitigation of death, the sorrow would be without
remedy. Therefore you see, the lawgiver devised this refreshment for
those who were by nature deprived of children, and commanded the issue
to be reckoned as belonging to the other.
But when there was a child, this marriage was no
longer permitted. "And wherefore?" one may say, "for if it was lawful
for another, much more for the brother." By no means. For He will have
men's consanguinity extended, and the sources multiplied of our
interest in each other.
Why then, in the case also of death without
offspring, did not another marry her? Because it would not so be
accounted the child of the departed; but now his brother begetting it,
the fiction became probable. And besides, any other man had no
constraining call to build up the house of the dead, but this had
incurred the claim by relationship.
Forasmuch then as Herod had married his brother's
wife, when she had a child, therefore John blames him, and blames him
with moderation, showing together with his boldness, his consideration
also.
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But mark thou, I pray thee, how the whole theatre
was devilish. For first, it was made up of drunkenness and luxury,
whence nothing healthful could come. Secondly, the spectators in it
were depraved, and he that gave the banquet the worst transgressor of
all. Thirdly, there was the irrational pleasure. Fourthly, the damsel,
because of whom the marriage was illegal, who ought even to have hid
herself, as though her mother were dishonored by her, comes making a
show, and throwing into the shade all harlots, virgin as she was.
And the time again contributes no little to the
reproof of this enormity. For when he ought to be thanking God, that on
that day He had brought him to light, then he ventures upon those
lawless acts. When one in chains ought to have been freed by him, then
he adds slaughter to bonds.
Hearken, ye virgins, or rather ye wives also, as
many as consent to such unseemliness at other person's weddings,
leaping, and bounding, and disgracing our common nature. Hearken, ye
men too, as many as follow after those banquets, full of expense and
drunkenness, and fear ye the gulf of the evil one. For indeed so
mightily did he seize upon that wretched person just then, that he
sware even to give the half of his kingdom: this being Mark's
statement, "He sware unto her, Whatsoever thou shalt ask of me, I will
give it thee, unto the half of my kingdom."(1)
Such was the value he set upon his royal power; so
was he once for all made captive by his passion, as to give up his
kingdom for a dance.(2)
And why marvel at these things so happening then,
since even now, after the coming in of so high a wisdom, for a dance'
sake many of these effeminate young men give up their very souls, and
that without constraint of any oath? For being made captive by the
pleasure, they are led like sheep, wheresoever the wolf may drag them;
which was then the case with that frenzied man, who was guilty of two
extreme acts of madness; first, in making it depend on her that was so
maddened, and intoxicated with her passion, and shrinking from nothing;
next, in making the deed fast with the constraint of an oath.
5. But albeit he was so wicked, that base woman was
more wicked than all of them, both the damsel and the tyrant. For she
was the very first contriver of all the mischiefs, and the framer of
the whole plot (she who most of all ought to have been thankful to the
prophet); since it was in obedience to her that her daughter both
disgraced herself, and danced, and sought the murder; and Herod was
entrapped by her.
Seest thou how justly Christ said, "He that loveth
father or mother more than me, is not worthy of me."(3) For had she
kept this law, she would not have trangressed so many laws, she would
not have perpetrated this foul murder.
For what could be worse than this brutal fierceness?
to ask a murder by way of a favor, a lawless murder, a murder in the
midst of a banquet, a murder publicly, and without shame? Since she
went not unto him privately to speak of these things, but publicly, and
with her mask thrown off, barefaced, and having got the devil to plead
with her, in this guise she saith whatever she saith. Yea, and he it
was that caused her at all to get credit by her dancing, and to catch
Herod at that moment. For where dancing is, there is the evil one. For
neither did God give us feet for this end, but that we may walk
orderly: not that we may behave ourselves unseemly, not that we may
jump like camels (for even they too are disagreeable when dancing, much
more women), but that we may join the choirs of angels.
For if the body is base, thus making itself
unseemly, much more the soul. Like this is the dancing of the demons,
like this, the jesting of such as are servants of the demons.
And mark too the very mode of asking. "Give me here
John Baptist's head in a charger." Dost thou see her lost to all shame,
become altogether the devil's? She mentions his very office, and not
even so does she hide her face, but as if it were some viand she is
speaking of, just so doth she ask for that sacred and blessed head to
be brought in in a charger.
And she doth not so much as assign a cause, for
neither had she one to mention, but she claims simply to be
complimented by the calamities of others. And she said not, "Bring him
in here, and slay him," for she could not have endured his bold
language even when he was about to die. Yea, and she dreaded to hear
his awful voice, even when enduring slaughter; for not on the very
point of being beheaded would he have kept silence. Therefore she
saith, "Give me here in a charger," for "I long to see that tongue
silent:" her object being, not simply to be rid of his reproofs, but
also to trample upon him, and deride him when fallen.
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Yet God endured it, and neither discharged His
thunderbolt from above to scorch her shameless countenance, nor
commanded the earth to open, and receive that wicked revel; at once
both crowning the righteous man more signally, and leaving much
consolation to them that hereafter suffer anything unjustly.
6. Let us hearken therefore, as many as suffer ill,
living in virtue, at the hands of wicked men. For then too God endured
that even he in the wilderness, he in the leathern girdle, in the
garment of hair, the prophet, the man greater than all prophets, who
had no superior among those born of women, should actually be murdered,
and that by an immodest damsel, and a corrupt harlot, and all in
vindicating the laws of God. These things then let us consider, and
bear all nobly, whatever we may suffer.
For then too this bloodthirsty and lawless woman, as
far as she desired to take vengeance on him that had grieved her, so
far did she prevail, and satiated all her anger, and God permitted it.
And yet to her he had said nothing, nor had he accused her, but he
found fault with the man only. But her conscience was a bitter accuser.
Wherefore also she was led on in frenzy to greater evils, being
grieved, and stung, and she disgraced all at once, herself, her
daughter, her departed husband, her living paramour, and tried to
surpass her former acts. For "if thou art vexed," saith she, "at his
committing adultery, I make him a murderer also, and cause him to be
the slayer of his reprover."
Hearken, as many as are unduly excited about women.
Hearken, as many as proffer oaths about things
uncertain, and give others power for your own destruction, and dig a
pit for your selves.
Yea, for so came this man's ruin. I mean, he surely
expected her to ask some request suitable to the feast, and that being
a damsel, and asking a favor at a banquet, and revel, and solemn
assembly, she would ask something cheerful, and gracious, and surely
not a head; and he was deceived.
But nevertheless none of these things will be a plea
for him. And what if she had attained the spirit of the men that fight
with wild beasts? nevertheless he ought not to have been deceived, nor
to have ministered to such tyrannical injunctions.
For, in the first place, who would not have
shuddered to see that sacred head, dropping blood, set forth at the
feast? But not so the lawless Herod, nor the woman more accursed
than he. For such is the nature of the unchaste among women; none so
audacious and so savage as they.
For if we shudder at hearing these things, what must
we suppose of the effect of that sight at the time? what of the feeling
of those who sat with him at meat, on seeing blood dropping from a
newly-severed head in the midst of the revel? But as for that
blood-thirsty woman, and fiercer than furies, she had no feeling at
that spectacle, but even took delight in it, yet if nothing else,
surely the mere sight, it was to be expected, would effectually turn
her cold. But no such feeling had she, the murderess, and full of
thirst after prophets' blood.
For such is the nature of whoredom. It makes men not
wanton only, but murderous also. Those women at all events, who desire
to commit adultery, are prepared even for the slaying of their injured
husbands, and not one only, nor two, but ten thousand murders are they
ready to venture upon. And of this sort of tragic plots there are many
witnesses.
Which thing she also did at that time, looking to be
concealed after this, and to hide her crime. The very contrary
whereunto was the result; for John's cry was heard more loudly after
these things. But wickedness looks to the present only, like fevered
persons unseasonably asking for cold water. For in fact, if she had not
slain her accuser, her crime would not have been so completely
discovered. His disciples at least, when she had thrown him into
prison, said nothing of the kind; but when she had slain him,
then they were compelled to mention the cause also. For
willing as they were to have concealed the adulteress, and not inclined
to expose their neighbor's calamities; yet when they found themselves
compelled to give an account of it, then they tell the whole
crime. For lest any one should suspect that the cause of his
slaughter was a discreditable one, as in the case of Theudas and
Judas,(1) they are constrained to tell the occasion also of the murder.
So that the more thou wouldest dissemble a sin in this way, so much the
more dost thou expose it. For sin is not hidden by the addition of sin,
but by repentance and confession.
7. But see the evangelist, how he relates all
without invidiousness, and as far as he can, absolutely makes out an
excuse. Thus first in behalf of Herod he saith, "For the oath's sake,
and them which sat with him at meat," and that "he was sorry;" then of
the damsel, "Being before instructed of her
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mother," and that "she brought the head to her mother;" as though he
had said, it was her command that she was fulfilling. Since not for the
sufferers but for the wrongdoers do all righteous men grieve, since in
fact these are they who properly speaking suffer ill. For neither was
John injured, but these the centrivers of such proceedings.
Them let us also imitate, and not trample upon our
neighbors' sins, but so far as is right, shadow them over. Let us take
to ourselves a soul severe in goodness. For so the very evangelist,
speaking of a harlot and a blood-stained woman, avoided harshness, as
far as might be. For neither did he say, "by the blood-stained and
accursed woman," but "being before instructed of her mother,"(1) using
such names as have rather an innocent sound.
But thou dost even insult and revile thy neighbor,
and couldest never endure to make mention of a brother that had grieved
thee in such terms, as he hath done of the harlot, but with much brutal
fierceness, and re-preaches, calling him the wicked one, the
malefactor, the crafty, the feel, and many other names more grievous
than these. For so we make ourselves more and more like wild beasts,
and talk of him as of a man of monstrous origin,(2) vilifying,
reviling, insulting. But not so the saints; they on the contrary mourn
for such as sin, rather than curse them.
8. This then let us also do, and let us weep for
Herodias, and for them that imitate her. For many such revels now also
take place, and though John be not slain, yet the members of Christ
are, and in a far more grievous way. For it is not a head in a charger
that the dancers of our time ask, but the souls of them that sit at the
feast. For in making them slaves, and leading them to unlawful loves,
and besetting them with harlots, they do not take off the head, but
slay the soul, making them adulterers, and effeminate, and whoremongers.
For thou wilt not surely tell me, that when full of
wine, and drunken, and looking at a woman who is dancing and uttering
base words, thou dost not feel anything towards her, neither art
hurried on to profligacy, overcome by thy lust. Nay, that awful thing
befails thee, that thou "makest the members of Christ members of an
harlot."(3)
For though the daughter of Herodias be not present,
yet the devil, who then danced in her person, in theirs also holds his
choirs now, and departs with the souls of those guests taken captive.
But if ye are able to keep clear of drunkenness, yet
are ye partakers of another most grievous sin; such revels being also
full of much rapine. For look not, I pray thee, on the meats that are
set before them, nor on the cakes; but consider whence they are
gathered, and thou wilt see that it is of vexation, and covetousness,
and violence, and rapine.
"Nay, ours are not from such sources," one may say.
God forbid they should be: for neither do I desire it. Nevertheless,
although they be clear of these, not even so are our costly feasts
freed from blame. Hear, at all events, how even apart from these things
the prophet finds fault with them, thus speaking, "Woe to them that
drink wine racked off, and anoint themselves with the chief
ointments."(4) Seest thou how He censures luxury too? For it is not
covetousness which He here lays to their charge, but prodigality only.
And thou eatest to excess, Christ not even for need;
thou various cakes, He not so much as dry bread; thou drinkest Thasian
wine, but on Him thou hast not bestowed so much as a cup of cold water
in His thirst. Thou art on a soft and embroidered bed, but He is
perishing with the cold.
Wherefore, though the banquets be clear from
covetousness, yet even so are they accursed, because, while for thy
part thou doest all in excess, to Him thou givest not even His need;
and that, living in luxury upon things that belong to Him. Why, if thou
wert guardian to a child, and having taken possession of his goods,
were to neglect him in extremities, thou wouldest have ten thousand
accusers, and wouldest suffer the punishment appointed by the laws; and
now having taken possession of the goods of Christ, and thus consuming
them for no purpose, dost thou not think thou wilt have to give account?
9. And these things I say not of those who introduce
harlots to their tables (for to them I have nothing to say, even as
neither have I to the dogs), nor of those who cheat some, and pamper
others (for neither with them have I anything to do, even as I have not
with the swine and with the wolves); but of those who enjoy indeed
their own property, but do not impart thereof to others; of those who
spend their patrimony at random. For neither are these clear from
reprehension. For how, tell me, wilt thou escape reprov-
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ing and blame, while thy parasite is pampered, and the dog that stands
by thee, but Christ's worth appears to thee even not equal to theirs?
when the one receives so much for laughter's sake, but the other for
the Kingdom of Heaven not so much as the smallest fraction thereof. And
while the parasite, on saying something witty, goes away filled; this
Man, who hath taught us, what if we had not learnt we should have been
no better than the dogs,--is He counted unworthy of even the same
treatment with such an one?
Dost thou shudder at being told it? Shudder then at
the realities. Cast out the parasites, and make Christ to sit down to
meat with thee. If He partake of thy salt, and of thy table, He will be
mild in judging thee: He knows how to respect a man's table.(1) Yea, if
robbers know this, much more the Lord. Think, for instance, of that
harlot, how at a table He justified her, and upbraids Simon, saying,
"Thou gavest me no kiss."(2) I say, if He feed thee, not doing these
things, much more will He reward thee, doing them. Look not at the poor
man, that he comes to thee filthy and squalid, but consider that
Christ by him is setting foot in thine house, and cease from thy
fierceness, and thy relentless words, with which thou art even
aspersing such as come to thee, calling them impostors, idle, and other
names more grievous than these.
And think, when thou art talking so, of the
parasites; what kind of works do they accomplish? in what respect do
they profit thine house? Do they really make thy dinner pleasant to
thee? pleasant, by their being beaten and saying foul words? Nay, what
can be more unpleasing than this, when thou smitest him that is made
after God's likeness, and from thine insolence to him gatherest
enjoyment for thyself, making thine house a theatre, and filling thy
banquet with stage-players, thou who art well born and free imitating
the actors with their heads shaven?(3) For among them too is laughter,
and rude blows.
These things then dost thou call pleasure, I pray
thee, which are deserving of many tears, of much mourning and
lamentation? And when it were fit to urge them to a good life, to give
timely advice, dost thou lead them on to perjuries, and disorderly
language, and call the thing a delight? and that which procures hell,
dost thou account a subject of pleasure? Yea, and when they are at a
loss for witty sayings, they pay the whole reckoning wits oaths and
false swearing. Are these things then worthy of laughter, and not of
lamentations and tears? Nay, who would say so, that hath understanding?
And this I say, not forbidding them to be fed, but
not for such a purpose. Nay, let their maintenance have the motive of
kindness, not of cruelty; let it be compassion, not insolence. Because
he is a poor man, feed him; because Christ is fed, feed him; not for
introducing satanical sayings, and disgracing his own life. Look not at
him outwardly laughing, but examine his conscience, and then thou wilt
see him uttering ten thousand imprecations against himself, and
groaning, and wailing. And if he do not show it, this also is due to
thee.
10. Let the companions of thy meals then be men that
are poor and free, not perjured persons, nor stage-players. And if thou
must needs ask of them a requital for their food, enjoin them, should
they see anything done that is amiss, to rebuke, to admonish, to help
thee in thy care over thine household, in the government of thy
servants. Hast thou children? Let these be joint fathers to them, let
them divide thy charge with thee, let them yield thee such profits as
God loveth. Engage them in a spiritual traffic. And if thou see one
needing protection, bid them succor, command them to minister. By these
do thou track the strangers out, by these clothe the naked, by these
send to the prison, put an end to the distresses of others.
Let them give thee, for their food, this requital,
which profits both thee and them, and carries with it no condemnation.
Hereby friendship also is more closely riveted. For
now, though they seem to be loved, yet for all that they are ashamed,
as living without object in thy house; but if they accomplish these
purposes, both they will be more pleasantly situated, and thou wilt
have more satisfaction in maintaining them, as not spending thy money
without fruit; and they again will dwell with thee in boldness and due
freedom, and thy house, instead of a theatre, will become to thee a
church, and the devil will be put to flight, and Christ will enter, and
the choir of the angels. For where Christ is, there are the angels too,
and where Christ and the angels are, there is Heaven, there is a light
more cheerful than this of the sun.
And if thou wouldest reap yet another consolation
through their means, command them,
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when thou art at leisure, to take their books and read the divine law.
They will have more pleasure in so ministering to you, than in the
other way. For these things add respect both to thee and to them, but
those bring disgrace upon all together; upon thee as an insolent person
and a drunkard, upon them as wretched and gluttonous. For if thou feed
in order to insult them, it is worse than if thou hadst put them to
death; but if for their good and profit, it is more useful again than
if thou hadst brought them back from their way to execution. And now
indeed thou dost disgrace them more than thy servants, and thy servants
enjoy more liberty of speech, and freedom of conscience, than they do;
but then thou wilt make them equal to the angels.
Set free therefore both them and thine own self, and
take away the name of parasite, and call them companions of thy
meals;(1) cast away the appellation of flatterers, and bestow on them
that of friends. With this intent indeed did God make our friendships,
not for evil to the beloved and loving, but for their good and profit.
But these friendships are more grievous than any
enmity. For by our enemies, if we will, we are even profiled; but by
these we must needs be harmed, no question of it. Keep not then friends
to teach thee harm; keep not friends who are enamored rather of thy
table than of thy friendship. For all such persons, if thou retrench
thy good living, retrench their friendship too; but they that associate
with thee for virtue's sake, remain continually, enduring every change.
And besides, the race of the parasites doth
often take revenge upon thee, and bring upon thee an ill fame. Hence at
least I know many respectable persons to have got bad characters, and
some have been evil reported of for sorceries, some for adulteries and
corrupting of youths. For whereas they have no work to do, but spend
their own life unprofitably; their ministry is suspected by the
multitude as being the same with that of corrupt youths.
Therefore, delivering ourselves both from evil
report, and above all from the hell that is to come, and doing the
things that are well-pleasing to God, let us put an end to this
devilish custom, that "both eating and drinking we may do all things to
the glory of God,"(2) and enjoy the glory that cometh from Him; unto
which may we all attain, by the grace and love towards man of our Lord
Jesus Christ, to whom be glory and might, now and ever, and world
without end. Amen.
HOMILY XLIX.
MATT. XIV. 13.
"But when Jesus heard of it, He departed thence by ship into a desert
place apart; and when the multitudes had heard thereof, they followed
Him on foot out of all the cities."
SEE Him on every occasion "departing,"(2) both when
John was delivered up,(3) and when he was slain, and when the Jews
heard that He was making more disciples.(4) For it is His will
ordinarily to conduct things after the manner of a man, the time not
yet calling Him to reveal His Godhead plainly. Wherefore also He bade
His disciples "tell no man that He is the Christ;"(5) for His will was
that this should be better known after His resurrection. Wherefore upon
those of the Jews that were for a time obstinate in their unbelief He
was not very severe, but even disposed to be indulgent to them.
And on retiring, He departs not into a city, but
into a wilderness, and in a vessel, so that no man should follow.
But do thou mark, I pray thee, how the disciples of
John had now come to be more
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attached to Jesus. For it was they that told Him of the event; for
indeed they have left all, and take refuge henceforth in Him. Thus,
besides their calamity, His provision before made in that answer(1) did
no small good.
But wherefore did He not retire before they brought
Him the tidings, when yet He knew the fact before they reported it? To
signify all means the reality of His economy.(2) For not by His
appearance only, but by His actions He would have this confirmed,
because He knew the devil's craft, and that he would leave nothing
undone to destroy this doctrine.
He then for this end retires; but the multitudes not
even so withdraw themselves from Him, but they follow, riveted to Him,
and not even John's tragical end alarmed them. So great a thing is
earnest desire, so great a thing is love; in such wise doth it overcome
and dispel all dangers.
Therefore they straightway also received their
reward. For "Jesus," it is said, "went forth, and saw a great
multitude, and was moved with compassion toward them, and He healed
their sick."(3)
For great as their assiduity was, yet nevertheless
His doings exceeded what any diligence could earn. Wherefore He sets
forth also His motive for so healing them, His mercy, intense mercy:
and He healeth all.
And He requires not faith here. For both by coming
to Him, and by leaving their cities, and by diligently seeking Him, and
by abiding with Him even when hunger was pressing, they display their
own faith.
But He is about to feed them also. And He doth not
this of Himself, but waits to be entreated; on every occasion, as I
have said, maintaining this rule, not to spring onward to His miracles,
preventing them, but upon some call.(4)
And why did none of the multitude come near and
speak for them? They reverenced Him exceedingly, and felt not even
their hunger, through their longing to stay with Him. Neither indeed do
His disciples, when they were come to Him, say, "Feed them;" for as yet
they were rather in an imperfect state; but what?
"And when it was evening,' it is said, "His
disciples came to Him, saying, This is a desert place, and the time is
now passed; send the multitude away, that they may go and buy
themselves victuals."(5)
For if even after the miracle they forgot what had
been done, and after the baskets, supposed Him to be speaking of
loaves, when He gave the name of "leaven" to the doctrine of the
Pharisees;(6) much less, when they had never yet had experience of such
a miracle, would they have expected any such thing. And yet He had made
a beginning by actually healing many sick; but nevertheless, not even
from this did they expect the miracle of the loaves; so imperfct were
they as yet.
But mark thou, I pray, the Teacher's skill, how
distinctly He summons them on towards believing. For He said not at
once, "I feed them;" which indeed would not have been easily received;
but what?
"But Jesus," so it is written, "said unto them,
"They need not depart; give ye them to eat."(7)
He said not, "I give them," but, "Give ye them;" for
as yet their regard to Him was as to a man. But they not even so are
awakened, but still reason as with a man, saying,
"We have but five loaves, and two fishes."(8)
Wherefore Mark also saith, "They understood not the
saying, for their heart was hardened."(9)
They continuing therefore to crawl on the ground,
then at length He brings in His own part, and saith, "Bring them hither
to me." For although the place be desert, yet He that feeds the world
is here; and although the time be now past, yet He that is not subject
to time is discoursing with you.
But John saith also, that they were "barley
loaves,"(10) not mentioning it without object, but teaching us to
trample under foot the pride of costly living. Such was the diet of the
prophets also.(11)
2. "He took therefore the five loaves, and the two
fishes, and commanded the multitude," it is said, "to sit down upon the
grass, and looking up to Heaven, He blessed, and brake, and gave to His
disciples, and the disciples to the multitude.(12) And they did all eat
and were filled, and they took up of the fragments that remained twelve
baskets full. And they that had eaten were about five thousand men,
beside women and children.
Wherefore did He look up to Heaven, and bless? It
was to be believed of Him, both that He is of the Father, and that He
is equal to Him. But the proofs of these things
305
seemed to oppose one another. For while His equality was indicated by
His doing all with authority, of His origin from the Father they could
no otherwise be persuaded, than by His doing all with great lowliness,
and with reference to Him, and invoking Him on His works. Wherefore we
see that He neither did these actions only, nor those, that both might
be confirmed; and now He works miracles with authority, now with prayer.
Then again, that what He did might not seem an
inconsistency, in the lesser things He looks up to Heaven, but in the
greater doth all with authority; to teach thee in the lesser also, that
not as receiving power from elsewhere, but as honoring Him that begat
Him, so He acts. For example: when He forgave sins, and opened
paradise, and brought in the thief, and most utterly set aside the old
law, and raised innumerable dead, and bridled the sea, and reproved the
un-uttered thoughts of men, and created an eye;--which are achievements
of God only and of none else;--we see Him in no instance praying: but
when He provided for the loaves to multiply themselves, a far less
thing than all these, then He looks up to Heaven; at once establishing
these truths which I have spoken of, and instructing us not to touch a
meal, until we have given thanks to Him who giveth us this food.
And why doth He not make it of things that are not?
Stopping the mouth of Marcion, and of Manichaens, who alienate His
creation from Him, and teaching by His very works, that even all the
things that are seen are His works and creatures, and signifying that
it is Himself who gives the fruits, who said at the beginning, "Let the
earth put forth the herb of grass," and "Let the waters bring forth
things moving with living souls."(1)
For this is not at all a less work than the other.
For though those were made of things that are not, yet nevertheless
were they of water; and it was no greater thing to produce fruits out
of the earth, and moving things with life out of the water, than out of
five loaves to make so many; and of fishes again, which was a sign that
He was ruler both of the earth and of the sea.
Thus, since the sick were constantly the subject of
His miracles, He works also a general benefit, that the many might not
be spectators only of what befell others, but themselves also partakers
of the gift.
And that which in the wilderness seemed to the Jews
marvellous, (they said at least, "Can He give bread also? or prepare a
table in the wilderness?)"(2) this He shows forth in His works. With
this view also He leads them into the wilderness, that the miracle
might be very far beyond suspicion, and that no one might think that
any village lying near contributed ought to the meal. For this reason
He mentions the hour also, not the place only.
And another thing too we learn, the self-restraint
of the disciples which they practised in necessary things, and how
little they accounted of food. For being twelve, they had five loaves
only and two fishes; so secondary to them were the things of the body:
so did they cling to the things spiritual only.
And not even that little did they hold fast, but
gave up even it when asked. Whereby we should be taught, that though we
have but little, this too we ought to give up to them that are in need.
Thus, when commanded to bring the five loaves, they say not, "and
whence are we to have food? whence to appease our own hunger?" but they
obey at once.
And besides what I have mentioned, to this end, as I
at least think, He makes it out of the materials which they had,
namely, that He might lead them to faith; for as yet they were rather
in a weak state.(3)
Wherefore also "He looks up to Heaven." For of the
other miracles they had many examples, but of this none.(3)
3. "He took the loaves," therefore, "and brake them,
and gave them by His disciples," hereby to honor them; and not in honor
to them only, but also that, when the miracle had been done they might
not disbelieve it, nor forget it when it had past, their own hands
bearing them witness.(3)
Wherefore also He suffers the multitudes first to
have a sense of hunger, and waits for these to come to Him first and
ask Him, and by them makes the people sit down, and by them
distributes; being minded by their own confessions and actions to
prepossess them every one.(3)
Therefore also, from them He receives the loaves,
that the testimonies of what was doing might be many, and that they
might have memorials of the miracle. For if even after these
occurrences they forgot,(4) what would not have been their case, had He
omitted those provisions?
And He commands them to sit down on the trampled
grass, instructing the multitudes in self-denial. For His will was not
to feed
306
their bodies only, but also to instruct their souls. As well by the
place therefore, as by His giving them nothing more than loaves and
fishes, and by setting the same before all, and making it common,
and by affording no one more than another, He was teaching them
humility, and temperance, and charity, and to be of like mind one
towards another, and to account all things common.
"And He brake and gave to the disciples, and the
disciples to the multitude." The five loaves He brake and gave, and the
five multiplied themselves in the hands of the disciples. And not even
here doth He stay the miracle, but He made them even to exceed; to
exceed, not as whole loaves, but as fragments; to signify that of those
loaves these were remains, and in order that the absent might learn
what had been done.
For this purpose indeed He suffered the multitudes
to hunger, that no one might suppose what took place to be illusion.
For this also He caused just twelve baskets to
remain over, that Judas also might bear one. For He was able indeed to
have appeased their hunger, but the disciples would not have known His
power, since in Elijah's case also this took place.(1)
At all events, so greatly were the Jews amazed at
Him for this, that they wished even to make Him a king,(2) although
with regard to the other miracles they did not so m any instance.
What reasoning now may set forth, how the loaves
multiplied(3) themselves; how they flowed together in the wilderness;
how they were enough for so many (for there were "five thousand men
beside women and children;" which was a very great commendation of the
people, that both women and men attended Him); how the remnants had
their being (for this again is not less than the former), and became so
abundant, that the baskets were equal in number to the disciples, and
neither more nor less?
Having then taken the fragments, He gave them not to
the multitudes, but to the disciples, and that, because the multitudes
were m a more imperfect state than the disciples.
And, having wrought the miracle, "straightway He
constrained His disciples to get into a ship, and to go before Him unto
the other side, while He sent the multitudes away."(4)
For even if He had seemed, when in sight, to be
presenting an illusion, and not to have wrought a truth; yet surely not
in His absence also. For this cause then, submitting His proceedings to
an exact test, He commanded those that had got the memorials, and the
proof of the miracles, to depart from Him.
And besides this, when He is doing great works, He
disposes elsewhere of the multitudes and the disciples, instructing us
in nothing to follow after the glory that comes from the people, nor to
collect a crowd about
us.
Now by saying, "He constrained them," He indicates
the very close attendance of the disciples.
And His pretext indeed for dismissing them was the
multitude, but He was Himself minded to go up into the mountain; and He
did this, instructing us neither to be always in intercourse with
multitudes, nor always to fly from the crowd, but each of the two as
may be expedient, and giving each duly his turn.
4. Let us learn therefore ourselves also to wait
upon Jesus; but not for His bounty in things sensible, lest we be
upbraided like the Jews. For "ye seek me," saith He, "not because ye
saw the miracles,(5) but because ye did eat of the loaves, and were
filled."(6) Therefore neither doth He work this miracle continually,
but a second time only; that they might be taught not to be slaves to
their belly, but to cling incessantly to the things of the Spirit.
To these then let us also cling, and let us seek the
heavenly bread, and having received it, let us cast away all worldly
care. For if those men left houses, and cities, and kinsmen, and all,
and abode in the wilderness, and when hunger was pressing, withdrew
not; much more ought we, when approaching such a table, to show forth a
more abundant self-command, and to set our love on the things of the
Spirit, and to seek the things of sense as secondary to these.
Since even they were blamed, not because they sought
Him for the bread, but because it was for this only they sought Him,
and for this primarily. For should any one despise the great gifts, but
cling to the small, and to those which the giver would have him
despise. He loses these latter too: as on the other hand, if we love
those, He adds these also. For these are but an appendage to the
others; so vile are they and trifling, compared with those, although
they be great. Let us not therefore spend our diligence on them, but
account both the acquisition and loss of them alike indifferent, even
as Job also neither clung to them when present, nor sought them
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absent. For on this account, they are called
<greek>krhata</greek>, (1) not that we should bury them in
the earth, but that we should use them aright.
And as of artisans every one hath his peculiar
skill, even so the rich man, as he knows not how to work in brass, nor
to frame ships, nor to weave, nor to build houses, nor any such
thing;--let him learn then to use his wealth aright, and to pity the
poor; so shall he know a better art than all those.
For indeed this is above all those arts. Its
workshop is builded in Heaven. It hath its tools not of iron and brass,
but of goodness and of a right will. Of this art Christ is the Teacher,
and His Father. "For be ye merciful," saith He, "as your Father which
is in Heaven."(2)
And what is indeed marvellous, being so much
superior to the rest, it needs no labor, no time for its perfection; it
is enough to have willed, and the whole is accomplished.
But let us see also the end thereof, what it is.
What then is the end of it? Heaven, the good things in the heavens,
that unspeakable glory, the spiritual bride-chambers, the bright lamps,
the abiding with the Bridegroom; the other things, which no speech, nor
even understanding, is able to set forth.
So that herein likewise great is its difference from
all others. For most of the arts profit us for the present life, but
this for the life to come also.
5. But if it so far excels the arts that are
necessary to us for the present, as medicine, for instance, and
house-building, and all others like them: much more the rest, which if
any one were nicely to examine, he would not even allow them to be
arts. Wherefore I at least would not call those others, as they are
unnecessary, so much as arts at all. For wherein is delicate cookery
and making sauces profitable to us? Nowhere: yea, they are greatly
unprofitable and hurtful, doing harm both to body and soul, by bringing
upon us the parent of all diseases and sufferings, luxury, together
with great extravagance.(3)
But not these only, but not even painting, or
embroidery, would I for one allow to be an art, for they do but throw
men into useless expense. But the arts ought to be concerned with
things necessary and important to our life, to supply and work them up.
For to this end God gave us skill at all, that we might invent methods,
whereby to furnish out our life. But that there should be figures(4)
either on walls, or on garments, wherein is it useful, I pray thee? For
this same cause the sandal-makers too, and the weavers, should have
great retrenchments made in their art. For most things in it they have
carried into vulgar ostentation,(5) having corrupted its necessary use,
and mixed with an honest art an evil craft; which has been the case
with the art of building also. But even as to this, so long as it
builds houses and not theatres, and labors upon things necessary, and
not superfluous, I give the name of an art; so the business of weaving
too, as long as it makes clothes, and coverlids, but does not imitate
the spiders, and overwhelm men with much absurdity, and unspeakable
effeminacy, so long I call it an art.
And the sandal-makers' trade, so long as it makes
sandals, I will not rob of the appellation of art; but when it perverts
men to the gestures of women, and causes them by their sandals to grow
wanton and delicate, we will set it amidst the things hurtful and
superfluous, and not so much as name it an art.
And I know well, that to many I seem over-minute in
busying myself about these things; I shall not however refrain for
this. For the cause of all our evils is this, such faults being at all
counted trifling, and therefore disregarded.
And what sin, say you, can be of less account than
this, of having an ornamented and glittering sandal, which fits the
foot; if indeed it seem right at all to denominate it a sin?
Will ye then that I let loose my tongue upon it, and
show its unseemliness, how great it is? and will ye not be angry? Or
rather, though ye be angry, I care not much. Nay, for yourselves are to
blame for this folly, who do not so much as think it is a sin, and
hereby constrain us to enter upon the reproof of this extravagance.
Come then, let us examine it, and let us see what sort of an evil it
is. For when the silken threads, which it is not seemly should be even
inwoven in your garments, these are sewn by you into your shoes, what
reproach, what derision do these things deserve?
And if thou despise our judgments, hear the voice of
Paul, with great earnestness forbidding these things, and then thou
wilt perceive the absurdity of them. What then saith he? "Not with
braided hair, or gold, or pearls, or costly array."(6) Of what favor
then canst thou be worthy; when, in spite of Paul's prohibiting the
married woman to have costly clothing, thou extendest this effeminacy
even to thy shoes, and hast no end of contri-
308
vances for the sake of this ridicule and reproach? Yes: for first a
ship is built, then rowers are mustered, and a man for the prow, and a
helmsman, and a sail is spread, and an ocean traversed, and, leaving
wife and children and country, the merchant commits his very life to
the waves, and comes to the land of the barbarians, and undergoes
innumerable dangers for these threads, that after it all thou mayest
take them, and sew them into thy shoes, and ornament the leather. And
what can be done worse than this folly?
But the old ways are not like these, but such as
become men. Wherefore I for my part expect that in process of time the
young men amongst us will wear even women's shoes, and not be ashamed.
And what is more grievous, men's fathers seeing these things are not
much displeased, but do even account it an indifferent matter.
Would ye that I should add what is still more
grievous; that these things are done even when there are many poor?
Would ye that I bring before you Christ, an hungered, naked, wandering
everywhere, in chains? And how many thunderbolts must ye not deserve,
overlooking Him in want of necessary food, and adorning these pieces of
leather with so much diligence? And He indeed, when He was giving law
to His disciples, would not so much as suffer them to have shoes at
all, but we cannot bear to walk, I say not barefooted, but even with
feet shod as they ought to be.
7. What then can be worse than this unseemliness,
this absurdity? For the thing marks a soul, in the first place
effeminate, then unfeeling and cruel, then curious and idly busy. For
when will he be able to attend to any necessary matter, who is taken up
with these superfluous things? when will such a youth endure to take
heed to his soul, or to consider so much as that he hath a soul? Yes,
he surely will be a trifler who cannot help admiring such things; he
cruel, who for their sake neglects the poor; he void of virtue, who
spends all his diligence on them.
For he that is curious about the beauty of threads,
and the bloom of colors, and the tendrils made of such woven work, when
will he be able to look upon the heaven? when will he admire the beauty
there, who is excited about a kind of beauty that belongs to pieces of
leather, and who is bending to the earth? And whereas God hath
stretched out the Heaven, and lighted up the sun, drawing thy looks
upwards; thou constrainest thyself to look downwards, and to the earth,
like the swine, and obeyest the devil. For indeed this wicked demon
hath devised this unseemliness, to draw thee off from that beauty. For
this intent hath he drawn thee this way; and God, showing Heaven, is
outvied by a devil showing certain skins, or rather not even skins (for
indeed these too are God's works), but effeminacy and a bad kind of
skill.
And the young man goes about bending down towards
the earth, he that is required to seek wisdom concerning the things in
Heaven; priding himself more on these trifles than if he had
accomplished some great and good work, and walking on tiptoe in the
forum, and hereby begetting to himself superfluous sorrows and
distresses, lest he should stain them with the mud when it is winter;
lest he should cover them with the dust, when summer is come.
What sayest thou, O man? Hast thou cast thy whole
soul into the mire through this extravagance, and dost thou overlook it
trailing on the ground, and art thou so anxious about a
pair of shoes? Mark their use, and respect the verdict thou
passest on them. For to tread on mud and mire, and all the spots
on the pavement, for this were thy shoes made. Or if thou canst not
bear this, take and hang them from thy neck, or put them on thy
head.
And ye indeed laugh at hearing this. But I am
inclined to weep for these men's madness, and their earnest care about
these matters. For in truth they would rather stain their body with
mud, than those pieces of leather.
Triflers then they become in this way, and fond of
money again in another way. For he that has been used to be frantic and
eager upon such matters, requires also for his clothes and for all
other things much expense, and a large income.
And if he have a munificent father, his thraldom
becomes worse, his absurd fancy more intense; but if a parsimonious
one, he is driven to other unseemliness, by way of getting together a
little money for such expenses.
Hence many young men have even sold their manhood,
and have become parasites to the rich, and have undertaken other
servile offices, purchasing thereby the fulfillment of such desires.
So then, that this man is sure to be at once fond of
money, and a trifler, and about important things the most indolent of
all men, and that he will be forced to commit many sins, is hereby
evident. And that he is cruel and vainglorious, neither this will any
one gainsay: cruel, in that when he sees a poor man, through the love
of finery he makes as though he did not even see him, but while he
309
is decking out these things with gold, overlooks him perishing of
hunger; vainglorious, since even in such little matters he trains
himself to hunt after the admiration of the beholders. For I suppose no
general prides himself so much on his legions and trophies, as our
profligate youths on the decking out of their shoes, on their trailing
garments, on the dressing of their hair; yet surely all these are works
of other persons, in their trades. But if men do not cease from vain
boasting in the works of others, when will they cease from it in their
own?
8. Shall I mention yet other things more grievous
than these? or are even these enough for you? Well then; I must end my
speech here; since even this have I said, because of the disputatious,
who maintain the thing not to be so very wrong.
And although I know that many of the young will not
so much as attend to what I have said, being once for all intoxicated
with this fancy, I yet ought not therefore to keep silence. For such
fathers as have understanding, and are as yet sound, will be able to
force them, even against their will, to a becoming decency.
Say not then, "this is of no consequence, that is of
no consequence;" for this, this hath ruined all. For even hereby ought
you to train them, and by the things which seem trifling to make them
grave, great of soul, superior to outward habiliments; so shall we find
them approved in the great things also. For what is more ordinary than
the learning of letters? nevertheless thereby do men become
rhetoricians,(1) and sophists, and philosophers, and if they know not
their letters, neither will they ever have that knowledge.
And this we have spoken not to young men only, but
to women also, and to young damsels. For these too are liable to the
like charges, and much more, inasmuch as seemliness is a thing
appropriate to a virgin.
What has been said therefore to the others; do ye
account to have been said to you also, that we may not repeat again the
same things.
For it is full time now to close our discourse with
prayer. All of you then pray with us, that the young men of the church
above all things may be enabled to live orderly, and to attain an old
age becoming them. Since for those surely who do not so live, it were
well not to come to old age at all. But for them that have grown old
even in youth, I pray that they may attain also to the very deep of
gray hairs, and become fathers of approved children, and may be a joy
to them that gave them birth, and above all surely to the God that made
them, and may exterminate every distempered fancy, not that about their
shoes, nor about their clothes only, but every other kind also.
For as untilled land, such is also youth neglected,
bringing forth many thorns from many quarters. Let us then send forth
on them the fire of the Spirit, and burn up these wicked desires, and
let us break up our fields, and make them ready for the reception of
the seed, and the young men amongst us let us exhibit with soberer
minds than the old elsewhere. For this in fact is the marvellous thing,
when temperance shines forth in youth; since he surely that is
temperate in old age cannot have a great reward, having in perfection
the security from his age. But what is wonderful, is to enjoy a calm
amidst waves, and in a furnace not to be burnt, and in youth not to run
wanton.
With these things then in our minds, let us emulate
that blessed Joseph, who shone through all these trials, that we may
attain unto the same crowns with him; unto which may we all attain, by
the grace and love towards man of our Lord Jesus Christ, with whom be
glory unto the Father, together with the Holy Ghost, now and always,
and world without end. Amen.
310
HOMILY L.
MATT. XIV. 23, 24.
"And when He had sent the multitudes away, He went up into the mountain
apart to pray: and when the evening was come, He was there alone. But
the ship was now in the midst of the sea, tossed with waves:(1) for the
wind was contrary."
For what purpose doth He go up into the mountain? To
teach us, that loneliness and retirement is good, when we are to pray
to God. With this view, you see, He is continually withdrawing into the
wilderness, and there often spends the whole night in prayer, teaching
us earnestly to seek such quietness in our prayers, as the time and
place may confer. For the wilderness is the mother of quiet; it is a
calm and a harbor, delivering us from all turmoils.
He Himself then went up thither with this object,
but the disciples are tossed with the waves again, and undergo a storm,
equal even to the former. But whereas before they had Him in the ship
when this befell them, now they were alone by themselves. Thus gently
and by degrees He excites and urges them on for the better, even to the
bearing all nobly. Accordingly we see, that when they were first near
that danger, He was present, though asleep, so as readily to give them
relief; but now leading them to a greater degree of endurance, He doth
not even this, but departs, and in mid sea permits the storm to arise,
so that they might not so much as look for a hope of preservation from
any quarter; and He lets them be tempest-tost all the night, thoroughly
to awaken, as I suppose, their hardened heart.
For such is the nature of the fear, which the time
concurs with the rough weather in producing. And together with the
compunction, He cast them also into a greater longing for Himself, and
a continual remembrance of Him.
Accordingly, neither did He present Himself to them
at once. For, "in the fourth watch," so it is said, "of the night, He
went unto them, walking upon the sea;"(2) instructing them not hastily
to seek for deliverance; from their pressing dangers, but to bear
all occurrences manfully. At all events, when they
looked to be delivered, then was their fear again heightened. For,
"When the disciples," it is said, "saw Him walking
on the sea, they were troubled, saying, It is a spirit: and they cried
out for fear."(3)
Yea, and He constantly doth so; when He is on the
point of removing our terrors, He brings upon us other worse things,
and more alarming: which we see took place then also. For together with
the storm, the sight too troubled them, no less than the storm.
Therefore neither did He remove the darkness, nor straightway make
Himself manifest, training them, as I said, by the continuance of these
fears, and instructing them to be ready to endure. This He did in the
case of Job also; for when He was on the point of removing the
terror and the temptation, then He suffered the end to grow more
grievous; I mean not for his children's death, or the words of his
wife, but because of the reproaches, both of his servants and of his
friends. And when He was about to rescue Jacob from his affliction in
the strange land, He allowed his trouble to be awakened and aggravated:
in that his father-in-law first overtook him and threatened death, and
then his brother coming immediately after, suspended over him the
extremest danger.
For since one cannot be tempted both for a long time
and severely; when the righteous are on the point of coming to an end
of their conflicts, He, willing them to gain the more, enhances their
struggles. Which He did in the case of Abraham too, appointing for his
last conflict that about his child. For thus even things intolerable
will be tolerable, when they are so brought upon us, as to have their
removal near, at the very doors.
So did Christ at that time also, and did not
discover Himself before they cried out. For the more intense their
alarm, the more did they welcome His coming. Afterward when they had
exclaimed, it is said,
311
"Straightway Jesus spake unto them, saying, Be of
good cheer, it is I; be not afraid."(1)
This word removed their fear, and caused them to
take confidence. For as they knew Him not by sight, because of His
marvellous kind of motion, and because of the time, He makes Himself
manifest by His voice.
2. What then saith Peter, everywhere ardent, and
ever starting forward before the rest?
"Lord, if it be Thou," saith he, "bid me come unto
Thee on the water."(2)
He said not, "Pray and entreat," but, "bid." Seest
thou how great his ardor, how great his faith? Yet surely he is hereby
often m danger, by seeking things beyond his measure. For so here too
he required an exceedingly great thing, for love only, not for display.
For neither did he say, "Bid me walk on the water," but what? "Bid me
come unto Thee." For none so loved Jesus.
This he did also after the resurrection; he endured
not to come with the others, but leapt forward.(3) And not love only,
but faith also doth he display. For he not only believed that He was
able Himself to walk on the sea, but that He could lead upon it others
also; and he longs to be quickly near Him.
"And he said, Come. And when Peter was come down out
of the ship, he walked on the water, and came(4) to Jesus. But when he
saw the wind boisterous,(5) he was afraid; and beginning to sink, he
cried, saying, Lord, save me. And immediately Jesus stretched forth His
hand and caught him, and saith unto him, O thou of little faith,
wherefore didst thou doubt?"(6)
This is more wonderful than the former. Therefore
this is done after that. For when He had shown that He rules the sea,
then He carries on the sign to what is yet more marvellous. Then He
rebuked the winds only; but now He both walks Himself, and permits
another to do so; which thing if He had required to be done at the
beginning, Peter would not have so well received it, because he had not
yet acquired so great faith.
Wherefore then did Christ permit him? Why, if He had
said, "thou canst not," Peter being ardent would have contradicted Him
again. Wherefore by the facts He convinces him, that for the future he
may be sobered.
But not even so doth he endure. Therefore having
come down, he becomes dizzy; for he was afraid. And this the surf
caused, but his fear was wrought by the wind.
But John saith, that "they willingly received Him
into the ship; and immediately the ship was at the land whither they
went,"(7) relating this same circumstance. So that when they were on
the point of arriving at the land, He entered the ship.
Peter then having come down from the ship went unto
Him, not rejoicing so much in walking on the water, as in coming unto
Him. And when he had prevailed over the greater, he was on the point of
suffering evil from the less, from the violence of the wind, I mean,
not of the sea. For such a thing is human nature; not seldom effecting
great things, it exposes itself in the less; as Elias felt toward
Jezebel, as Moses toward the Egyptian, as David toward Bathsheba. Even
so then this man also; while their fear was yet at the height, he took
courage to walk upon the water, but against the assault of the wind he
was no longer able to stand; and this, being near Christ. So absolutely
nothing doth it avail to be near Christ, not being near Him by faith.
And this also showed the difference between the
Master and the disciple, and allayed the feelings of the others. For if
in the case of the two brethren they had indignation, much more here;
for they had not yet the Spirit vouchsafed unto them.
But afterwards they were not like this. On every
occasion, for example, they give up the first honors to Peter, and put
him forward in their addresses to the people, although of a rougher
vein than any of them.(8)
And wherefore did He not command the winds to cease,
but Himself stretched forth His hand and took hold of him? Because in
him faith was required. For when our part is wanting, then God's part
also is at a stand.
Signifying therefore that not the assault of the
wind, but his want of faith had wrought his overthrow, He saith,
"Wherefore didst thou doubt, O thou of little faith?" So that if his
faith had not been weak, he would have stood easily against the wind
also. And for this reason, you see, even when He had caught hold of
Him, He suffers the wind to blow, showing that no hurt comes thereby,
when faith is steadfast.
And as when a nestling has come out of the nest
before the time, and is on the point of falling, its mother bears it on
her wings, and brings it back to the nest; even so did Christ.
312
"And when they were come into the ship, then the
wind ceased."(1)
Whereas before this they had said, "What manner of
man is this, that even the winds and the sea obey Him!"(2) now it is
not so. For "they that were in the ship," it is said, "came and
worshipped Him, saying, Of a truth Thou art Son of God."(3) Seest thou,
how by degrees he was leading them all higher and higher? For both by
His walking on the sea, and by His commanding another to do so, and
preserving him in jeopardy; their faith was henceforth great. For then
indeed He rebuked the sea, but now He rebukes it not, in another way
signifying His power more abundantly. Wherefore also they said, "Of a
truth Thou art Son of God."
What then? Did He rebuke them on their so speaking?
Nay, quite the contrary, He rather confirmed what they said, with
greater authority healing such as approached Him, and not as before.
"And when they were gone over," so it is said, "they
came into the land of Gennesaret. And when the men of that place had
knowledge of Him, they sent out into all that country round about, and
brought unto Him all that were diseased; and besought Him that they
might touch the hem of His garment; and as many as touched were made
perfectly whole."(4)
For neither did they approach Him as before,
dragging Him into their houses, and seeking a touch of His hand, and
directions from Him in words; but in a far higher strain, and with more
of self-denial, and with a more abundant faith did they try to win
themselves a cure; for she that had the issue of blood taught them all
to be severe in seeking wisdom.
And the evangelist, implying also that at long
intervals He visited the several neighborhoods, saith, "The men of that
place took knowledge of Him, and sent out into the country round about,
and brought unto Him them that were diseased." But yet the interval, so
far from abolishing their faith, made it even greater, and preserved it
in vigor.
3. Let us also then touch the hem of His garment, or
rather, if we be willing, we have Him entire. For indeed His body is
set before us now, not His garment only, but even His body; not for us
to touch it only, but also to eat, and be filled. Let us now then draw
near with faith, every one that hath an infirmity. For if they that
touched the hem of His garment drew from Him so much virtue, how much
more they that possess Him entire? Now to draw near with faith is not
only to receive the offering, but also with a pure heart to touch it;
to be so minded, as approaching Christ Himself. For what, if thou hear
no voice? Yet thou seest Him laid out; or rather thou dost also hear
His voice, while He is speaking by the evangelists.
Believe, therefore, that even now it is that supper,
at which He Himself sat down. For this is in no respect different from
that. For neither doth man make this and Himself the other; but both
this and that is His own work. When therefore thou seest the priest
delivering it unto thee, account not that it is the priest that doeth
so, but that it is Christ's hand that is stretched out.
Even as when he baptizes, not he doth baptize thee,
but it is God that possesses thy head with invisible power, and neither
angel nor archangel nor any other dare draw nigh and touch thee; even
so now also. For when God begets, the gift is His only. Seest thou not
those who adopt to themselves sons here, how they commit not the act to
slaves, but are themselves present at the judgment-seat? Even so
neither hath God committed His gift to angels, but Himself is present,
commanding and saying, "Call no man Father on earth;"(5) not that thou
shouldest dishonor them that gave thee birth, but that thou shouldest
prefer to all those Him that made thee, and enrolled thee amongst His
own children. For He that hath given the greater, that is, hath set
Himself before thee, much more will He not think scorn to distribute
unto thee of His body. Let us hear therefore, both priests and
subjects, what we have had vouchsafed to us; let us hear and tremble.
Of His own holy flesh He hath granted us our fill; He hath set before
us Himself sacrificed.
What excuse shall we have then, when feeding on such
food, we commit such sins? when eating a lamb, we become wolves? when
feeding on a sheep, we spoil by violence like the lions?
For this mystery He directs to be always clear, not
from violence only, but even from bare enmity. Yea, for this mystery is
a mystery of peace; it allows us not to cling to wealth. For if He
spared not Himself for us, what must we deserve, sparing our wealth,
and being lavish of a soul, in behalf of which He spared not Himself?
Now upon the Jews God every year bound
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in their feasts a memorial of His peculiar favors to them: but for
thee, every day, as I may say, through these mysteries.
Be not therefore ashamed of the cross: for these are
our venerable things, these our mysteries; with this gift do we adorn
ourselves, with this we are beautified.
And if I say, He stretched out the heaven, He spread
out the earth and the sea, He sent prophets and angels, I say nothing
in comparison. For the sum of His benefits is this, that "He spared not
His own Son,"(1) in order to save His alienated servants.
4. Let no Judas then approach this table, no Simon;
nay, for both these perished through covetousness. Let us flee then
from this gulf; neither let us account it enough for our salvation, if
after we have stripped widows and orphans, we offer for this table a
gold and jewelled cup. Nay, if thou desire to honor the sacrifice,
offer thy soul, for which also it was slain; cause that to become
golden; but if that remain worse than lead or potter's clay, while the
vessel is of gold, what is the profit?
Let not this therefore be our aim, to offer golden
vessels only, but to do so from honest earnings likewise. For these are
of the sort that is more precious even than gold, these that are
without injuriousness. For the church is not a gold foundry nor a
workshop for silver, but an assembly of angels. Wherefore it is souls
which we require, since in fact God accepts these for the souls' sake.
That table at that time was not of silver nor that
cup of gold, out of which Christ gave His disciples His own blood; but
precious was everything there, and awful, for that they were full of
the Spirit.(2)
Wouldest thou do honor to Christ's body Neglect Him
not when naked; do not while here thou honorest Him with silken
garments, neglect Him perishing without of cold and nakedness. For He
that said, "This is my body," and by His word confirmed the fact, "This
same said, "Ye saw me an hungered, and fed me not;" and, "Inasmuch as
ye did it not to one of the least of these, ye did it not to me."(3)
For This indeed needs not coverings, but a pure soul; but that requires
much attention.
Let us learn therefore to be strict in life, and to
honor Christ as He Himself desires. For to Him who is honored that
honor is most pleasing, which it is His own will to have, not that
which we account best. Since Peter too thought to honor Him by
forbidding Him to wash his feet, but his doing so was not an honor, but
the contrary.
Even so do thou honor Him with this honor, which He
ordained, spending thy wealth on poor people. Since God hath no need at
all of golden vessels, but of golden souls.
And these things I say, not forbidding such
offerings to be provided; but requiring you, together with them, and
before them, to give alms. For He accepts indeed the former, but much
more the latter. For in the one the offerer alone is profited, but in
the other the receiver also. Here the act seems to be a ground even of
ostentation; but there all is mercifulness, and love to man.
For what is the profit, when His table indeed is
full of golden cups, but He perishes with hunger? First fill Him, being
an hungered, and then abundantly deck out His table also. Dost thou
make Him a cup of gold, while thou givest Him not a cup of cold water?
And what is the profit? Dost thou furnish His table with cloths
bespangled with gold, while to Himself thou affordest not even the
necessary covering? And what good comes of it? For tell me, should you
see one at a loss for necessary food, and omit appeasing his hunger,
while you first overlaid his table with silver; would he indeed thank
thee, and not rather be indignant? What, again, if seeing one wrapped
in rags, and stiff with cold, thou shouldest neglect giving him a
garment, and build golden columns, saying, "thou weft doing it to his
honor," would he not say that thou wert mocking, and account it
an insult, and that the most extreme?
Let this then be thy thought with regard to Christ
also, when He is going about a wanderer, and a stranger, needing a roof
to cover Him; and thou, neglecting to receive Him, deckest out a
pavement, and walls, and capitals of columns, and hangest up silver
chains by means of lamps,(4) but Himself bound in prison thou wilt not
even look upon.
5. And these things I say, not forbidding
munificence in these matters, but admonishing you to do those other
works together with these, or rather even before these. Because for not
having done these no one was ever blamed, but for those, hell is
threatened, and unquenchable fire, and the punishment with evil
spirits. Do not therefore while adorning His house overlook thy brother
in distress, for he is more properly a temple than the other.
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And whereas these thy stores will be subject to
alienations both by unbelieving kings, and tyrants, and robbers;
whatever thou mayest do for thy brother, being hungry, and a stranger,
and naked, not even the devil will be able to despoil, but it will be
laid up in an inviolable treasure.
Why then doth He Himself say, "The poor always ye
have with you, but me ye have not always?"(1) Why, for this reason most
of all should we give alms, that we have Him not always an hungered,
but in the present life only. But if thou art desirous to learn also
the whole meaning of the saying, understand that this was said not with
a view to His disciples, although it seem so, but to the woman's
weakness. That is, her disposition being still rather imperfect, and
they doubting about her; to revive her He said these things. For in
proof that for her comfort He said it, He added, "Why trouble ye the
woman?"(2) And with regard to our having Him really always with us, He
saith, "Lo, I am with you alway, even unto the end of the world."(3)
From all which it is evident, that for no other object was this said,
but that the rebuke of the disciples might not wither the faith of the
woman, just then budding.
Let us not then bring forward these things now,
which were uttered because of some economy, but let us read all the
laws, those in the New and those in the Old Testament, that are set
down about almsgiving, and let us be very earnest about this matter.
For this cleanses from sin. For "give alms, and all things will be
clean unto you."(4) This is a greater thing than sacrifice. "For I will
have mercy, and not sacrifice."(5) This opens the heavens. For "thy
prayers and thine alms are come up for a memorial before God."(6) This
is more indispensable than virginity: for thus were those virgins cast
out of the bridechamber; thus were the others brought in.
All which things let us consider, and sow liberally,
that we may reap in more ample abundance, and attain unto the good
things to come, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory forever. Amen.
HOMILY LI.
MATT. XV. I.
"Then came to Jesus Scribes and Pharisees, which were of Jerusalem,
saying, Why do Thy disciples," etc.(1)
THEN; when? when He had wrought His countless
miracles; when He had healed the infirm by the touch of the hem of His
garment. For even with this intent doth the evangelist mark the time,
that He might signify their unspeakable wickedness, by nothing
repressed.
But what means, "The Scribes and Pharisees, which
were of Jerusalem?"(2) In every one of the tribes were they scattered
abroad, and divided into twelve parts; but they who occupied the chief
city were worse than the others, as both enjoying more honor, and
having contracted much haughtiness.
But mark, I pray thee, how even by the question
itself they are convicted; in not saying, "Why do they transgress the
law of Moses," but, "the tradition of the elders." Whence it is evident
that the priests were inventing many novelties, although Moses, with
much terror and with much threatening, had enjoined neither to add nor
take away. "For ye shall not add," saith he, "unto the word which I
command you this day, and ye shall not take away from it."(3)
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But not the less were they innovating; as in this
instance, that one ought not to eat with unwashen hands, that we must
wash cups and brazen vessels, that we must wash also ourselves. Thus,
when men were henceforth, as time advanced, to be freed from their
observances, at that very time they bound them with the same in more
and more instances, fearing lest any one should take away their power,
and wishing to strike more dread, as though they were themselves also
lawgivers. The thing in fact proceeded so far in enormity, that while
their own commandments were kept, those of God were transgressed; and
they so far prevailed, that the matter had actually become a ground of
accusation. Which was a twofold charge against them, in that they both
invented novelties, and were so strict exactors on their own account,
while of God they made no reckoning.
And omitting to speak of the other things, the pots
and the brazen vessels (for it was too ridiculous), what seemed more
reasonable than the rest, that they bring forward, wishing, as seems at
least to me, in that way to provoke Him to anger. Wherefore also they
made mention of the elders, in order that He, as setting them at
nought, might give occasion against Himself.
But it were meet first to inquire, why the disciples
ate with unwashen hands. Wherefore then did they so eat? Not as making
a point of it, but as overlooking henceforth the things that are
superfluous, and attending to such as are necessary; having no law to
wash or not to wash, but doing either as it happened. For they that
despised even their own necessary food, how were they to hold these
things worth much consideration? This then having often happened
unintentionally,--for instance, when they ate in the wilderness, when
they plucked the ears of corn,--is now put forward as a charge by these
persons, who are always transgressing in the great things, and making
much account of the superfluous.
2. What then saith Christ? He did not set Himself
against it, neither made He any defense, but straightway blames them
again, plucking down their confidence, and signifying that he who
commits great sins ought not to be strict with others concerning small
matters. "What? when you ought to be blamed," saith He, "do ye even
blame?"
But do thou observe, how when it is His will to set
aside any of the things enjoined by the law, He does it in the form of
an apology; and so He did in that case. For by no means doth He proceed
at once to transgress it, nor doth He say, "It is nothing;" for surely
He would have made them more audacious; but first He clean cuts away
their boldness, bringing forward the far heavier charge, and directing
it upon their head. And He neither saith, "they do well in
transgressing it," lest He should give them a hold on Him; nor doth He
speak ill of their proceeding, lest He should confirm the law: nor
again, on the other hand, doth He blame the elders, as lawless and
unholy men; for doubtless they would have shunned Him as a reviler and
injurious: but all these things He gives up, and proceeds another way.
And He seems indeed to be rebuking the persons themselves who had come
to Him, but He is reprehending them that enacted these laws; nowhere
indeed making mention of the elders, but by His charge against the
Scribes casting down them also, and signifying that their sin is
twofold, first in disobeying God, next in doing so on men's account; as
though He had said, "Why this, this hath ruined you, your obeying the
elders in all things."
Yet He saith not so, but this is just what He
intimates, by answering them as follows:
"Why do ye also transgress the commandment of God
by(1) your tradition? For God commanded, saying, Honor thy father and
thy mother: and, He that curseth father or mother, let him die the
death. But ye say, Whosoever shall say to his father or his mother, It
is a gift, by whatsoever thou mightest be profited by me, and(2) honor
not his father or his mother(3)--And ye have made void the
commandment(4) of God by your tradition.(5)
And He said not, "the eiders' tradition," but "your
own." And, "ye say;" again He said not, "the elders say:" in order to
make His speech less galling. That is, because they wanted to prove the
disciples transgressors of the law, He signifies that they themselves
are doing so, but that these are free from blame. For of course that is
not a law, which is enjoined by men (wherefore also He calls it "a
tradition"), and especially by men that are transgressors of the law.
And since this had no shade of contrariety to the
law, to command men to wash their hands, He brings forward another
tradition, which is opposed to the law. And what He
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saith is like this. "They taught the young, under the garb of piety, to
despise their fathers." How, and in what way? "If one of their parents
said to his child, Give me this sheep that thou hast, or this calf, or
any such thing, they used to say, 'This is a gift to God, whereby thou
wouldest be profited by me, and thou canst not have it.' And two evils
hence arose: on the one hand they did not bring them to God, on the
other they defrauded their parents under the name of the offering,
alike insulting their parents for God's sake, and God for their
parents' sake." But He doth not say this at once, but first rehearses
the law, by which He signifies His earnest desire that parents should
be honored. For, "honor," saith He, "thy father and thy mother, that
thou mayest live long upon the earth."(1) And again, "He that curseth
father or mother, let him die the death."(2)
But He, omitting the first, the reward appointed for
them that honor their parents, states that which is more awful, the
punishment, I mean, threatened to such as dishonor them; desiring both
to dismay them, and to conciliate such as have understanding; and He
implies them to be for this worthy of death. For if he who dishonors
them in word is punished, much more ye, who do so in deed, and who not
only dishonor, but also teach it to others. "Ye then who ought not so
much as to live, how find ye fault with the disciples?"
"And what wonder is it, if ye offer such insults to
me, who am as yet unknown, when even to the Father ye are found doing
the like?" For everywhere He both asserts and implies, that from Him
they began with this their arrogance.
But some do also otherwise interpret, "It is a gift,
by whatsoever thou mightest be profited by me;" that is, I owe thee no
honor, but it is a free gift from me to thee, if indeed I do honor
thee. But Christ would not have mentioned an insult of that sort.
And Mark again makes this plainer, by saying, "It is
Corban, by whatsoever thou mightest be profiled by me;"(3) which means,
not a gift and present, but properly an offering.
Having then signified that they who were trampling
on the law could not be justly entitled to blame men for transgressing
a command of certain elders, He points out this same thing again from
the prophet likewise. Thus, having once laid hold of them severely, He
proceeds further: as on every occasion He doth, bringing forward the
Scriptures, and so evincing Himself to be in accordance with God.
And what saith the prophet? "This people honoreth me
with their lips, but their heart is far from me. But in vain do they
worship me, teaching for doctrines the commandments of men."(4)
Seest thou a prophecy in exact accordance with His
sayings, and from the very first proclaiming beforehand their
wickedness? For what Christ laid to their charge now, of this Isaiah
also spake from the very first; that the words of God they despise,
"for in vain do they worship me," saith He; but of their own they make
much account, "teaching," saith He, "for doctrines the commandments of
men." Therefore with reason the disciples keep them not.
3. Having, you see, given them their mortal blow;
and from the facts first, then from their own suffrage, then from the
prophet having aggravated the charge, with them indeed He discourses
not at all, incorrigibly disposed as they are now come to be, but
directs His speech to the multitudes, so as to introduce His doctrine,
great and high, and full of much strictness; and taking occasion from
the former topic, He proceeds to insert that which is greater, casting
out also the observance of meats.
But see when. When He had cleansed the leper, when
He had repealed the Sabbath, when He had shown Himself King of earth
and sea, when He had made laws, when He had remitted sins, when He had
raised dead men, when He had afforded them many proofs of His Godhead,
then He discourses of meats.
For indeed all the religion of the Jews is comprised
in this; if thou take this away, thou hast even taken away all. For
hereby He signifies, that circumcision too must be abrogated. But of
Himself He doth not prominently introduce this (forasmuch as that was
older than the other commandments, and had higher estimation), but He
enacts it by His disciples. For so great a thing was it, that even the
disciples after so long a time being minded to do it away, first
practise it, and so put it down.(5)
But see how He introduces His law: how "He called
the multitude, and said unto them, Hear and understand."(6)
Thus He doth by no means simply reveal it to them,
but by respect and courtesy, first, He makes His saying acceptable (for
this the evangelist declares by saying, "He called
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them unto Him"): and secondly, by the time also; in that after their
refutation, and His victory over them, and the accusation by the
prophet, then He begins His legislation, when they too would more
easily receive His sayings.
And He doth not merely call them unto Him, but also
makes them more attentive. For "understand," saith He, that is,
"consider, rouse yourselves; for of that sort is the law now
about to be enacted. For if they set aside the law, even unseasonably,
for their own tradition, and ye hearkened; much more ought ye to
hearken unto me, who at the proper season am leading you unto a higher
rule of self restraint."
And He did not say, "The observance of meats is
nothing, neither that Moses had given wrong injunctions, nor that of
condescension He did so;" but in the way of admonition and counsel, and
taking His testimony from the nature of the things, He saith: "Not the
things that go into the mouth, defile the man, but the things that go
out of the mouth;"(1) resorting to nature herself both in His enactment
and in His demonstration. Yet they hearing all this, made no reply,
neither did they say, "What sayest Thou? When God hath given charges
without number concerning the observance of meats, dost thou make such
laws?" But since He had utterly stopped their mouths, not by refuting
them only, but also by publishing their craft, and exposing what was
done by them in secret, and revealing the secrets of their mind; their
mouths were stopped, and so they went away.
But mark, I pray thee, how He doth not yet venture
distinctly to set Himself with boldness against the meats. Therefore
neither did He say "the meats," but, "the things that enter in defile
not the man;" which it was natural for them to suspect concerning the
unwashen hands also. For He indeed was speaking of meats, but it would
be understood of these matters too.
Why, so strong was the feeling of scruple about the
meats, that even after the resurrection Peter said, "Not so, Lord, for
I have never eaten anything common or unclean."(2) For although it was
for the sake of others that He said this, and in order to leave Himself
a justification against his censurers, by pointing out that he actually
remonstrated, and not even so was excused, nevertheless it implies the
depth of their impression on that point.
Wherefore you see He Himself also at the beginning
spake not openly concerning meats, but, "The things that go into the
mouth;" and again, when He had seemed afterwards to speak more plainly,
He veiled it by His conclusion, saying, "But to eat with unwashen hands
defileth not the man:"(3) that He might seem to have had His occasion
from thence, and to be still discoursing of the same. Therefore He said
not, "To eat meats defileth not a man," but is as though He were
speaking on that other topic; that they may have nothing to say against
it.
4. When therefore they had heard these things, "the
Pharisees," it is said, "were offended,"(4) not the multitudes. For
"His disciples," so it is said, "came and said unto Him, Knowest thou
that the Pharisees were offended, when they heard the saying?" Yet
surely nothing had been said unto them.
What then saith Christ? He did not remove the
offense in respect of them, but reproved them, saying, "Every plant
which my heavenly Father hath not planted, shall be rooted up."(5) For
He is wont both to despise offenses, and not to despise them.
Elsewhere, for example, He saith, "But lest we should offend them, cast
an hook into the sea:"(6) but here He saith, "Let them alone, they be
blind leaders of the blind: and if the blind lead the blind, both shall
fall into the ditch."(7)
But these things His disciples said, not as grieving
for those men only, but as being themselves also slightly perplexed.
But because they durst not say so in their own person, they would fain
learn it by their telling Him of others. And as to its being so, hear
how after this the ardent and ever-forward Peter came to Him, and
saith, "Declare unto us this parable,"(8) discovering the trouble in
his soul, and not indeed venturing to say openly, "I am offended," but
requiring that by His interpretation he should be freed from his
perplexity; wherefore also he was reproved.
What then saith Christ? "Every plant which my
heavenly Father hath not planted, shall be rooted up."
This, they that are diseased with the Manichaean
pest affirm to be spoken of the law; but their months are stopped by
what had been said before. For if He was speaking of the law, how doth
He further back defend it, and fight for it, saying, "Why do ye
transgress the commandments of God for your tradition?" And how doth He
bring for-
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ward the prophet? But of themselves and of their traditions He so
speaks. For if God said, "Honor thy father and thy mother," how is not
that of God's planting, which was spoken by God?
And what follows also indicates, that of themselves
it was said, and of their traditions. Thus He added, "They are blind
leaders of the blind." Whereas, had He spoken it of the law, He would
have said, "It is a blind leader of the blind." But not so did He
speak, but, "They are blind leaders of the blind:" freeing it from the
blame, and bringing it all round upon them.
Then to sever the people also from them, as being on
the point of falling into a pit by their means, He saith, "If the blind
lead the blind, both shall fall into the ditch."
It is a great evil merely to be blind, but to be in
such a case and have none to lead him, nay, to occupy the place of a
guide, is a double and triple ground of censure. For if it be a
dangerous thing for the blind man not to have a guide, much more so
that he should even desire to be guide to another.
What then saith Peter? He saith not, "What can this
be which Thou hast said?" but as though it were full of obscurity, he
puts his question. And he saith not, "Why hast thou spoken contrary to
the law?" for he was afraid, lest he should be thought to have taken
offense, but asserts it to be obscure. However, that it was not
obscure, but that he was offended, is manifest, for it had nothing of
obscurity.
Wherefore also He rebukes him, saying, "Are ye also
yet without understanding?"(1) For as to the multitude, they did not
perhaps so much as understand the saying; but themselves were the
persons offended. Wherefore, whereas at first, as though asking in
behalf of the Pharisees, they were desirous to be told; when they heard
Him denouncing a great threat, and saying, "Every plant, which my
heavenly Father hath not planted, shall be rooted up," and," They are
blind leaders of the blind," they were silenced. But he, always ardent,
not even so endures to hold his peace, but saith, "Declare unto us this
parable."(2)
What then saith Christ? With a sharp rebuke He
answers, "Are ye also yet without understanding? Do ye not yet
understand?"
But these things He said, and reproved them, in
order to cast out their prejudice; He stopped not however at this, but
adds other things also, saying, "That whatsoever entereth in at the
mouth goeth into the belly, and is cast out into the draught; but those
things which proceed out of the mouth come forth from the heart, and
they defile the man. For out of the heart proceed evil thoughts,
murders, adulteries, fornications, thefts, blasphemies,
false-witnessings: and these are the things that defile the man: but to
eat with unwashen hands defileth not the man."(3)
Seest thou how sharply He deals with them, and in
the way of rebuke?
Then He establishes His saying by our common nature,
and with a view to their cure. For when He saith, "It goeth into the
belly, and is cast out into the draught," he is still answering
according to the low views of the Jews. For He saith, "it abides not,
but goes out:" and what if it abode? it would not make one unclean. But
not yet were they able to hear this.
And one may remark, that because of this the
lawgiver allows just so much time, as it may be remaining within one,
but when it is gone forth, no longer. For instance, at evening He bids
you wash yourself, and so be clean; measuring the time of the
digestion, and of the excretion.(4) But the things of the heart, He
saith, abide within, and when they are gone forth they defile, and not
when abiding only. And first He puts our evil thoughts, a kind of thing
which belonged to the Jews; and not as yet doth He make His refutation
from the nature of the things, but from the manner of production from
the belly and the heart respectively, and from the fact that the one
sort remains, the other not; the one entering in from without, and
departing again outwards, while the others are bred(5) within, and
having gone forth they defile, and then more so, when they are gone
forth. Because they were not yet able, as I said, to be taught these
things with all due strictness.
But Mark saith, that "cleansing the meats,"(6) He
spake this. He did not however express it, nor at all say, "but to eat
such and such meats defileth not the man," for neither could they
endure to be told it by Him thus distinctly. And accordingly
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His conclusion was, "But to eat with unwashen hands defileth not the
man."(1)
5. Let us learn then what are the things that defile
the man; let us learn, and let us flee them. For even in the church we
see such a custom prevailing amongst the generality, and men giving
diligence to come in clean garments, and to have their hands washed;
but how to present a clean soul to God, they make no account.
And this I say, not forbidding them to wash hands or
mouth; but willing men so to wash as is meet, not with water only, but
instead of water, with all virtues. For the filth of the mouth is evil
speaking, blasphemy, reviling, angry words, filthy talking, laughter,
jesting: if then thou art conscious to thyself of uttering none of
them, neither of being defiled with this filth, draw near with
confidence; but if thou hast times out of number received these stains,
why dost thou labor in vain, washing thy tongue indeed with water, but
bearing about on it such deadly and hurtful filth? For tell me, hadst
thou dung on thy hands, and mire, wouldest thou indeed venture to pray?
By no means. And yet this were no hurt; but that is ruin. How then art
thou reverential in the different things, but in the forbidden remiss?
What then? should not we pray? saith one. We should
indeed, but not while defiled, and having upon us mire of that sort.
"What then, if I have been overtaken?" saith one.
Cleanse thyself. "How, and in what way?" Weep, groan, give alms,
apologize to him that is affronted, reconcile him to thyself hereby,
wipe clean thy tongue, lest thou provoke God more grievously. For so if
one had filled his hands with dung, and then should lay hold of thy
feet, entreating thee, far from hearing him, thou wouldest rather spurn
him with thy foot; how then durst thou in such sort draw nigh to God?
Since in truth the tongue is the hand of them that pray, and by it we
lay hold on the knees of God. Defile it not therefore, lest to thee
also He say, "Though ye make many prayers, I will not hearken."(2) Yea,
and "in the power of the tongue are death and life;"(3) and, "By thy
words thou shalt be justified, and by thy words thou shalt be
condemned."(4)
I bid thee then watch thy tongue more than the apple
of thine eye. The tongue is a royal steed. If then thou put a bridle on
it, and teach it to pace orderly, the King will rest and take His seat
thereon; but if thou suffer it to rush about unbridled and leap
wantonly, it becomes a beast for the devil and bad spirits to ride on.
And while thou, fresh from the company of thine own wife, darest not
pray, although this is no blame at all; dost thou lift up thine hands,
fresh from reviling and insult, which brings after it no less than
hell, before thou hast well cleansed thyself? And how dost thou not
shudder? tell me. Hast thou not heard Paul, saying, "Marriage is
honorable, and the bed undefiled?"(5) But if on rising from the
undefiled bed, thou darest not draw nigh in prayer, how dost thou
coming from the bed of the devil call on that awful and terrible name?
For it is truly the devil's bed, to wallow in insults and reviling. And
like some wicked adulterer, wrath dailies with us in great delight,
casting into us deadly seed, and making us give birth to diabolical
enmity, and doing all things in a way opposite to marriage. For whereas
marriage causes the two to become one flesh, wrath severs into many
parts them that were united, and cleaves and cuts in pieces the very
soul.
That thou mayest therefore with confidence draw nigh
to God, receive not wrath, when it comes in upon thee, and desires to
be with thee, but drive it away like a mad dog.
For so Paul too commanded: his phrase being,
"lifting up holy hands without wrath and disputing."(6) Dishonor not
then thy tongue, for how will it entreat for thee, when it hath lost
its proper confidence? but adorn it with gentleness, with humility,
make it worthy of the God who is entreated, fill it with blessing, with
much almsdoing. For it is possible even with words to do alms. "For a
word is a better thing than a gift,"(7) and "answer the poor man
peaceably with meekness."(8) And all the rest of thy time too adorn it
with the rehearsing of the laws of God; "Yea, let all thy communication
be in the law of the Most High."(9)
Having thus adorned ourselves, let us come to our
King, and fall at His knees,(10) not with the body only, but also with
the mind. Let us consider whom we are approaching, and on whose behalf,
and what we would accomplish. We are drawing nigh unto God, whom the
seraphim behold and turn away their faces, not bearing His brightness;
at sight of whom the earth trembles. We draw nigh unto God, "who
dwelleth in the light, which no man can approach unto."(11) And we draw
nigh unto Him for deliverance from hell, for remission of sins, for
escape from those in-
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tolerable punishments, for attaining to the Heavens, and to the good
things that are there. Let us, I say, fall down before Him both in body
and in mind, that He may raise us up when we are down; let us converse
with all gentleness and meekness.
And who is so wretched and miserable, one may say,
as not to become gentle in prayer? He that prays with an imprecations
and fills himself with wrath, and cries out against his enemies.
6. Nay, if thou wilt accuse, accuse thyself. If thou
wilt whet and sharpen thy tongue, let it be against thine own sins. And
tell not what evil another hath done to thee, but what thou hast done
to thyself; for this is most truly an evil; since no other will really
be able to injure thee, unless thou injure thyself. Wherefore, if thou
desire to be against them that wrong thee, approach as against thyself
first; there is no one to hinder; since by coming into court against
another, thou hast but the greater injury to go away with.
And what injury at all hast thou really to mention?
That such an one insulted and spoiled thee by violence, and encompassed
thee with dangers? Nay, this is receiving not injury, but if we be
sober, the very greatest benefit; the injured being he that did such
things, not he that suffered them. And this is more than any one thing
the cause of all our evils, that we do not so much as know at all who
is the injured, and who the injurious person. Since if we knew this
well, we should not ever injure ourselves, we should not pray against
another, having learnt that it is impossible to suffer ill of another.
For not to be spoiled, but to spoil, is an evil. Wherefore, if thou
hast spoiled, accuse thyself; but if thou hast been spoiled, rather
pray for him that spoiled thee, because he hath done thee the greatest
good. For although the intent of the doer was not such, yet thou hast
received the greatest benefit, if thou hast endured it nobly. For him,
both men, and the laws of God declare to be wretched, but thee, the
injured party, they crown, and proclaim thy praise.
For so if any one sick of a fever had violently
taken from any other a vessel containing water, and had had his fill of
his pernicious desire, we should not say that the despoiled had been
injured, but the spoiler; for he has aggravated his fever, and made his
disease more grievous. Now in this way I bid thee reason concerning him
also that loves wealth and money. For he too, having a far worse fever
than the other, has by this rapine fanned the flame in himself.
Again,were some madman to snatch a sword from any
one, and destroy himself, which again is the injured? He that hath been
robbed, or the robber? It is quite clear, he that did the robbery.
Well then, in the case of seizing property also, let
us give the same suffrage. For what a sword is to a madman, much the
same is wealth to a covetous man; nay, it is even a worse thing. For
the madman, when he has taken the sword, and thrust it through himself,
is both delivered from his madness, and hath no second blow to receive;
but the lover of money receives daily ten thousand wounds more grievous
than his, without delivering himself from his madness, but aggravating
it more exceedingly: and the more wounds he receives, the more doth he
give occasion for other more grievous blows.
Reflecting then on these things, let us flee this
sword; let us flee the madness; though late, let us become temperate.
For this virtue too ought to be called temperance, not less than that
which is used to be so called among all men. For whereas there the
dominion of one lust is to be struggled against, here we have to master
many lusts, and those of all kinds.
Yea, nothing, nothing is more foolish(1) than the
slave of wealth. He thinks he overcomes when he is overcome. He thinks
he is master, when he is a slave, and putting bonds on himself, he
rejoices; making the wild beast fiercer, he is pleased; and becoming a
captive, he prides himself, and leaps for joy; and seeing a dog rabid
and flying at his soul, when he ought to bind him and weaken him by
hunger, he actually supplies him with abundance of food, that he may
leap upon him more fiercely, and be more formidable.
Reflecting then on all these things, let us loose
the bonds, let us slay the monster, let us drive away the disease, let
us cast out this madness; that we may enjoy a calm and pure health, and
having with much pleasure sailed into the serene haven, may attain unto
the eternal blessings; unto which may we all attain, by the grace and
love towards man of our Lord Jesus Christ, to whom be glory and might,
now and always, and world without end. Amen.
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HOMILY LII.
MATT. XV. 21, 22.
"And Jesus went thence, and departed into the coasts of Tyre
and Sidon. And, behold, a woman of Canaan came out of
the same coasts, and cried unto Him,(1) saying, Have
mercy on me, O Lord, Thou Son of David; my daughter
is grievously vexed with a devil."
BUT Mark saith, that "He could not behid,"(2)
though He had entered into the house. And why did He go at all into
these parts? When He had set them free from the observance of meats,
then to the Gentiles also He goes on to open a door, proceeding in due
course; even as Peter, having been first directed to annul this law, is
sent to Cornelius.(3)
But if any one should say, "How then, while
saying to His disciples, "Go not into the way of the Gentiles,"(4) doth
He Himself admit her?" first, this would be our reply, that what He
enjoined upon His disciples, He was not Himself also tied to; secondly,
that not in order to preach did He depart; which indeed Mark likewise
intimating said, He even hid Himself, yet was not concealed.
For as His not hastening to them first was a part of
the regular course of His proceedings, so to drive them away when
coming to Him was unworthy of His love to man. For if the flying ought
to be pursued, much more ought the pursuing not to be avoided.
See at any rate how worthy this woman is of every
benefit. For she durst not even come to Jerusalem, fearing, and
accounting herself unworthy. For were it not for this, she would have
come there, as is evident both from her present earnestness, and from
her coming out of her own coasts.
And some also taking it as an allegory say, that
when Christ came out of Judea, then the church ventured to approach
Him, coming out herself also from her own coasts. For it is said,
"Forget thine own people and thy father's house."(5) For both Christ
went out of His borders, and the woman out of her borders, and so it
became possible for them to fall in with each other: thus He saith,
"Behold a woman of Canaan coming out of her own coasts."
The evangelist speaks against the woman, that he may
show forth her marvellous act, and celebrate her praise the more. For
when thou hearest of a Canaanitish woman, thou shouldest call to mind
those wicked nations, who overset from their foundations the very laws
of nature. And being reminded of these, consider also the power of
Christ's advent. For they who were cast out, that they might not
pervert any Jews, these appeared so much better disposed than the Jews,
as even to come out of their coasts, and approach Christ; while those
were driving Him away, even on His coming unto them.
2. Having then come unto Him, she saith nothing
else, but "Have mercy on me," and by her cry brings about them many
spectators. For indeed it was a pitiful spectacle to see a woman
crying aloud in so great affliction, and that woman a mother, and
entreating for a daughter, and for a daughter in such evil case: she
not even venturing to bring into the Master's sight her that was
possessed, but leaving her to lie at home, and herself making the
entreaty.
And she tells her affliction only, and adds nothing
more; neither doth she drag the physician to her house, like that
nobleman, saying, "Come and lay thy hand upon her," and, "Come down ere
my child die."(6)
But having described both her calamity, and the
intensity of the disease, she pleads the Lord's mercy, and cries aloud;
and she saith not, "Have mercy on my daughter," but, "Have mercy on
me." For she indeed is insensible of her disease, but it is I that
suffer her innumerable woes; my disease is with consciousness, my
madness with perception of itself.
2. "But He answered her not a word."(7)
What is this new and strange thing? the Jews
in their perverseness He leads on, and
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blaspheming He entreats them, and tempting Him He dismisses them not;
but to her, running unto Him, and entreating, and beseeching Him, to
her who had been educated neither in the law, nor in the prophets, and
was exhibiting so great reverence; to her He doth not vouchsafe so much
as an answer.
Whom would not this have offended, seeing the facts
so opposite to the report? For whereas they had heard, that He went
about the villages healing, her, when she had come to Him, He utterly
repels. And who would not have been moved by her affliction, and by the
supplication she made for her daughter in such evil case? For not as
one worthy, nor as demanding a due, not so did she approach Him, but
she entreated that she might find mercy, and merely gave a lamentable
account of her own affliction; yet is she not counted worthy of so much
as an answer.
Perhaps many of the hearers were offended, but she
was not offended. And why say I, of the hearers? For I suppose that
even the very disciples must have been in some degree affected at the
woman's affliction, and have been greatly troubled, and out of heart.
Nevertheless not even in this trouble did they
venture to say, "Grant her this favor," but, "His disciples came and
besought Him, saying, Send her away, for she crieth after us." For we
too, when we wish to persuade any one, oftentimes say the contrary.
But Christ saith, "I am not sent, but unto the lost
sheep of the house of Israel."(1)
What then did the woman, after she heard this? Was
she silent, and did she desist? or did she relax her earnestness? By no
means, but she was the more instant. But it is not so with us; rather,
when we fail to obtain, we desist; whereas it ought to make us the more
urgent.
And yet, who would not have been driven to
perplexity by the word which was then spoken? Why His silence were
enough to drive her to despair, but His answer did so very much more.
For together with herself, to see them also in utter perplexity that
were pleading with her, and to hear that the thing is even impossible
to be done, was enough to cast her into unspeakable perplexity.
Yet nevertheless the woman was not perplexed, but on
seeing her advocates prevail nothing, she made herself shameless with a
goodly shamelessness.
For whereas before this she had not ventured so much
as to come in sight (for "she crieth," it is said, "after us"), when
one might expect that she should rather depart further off in utter
despair, at that very time she comes nearer, and worships, saying,
"Lord, help me."(2)
What is this, O woman? Hast thou then greater
confidence than the apostles? more abundant strength? "Confidence and
strength," saith she, "by no means; nay, I am even full of shame. Yet
nevertheless my very shamelessness do I put forward for entreaty; He
will respect my confidence." And what is this? Heardest thou not Him
saying, "I am not sent but unto the lost sheep of the house of Israel?
"I heard," saith she, "but He Himself is Lord." Wherefore neither did
she say, "Entreat and beseech," but, "Help me."
3. What then saith Christ? Not even with all this
was He satisfied, but He makes her perplexity yet more intense again,
saying,
"It is not meet to take the children's bread and to
cast it to the dogs."(3)
And when He vouchsafed her a word, then He smote her
more sharply than by His silence. And no longer doth He refer the cause
to another, nor say, "I am not sent," but the more urgent she makes her
entreaty, so much the more doth He also urge His denial. And He calls
them no longer "sheep," but "children," and her "a dog."
What then saith the woman? Out of His own very words
she frames her plea. "Why, though I be a dog," said she, "I am not an
alien."
Justly did Christ say, "For judgment am I come."(4)
The woman practises high self-command, and shows forth all endurance
and faith, and this, receiving insult; but they, courted and honored,
requite it with the contrary.
For, "that food is necessary for the children,"
saith she, "I also know; yet neither am I forbidden, being a dog. For
were it unlawful to receive, neither would it be lawful to partake of
the crumbs; but if, though in scanty measure, they ought to be
partakers, neither am I forbidden, though I be a dog; nay, rather on
this ground am I most surely a partaker, if I am a dog."
With this intent did Christ put her off, for He knew
she would say this; for this did He deny the grant, that He might
exhibit her high self-command.
For if He had not meant to give, neither would He
have given afterwards, nor would He have stopped her mouth again. But
as He doth in the case of the centurion, saying, "I will come and heal
him,"(5) that we might learn the godly fear of that man, and might
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hear him say, "I am not worthy that Thou shouldest come under my
roof;"(1) and as He doth in the case of her that had the issue of
blood, saying, "I perceive that virtue hath gone out of me,"(2) that He
might make her faith manifest; and as in the case of the Samaritan
woman, that He might show how not even upon reproof she desists:(3) so
also here, He would not that so great virtue in the woman should be
hid. Not in insult then were His words spoken, but calling her forth,
and revealing the treasure laid up in her.
But do thou, I pray thee, together with her faith
see also her humility. For He had called the Jews "children," but she
was not satisfied with this, but even called them "masters;" so far was
she from grieving at the praises of others.
"Why, the dogs also,"(4) saith she, "eat of the
crumbs that fall from their master's table."(5)
Seest thou the woman's wisdom, how she did not
venture so much as to say a word against it, nor was stung by other
men's praises, nor was indignant at the reproach? Seest thou her
constancy? He said, "It is not meet," and she said, "Truth, Lord;" He
called them "children," but she "masters;" He used the name of a dog,
but she added also the dog's act. Seest thou this woman's humility?
Hear the proud language of the Jews. "We be
Abraham's seed, and were never in bondage to any man;"(6) and, "We be
born of God."(7) But not so this woman, rather she calls herself a dog,
and them masters; so
for this she became a child. What then saith Christ? "O woman, great is
thy faith."(8)
Yea, therefore did He put her off, that He might
proclaim aloud this saying, that He might crown the woman.
"Be it unto thee even as thou wilt." Now what He
saith is like this: "Thy faith indeed is able to effect even greater
things than these; nevertheless, Be it unto thee even as thou wilt."
This was akin to that voice that said, "Let the
Heaven be, and it was."(9)
"And her daughter was made whole from that very
hour."
Seest thou how this woman too contributed not a
little to the healing of her daughter? For to this purpose neither did
Christ say, "Let thy little daughter be made whole," but, "Great is thy
faith, be it unto thee even as thou wilt;" to teach thee that the words
were not used at random, nor were they flattering words, but great was
the power of her faith.
The certain test, however, and demonstration
thereof, He left to the issue of events. Her daughter accordingly was
straightway healed.
But mark thou, I pray thee, how when the apostles
had failed, and had not succeeded, this woman had success. So great a
thing is assiduity in prayer. Yea, He had even rather be solicited by
us, guilty as we are, for those who belong to us, than by others in our
behalf. And yet they had more liberty to speak; but she exhibited much
endurance.
And by the issue He also excused Himself to His
disciples for the delay, and showed that with reason He had not
assented to their request.
4. "And Jesus departed from thence, and came nigh
unto the sea of Galilee; and went up into the mountain, and sat down
there. And great multitudes came unto Him, having with them those that
were lame, blind, maimed, dumb; and cast them(10) at His feet; and He
healed them, insomuch that the multitudes wondered, when they saw the
dumb to speak, the maimed to be whole, the lame to walk, and the blind
to see, and they glorified the God of Israel."(11)
Now He goes about Himself, now sits awaiting the
diseased, and hath the lame brought up unto the mountain. And no longer
do they touch so much as His garment, but advance a higher step, being
cast at His feet: and they showed their faith doubly, first, by going
up into the mountain though lame, then by wanting nothing else but to
be cast at His feet only.
And great was the marvel and strange, to see them
that were carried walking, the blind needing not any to lead them by
the hand. Yea, both the multitude of the healed, and the facility of
their cure amazed them.
Seest thou, how the woman indeed He healed with so
much delay, but these immediately? not because these are better than
she is, but because she is more faithful than they. Therefore, while in
her case He defers and delays, to manifest her constancy; on these He
bestows the gift immediately, stopping the mouths of the unbelieving
Jews, and cutting away from them every plea. For the greater favors one
hath received, so much the more is he liable to punishment, if he be
insensible, and the very honor make him no
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better. Therefore you see the rich also proving wicked, are more
punished than the poor, for not being softened even by their
prosperity. For tell me not that they gave alms. Since if they gave not
in proportion to their substance, not even so shall they escape; our
alms being judged not by the measure of our gifts, but by the
largeness(1) of our mind. But if these suffer punishment, much more
they that are eager about unnecessary things; who build houses of two
and three stories, but despise the hungry; who give heed to
covetousness, but neglect alms-giving.
5. But since the discourse hath fallen on
almsgiving, come then, let us resume again to-day that argument, which
I was making three days ago concerning benevolence, and left
unfinished. Ye remember, when lately I was speaking of vanity about
your shoes, and of that empty trouble, and the luxury of the young,
that it was from almsgiving that our discourse passed on to those
charges against you. What were the matters then at that time brought
forward? That almsgiving is a kind of art, having its workshop in
Heaven, and for its teacher, not man, but God. Then inquiring what is
an art, and what not an art, we came upon fruitless labors, and evil
devices, amongst which we made mention also of this art concerning
men's shoes.
Have ye then recalled it to mind? Come now, let us
to-day also resume what we then said, and let us show how almsgiving is
an art, and better than all arts. For if the peculiarity of art is to
issue in something useful, and nothing is more useful than almsgiving,
very evidently this is both an art, and better than all arts. For it
makes for us not shoes, nor doth it weave garments, nor build houses
that are of clay; but it procures life everlasting, and snatches us
from the hands of death, and in either life shows us glorious, and
builds the mansions that are in Heaven, and those eternal tabernacles.
This suffers not our lamps to go out, nor that we
should appear at the marriage having filthy garments, but washes them,
and renders them purer than snow. "For though your sins be as scarlet,
I will make them white as snow."(2) It suffers us not to fall, where
that rich man fell, nor to hear those fearful words, but it leads us
into the bosom of Abraham.
And indeed of the arts of this life, each severally
takes and keeps one good work; as agriculture the feeding us; weaving
the clothing us; or rather not so much as this; for it is in no wise
sufficient alone to contribute to us its own part. And, if thou wilt,
let us try agriculture first. Why, if it hath not the smith's art, that
it may borrow from it spade, and ploughshare, and sickle, and axe, and
other things besides; and that of the carpenter, so as both to frame a
plough, and to prepare a yoke and a cart to bruise the ears; and the
currier's, to make also the leathern harness; and the builder's, to
build a stable for the bullocks that plough, and houses for the
husbandmen that sow; and the woodman's, to cut wood; and the baker's
after all these, it is found nowhere.
So also the art of weaving, when it produces
anything, calls many arts, together with itself, to assist it in the
works set before it; and if they be not present and stretch forth the
hand, this too stands, like the former, at a loss. And indeed every one
of the arts stands in need of the other.
But when alms is to be given, we want nothing else,
but the disposition only is required. And if thou say that money is
needed, and houses and clothes and shoes; read those words of Christ,
which He spake concerning the widow,(3) and cease from this anxiety.
For though thou be exceedingly poor, and of them that beg, if thou cast
in two mites, thou hast effected all; though thou give but a barley
cake, having only this, thou art arrived at the end of the art.
This science then let us receive, and bring to
perfection. For truly it is a better thing to know this, than to be a
king, and to wear a diadem. For this is not its only advantage, that it
needs not other things, but it is also able to accomplish a variety of
objects, both many and of all kinds. Thus, it both builds houses that
continue forever in Heaven; and teaches them that have brought it to
perfection, how they may escape the never-dying death; and bestows on
thee treasures that are never spent, but escape all injury, both from
robbers, and from worms, and from moths, and from time.
And yet, were it but for the preservation of wheat
that any one had taught thee this, what wouldest thou not have given,
to be able to preserve thy grain unconsumed for many years? But behold,
this teaches thee the same not concerning wheat only, but concerning
all things, and shows how both thy goods and thy soul and thy body may
remain unconsumed.
And why should we rehearse particularly all the good
effects of this art? For this
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teaches thee how thou mayest become like God, which is the sum of all
good things whatsoever.
Seest thou how the work thereof is not one, but
many? Without needing any other art, it builds houses, it weaves
garments, it stores up treasures which cannot be taken from us, it
makes us get the better of death, and prevail over the devil; it
renders us like God.
What now can be more profitable than this art? For
while the other arts, as well as what I have mentioned, both end with
our present life, and when the artists are diseased, are found nowhere;
and their works have no power to endure, and they need much labor and
time, and innumerable other things; this one, when the world hath
passed away, then it becomes more than ever conspicuous; when we are
dead, then it shines out brighter than ever, and exhibits the works
which it hath accomplished. And neither time nor labor, nor any such
travail, doth it need; but is active even in thy sickness, and in thine
old age, and migrates with thee into the life to come, and never
forsakes thee. This makes thee to surpass in ability both sophists and
rhetoricians. For such as are approved in those arts have many to envy
them, but they who shine in this have thousands to pray for them. And
those indeed stand at men's judgment seat, pleading for them that are
wronged, and often too for them that do wrong; but this virtue stands
by the judgment seat of Christ, not only pleading, but persuading the
judge Himself to plead for him that is judged, and to give sentence in
his favor: though his sins have been very many, almsgiving doth both
crown and proclaim him. For "give alms, and all things shall be
clean."(1)
And why do I speak of the things to come? Since in
our present life, should we ask men which they would rather, that there
should be many sophists and rhetoricians, or many that give alms, and
love their fellow men, thou wilt hear them choose the latter; and very
reasonably. For if oratory were taken away, our life will be nothing
the worse; for indeed even before this, it had continued a long time;
but if thou take away the showing of mercy, all is lost and undone. And
as men could not sail on the sea, if harbors and roadsteads were
blocked up; so neither could this life hold together, if thou take away
mercy, and compassion, and love to man.
6. Therefore God hath not at all left them to
reasoning only, but many parts thereof He hath implanted by the
absolute power of nature herself. Thus do fathers pity children, thus
mothers, thus children parents; and not in the case of men only, but of
all the brutes also; thus brothers pity brothers, and kinsmen, and
connexions; thus man pities man. For we have somewhat even from nature
prone to mercy.
Therefore also we feel indignation in behalf of them
that are wronged, and seeing men killed we are overcome, and beholding
them as they mourn, we weep. For because it is God's will that it
should be very perfectly performed, He commanded nature to contribute
much hereunto, signifying that this is exceedingly the object of His
care.
Considering then these things, let us bring both
ourselves and our children and them that pertain to us unto the school
of mercy, and this above all things let man learn, since even this is
man. "For a man is a great thing, and a merciful man a precious
thing;"(2) so that unless one hath this, one hath fallen away even from
being a man. This renders them wise. And why marvel at this being man?
This is God. For, "be ye," saith He, "merciful as your Father?"(3)
Let us learn therefore to be merciful on all
accounts, but chiefly, because we too need much mercy. And let us
reckon ourselves as not even living, at such time as we are not showing
mercy. But by mercy, I mean that which is free from covetousness. For
if he that is contented with his own, and imparts to no man, is not
merciful, how is he that takes the goods of other men merciful, though
he give without limit? For if merely to enjoy one's own be inhumanity,
much more to defraud others. If they that have done no wrong are
punished, because they imparted not, much more they, who even take what
is others.
Say not therefore this, "One is injured, another
receives mercy." For this is the grievous thing. Since it were meet
that the injured should be the same with the receiver of the mercy: but
now, while wounding some, thou art healing them whom thou hast not
wounded, when thou oughtest to heal the same; or rather not so much as
to wound them. For he is not humane who smites and heals, but he that
heals such as have been smitten by others. Heal therefore thine own
evil acts, not another's; or rather do not smite at all, nor cast down
(for this is the conduct of a mocker), but raise up them that are cast
down.
For neither is it possible by the same
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measure of almsgiving to cure the evil result of covetousness. For if
thou hast unjustly gotten a farthing, it is not a farthing that thou
needest again for almsgiving, to remove the sin that comes of thine
unjust gain, but a talent. Therefore the thief being taken pays
fourfold, but he that spoils by violence is worse than he that steals.
And if this last ought to give fourfold(1) what he stole, the
extortioner should give tenfold and much more; and it is much if even
so he can make atonement for his injustice; for of almsgiving not even
then will he receive the reward. Therefore saith Zacchaeus, "I will
restore what I have taken by false accusation fourfold, and the half of
my goods I will give to the poor."(2) And if under the law one ought to
give fourfold, much more under grace; if he that steals, much more he
that spoils by violence. For besides the damage, in this case the
in-suit too is great. So that even if thou give an hundredfold, thou
hast not yet given the whole.
Seest thou how not without cause I said, If thou
take but a farthing by violence, and pay back a talent, scarcely even
so dost thou remedy it? But if scarcely by doing this; when thou
reversest the order, and hast taken by violence whole fortunes, yet
bestowest but little, and not to them either that have been wronged,
but to others in their stead; what kind of plea wilt thou have? what
favor? what hope of salvation?
Wouldest thou learn how bad a deed thou doest in so
giving alms? Hear the Scripture that saith, "As one that killeth the
son before his father's eyes, so is he that bringeth a sacrifice of the
goods of the poor."(3)
This denunciation then let us write in our minds
before we depart, this let us write on our walls, this on our hands,
this in our conscience, this everywhere; that at least the fear of it
being vigorous in our minds, may restrain our hands from daily murders.
For extortion is a more grievous thing than murder, consuming the poor
man by little and little.
In order then that we may be pure from this
pollution, let us exercise ourselves in these thoughts, both by
ourselves and to one another. For so shall we both be more forward to
show mercy, and receive undiminished the reward for it, and enjoy the
eternal good things, by the grace and love towards man of our Lord
Jesus Christ; to whom be glory and might with the Father, and the Holy
Ghost, now and always, and world without end. Amen.
HOMILY LIII.
MATT. XV. 32.
"But Jesus called His disciples unto Him, and said, I have compassion
on the multitude, because they continue with me now three days, and
have nothing to eat: and I will(1) not send them away fasting, lest
they faint in the way."
BOTH above, when going to do this miracle, He first
healed them that were maimed in body, and here He doth the self-same
thing; from the healing of the blind and the lame, He goes on to this
again.
But why might it be, that then His disciples said,
"Send away the multitude," but now they said not so; and this, though
three days had past? Either being themselves improved by this time, or
seeing that the people had no great sense of hunger; for they were
glorifying God for the things that were done.
But see how in this instance too He doth not proceed
at once to the miracle, but calls them forth thereunto. For the
multitudes indeed who had come out for healing durst not ask for the
loaves; but He, the benevolent and provident one, gives even to them
that ask not, and saith unto His disciples, "I have compassion, and
will not send them away fasting."
For lest they should say that they came
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having provisions for the way, He saith, "They continue with me now
three days;" so that even if they came having any, it is all spent. For
therefore He Himself did not this on the first and second day, but when
all had been consumed by them, in order that having first been in want,
they might more eagerly accept His work.
Therefore He saith, "Lest they faint in the way;"
implying both their distance to be great, and that they had nothing
left.
"Then, if thou art not willing to send them away
fasting, wherefore dost thou not work the miracle?" That by this
question and by their answer He might make the disciples more heedful,
and that they might show forth their faith, coming unto Him, and
saying, "Make loaves."
But not even so did they understand the motive of
His question; wherefore afterwards He saith to them, as Mark relates,
"Are your hearts so hardened? Having eyes, see ye not? and having ears,
hear ye not?"(1)
Since, if this were not so, wherefore doth He speak
to the disciples, and signify the multitude's worthiness to receive a
benefit, and add also the pity He Himself feels?
But Matthew saith, that after this He also rebuked
them, saying, "O ye of little faith, do ye not yet understand, nor
remember the five loaves of the five thousand, and how many baskets ye
took up? nor the seven loaves of the four thousand, and how many
baskets ye took up?"(2) So completely do the evangelists harmonize one
with another.
What then say the disciples? Still they creep on the
ground, although He had done so very many things in order that that
miracle might be kept in memory; as by His question, and by the answer,
and by making them minister herein, and by distributing the baskets;
but their state of mind was yet rather imperfect.
Wherefore also they say to Him, "Whence should we
have so many loaves in the wilderness?"(3)
Both before this, and now, they make mention of the
wilderness; themselves in a weak way of argument so speaking, yet even
hereby putting the miracle above suspicion. That is, lest any should
affirm (as I have indeed already said), that they obtained it from some
neighboring village, the place is acknowledged, that the miracle may be
believed. With this view, both the former miracle and this He works in
a wilderness, at a great distance from the villages.
The disciples, considering none of all this, said,
"Whence should we have so many loaves in a wilderness?" For they
thought verily He had said it as purposing next to enjoin them to feed
the people; most foolishly; since with this intent He had said, and
that lately, "Give ye them to eat,"(4) that He might bring them to an
urgent need of entreating Him.
But now He saith not this, "Give ye them to eat,"
but what? "I have compassion on them, and will not send them away
fasting;" bringing the disciples nearer, and provoking them more, and
granting them clearer sight, to ask these things of Him. For in truth
they were the words of one signifying that He hath power not to send
them away fasting; of one manifesting His authority. For the
expression, "I will not," implies such a purpose in Him.
2. Since however they still spake of the multitude
merely, and the place, and the wilderness (for "whence," it is said,
"should we have in a wilderness so many loaves, as to fill so great a
multitude"?); and not even so understood what He said, He proceeds to
contribute His own part, and saith unto them,
"How many loaves have ye? And they say, Seven, and a
few little fishes."(5)
And they no more say, "But what are these among so
many?"(6) as they had said before. So that although they reached not
His whole meaning, yet nevertheless they became higher by degrees. For
so He too, arousing their mind hereby, puts the question much as He had
done before, that by the very form of the inquiry He might remind them
of the works already done.
But as thou hast seen their imperfection hereby, so
do thou observe the severity of their spirit, and admire their love of
truth, how, writing themselves, they conceal not their own defects,
great as they were. For it was no small blame to have presently
forgotten this miracle, which had so recently taken place; wherefore
they are also rebuked.
And herewith consider also their strictness in
another matter, how they were conquerors of their appetite; how
disciplined to make little account of their diet. For being in the
wilderness and abiding there three days, they had seven loaves.
Now all the rest He doth as on the former occasion;
thus He both makes them sit down on the ground, and He makes the loaves
multiply themselves in the hands of the disciples. For, "He commanded,"
it is said, "the
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multitude to sit down on the ground. And He took the seven loaves, and
the fishes, and gave thanks, and brake, and gave to His disciples, and
the disciples to the multitude."(1)
But when we come to the end, there is a difference.
For, "they did all eat," so it is said, "and were
filled, and they took up of the broken meat that was left,(2) seven
baskets full. And they that did eat were four thousand men, besides
women and children."(3)
But why at the former time, when there were five
thousand, did twelve baskets full remain over and above, whereas here,
when there were four thousand, it was seven baskets full? For what
purpose, I say, and by what cause, were the remnants less, the guests
not being so many?
Either then one may say this, that the baskets on
this last occasion(4) were greater than those used before,(5) or if
this were not so, lest the equality of the miracle should again cast
them into forgetfulness, He rouses their recollection by the
difference, that by the variation they might be reminded of both one
and the other. Accordingly, in that case, He makes the baskets full of
fragments equal in number to His disciples, in this, the other
baskets equal to the loaves; indicating even hereby His unspeakable
power, and the ease wherewith He exercised His authority, in that it
was possible for Him to work such miracles, both in this way and in the
other. For neither was it of small power, to maintain the exact number,
both then and now; then when there were five thousand, now when there
were four thousand; and not suffer the remnants to be more than the
baskets used on the one occasion or on the other, although the number
of the guests was different.
And the end again was like the former. For as then
He left the multitude and withdrew in a ship, so also now; and John
also saith this.(6) For since no sign did so work upon them to follow
Him, as the miracle of the loaves; and they were minded not only to
follow Him, but also to make Him a king;(7) avoiding all suspicion of
usurping royalty, He hastens away after this work of wonder: and He
doth not even go away afoot, lest they should follow Him, but by
entering into a ship.
"And He sent away the multitudes," so it saith, "and
went on board the ship, and came into the coasts of Magdala."(8)
3. "And the Pharisees and Sadducees came and(9)
desired Him to show them a sign from Heaven. But He saith, When it is
evening, ye say, Fair weather, for the sky is red; and in the morning,
Foul weather today, for the sky is red and lowering. Ye can discern the
face of the sky, but can ye not the signs of the times?(10) A wicked
and adulterous generation seeketh after a sign, and there shall no sign
be given unto it, but the sign of the prophet Jonas. And He left them,
and departed."(11)
But Mark saith, that when they were come unto
Him, and were questioning with Him, "He sighed deeply in His spirit,
and saith, Why doth this generation seek after a sign?"(12)
And yet surely their inquiry was deserving of anger
and great displeasure; yet nevertheless the benevolent and provident
One is not angry, but pities and bewails them as incurably diseased,
and after so full a demonstration of His power, tempting Him.
For not in order to believe did they seek, but to
lay hold of Him. Since had they come unto Him as ready to believe, He
would have given it. For He who said to the woman, "It is not
meet,"(13) and afterwards gave, much more would He have shown His
bounty to these.
But since they did not seek to believe, therefore He
also calls them hypocrites, because in another place they said one
thing, and meant another. Yea, had they believed, they would not even
have asked. And from another thing too it is evident that they believed
not; that when reproved and exposed, they abode not with Him, nor said,
"We are ignorant and seek to learn."
But for what sign from Heaven were they asking?
Either that He should say the sun, or curb the moon, or bring down
thunderbolts, or work a change in the air, or some other such thing.
What then saith He to all this? "Ye can discern the
face of the sky, but can ye not discern the signs of the times?"(14)
See His meekness and moderation. For
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not even as before did He refuse merely, and say, "There shall none be
given them," but He states also the cause why He gives it not, even
though they were not asking for information.
What then was the cause? "Much as in the sky," saith
He, "one thing is a sign of a storm, another of fair weather, and no
one when he saw the sign of foul weather would seek for a calm, neither
in calm and fair weather for a storm; so should you reckon with regard
to me also. For this present time of my coming, is different from that
which is to come. Now there is need of these signs which are on the
earth, but those in Heaven are stored up against that time. Now as a
physician am I come, then I shall be here as a judge; now to seek that
which is gone astray, then to demand an account. Therefore in a hidden
manner am I come, but then with much publicity, folding up the heaven,
hiding the sun, not suffering the moon to give her light. Then 'the
very powers of the heavens shall be shaken,(1) and the manifestation of
my coming shall imitate lightning that appears at once to all.(2) But
not now is the time for these signs; for I am come to die, and to
suffer all extremities."
Heard ye not the prophet, saying, "He shall not
strive nor cry, neither shall His voice be heard without?"(3) and
another again, "He shall come down as rain upon a fleece of wool?"(4)
And if men speak of the signs in Pharaoh's time,
there was an enemy then from whom deliverance was needed, and it all
took place in due course. But to Him that came among friends there was
no need of those signs.
"And besides, how shall I give the great signs, when
the little are not believed?" Little, I mean, as regards display, since
in power these latter were much greater than the former. For what could
be equal to remitting sins, and raising the dead, and driving away
devils, and creating a body, and ordering all other things aright?
But do thou see their hardened heart, how on being
told, that "no sign should be given them but the sign of the prophet
Jonas," they do not ask. And yet, knowing both the prophet, and all
that befell him, and having been told this a second time, they ought to
have inquired and learnt what the saying could mean; but, as I said,
there is no desire of information in these their doings. For this cause
"He also left them, and departed."
4. "And when His disciples," so it is said, "were
come to the other side, they forgot to take bread. Then Jesus said unto
them, Take heed and beware of the leaven of the Pharisees and of the
Sadducees."(5)
And why said He not plainly, Beware of their
teaching? His will is to remind them of what had been done, for He knew
they had forgotten. But for accusing them at once there seemed to be no
reasonable ground, but to take the occasion from themselves, and so to
reprove them, would make the charge admissible. "And why did He not
then reprove them, when they said, 'Whence should we have so many
loaves in the wilderness?' for it seemed a good time then to say what
He says here." That He might not seem to rush hastily on the miracle.
And besides, He would not blame them before the multitude, nor seek
honor in their presence. And now too the accusation had greater reason,
for that after repetition of the miracle they were so minded.
Wherefore also He works another miracle, and then
and not till then He reproves; I mean, He brings forward what they were
reasoning in their hearts. But what were their reasonings? "Because,"
so it is said, "we have taken no bread."(6) For as yet they were full
of trepidation about the purifications of the Jews, and the observances
of meats.
Wherefore on all accounts He attacks them even with
severity, saying, "Why reason ye in yourselves, O ye of little faith,
because ye have brought no bread?(7) Perceive ye not yet, neither
understand? Have ye your heart hardened? Having eyes, see ye not?
Having ears, hear ye not?(8) Do ye not remember the five loaves of the
five thousand, and how many baskets ye took up? neither the seven
loaves of the four thousand, and how many baskets ye took up?"(9)
Seest thou intense displeasure? For nowhere else
doth He appear to have so rebuked them. Wherefore then doth He so? In
order again to cast out their prejudice about the meats. I mean that
with this view, whereas then He had only said, "Perceive ye not,
neither understand?" in this place, and with a strong rebuke, He saith,
"O ye of little faith."(10)
For not everywhere is lenity a good thing. And as He
used to allow them freedom of
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speech, so doth He also reprove, by this variety providing for their
salvation. And mark thou at once His reproof, bow strong, and His
mildness. For all but excusing Himself to them for His severe reproofs
to them, He saith, "Do ye not yet consider the five loaves, and how
many baskets ye took up; and the seven loaves, and how many baskets ye
took up?" And to this end He sets down also the numbers, as well of the
persons fed as of the fragments, at once both bringing them to
recollection of the past, and making them more attentive to the future.
And to teach thee how great the power of His
reproof, and how it roused up their slumbering mind, hear what saith
the evangelist. For Jesus having said no more, but having reproved
them, and added this only, "How is it that ye do not understand, that I
spake it not to you concerning bread that ye should beware, but of the
leaven of the Pharisees and Sadducees;"(1) He subjoined, saying, "Then
understood they that He bade them not beware of the leaven of bread,
but of the doctrine of the Pharisees and Sadducees,"(2) although He had
not uttered that interpretation.
See how much good His reproof wrought. For it both
led them away from the Jewish observances, and when they were remiss,
made them more heedful, and delivered them from want of faith;(3) so
that they were not afraid nor in alarm, if at any time they seemed to
have few loaves; nor were they careful about famine, but despised all
these things.
5. Neither let us then for our part be in all ways
flattering those under our charge, nor seek to be flattered of them
that have the rule over us. Since, in truth, the soul of men stands in
need of medicines in both these kinds. Therefore even in the whole
world we may see that God doth so order things, now doing this, now the
other, and permits neither our good things to be permanent, nor our
adversities to be by themselves. Yea, as now it is night, now day, and
now winter, now summer; so also within us, now pain, now pleasure, now
sickness, and now health. Let us not then marvel when we are sick,
since rather when we are in health we should marvel. Neither let us be
troubled when we are in sorrow, since when we are glad rather it is
reasonable to be troubled; all coming to pass according to nature and
in order. And why marvel, if in thy case so it be, when even in regard
of those saints one may see this happening?
And that thou mayest learn it, the life which thou
accountest to be most full of pleasure and free from troubles, that let
us bring forward. Wilt thou that we examine Abraham's life from the
beginning? What then at the very first was said to him? "Get thee out
of thy country, and from thy kindred."(4) Didst thou see what a painful
thing is enjoined him? But look also on the good coming after it: "And
come hither unto a land that I will show thee, and I will make thee a
great nation."
What then? after he had come to the land, and
reached the harbor, did his troubles cease? By no means; but others
again, more grievous than the former, succeed, a famine, and a removal,
and a violent seizure of his wife; and after these other prosperities
befell him, the plague upon Pharaoh, and her liberation, and the honor,
and those many gifts, and the return to his house. And the subsequent
events too all form the same kind of chain, prosperities and troubles
entwined together.
And the like befell the apostles too. Wherefore also
Paul said, "Who comforteth us in all our tribulation, that we may be
able to comfort them which are in any trouble."(5) "What then is this
to me," some one will say, "who am always in sorrow?" Be not uncandid,
nor unthankful; nay, it is out of the question for one to be in
troubles always, nature being unequal to it; but because we want to be
always in joy, therefore we account ourselves always in sorrow. Not
however on this account alone, but because we presently forget our
advantages and blessings, but are always remembering our troubles,
therefore we say we are in sorrow. Whereas it is impossible, being a
man, to be always in sorrow.
6. And if ye will, let us examine both the life of
luxury, so delicate and dissipated, and the other, so grievous and
galling, and painful. For we will show you that both the former hath
sorrows, and the latter refreshments Nay, be not disturbed. Let there
be set before us a man who is in bonds, and another who is a king,
youthful, an orphan, having succeeded to a great substance; and let
there also be set before us one toiling for hire through the whole day,
and another living in luxury continually.
Wilt thou then that we tell first the vexations of
that one, who lives in luxury? Consider how his mind must naturally be
rocked
331
as with a tempest, when he longs for a glory beyond him, when he is
despised by his servants, when he is insulted by his inferiors, when he
hath ten thousand to accuse him, and to blame his costly living. And
all the rest too, which is likely to occur in such wealth, one cannot
even tell; the vexations, the affronts, the accusations, the losses,
the devices of the envious, who, because they cannot transfer his
wealth to themselves, drag and tear in pieces the young man on every
side, and excite against him storms without end.
Wilt thou have me tell also of the pleasure of this
other, the hired laborer? From all this he is free; though one insult
him, he grieves not, for he counts not himself greater than any; he is
not in fear about wealth, he eats with pleasure, he sleeps with great
comfort. Not so luxurious are the drinkers of Thasian wine, as he in
going to fountains, and enjoying those springs. But the state of the
other is not such.
Now if what I have said suffice thee not, to make my
victory more complete. come let us compare the king and the prisoner,
and thou wilt often see the latter in pleasure and sporting and
leaping, while the former with his diadem and purple robe is in
despair, and hath innumerable cares, and is dead with fear.
For we may not, we may not find any one's life
without sorrow, nor again without its share of pleasure; for our nature
would not have been equal to it, as I have already said. But if one
joys more, and another grieves more, this is due to the person himself
that grieves, being mean of soul, not to the nature of the case. For if
we would rejoice continually, we have many means thereto.
Since, had we once laid hold on virtue, there would
be nothing to grieve us any more. For she suggests good hopes to them
that possess her, and makes them well pleasing to God, and approved
among men, and infuses unspeakable delight. Yea, though in doing right
virtue hath toil, yet doth it fill the conscience with much gladness,
and lays up within so great pleasure, as no speech shall be able to
express.
For which of the things in our present life seems to
thee pleasant? A sumptuous table, and health of body, and glory, and
wealth? Nay, these delights, if thou set them by that pleasure, will
prove the bitterest of all things, compared thereunto. For nothing is
more pleasurable than a sound conscience, and a good hope.
7. And if ye would learn this, let us inquire of him
who is on the point of departing hence, or of him that is grown old;
and when we have reminded him of sumptuous banqueting which he hath
enjoyed, and of glory and honor, and of good works which he hath some
time practised and wrought, let us ask in which he exults the more; and
we shall see him for the other ashamed, and covering his face, but for
these soaring and leaping with joy.
So Hezekiah, too, when he was sick, called not to
mind sumptuous feasting, nor glory, nor royalty, but righteousness. For
"remember," saith he, "how I walked before Thee in an upright way."(1)
See Paul again for these things leaping with joy, and saying, "I have
fought the good fight, I have finished my course, I have kept the
faith."(2) "Why, what had he to speak of besides?" one may say. Many
things, and more than these; even the honors wherewith he was honored,
what attendance and great respect he had enjoyed. Hearest thou not him
saying, "Ye received me as an angel of God, as Christ Jesus"? and, "If
it were possible, ye would have plucked out your eyes, and given them
to me"?(3) and that "Men had laid down their neck for his life"?(4) But
none of those things doth he bring forward, but his labors, and perils,
and his crowns in requital for them; and with much reason. For while
the one sort are left here, the other migrate with us; and for those we
shall give account, but for these we shall ask reward.
Know ye not in the day of death how sins make the
soul shrink? how they stir up the heart from beneath? At that time
therefore, when such things are happening, the remembrance of good
works stands by us, like a calm in a storm, and comforts the perturbed
soul.
For if we be wakeful, even during our life this fear
will be ever present with us; but, insensible as we are, it will surely
come upon us when we are cast out from hence. Because the prisoner too
is then most grieved, when they are leading him out to the court; then
most trembles, when he is near the judgment-seat, when he must give his
account. For the same kind of reason most persons may be then heard
relating horrors, and fearful visions, the sight whereof they that are
departing may not endure, but often shake their very bed with much
vehemence, and gaze fearfully on the bystanders, the soul urging itself
inwards, unwilling to be torn away from the body, and not enduring the
sight of the coming angels. Since if human beings that are awful strike
terror into us beholding them; when we see angels threat-
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ening, and stern powers, among our visitors; what shall we not suffer,
the soul being forced from the body, and dragged away, and bewailing
much, all in vain? Since that rich man too, after his departure,
mourned much, but derived no profit therefrom.
All these things then let us picture to ourselves,
and consider, test we too suffer the same, and thus let us keep the
fear thence arising in vigor; that we may escape the actual punishment,
and attain unto the eternal blessings; unto which God grant we may all
attain, by the grace and love towards man of our Lord Jesus Christ,
with whom be glory unto the Father, together with the Holy and
Life-giving Spirit, now and ever, and world without end. Amen.
HOMILY LIV.
MATT. XIV. 13.
"Now when Jesus had gone forth into the coasts(1) of Caesarea Philippi,
He asked His disciples, saying, Whom do men say that I the Son of Man
am?"(2)
WHEREFORE hath he mentioned the founder of the city?
Because there was another besides, Caesarea Stratonis. But not in that,
but in this doth He ask them, leading them far away from the Jews, so
that being freed from all alarm, they might speak with boldness all
that was in their mind.
And wherefore did He not ask them at once their own
opinion, but that of the people? In order that when they had told the
people's opinion, and then were asked, "But whom(3) say ye that I am?"
by the manner of His inquiry they might be led up to a sublimer notion,
and not fall into the same low view as the multitude. Accordingly He
asks them not at all in the beginning of His preaching, but when He had
done many miracles, and had discoursed with them of many and high
doctrines, and had afforded so many clear proofs of His Godhead, and of
His unanimity with the Father, then He puts this question to them.
And He said not, "Whom say the Scribes and Pharisees
that I am?" often as these had come unto Him, and discoursed with Him;
but, "Whom do men say that I am?" inquiring after the judgment of the
people, as unbiassed. For though it was far meaner than it should be,
yet was it free from malice, but the other was teeming with much
wickedness,
And signifying how earnestly He desires His
Economy(4) to be confessed, He saith, "The Son of Man;" thereby
denoting His Godhead, which He doth also in many other places. For He
saith, "No man hath ascended up to Heaven, but the Son of Man, which is
in Heaven."(5) And again, "But when ye shall see the Son of Man ascend
up, where He was before."(6)
Then, since they said, "Some John the Baptist, some
Elias, some Jeremias, or one of the prophets,"(7) and set forth their
mistaken opinion, He next added, "But whom say ye that I am?"(8)
calling them on by His second inquiry to entertain some higher
imagination concerning Him, and indicating that their former judgment
falls exceedingly short of His dignity. Wherefore He seeks for another
judgment from themselves, and puts a second question, that they might
not fall in with the multitude, who, because they saw His miracles
greater than human, accounted Him a man indeed, but one that had
appeared after a resurrection, as Herod also said.(9) But He, to lead
them away from this notion, saith, "But whom say ye that I am?" that
is, "ye that are with me always, and see me working miracles, and have
yourselves done many mighty works by me."
5. What then saith the mouth of the apos-
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tles, Peter, the ever fervent, the leader of the apostolic choir?(1)
When all are asked, he answers. And whereas when He asked the opinion
of the people, all replied to the question; when He asked their own,
Peter springs forward, and anticipates them, and saith, "Thou art the
Christ, the Son of the living God."(2)
What then saith Christ? "Blessed art thou, Simon
Barjona, for flesh and blood hath not revealed it unto thee."(3)
Yet surely unless he had rightly confessed Him, as
begotten of the very Father Himself, this were no work of revelation;
had he accounted our Lord to be one of the many, his saying was not
worthy of a blessing. Since before this also they said, "Truly He is
Son of God,"(4) those, I mean, who were in the vessel after the
tempest, which they saw, and were not blessed, although of course they
spake truly. For they confessed not such a Sonship as Peter, but
accounted Him to be truly Son as one of the many, and though peculiarly
so beyond the many, yet not of the same substance.
And Nathanael too said, "Rabbi, Thou art the Son of
God, Thou art the King of Israel;" s and so far from being blessed, he
is even reproved by Him, as having said what was far short of the
truth. He replied at least, "Because I said unto thee, I saw thee under
the fig-tree, believest thou? thou shalt see greater things than
these."(6)
Why then is this man blessed? Because he
acknowledged Him very Son. Wherefore you see, that while in those
former instances He had said no such thing, in this case He also
signifies who had revealed it. That is, lest his words might seem to
the many (because he was an earnest lover of Christ) to be words of
friendship and flattery, and of a disposition to show favor to Him, he
brings forward the person who had made them ring(7) in his soul; to
inform thee that Peter indeed spake, but the Father suggested, and that
thou mightest believe the saying to be no longer a human opinion, but a
divine doctrine.
And wherefore doth He not Himself declare it, nor
say, "I am the Christ," but by His question establish this, bringing
them in to confess it? Because so to do was both more suitable to Him,
yea necessary at that time, and it drew them on the more to the belief
of the things that were said.
Seest thou how the Father reveals the Son, how the
Son the Father? For "neither knoweth any man the Father," saith He,
"save the Son, and he to whomsoever the Son will reveal Him."(8) It
cannot therefore be that one should learn the Son of any other than of
the Father; neither that one should learn the Father of any other than
of the Son. So that even hereby, their sameness of honor and of
substance is manifest.
3. What then saith Christ? "Thou art Simon, the son
of Jonas; thou shalt be called Cephas."(9) "Thus since thou hast
proclaimed my Father, I too name him that begat thee;" all but saying,
"As thou art son of Jonas, even so am I of my Father." Else it were
superfluous to say, "Thou art Son of Jonas;" but since he had said,
"Son of God," to point out that He is so Son of God, as the other son
of Jonas, of the same substance with Him that begat Him, therefore He
added this, "And I say unto thee, Thou art Peter, and upon this rock
will I build my Church;"(10) that is, on the faith of his confession.
Hereby He signifies that many were now on the point of believing, and
raises his spirit, and makes him a shepherd. "And the gates of hell"
shall not prevail against it." "And if not against it, much more not
against me. So be not troubled because thou art shortly to hear that I
shall be betrayed and crucified."
Then He mentions also another honor. "And I also(12)
will give thee the keys of the heavens."(13) But what is this, "And I
also will give thee?" "As the Father hath given thee to know me, so
will I also give thee."
And He said not, "I will entreat the Father"
(although the manifestation of His authority was great, and the
largeness of the gift unspeakable), but, "I will give thee." What dost
Thou give? tell me. "The keys of the heavens, that whatsoever thou
shalt bind on earth, shall be bound in Heaven,(14) and whatsoever thou
shalt loose on earth, shall be loosed in Heaven." How then is it not
"His to give to sit on His right hand, and on His left,"(15) when He
saith, "I will give thee"?
Seest thou how He, His own self, leads Peter on to
high thoughts of Him, and reveals Himself, and implies that He is Son
of God by these two promises? For those things which are peculiar to
God alone, (both to absolve sins, and to make the church in-
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capable of overthrow in such assailing waves, and to exhibit a man that
is a fisher more solid than any rock, while all the world is at war
with him), these He promises Himself to give; as the Father, speaking
to Jeremiah, said, He would make him as "a brazen pillar, and as a
wall;"(1) but him to one nation only, this man in every part of the
world.
I would fain inquire then of those who desire to
lessen the dignity of the Son, which manner of gifts were greater,
those which the Father gave to Peter, or those which the Son gave him?
For the Father gave to Peter the revelation of the Son; but the Son
gave him to sow that of the Father and that of Himself in every part of
the world; and to a mortal man He entrusted the authority over all
things in Heaven, giving him the keys; who extended the church to every
part of the world, and declared it to be stronger than heaven. "For
heaven and earth shall pass away, but my word shall not pass away."(2)
How then is He less, who hath given such gifts, hath effected such
things?
And these things I say, not dividing the works of
Father and Son ("for all things are made by Him, and without Him was
nothing made which was made"):(3) but bridling the shameless tongue of
them that dare so to speak.
But see, throughout all, His authority: "I say unto
thee, Thou art Peter; I will build the Church; I will give thee the
keys of Heaven."
4. And then, when He had so said, "He charged them
that they should tell no man that He was the Christ."(5)
And why did He charge them? That when the things
which offend are taken out of the way, and the cross is accomplished,
and the rest of His sufferings fulfilled, and when there is nothing any
more to interrupt and disturb the faith of the people in Him, the right
opinion concerning Him may be engraven pure and immovable in the mind
of the hearers. For, in truth, His power had not yet clearly shone
forth. Accordingly it was His will then to be preached by them, when
both the plain truth of the facts, and the power of His deeds were
pleading in support of the assertions of the apostles. For it was by no
means the same thing to see Him in Palestine, now working miracles, and
now insulted and persecuted (and especially when the very cross was
presently to follow the miracles that were happening); and to behold
him everywhere in the world, adored and believed, and no more suffering
anything, such as He had suffered.
Therefore He bids them "tell no man." For that which
hath been once rooted and then plucked up, would hardly, if planted,
again be retained among the many; but that which, once fixed, hath
remained immovable, and hath suffered injury from no quarter, easily
mounts up, and advances to a greater growth.
And if they who had enjoyed the benefit of many
miracles, and had had part in so many unutterable mysteries, were
offended by the mere hearing of it; or rather not these only, but even
the leader(6) of them all, Peter; consider what it was likely the
common sort should feel, being first told that He is the Son of God,
then seeing Him even crucified and spit upon, and that without
knowledge of the secret of those mysteries, or participation in the
gift of the Holy Ghost. For if to His disciples He said, "I have many
things to say unto you, but ye cannot bear them now;"(7) much more
would the rest of the people have utterly failed, had the chiefest of
these mysteries been revealed to them before the proper time.
Accordingly He forbids them to tell.
And to instruct thee how great a thing it was, their
afterwards learning His doctrine complete, when the things that offend
had passed by; learn it from this same leader of theirs. For this very
Peter, he who after so many miracles proved so weak as even to deny
Him, and to be in fear of a mean damsel; after the cross had come
forth, and he had received the certain proofs of the resurrection, and
there was nothing more to offend and trouble him, retained the teaching
of the Spirit so immovable, that more vehemently than a lion he sprang
upon the people of the Jews, for all the dangers and innumerable deaths
which were threatened.
With reason then did He bid them not tell the many
before the crucifixion, since not even to them that were to teach did
He venture to commit all before the crucifixion. "For I have many
things to say unto you," saith He, "but ye cannot bear them now."
And of the things too that He did say, they do not
understand many, which He did not make plain before the crucifixion. At
least when He was risen from the dead, then and not before they knew
some of His sayings.
5. "From that time forth began He to show unto them
that He must suffer.(8) From
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that time." What time? When He had fixed the doctrine in them; when He
had brought in the beginning of the Gentiles.(1)
But not even so did they understand what He said.
"For the saying," it is said, "was hid from them; "(2) and they were as
in a kind of perplexity, not knowing that He must rise again. Therefore
He rather dwells on the difficulties, and enlarges His discourse, that
He may open their mind, and they may understand what it can be that He
speaks of.
"But they understood not, but the saying was hid
from them, and they feared to ask this; "(3) not whether He should die,
but how, and in what manner, and what this mystery could be. For they
did not even know what was this same rising again, and supposed it much
better not to die. Therefore, the rest being troubled and in
perplexity, Peter again, in his ardor, alone ventures to discourse of
these things; and not even he openly, but when he had taken Him apart;
that is, having separated himself from the rest of the disciples; and
he saith, "Be it far from Thee, Lord, this shall not be unto Thee."(4)
What ever is this? He that obtained a revelation, he that was blessed,
hath he so soon fallen away, and suffered overthrow, so as to fear His
passion? And what marvel, that one who had not on these points received
any revelation, should have that feeling? Yea, to inform thee that not
of himself did he speak those other things either, see in these matters
that were not revealed to him how he is confounded and overthrown, and
being told ten thousand times, knows not what the saying can mean.
For that He is Son of God he had learnt, but what
the mystery of the cross and of the resurrection might be, was not yet
manifest to him: for "the saying," it is said, "was hid from them."
Seest thou that with just cause He bade them not
declare it to the rest? For if it so confounded them, who must needs be
made aware of it, what would not all others have felt?
6. He however, to signify that He is far from coming
to the passion against His will, both rebuked Peter, and called him
Satan.
Let them hear, as many as are ashamed of the
suffering of the cross of Christ. For if the chief apostle, even before
he had learnt all distinctly, was called Satan for feeling this, what
excuse can they have, who after so abundant proof deny His economy? I
say., when he who had been so blessed, who made such a confession, has
such words addressed to him; consider what they will suffer, who after
all this deny the mystery of the cross.
And He said not, "Satan spake by thee," but, "Get
thee behind me, Satan."(5) For indeed it was a desire of the adversary
that Christ should not suffer. Therefore with such great severity did
He rebuke him, as knowing that both he and the rest are especially
afraid of this, and will not easily receive it.
Therefore He also reveals the thoughts of his mind,
saying, "Thou savorest(6) not the things that be of God, but those that
be of men."
But what means, "Thou savorest(6) not the things
that be of God, but those that be of men"? Peter examining the matter
by human and earthly reasoning, accounted it disgraceful to Him and an
unmeet thing. Touching him therefore sharply,(7) He saith, "My passion
is not an unmeet thing, but thou givest this sentence with a carnal
mind; whereas if thou hadst hearkened to my sayings in a godly manner,
disengaging thyself from thy carnal understanding, thou wouldest know
that this of all things most becometh me. For thou indeed supposest
that to suffer is unworthy of me; but I say unto thee, that for me not
to suffer is of the devil's mind;" by the contrary statements
repressing his alarm.
Thus as John, accounting it unworthy of Christ to be
baptized by him, was persuaded of Christ to baptize Him, He saying,
"Thus it becometh us,"(8) and this same Peter too, forbidding Him to
wash his feet, by the words, "Thou hast no part with me, unless I wash
thy feet; "(9) even so here too He restrained him by the mention of the
opposite, and by the severity of the reproof repressed his fear of
suffering.
7. Let no man therefore be ashamed of the honored
symbols of our salvation, and of the chiefest of all good things,
whereby we even live, and whereby we are; but as a crown, so let us
bear about the cross of Christ. Yea, for by it all things are wrought,
that are wrought among us. Whether one is to be new-born, the cross is
there; or to be nourished with that mystical food, or to be ordained,
or to do anything else, everywhere our symbol of victory is present.
Therefore both on house, and walls, and windows, and upon our forehead,
and upon our mind, we inscribe it with much care.
For of the salvation wrought for us, and of our
common freedom, and of the goodness of our Lord, this is the sign. "For
as a
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sheep was He led to the slaughter."(1) When therefore thou signest
thyself, think of the purpose of the cross, and quench anger, and all
the other passions. When thou signest thyself, fill thy forehead with
all courage, make thy soul free. And ye know assuredly what are the
things that give freedom. Wherefore also Paul leading us there, I mean
unto the freedom that beseems us, did on this wise lead us unto it,
having reminded us of the cross and blood of our Lord. "For ye are
bought," saith he, "with a price; be not ye the servants of men."(2)
Consider, saith he, the price that hath been paid for thee, and thou
wilt be a slave to no man; by the price meaning the cross.
Since not merely by the fingers ought one to engrave
it, but before this by the purpose of the heart with much faith. And if
in this way thou hast marked it on thy face, none of the unclean
spirits will be able to stand near thee, seeing the blade whereby he
received his wound, seeing the sword which gave him his mortal stroke.
For if we, on seeing the places in which the criminals are beheaded,
shudder; think what the devil must endure, seeing the weapon, whereby
Christ put an end to all his power, and cut off the head of the dragon.
Be not ashamed then of so great a blessing, lest
Christ be ashamed of thee, when He comes with His glory, and the sign
appears before Him, shining beyond the very sunbeam.(3) For indeed the
cross cometh then, uttering a voice by its appearance, and pleading
with the whole world for our Lord, and signifying that no part hath
failed of what pertained to Him.
This sign, both in the days of our forefathers and
now, hath opened doors that were shut up;(4) this hath quenched
poisonous drugs;(5) this hath taken away the power of hemlock:, this
hath healed bites of venomous beasts. For if it opened the gates of
hell, and threw wide the archways of Heaven, and made a new entrance
into Paradise, and cut away the nerves of the devil; what marvel, if it
prevailed over poisonous drugs, and venomous beasts, and all other such
things.
This therefore do thou engrave upon thy mind, and
embrace the salvation of our souls. For this cross saved and converted
the world, drove away error, brought back truth, made earth Heaven,
fashioned men into angels. Because of this, the devils are no longer
terrible, but contemptible; neither is death, death, but a sleep;
because of this, all that warreth against us is cast to the ground, and
trodden under foot.
If any one therefore say to thee, Dost thou worship
the crucified? say, with your voice all joy, and your countenance
gladdened, "I do both worship Him, and will never cease to worship."
And if he laugh, weep for him, because he is mad. Thank the Lord, that
He hath bestowed on us such benefits, as one cannot so much as learn
without His revelation from above. Why, this is the very reason of his
laughing, that "the natural man receiveth not the things of the
Spirit."(6) Since our children too feel this, when they see any of the
great and marvellous things; and if thou bring a child into the
mysteries, he will laugh. Now the heathen are like these children; or
rather they are more imperfect even than these; wherefore also they are
more wretched, in that not in an immature age, but when full grown,
they have the feelings of babes; wherefore neither are they worthy of
indulgence.
But let us with a clear voice, shouting both loud
and high, cry out and say (and should all the heathen be present, so
much the more confidently), that the cross is our glory, and 'the sum
of all our blessings, and our confidence, and all our crown. I would
that also with Paul I were able to say, "By which the world is
crucified unto me, and I unto the world; "(7) but I cannot, restrained
as I am by various passions.
8. Wherefore I admonish both you, and surely before
you myself, to be crucified to the world, and to have nothing in common
with the earth, but to set your love on your country above, and the
glory and the good things that come from it. For indeed we are soldiers
of a heavenly King, and are clad with spiritual arms. Why then take we
upon ourselves the life of traders, and mountebanks, nay rather of
worms? For where the King is, there should also the soldier be. Yea, we
are become soldiers, not of them that are far off, but of them that are
near. For the earthly king indeed would not endure that all should be
in the royal courts, and at his own side, but the King of the Heavens
willeth all to be near His royal throne.
And how, one may say, is it possible for us, being
here, to stand by that throne? Because Paul too being on earth was
where the seraphim, where the cherubim are; and nearer to Christ, than
these the body guards to the king. For these turn about their faces in
many directions, but him nothing beguiled
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nor distracted, but he kept his whole mind intent upon the king. So
that if we would, this is possible to us also.
For were He distant from us in place, thou mightest
well doubt, but if He is present everywhere, to him that strives and is
in earnest He is near. Wherefore also the prophet said, "I will fear no
evil, for Thou art with me;(1)" and God Himself again, "I am a God nigh
at hand, and not a God afar off."(2) Then as our sins separate us from
Him, so do our righteousnesses draw us nigh unto Him. "For while thou
art yet speaking," it is said, "I will say, Here I am."(3) What father
would ever be thus obedient to his offspring?What mother is there, so
ready, and continually standing, if haply her children call her? There
is not one, no father, no mother: but God stands continually waiting,
if any of his servants should perchance call Him; and never, when we
have called as we ought, hath He refused to hear. Therefore He saith,
"While thou art yet speaking," I do not wait for thee to finish, and I
straightway hearken.
9. Let us call Him therefore, as it is His will to
be called. But what is this His will? "Loose," saith He, "every band of
iniquity, unloose the twisted knots of oppressive covenants, tear in
pieces every unjust contract. Break thy bread to the hungry, and bring
in the poor that are cast out to thy house. If thou seest one naked,
cover him, and them that belong to thy seed thou shalt not overlook.
Then shall thy light break forth in the morning, and thine healings
shall spring forth speedily, and thy righteousness shall go before
thee, and the glory of the Lord shall cover thee. Then thou shalt call
upon me, and I will give ear unto thee; whilst thou art yet speaking, I
will say, Lo! here I am."(4)
And who is able to do all this? it may be asked.
Nay, who is unable, I pray thee?For which is difficult of the things I
have mentioned?Which is laborious? Which not easy?
Why, so entirely are they not possible only, but
even easy, that many have actually overshot the measure of those
sayings, not only tearing in pieces unjust contracts, but even
stripping themselves of all their goods; making the poor welcome not to
roof and table, but even to the sweat of their body, and laboring in
order to maintain them; doing good not to kinsmen only, but even to
enemies.
But what is there at all even hard in these
sayings? For neither did He say, "Pass over the mountain, go across the
sea, dig through so many acres of land, abide without food, wrap
thyself in sackcloth;" but, "Impart to the poor? impart of thy bread,
cancel the contracts unjustly made."
What is more easy than this? tell me. But even if
thou account it difficult, look, I pray thee, at the rewards also, and
it shall be easy to thee.
For much as our emperors at the horse races heap
together before the combatants crowns, and prizes, and garments, even
so Christ also sets His rewards in the midst of His course, holding
them out by the prophet's words, as it were by many hands. And the
emperors, although they be ten thousand times emperors, yet as being
men, and the wealth which they have in a course of spending, and their
munificence of exhaustion, are ambitious of making the little appear
much; wherefore also they commit each thing severally into the hand of
the several attendants, and so bring it forward. But our King
contrariwise, having heaped all together (because He is very rich, and
doeth nothing for display), He so brings it forward, and what He so
reaches out is indefinitely great, and will need many hands to hold it.
And to make thee aware of this, examine each particular of it carefully.
"Then," saith He, "shall thy light break forth in
the morning."(6) Doth not this gift appear to thee as some one
thing?But it is not one; nay, for it hath many things in it, both
prizes, and crowns, and other rewards. And, if ye are minded, let us
take it to pieces and show all its wealth, as it shall be possible for
us to show it; only do not ye grow weary.
And first, let us learn the meaning of "It shall
break forth." For He said not at all, "shall appear," but" shall break
forth;" declaring to us its quickness and plentifulness, and how
exceedingly He desires our salvation, and how the good things
themselves travail to come forth, and press on; and that which would
check their unspeakable force shall be nought; by all which He
indicates their plentifulness, and the infinity of His abundance. But
what is "the morning." It means, "not after being in life's
temptations, neither after our evils have come upon us;" nay, it is
quite beforehand with them. For as in our fruits, we call that early,
which has shown itself before its season; so also here again, declaring
its rapidity, he has spoken
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in this way, much as above He said, "Whilst thou art yet speaking, I
will say, Lo! here I am."
But of what manner of light is He speaking, and what
can this light be?Not this, that is sensible; but another far better,
which shows us Heaven, the angels, the archangels, the cherubim, the
seraphim, the thrones, the dominions, the principalities, the powers,
the whole host, the royal palaces, the tabernacles. For shouldest thou
be counted worthy of this light, thou shalt both see these, and be
delivered from hell, and from the venomous worm, and from the gnashing
of teeth, and from the bonds that cannot be broken, and from the
anguish and the affliction, from the darkness that hath no light, and
from being cut asunder, and from the river of fire, and from the curse,
and from the abodes of sorrow; and thou shalt depart, "where sorrow and
woe are fled away,"(1) where great is the joy, and the peace, and the
love, and the pleasure, and the mirth; where is life eternal, and
unspeakable glory, and inexpressible beauty; where are eternal
tabernacles, and the untold glory of the King, and those good things,
"which eye hath not seen, nor ear heard, neither have entered into the
heart of man;" where is the spiritual bridechamber, and the apartments
of the heavens, and the virgins that bear the bright lamps, and they
who have the marriage garment; where many are the possessions of our
Lord, and the storehouses of the King.
Seest thou how great the rewards, and how many He
hath set forth by one expression, and how He brought all together?
So also by unfolding each of the expressions that
follow, we shall find our abundance great, and the ocean immense. Shall
we then still delay, I beg you; and be backward to show mercy on them
that are in need? Nay, I entreat, but though we must throw away all, be
cast into the fire, venture against the sword, leap upon daggers,
suffer what you will; let us bear all easily, that we may obtain the
garment of the kingdom of Heaven, and that untold glory; which may we
all attain, by the grace and love towards man of our Lord Jesus Christ,
to whom be glory and might, world without end. Amen.
HOMILY LV.
MATT. XVI. 24.
"Then said Jesus unto His disciples, If any man will come after me, let
him renounce himself,(1) and take up his cross and follow me."
THEN; when? When Peter said, 'Be it far from Thee,
this shall not be unto Thee; and was told, "Get thee behind me,
Satan."(2) For He was by no means satisfied with the mere rebuke, but,
willing also more abundantly to show both the extravagance of what
Peter had said, and the benefit of His passion, He saith, "Thy word to
me is, "Be it far from Thee, this shall not be unto Thee:" but my word
to thee is, "Not only is it hurtful to thee, and destructive, to hinder
me and to be displeased at my Passion, but it will be impossible for
thee even to be saved, unless thou thyself too be continually prepared
for death."
Thus, test they should think His suffering unworthy
of Him, not by the former things only, but also by the events that were
coming on, He teaches them the gain thereof. Thus in John first, He
saith," Except the corn of wheat fall into the ground and die, it
abideth alone; but if it die, it bringeth forth much fruit;"(3) but
here more abundantly working it out, not concerning Himself only doth
He bring forward the statement that it is meet to die, but concerning
them also. "For so great is the profit thereof, that in your case also
unwillingness to die is grievous, but to be ready for it, good."
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This however He makes clear by what follows, but for
the present He works it out on one side only. And see how He also makes
His discourse unexceptionable: not saying at all, "whether you will, or
no, you must suffer this," but how? "If any man will come after me." "I
force not, I compel not, but each one I make lord of his own choice;
wherefore also I say, 'If any man will.' For to good things do I call
you, not to things evil, or burdensome; not to punishment and
vengeance, that I should have to compel. Nay, the nature of the thing
is alone sufficient to attract you."
Now, thus saying, He drew them unto Him the more.
For he indeed that uses compulsion oftens turns men away, but he that
leaves the hearer to choose attracts him more. For soothing is a
mightier thing than force. Wherefore even He Himself said, "If any man
will." "For great," saith He, "are the good things which I give you,
and such as for men even to run to them of their own accord. For
neither if one were giving gold, and offering a treasure, would he
invite with force. And if that invitation be without compulsion, much
more this, to the good things m the Heavens. Since if the nature of the
thing persuade thee not to run, thou art not worthy to receive it at
all, nor if thou shouldest receive it, wilt thou well know what thou
hast received."
Wherefore Christ compels not, but urges, sparing us.
For since they seemed to be murmuring much, being secretly disturbed at
the saying, He saith, "No need of disturbance or of trouble. If ye do
not account what I have mentioned to be a cause of innumerable
blessings, even when befalling yourselves, I use no force, nor do I
compel, but if any be willing to follow, him I call.
"For do not by any means imagine that this is your
following of me; I mean, what ye now do attending upon me. Ye have need
of many toils, many dangers, if ye are to come after me. For thou
oughtest not, O Peter, because thou hast confessed me Son of God,
therefore only to expect crowns, and to suppose this enough for thy
salvation, and for the future to enjoy security, as having done all.
For although it be in my power, as Son of God, to hinder thee from
having any trial at all of those hardships; yet such is not my will,
for thy sake, that thou mayest thyself too contribute something, and be
more approved."
For so, if one were a judge at the games, and had a
friend in the lists, he would not wish to crown him by favor only, but
also for his own toils; and for this reason especially, because he
loves him. Even so Christ also; whom He most loves, those He most of
all will have to approve themselves by their own means also, and not
from His help alone.
But see how at the same time He makes His saying not
a grievous one. For He cloth by no means compass them only with His
terror, but He also puts forth the doctrine generally to the world,
saying, "If any one will," be it woman or man, ruler or subject, let
him come this way.
5. And though he seem to have spoken but one single
thing, yet His sayings are three, "Let him renounce himself," and "Let
him bear his cross," and "Let him follow me;" and two of them are
joined together, but the one is put by itself.
But let us see first what it can be to deny one's
self. Let us learn first what it is to deny another, and then we shall
know what it may be to deny one's self. What then is it to deny
another?He that is denying another,--for example, either brother, or
servant, or whom you will,--should he see him either beaten, or bound,
or led to execution, or whatever he may suffer, stands not by him, doth
not help him, is not moved, feels nothing for him, as being once for
all alienated from him. Thus then He will have us disregard our own
body, so that whether men scourge, or banish, or burn, or whatever they
do, we may not spare it. For this is to spare it. Since fathers too
then spare their offspring, when committing them to teachers, they
command not to spare them.
So also Christ; He said not, "Let him not spare
himself," but very strictly, "Let him renounce himself;" that is, let
him have nothing to do with himself, but give himself up to all dangers
and conflicts; and let him so feel, as though another were suffering it
all.
And He said not, "Let him deny,"(1) but "Let him
renounce;"(2) even by this small addition intimating again, how very
far it goes. For this latter is more than the former.
"And let him take up his cross." This arises out of
the other. For to hinder thy supposing that words, and insults, and
reproaches are to be the limits of our self-renunciation, He saith also
how far one ought to renounce one's self; that is, unto death, and that
a reproachful death. Therefore He said not, "Let him renounce himself
unto death," but, "Let him take up his cross;" setting forth the
reproachful death; and that not once, nor twice, but throughout all
life one ought so to do. "Yea," saith He, "bear about this death
continually, and day by day
340
be ready for slaughter. For since many have indeed contemned riches,
and pleasure, and glory, but death they despised not, but feared
dangers; I," saith He, "will that my champion should wrestle even unto
blood, and that the limits of his course should reach unto slaughter;
so that although one must undergo death, death with reproach, the
accursed death, and that upon evil surmise, we are to bear all things
nobly, and rather to rejoice in being suspected."
"And let him follow me." That is, it being possible
for one to suffer, yet not to follow Him, when one doth not suffer for
Him (for so robbers often suffer grievously, and violaters of tombs,
and sorcerers); to hinder thy supposing that the mere nature of thy
calamities is sufficient, He adds the occasion of these calamities.
And what is it? In order that, so doing and
suffering, thou mayest follow Him; that for Him thou mayest undergo all
things; that thou mayest possess the other virtues also. For this too
is expressed by "Let him follow me;" so as to show forth not fortitude
only, such as is exercised in our calamities, but temperance also, and
moderation, and all self-restraint. This being properly "to follow,"
the giving heed also to the other virtues, and for His sake suffering
all.
For there are who follow the devil even to the
endurance of all this, and for his sake give up their own lives; but we
for Christ, or rather for our own sakes: they indeed to harm themselves
both here and there; but we, that we may gain both lives.
How then is it not extreme dullness, not to show
forth even the same fortitude with them that perish; and this, when we
are to reap from it so many crowns? Yet with us surely Christ Himself
is present to be our help, but with them no one.
Now He had indeed already spoken this very
injunction, when He sent them, saying, "Go not into the way of the
Gentiles" (for, saith He, "I send you as sheep in the midst of wolves,"
and, "ye shall be brought before kings and governors")(1) but now with
more intensity and severity. For then He spake of death only, but here
He hath mentioned a cross also, and a continual cross. For "let him
take up," saith He, "his cross;" that is," let him carry it continually
and bear it." And this He is wont to do in everything; not in the first
instance, nor from the beginning, but quietly and gradually, bringing
in the greater commandments, that the hearers may not count it strange.
3. Then, because the saying seemed to be vehement,
see how He softens it by what follows, and sets down rewards surpassing
our toils; and not rewards only, but also the penalties of vice: nay,
on these last He dwells more than on those, since not so much His
bestowing blessings, as His threat of severities, is wont to bring
ordinary men to their senses. See at least how He both begins here from
this, and ends in this.
"For whosoever will save his life shall lose it,"
saith He, "but whosoever shall lose his life for my sake, shall find
it. For what is a man profiled,' if he should gain the whole world, and
lose his own soul?Or what shall a man give in exchange for his soul
?"(3)
Now what He saith is like this: "not as unsparing
towards you, but rather as exceedingly sparing you, I enjoin these
things. For he who spares his child, ruins it; but he who spares it
not, preserves." To which effect also a certain wise man said, "If thou
beat thy son with a rod, he shall not die, but thou shall deliver his
soul from death."(4) And again, "He that refresheth his son, shall bind
up his wounds."(5)
This takes place in the camp also. For if the
general, sparing the soldiers, commands them to remain within the place
always, he will destroy with them the inhabitants too.
"In order then that this may not happen in your case
also," saith He, "ye must be arrayed against continual death. For now
too a grievous war is about to be kindled. Sit not therefore within,
but go forth and fight; and shouldest thou fall in thy post, then hast
thou obtained life." For if in the visible wars he that in his post
meets slaughter, is both more distinguished than the rest, and more
invincible, and more formidable to the enemy; although we know that
after death the king, in behalf of whom he takes his station, is not
able to raise him up again: much more in these wars, when there are
such hopes of resurrection besides, will he who exposes his own life
unto death, find it; in one sense, because he will not be quickly
taken; in a second, because even though he fall, God(6) will lead his
life on to a higher life.
4. Then, because he had said, "He who will save
shall lose it, but whosoever shall lose shall save it," and on that
side had set salvation and destruction, and on this salva
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tion and destruction; to prevent any one's imagining the one
destruction and salvation to be all the same with the other, and to
teach thee plainly that the difference between this salvation and that
is as great as between destruction and salvation; from the contraries
also He makes an inference once for all to establish these points. "For
what is a man profited,"(1) saith He, "if he gain the whole world, and
lose his own soul ?"
Seest thou how the wrongful preservation of it is
destruction, and worse than all destruction, as being even past remedy,
from the want of anything more to redeem it?For "tell me not this,"
saith He, "that he that hath escaped such dangers hath saved his life;
but together with his life put also the whole world, yet what profit
hath he thereby, if the soul perish?"
For tell me, shouldest thou see thy servants in
luxury, and thyself in extreme calamity, wilt thou indeed profit aught
by being master?By no means. Make this reckoning then with regard to
thy soul also, when the flesh is in luxury and wealth, and she awaiting
the destruction to come.
"What shall a man give in exchange for his soul ?"(2)
Again, He dwells upon the same point. What?hast thou
another soul to give for this soul?saith He. Why, shouldest thou lose
money, thou wilt be able to give money; or be it house, or slaves, or
any other kind of possession, but for thy soul, if thou lose it, thou
wilt have no other soul to give: yea, though thou hadst the world,
though thou wast king of the whole earth, thou wouldest not be able, by
paying down all earthly goods, with the earth itself, to redeem but one
soul.
And what marvel, if it be so with the soul? Since
even in the body one may see that so it turns out. Though thou wear ten
thousand diadems, but have a body sickly by nature, and incurable, thou
wilt not be able, not by giving all thy kingdom, to recover this body,
not though thou add innumerable persons, and cities, and goods.
Now thus I bid thee reason with regard to thy soul
also; or rather even much more with regard to the soul; and do thou,
forsaking all besides, spend all thy care upon it. Do not then while
taking thought about the things of others, neglect thyself and thine
own things; which now all men do, resembling them that work in the
mines. For neither do these receive any profit from this labor, nor
from the wealth; but rather great harm, both because they incur
fruitless peril, and incur it for other men, reaping no benefit from
such their toils and deaths. These even now are objects of imitation to
many, who are digging up wealth for others; or rather we are more
wretched even than this, inasmuch as hell itself awaits us after these
our labors. For they indeed are staid from those toils by death, but to
us death proves a beginning of innumerable evils.
But if thou say, thou hast in thy wealth the fruit
of thy toils: show me thy soul gladdened, and then I am persuaded. For
of all things in us the soul is chief. And if the body be fattened,
while she is pining away, this prosperity is nothing to thee (even as
when the handmaiden is glad, the happiness of the maidservant is
nothing to her mistress perishing, nor is tho fair robe anything
compared with the weak flesh); but Christ will say unto thee again,
"What shall a man give in exchange for his soul ?" on every hand
commanding thee to be busied about that, and to take account of it only.
5. Having alarmed them therefore hereby, He comforts them also by His
good things.
"For the Son of Man shall come," saith He, "in the
glory of His Father with His holy angels, and then He shall reward
every man according to his works."(3)
Seest thou how the glory of the Father and of the
Son is all one? But if the glory be one, it is quite evident that the
substance also is one. For if in one substance there be a difference of
glory ("for there is one glory of the sun, and another glory of the
moon, and another glory of the stars; for one star differeth from
another star in glory;"(4) although the substance be one), how may the
substance of those differ, whereof the glory is one? For He said not at
all, "In glory such as the Father's," whereby thou mightest suppose
again some variation; but implying entire perfection, "In that same
glory," saith He, "will He come;" for it to be deemed one and the same.
"Now, why fear, O Peter" (so He speaks), "on being
told of death? Why, then shalt thou see me in the glory of the Father.
And if I am in glory, so are ye; your interests are no wise limited to
the present life, but another sort of portion will take you up, a
better one." Nevertheless, when He had spoken of the good things, He
stayed not at this, but mingled the fearful things also, bringing
forward that judgment-seat, and the inexorable account, and the
inflexible sentence, and the judgment that cannot be deceived.
342
He suffered not however His discourse to appear only
dismal, but tempered it also with good hopes. For neither did He say,
"then shall He punish them that sinned," but, "He shall reward every
man according to his doings."(1) And this He said, reminding not only
the sinners of punishment, but also them that have done well of prizes
and crowns.
6. And He indeed spake it, in part to refresh the
good, but I ever shudder at hearing it, for I am not of them that are
crowned, and I suppose that others also share with us in our fear and
anxiety. For whom is this saying not enough to startle, when he hath
entered into his own conscience; and to make him shudder, and convince
him that we have need of sackcloth, and of prolonged fasting, more than
the people of the Ninevites? For not for an overthrow of a city, and
the common end, are we concerned, but for eternal punishment, and the
fire that is never quenched.
Wherefore also I praise and admire the monks that
have occupied the desert places, as for the rest, so for this saying.
For they after having made their dinners, or rather after supper (for
dinner they know not at any time, because they know that the present
time is one of mourning and fasting); after supper then, in saying
certain hymns of thanksgiving unto God, they make mention of this
expression also. And if ye would hear the very hymns themselves, that
ye too may say them continually, I will rehearse to you the whole of
that sacred song. The words of it then stand as follows: "Blessed God,
who feedest me from my youth up, who givest food to all flesh; fill our
hearts with joy and gladness, that always having all sufficiency we may
abound unto every good work in Christ Jesus our Lord; with whom be unto
Thee glory, honor and might, with the Holy Spirit, forever. Amen. Glory
to Thee, O Lord, glory to Thee, O Holy One, glory to Thee. O King, that
Thou hast given us meat to make us glad. Fill us with the Holy Ghost,
that we may be found well-pleasing before Thee, not being ashamed, when
Thou rendcrest to every man according to his works."
Now this hymn is in all parts worthy of admiration,
but especially the above ending of it. That is, because meals and food
are wont to dissipate and weigh down, they put this saying as a kind of
bridle upon the soul, at the time of indulgence reminding it of the
time of judgment. For they have learnt what befell Israel through a
costly table. "For my beloved," saith He, "ate, and waxed fat, and
kicked."' Wherefore also Moses said, "When thou shalt have eaten and
drunk and art full, remember the Lord thy God."(3)
For after that feast, then they ventured on those
acts of lawless daring.
Do thou therefore also look to it, lest something
like it befall thee. For though thou sacrifice not to stone nor to
gold, either sheep or bullocks, see lest to wrath thou sacrifice thine
own soul, lest to whoredom or other like passions, thou sacrifice thine
own salvation. Yea--on this account, you see, they being afraid of
these downfalls, when they have enjoyed their meal, or rather fasting
(for their meal is in fact fasting), remind themselves of the terrible
judgment-seat, and of that day. And if they who correct themselves both
with fasting, and with nights spent on the ground, with watchings, and
with sackcloth, and with ten thousand means, do yet require also this
reminding, when will it be possible for us to live virtuously; who set
forth tables loaded with innumerable wrecks, and do not so much as pray
at all, neither in the beginning nor the end ?
7. Wherefore to put an end to these shipwrecks, let
us bring before us that hymn and unfold it all, that seeing the profit
thereof, we too may chant it constantly over our table, and quell the
rude motions of the belly, introducing both the manners and laws of
those angels into our houses. For you ought indeed to go there and reap
these fruits; but since ye are not willing, at least through our words,
hear this spiritual melody, and let every one after his meal say these
words, beginning thus.
"Blessed God." For the apostolic law they
straightway fulfill, that commands, "Whatsoever we do in word or in
deed, that we do it in the name of our Lord Jesus Christ, giving thanks
to God and the Father by Him."(4)
Next, the thanksgiving takes place not for that one
day only, but for all their life. For, "Who feedest me," it is said,
"from my youth up." And a lesson of self-command is drawn thence, that
when God feeds, we must not take thought. For if upon a king's
promising thee to furnish thy daily food out of his own stores, thou
wouldest be of good hope for the future; much more, when God gives, and
all things pour upon thee as out of fountains, shouldest thou be freed
from all anxiety. Yea, and to this very intent they so speak, that they
may persuade
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both themselves, and those that are made disciples by them, to put off
all worldly care.
Then, not to have thee suppose that for themselves
only they offer up this thanksgiving, they further say, "Who givest
food to all flesh," giving thanks in behalf of all the world; and as
fathers of the whole earth, so do they offer up their praises for all,
and train themselves to a sincere brotherly love. For it is not even
possible they should hate them, in behalf of whom they thank God, that
they are fed.
Seest thou both charity introduced by their
thanksgiving, and worldly care cast out, both by the preceding words,
and by these?For if He feed all flesh, much more them that are devoted
to him; if them that are entangled in worldly cares, much more them
that are freed from the same.
To establish this, Christ Himself said, "How many
sparrows do ye exceed in value?"(1) And He said it, teaching them not
to put their confidence in wealth and land and seeds; for it is not
these that feed us, but the word of God?
Hereby they stop the mouths, both of the
Manichaeans, and of them of Valentinus, and of all that are diseased in
their way. For sure this Being is not evil, who sets his own stores
before all, even before them that blaspheme Him.
Then comes the petition: "Fill our hearts with joy
and gladness." With what manner of joy then, doth it mean? the joy of
this world?God forbid: for had they meant this, they would not have
occupied summits of mountains, and deserts, nor wrapt themselves in
sackcloth; but that joy they mean, which hath nothing in common with
this present life, the joy of angels, the joy above.
And they do not simply ask for it, but in great
excess; for they say not, "give," but, "fill," and they say not "us,"
but "our hears." For this is especially a heart's joy; "For the fruit
of the Spirit is love, joy, peace."(3)
Thus, because sin brought in sorrow, they request
that through joy righteousness may be implanted in them, for no
otherwise might joy be engendered.
"That, always having all sufficiency, we may abound
unto every good work."(4) See how they fulfill that word of the gospel
which saith, "Give us this day our daily bread," and how they seek even
this for spiritual ends. For their phrase is, "That we may abound unto
every good work." They said not, "That we may do our duty only," but
"even more than what is enjoined," for, "that we may abound," means
this. And while of God they seek sufficiency in things needful,
themselves are willing to obey not in sufficiency only, but with much
abundance, and in all things. This is the part of well-disposed
servants, this of men strict in goodness, to abound always, and in all
things.
Then again reminding themselves of their own
weakness, and that without the influence from above nothing noble can
be done; having said, "that we may abound unto every good work," they
add, "in Christ Jesus our Lord, with whom unto Thee be glory, honor,
and might forever. Amen;" framing this end like their commencement by a
thread of thanksgiving.
8. After this again, they seem to begin afresh, but
they are keeping to the same argument. As Paul also in the beginning of
an epistle, having closed with a doxology, where he says, "According to
the will of our God and Father, to whom be glory forever. Amen;"(5)
begins the subject again on which he was writing. And again in another
place when he had said, "They worshipped and served the creature more
than the Creator,who is blessed forever: Amen;"(6) he completed not his
discourse, but begins again.
Therefore neither let us blame these our angels, as
acting disorderly, for that having closed with a doxology they begin
again the sacred hymns. For they follow apostolical laws, beginning
from a doxology, and ending therein, and after that end making a
commencement again.
Wherefore they say, "Glory be to Thee, O Lord; glory
be to Thee, O Holy One; glory be to Thee, O King; that Thou hast given
us food to make us glad."
Since not for the greater things only, but also for
the lesser, we ought to give thanks. And they do give thanks for these
also, putting to shame the heresy of the Manichaeans, and of as many as
affirm our present life to be evil. For lest for their high
self-command, and contempt of the belly, thou shouldest suspect them as
abhorring the meat, like the heretics aforesaid, who choke
themselves(7) to death; they by their prayer teach thee, that not from
abhorrence of God's creatures they abstain from most of them, but as
exercising self-restraint.
And see how after thanksgiving for His past gifts,
they are importunate also for the greater things, and dwell not upon
the mat-
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ters of this life, but mount above the heavens, and say, " Fill us with
the Holy Ghost." For it is not even possible to approve one's self as
one ought, not being filled with that grace; as there is no doing
anything noble or great, without the benefit of Christ's influences.
As therefore when they had said, "That we may abound
unto every good work," they added, "In Christ Jesus;" so here also they
say, "Fill us with the Holy Ghost, that we may be found to have been
well-pleasing before Thee."(1)
Seest thou how for the things of this life they pray
not, but give thanks only; but for the things of the Spirit, they both
give thanks and pray. For, "seek ye," saith He, "the kingdom of heaven,
and all these things shall be added unto you. "(2)
And mark too another kind of severe goodness in
them; their saying, namely, "That we may be found to have been
well-pleasing in Thy sight, not being ashamed." For "we care not," say
they, "for the shame that proceeds from the many, but whatever men may
say of us, laughing, upbraiding, we do not so much as regard it; but
our whole endeavor is not to be put to shame then." But in these
expressions, they bring in also the river of fire, and the prizes, and
the rewards.
They said not, "that we be not punished," but, "that
we be not ashamed."(3) For this is to us far more fearful than hell, to
seem to have offended our Lord."
But since the more part and the grosser sort are not
in fear of this, they add, "When Thou renderest to every man according
to his works." Seest thou how greatly these strangers and pilgrims have
benefitted us, these citizens of the wilderness, or rather citizens of
the Heavens? For whereas we are strangers to the Heavens, but citizens
of the earth, these are just the contrary.
And after this hymn, being filled with much
compunction, and with many and fervent tears, so they proceed to sleep,
snatching just so much of it as a little to refresh themselves. And
again, the nights they make days, spending them in thanksgivings and in
the singing of psalms.
But not men only, but women also practise this
self-denial, overcoming the weakness of their nature by the abundance
of their zeal.
Let us be abashed then at their earnestness, we who
are men, let us cease to be fastened to the things present, to shadow,
to dreams, to smoke. For the more part of our life is passed in
insensibility.
For both the first period of our life is full of
much folly, and that again which travels on to old age, makes all the
feeling that is in us wither away, and small is the space between, that
is able feelingly to enjoy pleasure; or rather, not even that hath a
pure participation thereof, by reason of innumerable cares and toils,
that harrass it.
Wherefore, I pray, let us seek the unmovable and
eternal goods, and the life that never has old age.
For even one dwelling in a city may imitate the
self-denial of the monks; yea, one who has a wife, and is busied in a
household, may pray, and fast, and learn compunction. Since they also,
who at the first were instructed by the apostles, though they dwelt in
cities, yet showed forth the piety of the occupiers of the deserts: and
others again who had to rule over workshops, as Priscilla and Aquila.
And the prophets too, all had both wives and
households, as Isaiah, as Ezekiel, as the great Moses, and received no
hurt therefrom in regard of virtue.
These then let us also imitate, and continually
offer thanksgiving to God, continually sing hymns to Him; let us give
heed to temperance, and to all other virtues, and the self-denial that
is practised in the deserts, let us bring into our cities; that we may
appear both well-pleasing before God, and approved before men, and
attain unto the good things to come, by the grace and love towards man
of our Lord Jesus Christ, through whom and with whom be unto the
Father, glory, honor, and might, together with the holy and life-giving
Spirit, now and always and world without end. Amen.(4)
345
HOMILY LVI.
MATT. XVI. 28.
"Verily, verily, I say unto you, There are some of them that stand
here, which shall not taste of death, until they see the Son of Man
coming in His kingdom."
Thus, inasmuch as He had discoursed much of dangers
and death, and of His own passion, and of the slaughter of the
disciples, and had laid on them those severe injunctions; and these
were in the present life and at hand, but the good things in hope and
expectation:--for example, "They save their life who lose it;" "He is
coming in the glory of His Father;" "He renders His rewards: "--He
willing to assure their very sight, and to show what kind of glory that
is wherewith He is to come, so far as it was possible for them to learn
it; even in their present life He shows and reveals this; that they
should not grieve any more, either over their own death, or over that
of their Lord, and especially Peter in His sorrow.
And see what He doth. Having discoursed of
hell,(1) and of the kingdom (for as well by saying, "He that findeth
his life shall lose it, and whosoever will lose it for my sake, shall
find it; "(2) as by saying, "He shall reward every man according to his
works,"(3) He had manifested both of these): having, I say, spoken of
both, the kingdom indeed He shows in the vision, but hell not yet.
Why so? Because had they been another kind of
people, of a grosser sort, this too would have been necessary; but
since they are approved and considerate, He leads them on the gentler
way. But not therefore only doth He make this disclosure, but because
to Himself also it was far more suitable.
Not however that He passes over this subject
either, but in some places He almost brings even before our eyes the
very realities of hell; as when He introduces the picture of Lazarus,
and mentions him that exacted the hundred pence, and him that was clad
in the filthy garments, and others not a few.
2. "And after six days He taketh with Him Peter and
James and John.(4)
Now another says, "after eight,"(5) not
contradicting this writer, but most fully agreeing with him. For the
one expressed both the very day on which He spake, and that on which He
led them up; but the other, the days between them only.
But mark thou, I pray thee, the severe goodness of
Matthew, not concealing those who were preferred to himself. This John
also often doth, recording the peculiar praises of Peter with great
sincerity. For the choir of these holy men was everywhere pure from
envy and vainglory.
Having taken therefore the leaders, "He bringeth
them up into a high mountain apart, and was transfigured before them:
and His face did shine as the sun, and His raiment was(6) white as the
light. And there appeared unto them Moses and Elias talking with Him.(7)
Wherefore doth He take with Him these only? Because
these were superior to the rest. And Peter indeed showed his
superiority by exceedingly loving Him; but John by being exceedingly
loved of Him; and James again by his answer which he answered with his
brother, saying, "We are able to drink the cup;(8) nor yet by his
answer only, but also by his works; both by the rest of them, and by
fulfilling, what he said. For so earnest was he, and grievous to the
Jews, that Herod himself supposed that he had bestowed herein a very
great favor on the Jews, I mean in slaying him.
But wherefore doth He not lead them up straightway?
To spare the other disciples any feeling of human weakness: for which
cause He omits also the names of them that are to go up. And this,
because the rest would have desired exceedingly to have followed, being
to see a pattern of that glory; and would have been pained, as
overlooked. For though it was somewhat in a corporeal way that He made
the disclosure, yet nevertheless the thing had much in it to be desired.
Wherefore then doth He at all foretell it? That they
might be readier to seize the high meaning, by His foretelling it; and
being filled with the more vehement desire in that round of days, might
so be present with their mind quite awake and full of care.
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3. But wherefore doth He also bring forward Moses
and Elias? One might mention many reasons. And first of all this:
because the multitudes said He was, some Elias, some Jeremias, some one
of the old prophets, He brings the leaders of His choir, that they
might see the difference even hereby between the servants and the Lord;
and that Peter was rightly commended for confessing Him Son of God.
But besides that, one may mention another reason
also: that because men were continually accusing Him of transgressing
the law, and accounting Him to be a blasphemer, as appropriating to
Himself a glory which belonged not to Him, even the Father's, and were
saying, "This Man is not of God, because He keepeth not the Sabbath
day;"(1) and again, "For a good work we stone Thee not, but for
blasphemy, and because that Thou, being a man, makest Thyself God:"(2)
that both the charges might be shown to spring from envy, and He be
proved not liable to either; and that neither is His conduct a
transgression of the law, nor His calling Himself equal to the Father
an appropriation of glory not His own; He brings forward them who had
shone out in each of these respects: Moses, because he gave the law,
and the Jews might infer that he would not have overlooked its being
trampled on, as they supposed, nor have shown respect to the
transgressor of it, and the enemy of its founder: Elias too for his
part was jealous for the glory of God, and were any man an adversary of
God, and calling himself God, making himself equal to the Father, while
he was not what he said, and had no right to do so; he was not the
person to stand by, and hearken unto him.
And one may mention another reason also, with those
which have been spoken of. Of what kind then is it? To inform them that
He hath power both of death and life, is ruler both above and beneath.
For this cause He brings forward both him that had died, and him that
never yet suffered this.
But the fifth motive, (for it is a fifth, besides
those that have been mentioned), even the evangelist himself hath
revealed. Now what was this? To show the glory of the cross, and to
console Peter and the others in their dread of the passion, and to
raise up their minds. Since having come, they by no means held their
peace, but "spake," it is said, "of the glory(3) which He was to
accomplish at Jerusalem;(4)" that is, of the passion, and the cross;
for so they call it always.
And not thus only did He cheer them, but also by the
excellency itself of the men, being such as He was especially requiring
from themselves. I mean, that having said, "If any man will come after
me, let him take up his cross, and follow me;" them that had died ten
thousand times for God's decrees, and the people entrusted to them,
these persons He sets before them. Because each of these, having lost
his life, found it. For each of them both spake boldly unto tyrants,
the one to the Egyptian, the other to Ahab; and in behalf of heartless
and disobedient men; and by the very persons who were saved by them,
they were brought into extreme danger; and each of them wishing to
withdraw men from idolatry; and each being unlearned; for the one was
of a "slow tongue,"(5) and dull of speech, and the other for his part
also somewhat of the rudest in his bearing: and of voluntary poverty
both were very strict observers; for neither had Moses made any gain,
nor had Elias aught more than his sheepskin; and this under the old
law, and when they had not received so great a gift of miracles. For
what if Moses clave a sea? yet Peter walked on the water, and was able
to remove mountains, and used to work cures of all manner of bodily
diseases, and to drive away savage demons, and by the shadow of his
body to work those wonderful and great prodigies; and changed the whole
world. And if Elias too raised a dead man, yet these raised ten
thousand; and this before the spirit was as yet vouchsafed to them. He
brings them forward accordingly for this cause also. For He would have
them emulate their winning ways toward the people, and their presence
of mind and inflexibility; and that they should be meek like Moses, and
jealous for God like Elias, and full of tender care, as they were. For
the one endured a famine of three years for the Jewish people; and the
other said, "If thou wilt forgive them their sin, forgive; else blot me
too out of the book, which thou hast written."(6) Now of all this He
was reminding them by the vision.
For He brought those in glory too, not that these
should stay where they were, but that they might even surpass their
limitary lines. For example, when they said, "Should we command fire to
come down from heaven," and made mention of Elias as having done so, He
saith, "Ye know not what manner of spirit ye are of;"(7) training them
to forbearance by the superiority in their gift.
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And let none suppose us to condemn Elias as
imperfect; we say not this; for indeed he was exceedingly perfect, but
in his own times, when the mind of men was in some degree childish, and
they needed this kind of schooling. Since Moses too was in this respect
perfect; nevertheless these have more required of them than he. For
"except your righteousness shall exceed the righteousness of the
Scribes and Pharisees, ye shall in no ease enter into the kingdom of
Heaven."(1) For not into Egypt did they enter, but into the whole
world, worse disposed than the Egyptians; neither were they to speak
with Pharaoh, but to fight hand to hand with the devil, the very prince
of wickedness. Yea, and their appointed struggle was, both to bind him,
and to spoil all his goods; and this they did cleaving not the sea, but
an abyss of ungodliness, through the rod of Jesse,--an abyss having
waves far more grievous. See at any rate how many things there were to
put the men in fear; death, poverty, dishonor, their innumerable
sufferings; and at these things they trembled more than the Jews of old
at that sea. But nevertheless against all these things He persuaded
them boldly to venture, and to pass as along dry ground with all
security.
To train them therefore for all this, He brought
forward those who shone forth under the old law.
4. What then saith the ardent Peter? "It is good for
us to be here."(2) For because he had heard that Christ was to go to
Jerusalem and to suffer, being in fear still and trembling for Him,
even after His reproof, he durst not indeed approach and say the same
thing again, "Be it far from thee;(3) but from that fear obscurely
intimates the same again in other words. That is, when he saw a
mountain, and so great retirement and solitude, his thought was, "He
hath great security here, even from the place; and not only from the
place, but also from His going away no more unto Jerusalem." For he
would have Him be there continually: wherefore also he speaks of
"tabernacles." For "if this may be," saith he, "we shall not go up to
Jerusalem; and if we go not up, He will not die, for there He said the
scribes would set upon Him."
But thus indeed he durst not speak; but desiring
however to order things so, he said undoubtingly, "It is good for us to
be here," where Moses also is present, and Elias; Elias who brought
down fire on the mountain, and Moses who entered into the thick
darkness, and talked with God; and no one will even know where we are."
Seest thou the ardent lover of Christ? For look not
now at this, that the manner of his exhortation was not well weighed,
but see how ardent he was, how burning his affection to Christ. For in
proof that not so much out of fear for himself he said these things,
hear what he saith, when Christ was declaring beforehand His future
death, and the assault upon Him: "I will lay down my life for Thy
sake.(4) Though I should die with Thee, yet will I not deny Thee.(5)
And see how even in the very midst of the actual
dangers he counselled amiss(6) for himself. We know that when so great
a multitude encompassed them, so far from flying, he even drew the
sword, and cut off the ear of the high priest's servant. To such a
degree did he disregard his own interest, and fear for his Master. Then
because he had spoken as affirming a fact, he checks himself, and
thinking, what if he should be again reproved, he saith, "If Thou wilt,
let us make(7) here three tabernacles, one for Thee and one for Moses,
and one for Elias."
What sayest thou, O Peter? didst thou not a little
while since distinguish Him from the servants? Art thou again numbering
Him with the servants? Seest thou how exceedingly imperfect they were
before the crucifixion? For although the Father had revealed it to him,
yet he did not always retain the revelation, but was troubled by his
alarm; not this only, which I have mentioned, but another also, arising
from that sight. In fact, the other evangelists, to declare this, and
to indicate that the confusion of his mind, with which he spake these
things, arose from that alarm, said as follows; mark, "He wist not what
to say, for they were sore afraid;"(8) but Luke after his saying, "Let
us make three tabernacles," added, "not knowing what he said."(9) Then
to show that he was holden with great fear, both he and the rest, he
saith, "They were heavy with sleep, and when they were awake they saw
His glory;"(10) meaning by deep sleep here, the deep stupor engendered
in them by that vision. For as eyes are darkened by an excessive
splendor, so at that time also did they feel. For it was not, I
suppose, night, but day; and the exceeding greatness of the light
weighed down the infirmity of their eyes.
5. What then? He Himself speaks
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nothing, nor Moses, nor Elias, but He that is greater than all, and
more worthy of belief, the Father, uttereth a voice out of the cloud.
Wherefore out of the cloud? Thus doth God ever
appear. "For a cloud and darkness are round about Him;"(1) and, "He
sitteth on a light cloud;"(2) and again, "Who maketh clouds His
chariot;"(3) and, "A cloud received Him out of their sight;"(4) and,
"As the Son of Man coming in the clouds."(5)
In order then that they might believe that the voice
proceeds from God, it comes from thence.
And the cloud was bright. For "while he yet spake,
behold, a bright cloud overshadowed them; and, behold, a voice out of
the cloud, which said, This is My beloved Son, in whom I am well
pleased; hear ye Him."(6)
For as, when He threatens, He shows a dark
cloud;--as on Mount Sinai; for "Moses," it is said, "entered into the
cloud, and into the thick darkness; and as a vapor, so went up the
smoke;"(7) and the prophet said, when speaking of His threatening,
"Dark water in clouds of the air;"(8)--so here, because it was His
desire not to alarm, but to teach, it is a bright cloud.
And whereas Peter had said "Let us make three
tabernacles," He showed a tabernacle not made with hands. Wherefore in
that case it was smoke, and vapor of a furnace; but in this, light
unspeakable and a voice.
Then, to signify that not merely concerning some one
of the three was it spoken, but; concerning Christ only; when the voice
was uttered, they were taken away. For by no means, had it been spoken
merely concerning any one of them, would this man have remained alone,
the two being severed from Him.
Why then did not the cloud likewise receive Christ
alone, but all of them together? If it had received Christ alone, He
would have been thought to have Himself uttered the voice. Wherefore
also the evangelist, making sure this same point, saith, that the voice
was from the cloud, that is, from God.
And what saith the voice? "This is my beloved Son."
Now if He is beloved, fear not thou, O Peter. For thou oughtest indeed
to know His power already, and to be fully assured touching His
resurrection; but since; thou knowest not, at least from the voice of
the Father take courage. For if God be mighty, as surely He is mighty,
very evidently the Son is so likewise. Be not afraid then of those
fearful things.
But if as yet thou receive it not, consider at least
that other fact, that He is both a Son, and is beloved. For "This," it
is said, "is My beloved Son." Now if He is beloved, fear not. For no
one gives up one whom he loves. Be not thou therefore confounded;
though thou lovest Him beyond measure, thou lovest Him not as much as
He that begat Him.
"In whom I am well pleased." For not because He
begat Him only, doth He love Him, but because He is also equal to Him
in all respects, and of one mind with Him. So that the charm of love is
twofold, or rather even threefold, because He is the Son, because He is
beloved, because in Him He is well pleased.
But what means, "In whom I am well pleased ?" As
though He had said," In whom I am refreshed, in whom I take delight;"
because He is in all respects perfectly equal with Himself, and there
is but one will in Him and in the Father, and though He continue a Son,
He is in all respects one with the Father.
"Hear ye Him." So that although He choose to be
crucified, you are not to oppose Him.
6. "And when they heard it, they fell on their face,
and were sore afraid. And Jesus came and touched them, and said, Arise,
and be not afraid. And when they lifted up their eyes, they saw no man,
save Jesus only."(9)
How was it that, when they heard these words, they
were dismayed? And yet before this also a like voice was uttered at
Jordan, and a multitude was present, and no one felt anything of the
kind; and afterwards again, when also they said, "It thundered, ....
yet neither at that time did they experience anything like this. How
then did they fall down in the mount? Because there was solitude, and
height. and great quietness, and a transfiguration full of awe, and a
pure light, and a cloud stretched out; all which things put them in
great alarm. And the amazement came thick on every side, and they fell
down both in fear at once and in adoration.
But that the fear abiding so long might not drive
out their recollection, presently He puts an end to their alarm, and is
seen Himself alone, and commands them to tell no man this, until He is
risen from the dead.
For "as they came down from the mount, He charged
them to tell the vision to no man, until He were risen from the
dead."(11) For the greater the things spoken of Him,
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the harder to be received by the generality at that time; and the
offense also from the cross was the more increased thereby.
Therefore He bids them hold their peace; and not
merely so, but He again reminds them of the passion, and all but tells
them also the cause, for which indeed He requires them to keep silence.
For He did not, you see, command them never to tell any man, but "until
He were risen from the dead." And saying nothing of the painful part,
He expresses the good only.
What then? Would they not afterwards be offended? By
no means. For the point required was the time before the crucifixion.
Since afterwards they both had the spirit vouchsafed them, and the
voice that proceeded from the miracles pleading with them, and
whatsoever they said was thenceforth easy to be received, the course of
events proclaiming His might more clearly than a trumpet, and no
offense of that sort interrupting(1) what they were about.
7. Nothing then is more blessed than the apostles,
and especially the three, who even in the cloud were counted worthy to
be under the same roof with the Lord.
But if we will, we also shall behold Christ, not as
they then on the mount, but in far greater brightness. For not thus
shall He come hereafter. For whereas then, to spare His disciples, He
discovered so much only of His brightness as they were able to bear;
hereafter He shall come in the very glory of the Father, not with Moses
and Elias only, but with the infinite host of the angels, with the
archangels, with the cherubim, with those infinite tribes, not having a
cloud over His head, but even heaven itself being folded up.
For as it is with the judges; when they judge
publicly, the attendants drawing back the curtains show them to all;
even so then likewise all men shall see Him sitting, and all the human
race shall stand by, and He will make answers to them by Himself; and
to some He will say, "Come, ye blessed of my Father; for I was an
hungered, and ye gave me meat; "(2) to others," Well done, thou good
and faithful servant, thou hast been faithful over a few things, I will
set thee over many things.(3)
And again passing an opposite sentence, to some He
will answer, "Depart into the everlasting fire, that is prepared for
the devil and his angels,"(4) and to others, "O thou wicked and
slothful servants."(5) And some He will "cut asunder," and "deliver to
the tormentors;" but others He will command to "be bound hand and foot,
and cast into outer darkness? And after the axe the furnace will
follow; and all out of the net, that is east away, will fall therein.
"Then shall the righteous shine forth as the sun;
"(7) or rather more than the sun. But so much is said, not because
their light is to be so much and no more, but since we know no other
star brighter than this, He chose by the known example to set forth the
future brightness of the saints.
Since on the mount too, when He says, "He did shine
as the sun," for the same cause did He so speak. For that the
comparison did not come up to His light, the apostles showed by falling
down. For had the brightness not been unalloyed, but comparable to the
sun; they would not have fallen, but would easily have borne it.
The righteous therefore will shine as the sun, and
more than the sun in that time; but the sinners shall suffer all
extremities. Then will there be no need of records, proofs, witnesses.
For He who judges is Himself all, both witness, and proof, and judge.
For He knows all things exactly; "For all things are naked and opened
unto His eyes."(8)
No man will there appear rich or poor, mighty or
weak, wise or unwise, bond or free; but these masks will be dashed in
pieces, and the inquiry will be into their works only. For if in our
courts, when any one is tried for usurpation, or murder, whatever he
may be, whether governor, or consul, or what you will, all these
dignities fleet away, and he that is convicted suffers the utmost
penalty; much more will it be so there.
8. Therefore that this may not be so, let us lay
aside our filthy garments, let us put on the armor of light, and the
glory of God will wrap us around. For what is even grievous in the
injunctions? or what is there not easy? Hear, for instance, the prophet
speaking, and then thou shalt know the easiness thereof. "Neither
though thou bow as a collar thy neck, and strew beneath thee sackcloth
and ashes, not even so shalt thou call a fast acceptable; but loose
every bond of iniquity, unloose the twisted knots of oppressive
bargains."(9)
See a prophet's wisdom, how stating first whatever
was irksome, and removing it, he exhorts them to obtain salvation by
the duties that are easy; signifying, that God needs not toils, but
obedience.
Then implying that virtue is easy, but vice grievous
and galling, he makes it out by the
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bare names; "For," saith he, "vice is a bond," and "a twisted knot,"
but virtue is a disengagement and release from all these.
"Tear in sunder every unjust compact;" thus calling
men's bills about the interest due to them, and the sums they have lent.
"Set at liberty them that are bruised;' them that
are afflicted. For such a being is the debtor; when he sees his
creditor, his mind is broken, and he fears him more than a wild beast.
"Bring in the poor that are cast out to thy house;
if thou seest one naked, clothe him, and them that belong to thy seed
thou shalt not overlook."(1)
Now in our late discourse which we made unto you
when declaring the rewards, we showed the wealth arising from these
acts; but now let us see if any of the injunctions be grievous, and
transcending our nature. Nay, nothing of the kind shall we discover,
but quite the contrary; that while these courses are very easy, those
of vice are full of labor. For what is more vexatious than to be
lending, and taking thought about usuries and bargains, and demanding
sureties, and fearing and trembling about securities, about the
principal, about the writings, about the interest, about the bondsmen ?
For such is the nature of worldly things; yea,
nothing is so unsound and suspicious as that which is accounted
security, and contrived for that purpose; but to show mercy is easy,
and delivers from all anxiety.
Let us not then traffic in other men's calamities,
nor make a trade of our benevolence. And I know indeed that many hear
these words with displeasure; but what is the profit of silence? For
though I should hold my peace, and give no trouble by my words, I could
not by this silence deliver you from your punishment; rather it has
altogether the opposite result; the penalty is enhanced, and not to you
only, but to me also, doth such a silence procure punishment. What then
signify our gracious words, when in our works they help us not, but
rather do harm? What is the good of delighting men in word, while we
vex them in deed, bringing pleasure to the ears, and punishment to the
soul? Wherefore I must needs make you sorry here, that we may not
suffer punishment there.
9. For indeed a dreadful disease, beloved, dreadful
and needing much attendance, hath fallen on the church. Those, namely,
who are enjoined not even by honest labors to lay up treasures, but to
open their houses to the needy, make a profit of other men's poverty,
devising a specious robbery, a plausible covetousness.
For tell me not of the laws that are without; since
even the publican fulfills the law that is without, but nevertheless is
punished: which will be the case with us also, unless we refrain from
oppressing the poor, and from using their need and necessity as an
occasion for shameless trafficking.
For to this intent thou hast wealth, to relieve
poverty, not to make a gain of poverty; but thou with show of relief
makest the calamity greater, and sellest benevolence for money. Sell
it, I forbid thee not, but for a heavenly kingdom. Receive not a small
price for so good a deed, thy monthly one in the hundred,(2) but that
immortal life. Why art thou beggarly, and poor, and mean, selling thy
great things for a little, even for goods that perish. when it should
be for an everlasting kingdom? Why dost thou leave God, and get human
gains? Why dost thou pass by the wealthy one, and trouble him that hath
not? and leaving the sure paymaster make thy bargain with the
unthankful? The other longs to repay, but this even grudges in the act
of repaying. This hardly repays a hundredth part, but the other "an
hundredfold and eternal life." This with insults and revilings, but the
other with praises and auspicious words. This stirs up envy against
thee, but the other even weaves for thee crowns. This hardly here, but
the other both there and here.
Surely then is it not the utmost senselessness, not
so much as to know how to gain? How many have lost their very principal
for the interest's sake? How many have fallen into perils for usurious
gains. How many have involved both themselves and others in extreme
poverty through their unspeakable covetousness !
For tell me not this, that he is pleased to receive,
and is thankful for the loan. Why, this is a result of thy cruelty.
Since Abraham too,(3) contriving how his plan might take with the
barbarians, did himself give up his wife to them; not however
willingly, but through fear of Pharaoh. So also the poor man, because
thou countest him not even worth so. much money, is actually compelled
to be thankful for cruelty.
And it seems to me as though, shouldest thou deliver
him from dangers, thou wouldest exact of him a payment for this
deliverance. "Away," saith he; "let it not be." What sayest thou?
Delivering him from the greater evil, thou art unwilling to exact
money, and
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for the lesser dost thou display so much inhumanity?
Seest thou not how great a punishment is appointed
for the deed? hearest thou not that even in the old law this is
forbidden?(1) But what is the plea of the many? "When I have received
the interest, I give to the poor;" one tells me. Speak reverently, O
man; God desires not such sacrifices. Deal not subtilly with the law.
Better not give to a poor man, than give from that source; for the
money that hath been collected by honest labors, thou often makest to
become unlawful because of that wicked increase; as if one should
compel a fair womb to give birth to scorpions.
And why do I speak of God's law? Do not even ye call
it "filth"? But if ye, the gainers, give your voice so, consider what
suffrage God will pass upon you.
And if thou wilt ask the Gentile lawgivers too, thou
wilt be told that even by them this thing is deemed a proof of the most
utter shamelessness. Those, for example, who are in offices of honor,
and belong to the great council, which they call the senate, may not
legally disgrace themselves with such gains; there being a law among
them which prohibits the same.(2)
How then is it not a horrible thing, if thou ascribe
not even so much honor to the polity of Heaven, as the legislators to
the council of the Romans; but Heaven is to obtain less than earth, and
thou art not ashamed even of the very folly of the thing? For what
could be more foolish than this, unless one without! land, rain, or
plough, were to insist upon sowing?(3) Tares therefore, to be committed
to the fire, do they reap, who have devised this evil husbandry.
Why, are there not many honest trades? in the
fields, the flocks, the herds, the breeding of cattle, in handicrafts,
in care of property? Why rave and be frantic, cultivating thorns for no
good? What if the fruits of the earth are subject to mischance; hail,
and blight, and excessive rain? yet not to such an extent as are money
dealings. For in whatsoever cases of that sort occur, the damage of
course concerns the produce, but the principal remains, I mean, the
land. But herein many often have suffered shipwreck in their principal;
and before the loss too they are in continual dejection. For never
cloth the money-lender enjoy his possessions, nor find pleasure in
them; but when the interest is brought, he rejoices not that he hath
received gain, but is grieved that the interest hath not yet come up to
the principal. And before this evil offspring is brought forth
complete, he compels it also to bring forth,(4) making the interest
principal, and forcing it to bring forth its untimely and abortive
brood of vipers. For of this nature are the gains of usury; more than
those wild creatures do they devour and tear the souls of the
wretched.(5) This "is the bond of iniquity:" this "the twisted knot of
oppressive bargains."
Yea, "I give," he seems to say, "not for thee to
receive, but that thou mayest repay more." And whereas God commands not
even to receive what is given (for "give," saith He, "to them from whom
ye look not to receive"),(6) thou requirest even more than is given,
and what thou gavest not, this as a debt, thou constrainest the
receiver to pay.
And thou indeed supposest thy substance to be
increased hereby, but instead of substance thou art kindling the
unquenchable fire.
That this therefore may not be, let us cut out the
evil womb of usurious gains, let us deaden these lawless travailings,
let us dry up this place of pernicious teeming, and let us pursue the
true and great gains only. "But what are these?" Hear Paul saying
"Godliness with contentment is great gain."(7)
Therefore in this wealth alone let us be rich, that
we may both here enjoy security, and attain unto the good things to
come, by the grace and love towards man of our Lord Jesus Christ, to
whom be glory and might with the Father and the Holy Spirit, now and
always, and world without end. Amen.
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HOMILY LVII.
MATT. XVII. 10.
"And His disciples asked Him, saying, Why then say the Scribes that
Elias must first come ?"
NOT then from the Scriptures did they know this, but
the Scribes used to explain themselves, and this saying was reported
abroad amongst the ignorant people; as about Christ also.
Wherefore the Samaritan woman also said, "Messiah
cometh; when He is come, He will tell us all things:" · and they
themselves asked John, "Art thou Elias, or the Prophet ?"(2) For the
saying, as I said, prevailed, both that concerning the Christ and that
concerning Elias, not however rightly interpreted by them.
For the Scriptures speak of two advents of! Christ,
both this that is past, and that which is to come; and declaring these
Paul said, "The grace of God, that bringeth salvation, hath appeared,
teaching us, that, denying! ungodliness and worldly lusts, we should
live l soberly, and righteously, and godly."(3) Behold the one, hear
how he declares the other also; for having said these things, he added,
"Looking for the blessed hope and appearing of our great God and
Saviour Jesus Christ."(4) And the prophets too mention both; of the
one, however, that is, of the second, they say Elias will be the
forerunner. For of the first, John was forerunner; whom Christ called
also Elias, not because he was Elias, but because he was fulfilling the
ministry of that prophet. For as the one shall be forerunner of the
second advent, so was the other too of the first. But the Scribes,
confusing these things and perverting the people, made mention of that
other only to the people, the second advent, and said, "If this man is
the Christ, Elias ought to have come beforehand." Therefore the
disciples too speak as follows, "How then say the Scribes, Elias must
first come ?"
Therefore also the Pharisees sent unto John, and
asked him, "Art thou Elias?"(5) making no mention anywhere of the
former advent.
What then is the solution, which Christ alleged?
"Elias indeed cometh then, before my second advent; and now too is
Elias come;" so calling John.
In this sense Elias is come: but if thou wouldest
seek the Tishbite, he is coming. Wherefore also He said, "Elias truly
cometh, and shall restore all things."(6) All what things? Such as the
Prophet Malachi spake of; for "I will send you," saith He, "Elias the
Tishbite, who shall restore the heart of father to son, lest I come and
utterly smite the earth."(7)
Seest thou the accuracy of prophetical language?
how, because Christ called John, Elias, by reasoning of their community
of office, lest thou shouldest suppose this to be the meaning of the
prophet too in this place, He added His country also, saying, "the
Tishbite;"(8) whereas John was not a Tishbite. And herewith He sets
down another sign also, saying, "Lest I come and utterly smite the
earth," signifying His second and dreadful advent. For in the first He
came not to smite the earth. For, "I came not," saith He, "to judge the
world, but to save the world."(9)
To show therefore that the Tishbite comes before
that other advent, which hath the judgment, He said this. And the
reason too of his coming He teaches withal. And what is this reason?
That when He is come, he may persuade the Jews to believe in Christ,
and that they may not all utterly perish at His coming. Wherefore He
too, guiding them on to that remembrance, saith, "And he shall restore
all things;" that is, shall correct the unbelief of the Jews that are
then in being.
Hence the extreme accuracy of his expression; in
that he said not, "He will restore the heart of the son to the father,"
but "of the father to the son."(10) For the Jews being fathers of the
apostles, his meaning is, that he will restore to the doctrines of
their sons, that is, of the apostles, the hearts of the fathers, that
is, the Jewish people's mind.(11)
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"But I say unto you, that Elias is come already, and
they knew him not, but have done unto him whatsoever they listed.
Likewise shall also the Son of Man suffer of them. Then they understood
that He spake to them of John."(1)
And yet neither the Scribes said this, nor the
Scriptures; but because now they were sharper and more attentive to His
sayings, they quickly caught His meaning.
And whence did the disciples know this? He had
already told them, "He is Elias, which was for to come;"(2) but here,
that he hath come; and again, that "Elias cometh and will restore all
things." But be not thou troubled, nor imagine that His statement
wavers, though at one time He said, "he will come," at another, "he
hath come." For all these things are true. Since when He saith, "Elias
indeed cometh, and will restore all things," He means Elias himself,
and the conversion of the Jews which is then to take place; but when He
saith, "Which was for to come," He calls John, Elias, with regard to
the manner of his administration. Yea, and so the prophets used to call
every one of their approved kings, David;(3) and the Jews, "rulers of
Sodom,"(4) and "sons of Ethiopians;"(5) because of their ways. For as
the other shall be forerunner of the second advent, so was this of the
first.
2. And not for this only doth He call him Elias
everywhere, but to signify His perfect agreement with the Old
Testament, and that this advent too is according to prophecy.
Wherefore also He adds again, "He came, and they
knew him not, but have done unto him all things whatsoever they
listed."(6) What means, "call things whatsoever they listed?" They cast
him into prison, they used him despitefully, they slew him, they
brought his head in a charger.
"Likewise shall also the Son of Man suffer of them."
Seest thou how again He in due season reminds them of His passion,
laying up for them great store of comfort from the passion of John. And
not in this way only, but also by presently working great
miracles. Yea, and whensoever He speaks of His passion, presently
He works miracles, both after those sayings and before them; and in
many places one may find Him to have kept this rule.
"Then," for instance, it saith, "He began to signify
how that He must go unto Jerusalem, and be killed, and suffer many
things."(7) "Then:" when? when He was confessed to be Christ, and the
Son of God.
Again on the mountain, when He had shown them the
marvellous vision, and the prophets had been discoursing of His glory,
He reminded them of His passion. For having spoken of the history
concerning John, He added, "Likewise shall also the Son of Man suffer
of them."
And after a little while again, when He had cast out
the devil, which His disciples were not able to cast out; for then too,
"As they abode in Galilee," so it saith, "Jesus said unto them, The Son
of Man shall be betrayed into the hands of sinful(8) men, and they
shall kill Him, and the third day He shall rise again."(9)
Now in doing this, He by the greatness of the
miracles was abating the excess of their sorrow, and in every way
consoling them; even as here also, by the mention of John's death, He
afforded them much consolation.
But should any one say, "Wherefore did He not even
now raise up Elias and send him, witnessing as He doth so great good of
his coming?" we should reply, that even as it was, while thinking
Christ to be Elias, they did not believe Him. For "some say," such are
the words, "that Thou art Elias, and others, Jeremias."(10) And indeed
between John and Elias, there was no difference but the time only.
"Then how will they believe at that time?" it may be said. Why, "he
will restore all things," not simply by being recognized, but also
because the glory of Christ will have been growing more intense up to
that day, and will be among all clearer than the sun. When therefore,
preceded by such an opinion and expectation, he comes making the same
proclamation as John, and himself also announcing Jesus, they will more
easily receive his sayings. But in saying, "They knew him not," He is
excusing also what was done in His own case.(11)
And not in this way only doth He console them, but
also by pointing out that John's sufferings at their hands, whatever
they are, are undeserved; and by His throwing into the shade what would
annoy them, by means of two signs, the one on the mountain, the other
just about to take place.
But when they heard these things, they do [not ask
Him when Elias cometh; being
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straitened either by grief at His passion, or by fear. For on many
occasions, upon seeing Him unwilling to speak a thing clearly, they are
silent, and so an end. For instance, when during their abode in Galilee
He said, "The Son of Man shall be betrayed, and they shall kill
Him;"(1) it is added by Mark, "That they understood not the saying, and
were afraid to ask Him;"(2) by Luke, "That it was hid from them, that
they might not perceive it, and they feared to ask Him of that
saying."(3)
3. "And when they were come to the multitude, there
came to Him a man, kneeling down to Him, and saying, Lord, have mercy
on my son, for he is lunatic, and sore vexed;(4) for ofttimes he
falleth into the fire, and oft into the water. And I brought him unto
Thy disciples, and they could not cure him."(5)
This man the Scripture signifies to be exceedingly
weak in faith; and this is many ways evident; from Christ's saying,
"All things are possible to him that believeth;"(6) from the saying of
the man himself that approached, "Help Thou mine unbelief:"(7) from
Christ's commanding the devil to "enter no more into him;"(8) and from
the man's saying again to Christ, "If Thou canst."(9) "Yet if his
unbelief was the cause," it may be said, "that the devil went not out,
why doth He blame the disciples?" Signifying, that even without persons
to bring the sick in faith, they might in many instances work a cure.
For as the faith of the person presenting oftentimes availed for
receiving the cure, even from inferior ministers; so the power of the
doers oftentimes sufficed, even without belief in those who came to
work the miracle.
And both these things are signified in the
Scripture. For both they of the company of Cornelius by their faith
drew unto themselves the grace of the Spirit; and in the case of
Eliseus(10) again, when none had believed, a dead man rose again. For
as to those that cast him down, not for faith but for cowardice did
they cast him, unintentionally and by chance, for fear of the band of
robbers, and so they fled: while the person himself that was cast in
was dead, yet by the mere virtue of the holy body the dead man arose.
Whence it is clear in this case, that even the
disciples were weak; but not all; for the pillars(11) were not present
there. And see this man's want of consideration, from another
circumstance again, how before the multitude he pleads to Jesus against
His disciples, saying, "I brought him to Thy disciples, and they could
not cure him."
But He, acquitting them of the charges before the
people, imputes the greater part to him. For, "O faithless and perverse
generation," these are His words, "how long shall I be with you?"(12)
not aiming at his person only, lest He should confound the man, but
also at all the Jews. For indeed many of those present might probably
be offended, and have undue thoughts of them.
But when He said, "How long shall I be with you," He
indicates again death to be welcome to Him, and the thing an object of
desire, and His departure longed for, and that not crucifixion, but
being with them, is grievous.
He stopped not however at the accusations; but what
saith He? "Bring him hither to me."(13) And Himself moreover asks him,
"how long time he is thus;" both making a plea for His disciples, and
leading the other to a good hope, and that he might believe in his
attaining deliverance from the evil.
And He suffers him to be torn, not for display
(accordingly, when a crowd began to gather, He proceeded to rebuke
him), but for the father's own sake, that when he should see the evil
spirit disturbed at Christ's mere call, so at least, if in no other
way, he might be led to believe the coming miracle.
And because he had said, "Of a child," and, "If thou
canst help me," Christ saith, "To him that believeth, all things are
possible,"(14) again giving the complaint a turn against him. And
whereas when the leper said, "If Thou wilt, Thou canst make me
clean,"(15) bearing witness to His authority Christ commending him, and
confirming His words, said, "I will, be thou clean;" in this man's
case, upon his uttering a speech in no way worthy of His power,--" If
Thou canst, help me,"--see how He corrects it, as not rightly spoken.
For what saith He? "If thou canst believe, all things are possible to
him that believeth."(16) What He saith is like this: "Such abundance of
power is with me, that I can even make others work these miracles. So
that if thou believe as one ought, even thou thyself art able," saith
He, "to heal both this one, and many others." And having thus said, He
set free the possessed of the devil.
But do thou not only from this observe His
providence and His beneficence, but also from that other time, during
which He allowed the
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devil to be in him. Since surely, unless the man had been favored with
much providential care even then, he would have perished long ago; for
"it cast him both into the fire," so it is said, "and into the water."
And he that dared this would assuredly have destroyed the man too,
unless even in so great madness God had out on him His strong curb: as
indeed was the case with those naked men that were running in the
deserts and cutting themselves with stones.
And if he call him "'a lunatic," trouble not thyself
at all, for it is the father of the possessed who speaks the word. How
then saith the evangelist also, "He heated many that were lunatic?"(1)
Denominating them according to the impression of the multitude.
For the evil spirit, to bring a reproach upon nature,(2) both attacks
them that are seized, and lets them go, according to the courses of the
moon; not as though that were the worker of it;--away with the
thought;--but himself craftily doing this to bring a reproach on
nature. And an erroneous opinion hath gotten ground among the simple,
and by this name do they call such evil spirits, being deceived; for
this is by no means true.
4. "Then came His disciples unto Him apart, and
asked Him, why they could not themselves cast out the devil."(3) To me
they seem to be in anxiety and fear, lest haply they had lost the
grace, with which they had been entrusted. For they received power
against unclean spirits.(4) Wherefore also they ask, coming to Him
apart; not out of shame (for if the fact had gone abroad, and they were
convicted, it were superfluous after that to be ashamed of confessing
it in words); but it was a secret and great matter they were about to
ask Him of. What then saith Christ? "Because of your unbelief," saith
He; "for if ye have faith as a grain of mustard seed, ye shall say unto
this mountain, Remove, and it shall remove; and nothing shall be
impossible unto you."(5) Now if you say, "Where did they remove a
mountain?" I would make this answer, that they did far greater things,
having raised up innumerable dead. For it is not at all the same thing,
to remove a mountain, and to remove death from a body. And certain
saints after them, far inferior to them, are said actually to have
removed mountains, when necessity called for it."(6) Whereby we see
that these also would have done the same, need calling on them. But if
there was then no need for it, do not thou find fault. And besides, He
Himself said not, "ye shall surely remove it," but "ye shall be able to
do even this." And if they did it not, it was not because they were
unable (how could this be, when they had power to do the greater
things?), but because they would not, there being no need.
And it is likely that this too may have been done,
and not have been written; for we know that not all the miracles they
wrought were written. Then however they were in a state by comparison
very imperfect. What then? Had they not at that time so much as this
faith? They had not, for neither were they always the same men, since
even Peter is now pronounced blessed, now reproved; and the rest also
are mocked by Him for folly, when they understood not His saying
concerning the leaven.(7) And so it was, that then also the disciples
were weak, for they were but imperfectly minded before the cross.
But by faith here He means that which related to the
miracles, and mentions a mustard seed, to declare its unspeakable
power. For though in bulk the mustard seed seem to be small, yet in
power it is the strongest of all things. To indicate therefore that
even the least degree of genuine faith can do great things, He
mentioned the mustard seed; neither by any means did He stop at this
only, but added even mountains, and went on beyond that. "For nothing,"
saith He, "shall be impossible to you."
But do thou herein also marvel at their self-denial,
and the might of the Spirit; their self-denial in not hiding their
fault, and the might of the Spirit in so leading on by degrees them who
had not so much as a gram of mustard seed, that rivers and fountains of
faith sprang up within them.
"Howbeit, this kind goeth not out, but by prayer and
fasting;"(8) meaning the whole kind of evil spirits, not that of
lunatics only.
Seest thou how He now proceeds to lay beforehand in
them the foundation of His doctrine about fasting? Nay, argue not with
me from rare cases, that some even without fasting have cast them out.
For although one might say this, in one or two instances, of them that
rebuke the evil spirits, yet for the patient it is a thing impossible,
living luxuriously, to be delivered from such madness: this thing being
especially necessary for him that is diseased in that way. "And yet, if
faith be requisite," one may
356
say, "what need of fasting?" Because, together with our faith, that
also brings no small power. For it both implants much strictness, and
of a man makes one an angel, and fights against the incorporeal powers:
yet not by itself, but prayer too is needed, and prayer must come first.
5. See, at any rate, how many blessings spring from
them both. For he that is praying as he ought, and fasting, hath not
many wants, and he that hath not many wants, cannot be covetous; he
that is not covetous, will be also more disposed for almsgiving. He
that fasts is light, and winged, and prays with wakefulness, and
quenches his wicked lusts, and propitiates God, and humbles his soul
when lifted up. Therefore even the apostles were almost always fasting.
He that prays with fasting hath his wings double, and lighter than the
very winds. For neither doth he gape, nor stretch himself, nor grow
torpid in prayer, as is the case with most men, but is more vehement
than fire, and rises above the earth. Wherefore also such a one is most
especially a hater and an enemy to the evil spirits. For nothing is
mightier than a man who prays sincerely. For if a woman(1) had power to
prevail with a savage ruler, one neither fearing God, nor regarding
man; much more will he prevail with God, who is continually waiting
upon Him, and controlling the belly, and casting out luxury. But if thy
body be too weak to fast continually, still it is not too weak for
prayer, nor without vigor for contempt of the belly. For although thou
canst not fast, yet canst thou avoid luxurious living; and even this is
no little thing, nor far removed from fasting, but even this is enough
to pluck down the devil's madness. For indeed nothing is so welcome to
that evil spirit, as luxury and drunkenness; since it is both fountain
and parent of all our evils. Hereby, for example, of old he drove the
Israelites to idolatry;(2) hereby he made the Sodomites to burn in
unlawful lust. For, "this," it is said, "was the iniquity of Sodom; in
pride, and in fullness of bread, and in banquetings they waxed
wanton."(3) Hereby he hath destroyed ten thousand others, and delivered
them to hell.
For what evil doth not luxury work? It makes swine
of men, and worse than swine. For whereas the sow wallows in the mire
and feeds on filth, this man lives on food more abominable than that,
devising forbidden intercourse, and unlawful lusts.
Such an one is in no respect different from a
demoniac, for like him he is lost to shame, and raves. And the demoniac
at any rate we pity, but this man is the object of our aversion and
hatred. Why so? Because he brings upon himself a self-chosen madness,
and makes his mouth, and his eyes, and nostrils, and all, in short,
mere sewers.
But if thou wert to see what is within him also,
thou wilt behold his very soul as in a kind of wintry frost, stiff and
torpid, and in nothing able to help its vessel through the excess of
the storm.
I am ashamed to say how many ills men and women
suffer from luxury, but I leave it to their own conscience, which knows
it all more perfectly. For what is viler than a woman drunken, or at
all led away(4) by wine? For the weaker the vessel, the more entire the
shipwreck, whether she be free or a slave. For the free woman behaves
herself unseemly in the midst of her slaves as spectators, and the
slave again in like manner in the midst of the slaves, and they cause
the gifts of God to be blasphemously spoken of by foolish men.
For instance, I hear many say, when these excesses
happen, "Would there were no wine." O folly! O madness! When other men
sin, dost thou find fault with God's gifts? And what great madness is
this? What? did the wine, O man, produce this evil? Not the wine, but
the intemperance of such as take an evil delight in it. Say then,
"Would there were no drunkenness, no luxury;" but if thou say, "Would
there were no wine," thou wilt say, going on by degrees, "Would there
were no steel, because of the murderers; no night, because of the
thieves; no light, because of the informers; no women, because of
adulteries;" and, in a word, thou wilt destroy all.
But do not so; for this is of a satanical mind; do
not find fault with the wine, but with the drunkenness; and when thou
hast found this self-same man sober, sketch out all his unseemliness,
and say unto him, Wine was given, that we might be cheerful, not that
we might behave ourselves unseemly; that we might laugh, not that we
might be a laughingstock; that we might be healthful, not that we might
be diseased; that we might correct the weakness of our body, not cast
down the might of our soul.
God honored thee with the gift, why disgrace thyself
with the excess thereof? Hear what Paul saith, "Use a little wine for
thy stomach's sake, and thine often infirmities"(5) But if that saint,
even when oppressed with disease, and enduring successive sicknesses,
partook not of wine, until his Teacher suffered
357
him; what excuse shall we have, who are drunken in health? To him
indeed He said, "Use a little wine for thy stomach's sake;" but to each
of you who are drunken, He will say, "Use little wine, for thy
fornications, thy frequent filthy talking, for the other wicked desires
to which drunkenness is wont to give birth." But if ye are not willing,
for these reasons, to abstain; at least on account of the despondencies
which come of it, and the vexations, do ye abstain. For wine was given
for gladness, "Yea, wine," so it is said, "maketh glad the heart of
man:"(1) but ye mar even this excellence in it. For what kind of
gladness is it to be beside one's self, and to have innumerable
vexations, and to see all things whirling round, and to be oppressed
with giddiness, and like those that have a fever, to require some who
may drench their heads with oil?(2)
6. These things are not said by me to all: or rather
they are said to all, not because all are drunken, God forbid; but
because they who do not drink take no thought of the drunken. Therefore
even against you do I rather inveigh, that are in health; since the
physician too leaves the sick, and addresses his discourse to them that
are sitting by them. To you therefore do I direct my speech,
en-treating you neither to be at any time over-taken by this passion,
and to draw up(3) as by cords those who have been so overtaken, that
they be not found worse than the brutes. For they indeed seek nothing
more than what is needful, but these have become even more brutish than
they, overpassing the boundaries of moderation. For how much better is
the ass than these men? how much better the dog! For indeed each of
these animals, and of all others, whether it need to eat, or to drink,
acknowledges sufficiency for a limit, and goes not on beyond what it
needs; and though there are innumerable persons to constrain, it will
not endure to go on to excess.
In this respect then we are worse even than the
brutes, by the judgment not of them that are in health only, but even
by our own. For that ye have judged yourselves to be baser than both
dogs and asses,(4) is evident from thence: that these brutes thou dost
not compel to partake of food, beyond their measure; and should any one
say, "Wherefore?" "Lest I should hurt them," thou wilt reply. But upon
thyself thou bestowest not so much as this forethought. Thus thou
accountest thyself viler even than they are, and permittest thyself to
be continually tossed as with a tempest.
For neither in the day of thy drunkenness only dost
thou undergo the harm of drunkenness, but also after that day. And as
when a fever is passed by, the mischievous consequences of the fever
remain; so also when drunkenness is past, the disturbance of
intoxication is whirling round both the soul and body; and while the
wretched body lies paralyzed, like the hull of a vessel after a
shipwreck, the soul yet more miserable than it, even when this is
ended, stirs up the storm, and kindles the desire; and when one seems
to be sober, then most of all is he mad, imagining to himself wine and
casks, cups and goblets. And like as in a storm when the raging of the
waters hath ceased, the loss by reason of the storm remains; so
likewise here too. For as there of our freight, so here too is there a
casting away of nearly all our good things. Whether it be temperance,
or modesty, or understanding, or meekness, or humility, which the
drunkenness finds there, it casts all away into the sea of iniquity.
But in what follows there is no more any likeness.
Since there indeed upon the casting out the vessel is lightened, but
here it is weighed down the more. For in its former place of wealt hit
takes on board sand, and salt water, and all the accumulated filth of
drunkenness; enough to sink the vessel at once, with the mariners and
the pilot.
That we may not then suffer these things, let us
deliver ourselves from that tempest. It is not possible with
drunkenness to see the kingdom of Heaven. "Be not deceived," it is
said, "no drunkards, no revilers, shall inherit the kingdom of God."(5)
And why do I speak of a kingdom? Why, with drunkenness one cannot see
so much as the things present. For in truth drunkenness makes the days
nights to us, and the light darkness. And though their eyes be opened,
the drunken see not even what is close at hand.
And this is not the only frightful things but with
these things they suffer also another most grievous punishment,
continually undergoing unreasonable despondencies, madness, infirmity,
ridicule, reproach.
What manner of excuse is there for them that pierce
themselves through with so many evils? There is none.
Let us fly then from that pest, that we may attain
both unto the good things here, and unto those to come, by the grace
and love towards man of our Lord Jesus Christ, to whom be glory and
might with the Father and the Holy Spirit, world without end. Amen.
358
HOMILY LVIII.
MATT. XVII. 22, 23.
"And while they abode in Galilee, Jesus said unto them, The Son of Man
shall be betrayed into the hands of men, and they shall kill Him, and
the third day He shall be raised again. And they were exceeding sorry."
THAT is, to hinder their saying, "wherefore do we
abide here continually," He speaks to them again of the passion; on
hearing which they had no wish so much as to see Jerusalem. And it is
remarkable how, when both Peter had been rebuked, and Moses and Elias
had discoursed concerning it, and had called the thing glory, and the
Father had uttered a voice from above, and so many miracles had been
done, and the resurrection was at the doors (for He said, He should by
no means abide any long time in death, but should be raised the third
day); not even so did they endure it, but were sorry; and not merely
sorry, but exceeding sorry.
Now this arose from their being ignorant as yet of
the force of His sayings. This Mark and Luke indirectly expressing
said, the one, "They understood not the saying, and were afraid to ask
Him:"(1) the other, "It was hid from them, that they perceived it not,
and they feared to ask Him of that saying."(2)
And yet if they were ignorant, how were they sorry?
Because they were not altogether ignorant; that He was to die they
knew, continually hearing it, but what this death might be, and that
there would be a speedy release from it, and that it would work
innumerable blessings, as yet they knew not clearly; nor what this
resurrection might be: but they understood it not, wherefore they
grieved; for indeed they clung very earnestly to their Master.
"And when they were come to Capernaum, they that
received the didrachma came to Peter, and said, Doth not your Master
pay the didrachma?"(3)
And what is this "didrachma?" When God had slain the
firstborn of the Egyptians, then He took the tribe of Levi in their
stead.(4) Afterwards, because the number of the tribe was less than of
the firstborn among the Jews, for them that are wanting to make
up the number, He commanded(5) a shekel to be contributed: and moreover
a custom came thereby in force, that the firstborn should pay this
tribute.
Because then Christ was a firstborn child, and Peter
seemed to be first of the disciples, to him they come: their way being,
as I suppose, to exact it in every city; wherefore also in His native
place they approached Him; for Capernaum was accounted His native place.
And Him indeed they durst not approach, but Peter;
nor him either with much violence, but rather gently. For not as
blaming, but as inquiring, they said, "Doth not your Master pay the
didrachma?" For the right opinion of Him they had not as yet, but as
concerning a man, so did they feel; yet they rendered Him some
reverence and honor, because of the signs that went before.
2. What then saith Peter? "He saith, Yea:" and to
these indeed he said, that He payeth, but to Him he said it not,
blushing perhaps to speak to Him of these things. Wherefore that gentle
one, well knowing as He did all things, prevented him,(6) "saying, What
thinkest thou, Simon? Of whom do the kings of the earth take custom or
tribute? of their own sons, or of strangers;" and when he said "of
strangers," He replied, "Then are the sons free."(7)
For lest Peter should suppose Him to say so, being
told it by the others, He prevents him, partly indicating what hath
been said, partly giving him leave to speak freely, backward as he was
to speak first of these things.
And what He saith is like this, "I am indeed free
from paying tribute. For if the kings of the earth take it not of their
sons, but of their subjects; much more ought I to be freed from this
demand, I who am Son, not of an earthly king, but of the King of
Heaven, and myself a King." Seest thou how He hath distinguished the
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sons from them that are not sons? And if He were not a Son, to no
purpose hath He brought in the example also of the kings. "Yea," one
may say, "He is a Son, but not truly begotten." Then is He not a Son;
and if not a Son, nor truly begotten, neither doth He belong to God,
but to some other. But if He belong to another, then neither hath the
comparison its proper force. For He is discoursing not of the sons
generally, but of the genuine sons, men's very own; of them that share
the kingdom with their parents.
Wherefore also in contradistinction He hath
mentioned the "strangers;" meaning by "strangers," such as are not born
of them, but by "their own," those whom they have begotten of
themselves.
And I would have thee mark this also; how the high
doctrine,(1) revealed to Peter, He doth hereby again confirm. And
neither at this did He stop, but by His very condescension declares
this self-same truth; an instance of exceeding wisdom.
For after thus speaking, He saith, "But lest we
should offend them, go thou and cast an hook into the sea, and take up
the fish that first cometh up, and thou shall find therein a piece of
money;(2) that take, and give unto them for me and thee."(3)
See how He neither declines the tribute, nor simply
commands to pay it, but having first proved Himself not liable to it,
then He gives it: the one to save the people, the other, those around
Him, from offense. For He gives it not at all as a debt, but as doing
the best(4) for their weakness. Elsewhere, however, He despises the
offense, when He was discoursing of meats,(5) teaching us to know at
what seasons we ought to consider them that are offended, and at what
to disregard them.
And indeed by the very mode of giving He discloses
Himself again. For wherefore doth He not command him to give of what
they have laid up? That, as I have said, herein also He might signify
Himself to be God of all, and the sea also to be under His rule. For He
had indeed signified this even already, by His rebuke, and by His
commanding this same Peter to walk on the waves; but He now again
signifies the self-same thing, though in another way, yet so as to
cause herein great amazement. For neither was it a small thing, to
foretell that the first, who out of those depths should come in his
way, would be the fish that would pay the tribute; and having cast
forth His commandment like a net into that abyss, to bring up the one
that bore the piece of money; but it was of a divine and unutterable
power, thus to make even the sea bear gifts, and that its subjection to
Him should be shown on all hands, as well when in its madness it was
silent,(6) and when, though fierce, it received its fellow servant;(7)
as now again, when it makes payment in His behalf to them that are
demanding it.
"And give unto them," He saith, "for me and thee."
Seest thou the exceeding greatness of the honor? See also the
self-command of Peter's mind. For this point Mark, the follower of this
apostle, doth not appear to have set down, because it indicated the
great honor paid to him; but while of the denial he wrote as well as
the rest, the things that make him illustrious he hath passed over
in silence, his master perhaps entreating him not to mention the
great things about himself. And He used the phrase, "for me and thee,"
because Peter too was a firstborn child.
Now as thou art amazed at Christ's power, so I bid
thee admire also the disciple's faith, that to a thing beyond
possibility he so gave ear. For indeed it was very far beyond
possibility by nature. Wherefore also in requital for his faith, He
joined him to Himself in the payment of the tribute.
3. "In that hour came the disciples unto Jesus,
saying, Who then is the greatest in the kingdom of heaven?"(8)
The disciples experienced some feeling of human
weakness; wherefore the evangelist also adds this note, saying, "In
that hour;" when He had preferred him to all. For of James too, and
John, one was a firstborn son, but no such thing as this had He done
for them.
Then, being ashamed to avow their feeling, they say
not indeed openly, "Wherefore hast thou preferred Peter to us?" or, "Is
he greater than we are?" for they were ashamed; but indefinitely they
ask, "Who then is greater?" For when they saw the three preferred, they
felt nothing of the kind; but now that the honor had come round to one,
they were vexed. And not for this only, but there were many other
things which they put together to kindle that feeling. For to him He
had said, "I will give thee the keys;"(9) to him, "Blessed art thou,
Simon Barjona;" to him here, "Give unto them for me and thee;" and
seeing too in general how freely he was allowed to speak, it somewhat
fretted them. And if Mark saith,(10) that they did not ask,
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but reasoned in themselves, that is nothing contrary to this. For it is
likely that they did both the one and the other, and whereas before, on
another occasion, they had had this feeling, both once and twice, that
now they did both declare it, and reason among themselves.
But to thee I say, "Look not to the charge against
them only, but consider this too; first, that they seek none of the
things of this world; next, that even this passion they afterwards laid
aside, and give up the first place one to another." But we are not able
to attain so much as unto their faults, neither do we seek, "who is
greatest(1) in the kingdom of heaven;" but, who is greatest(2) in the
earthly kingdom, who is wealthiest, who most powerful.
What then saith Christ? He unveils their conscience,
and replies to their feeling, not merely to their words. "For He called
a little child unto Him," saith the Scripture, "and said, Except ye be
converted, and become as this little child, ye shall not enter into the
kingdom of heaven."(3) "Why, you," He saith, "inquire who is greatest,
and are contentious for first honors; but I pronounce him, that is not
become lowest of all, unworthy so much as to enter in thither."
And full well doth He both allege that pattern, and
not allege it only, but also set the child in the midst, by the very
sight abashing them, and persuading them to be in like manner lowly and
artless. Since both from envy the little child is pure, and from
vainglory, and from longing for the first place; and he is possessed of
the greatest of virtues, simplicity, and whatever is artless and lowly.
Not courage then only is wanted, nor wisdom, but
this virtue also, humility I mean, and simplicity. Yea, and the things
that belong to our salvation halt even in the chiefest point, if these
be not with us.
The little child, whether it be insulted and,
beaten, or honored and glorified, neither by the one is it moved to
impatience or envy, nor by the other lifted up.
Seest thou how again He calls us on to all natural
excellencies, indicating that of free choice it is possible to attain
them, and so silences the wicked frenzy of the Manichaeans? For if
nature be an evil thing, wherefore doth He draw from hence His patterns
of severe goodness? And the child which He set in the midst suppose to
have been a very young child indeed, free from all these passions. For
such a little child is free from pride and the mad desire of glory, and
envy, and contentiousness, and all such passions, and having many
virtues, simplicity, humility, unworldliness,(4) prides itself upon
none of them; which is a twofold severity of goodness; to have these
things, and not to be puffed up about them.
Wherefore He brought it in, and set it in the midst;
and not at this merely did He conclude His discourse, but carries
further this admonition, saying, "And whoso shall receive such a little
child in my name, receiveth me."(5)
"For know," saith He, "that not only, if ye
yourselves become like this, shall ye receive a great reward; but also
if for my sake ye honor others who are such, even for your honor to
them do I appoint unto you a kingdom as your recompence." Or rather, He
sets down what is far greater, saying, "he receiveth me." So
exceedingly dear to me is all that is lowly and artless." For by "a
little child," here, He means the men that are thus simple and lowly,
and abject and contemptible in the judgment of the common sort.
4. After this, to obtain yet more acceptance for His
saying, He establishes it not by the honor only, but also by the
punishment, going on to say, "And whoso shall offend one of these
little ones, it were better for him that a millstone were hanged about
his neck, and that he were drowned in the depth of the sea."(6)
"For as they," saith He, "who honor these for my
sake, have heaven, or rather an honor greater than the very kingdom;
even so they likewise who dishonor them (for this is to offend them),
shall suffer the extremity of punishment. And marvel thou not at His
calling the affront "an offense;"(7) for many feeble-minded persons
have suffered no ordinary offense from being treated with slight and
insult. To heighten therefore and aggravate the blame, He states the
mischief arising therefrom.
And He doth not go on to express the punishment in
the same way, but from the things familiar to us, He indicates how
intolerable it is. For when He would touch the grosser sort most
sharply, He brings sensible images. Wherefore here also, meaning to
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indicate the greatness of the punishment they shall undergo, and to
strike into the arrogance of those that despise them, He brought
forward a kind of sensible punishment, that of the millstone, and of
the drowning. Yet surely it were suitable to what had gone before to
have said, "He that receiveth not one of these little ones, receivoth
not me;" a thing bitterer than any punishment; but since the very
unfeeling, and exceeding gross, were not so much penetrated by this,
terrible as it is, He puts "a millstone," and "a drowning." And He said
not, "A millstone shall be hanged about his neck," but, "It were better
for him"(1) to undergo this; implying that another evil, more grievous
than this, awaits him; and if this be unbearable, much more that.
Seest thou how in both respects He made His threat
terrible, first by the comparison with the known image rendering it
more distinct, then by the excess on its side presenting it to the
fancy as far greater than that visible one. Seest thou how He plucks up
by the root the spirit of arrogance; how He heals the ulcer of
vainglory; how He instructs us in nothing to set our heart on the first
honors; how He persuades such as covet them in everything to follow
after the lowest place?
5. For nothing is worse than arrogance.(2) This even
takes men out of their natural senses, and brings upon them the
character of fools; or rather, it really makes them to be utterly like
idiots.
For like as, if any one, being three cubits in
stature, were to strive to be higher than the mountains, or actually to
think it, and draw himself up, as overpassing their summits, we should
seek no other proof of his being out of his senses; so also when thou
seest a man arrogant, and thinking himself superior to all, and
accounting it a degradation to live with other people, seek not thou
after that to see any other proof of that man's madness. Why, he is
much more ridiculous than any natural fool, inasmuch as he absolutely
creates this his disease on purpose. And not in this only is he
wretched, but because he doth without feeling it fall into the very
gulf of wickedness.
For when will such an one come to due knowledge of
any sin? when will he perceive that he is offending? Nay, rather he is
as a vile and captive slave, whom the devil having caught goes off
with, and makes him altogether a prey, buffetting him on every side,
and encompassing him with ten thousand insults.
For unto such great folly doth he lead them in the
end, as to get them to be haughty towards their children, and wives,
and towards their own forefathers. And others, on the contrary, He
causes to be puffed up by the distinction of their ancestors. Now, what
can be more foolish than this? when from opposite causes people are
alike puffed up, the one sort because they had mean persons for
fathers, grandfathers, and ancestors; and the other because theirs were
glorious and distinguished? How then may one abate in each case the
swelling sore? By saying to these last, "Go farther back than your
grandfather, and immediate ancestors, and you will find perchance many
cooks, and drivers of asses, and shopkeepers:" but to the former, that
are puffed up by the meanness of their forefathers, the contrary again;
"And thou again, if thou proceed farther up among thy forefathers, wilt
find many far more illustrious than thou art."
For that nature hath this course, come let me prove
it to thee even from the Scriptures. Solomon was son of a king, and of
an illustrious king, but that king's father was one of the vile and
ignoble. And his grandfather on his mother's side in like manner; for
else he would not have given his daughter to a mere soldier. And if
thou weft to go up again higher from these mean persons, thou wilt see
the race more illustrious and royal. So in Saul's case too, so in many
others also, one shall come to this result. Let us not then pride
ourselves herein. For what is birth? tell me. Nothing, but a name only
without a substance; and this ye will know in that day. But because
that day is not yet come, let us now even from the things present
persuade you, that hence arises no superiority. For should war overtake
us, should famine, should anything else, all these inflated conceits of
noble birth are put to the proof: should disease, should pestilence
come upon us, it knows not how to distinguish between the rich and the
poor, the glorious and inglorious, the high born and him that is not
such; neither doth death, nor the other reverses of fortune, but they
all rise up alike against all; and if I may say something that is even
marvellous, against the rich more of the two. For by how much they are
less exercised in these things, so much the more do they perish, when
overtaken by them. And the fear too is greater with the rich. For none
so tremble at princes as they; and at multitudes, not less than at
princes, yea rather much more; many such houses in fact have been
subverted alike by the wrath of multitudes and the threatening of
princes. But
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the poor man is exempt from both these kinds of troubled waters.
6. Wherefore let alone this nobility, and if thou
wouldest show me that thou art noble, show the freedom of thy soul,
such as that blessed man had (and he a poor man), who said to Herod,
"It is not lawful for thee to have thy brother Philip's wife;"(1) such
as he was possessed of, who before him was like him, and after him
shall be so again; who said to Ahab, "I do not trouble Israel, but
thou, and thy father's house;"(2) such as the prophets had, such as all
the apostles.
But not like this are the souls of them that are
slaves to wealth, but as they that are under ten thousand tutors, and
taskmasters, so these dare not so much as lift up their eye, and speak
boldly in behalf of virtue. For the love of riches, and that of glory,
and that of other things, looking terribly on them, make them slavish
flatterers; there being nothing which so takes away liberty, as
entanglement in worldly affairs, and the wearing what are accounted
marks of distinction. For such an one hath not one master, nor two, nor
three, but ten thousand.
And if ye would fain even number them, let us bring
in some one of those that are in honor in kings' courts, and let him
have both very much wealth, and great power, and a birthplace excelling
others, and distinction of ancestry, and let him be looked up to by all
men. Now then let us see, if this be not the very person to be more in
slavery than all; and let us set in comparison with him, not a slave
merely, but a slave's slave, for many though servants have slaves. This
slave's slave then for his part hath but one master. And what though
that one be not a freeman? yet he is but one, and the other looks only
to his pleasure. For albeit his master's master seem to have power over
him, yet for the present he obeys one only; and if matters between them
two are well, he will abide in security all his life. But our man hath
not one or two only, but many, and more grievous masters. And first he
is in care about the sovereign himself. And it is not the same to have
a mean person for a master, as to have a king, whose ears are buzzed
into by many, and who becomes a property now to this set and now to
that.
Our man, though conscious of nothing, suspects all;
both his comrades and his subordinates; both his friends and his
enemies.
But the other man too, you may say, fears his
master. But how is it the same thing, to have one or many, to make one
timorous? Or rather, if a man inquire carefully, he will not find so
much as one. How, and in what sense? Whereas that slave hath no one
that desires to put him out of that service of his, and to introduce
himself (whence neither hath he any one to plot against him therein);
these have not even any other pursuit, but to unsettle him. that is
more approved and more beloved by their ruler. Wherefore also he must
needs flatter all, his superiors, his equals, his friends. For where
envy is, and love of glory, there even sincere friendship has no
strength. For as those of the same craft cannot love one another with a
perfect and genuine love, so is it with rivals in honor also, and with
them that long for the same among worldly objects. Whence also great is
the war within.
Seest thou what a swarm of masters, and of hard
masters? Wilt thou that I show thee yet another, more grievous than
this? They that are behind him, all of them strive to get before him:
all that are before him, to hinder him from coming nearer them, and
passing them by.
7. But O marvel! I undertook indeed to show you
masters, but our discourse, we find, coming on and waxing eager, hath
performed more than my undertaking, pointing out foes instead of
masters; or rather the same persons both as foes and as masters. For
while they are courted like masters, they are terrible as foes, and
they plot against us as enemies. When then any one hath the same
persons both as masters, and as enemies, what can be worse than this
calamity? The slave indeed, though he be subject to command, yet
nevertheless hath the advantage of care and good-will on the part of
them who give him orders; but these, while they receive commands, are
made enemies, and are set one against another; and that so much more
grievously than those in battles, in that they both wound secretly, and
in the mask of friends they treat men as their enemies would do, and
oftentimes make themselves credit of the calamity of others.
But not such are our circumstances; rather should
another fare ill, there are many to grieve with him: should he obtain
distinction, many to find pleasure with him. Not so again the apostle:
"For whether," saith he, "one member suffer, all the members suffer
with it; or one member be honored, all the members rejoice with it."(3)
And the words of him who gives these admonitions, are at one time,
"What is my hope or joy? are not even ye?"(4) at another, "Now we live,
if ye
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stand fast in the Lord;"(1) at another, "Out of much affliction and
anguish of heart I wrote unto you;"(2) and, "Who is weak, and I am not
weak? Who is offended, and I burn not?"(3)
Wherefore then do we still endure the tempest and
the billows of the world without, and not run to this calm haven, and
leaving the names of good things, go on to the very things
themselves? For glory, and dignity, and wealth, and credit, and all
such things, are names with them, but with us realities; just as the
grievous things, death and dishonor and poverty, and whatever else is
like them, are names indeed with us, but realities with them.
And, if thou wilt, let us first bring forward glory,
so lovely and desirable with all of them. And I speak not of its being
short-lived, and soon put out, but when it is in its bloom, then show
it me. Take not away the daubings and colored lines of the harlot, but
bring her forward decked out, and exhibit her to us, for me thereupon
to expose her deformity. Well then, of course thou wilt tell of her
array, and her many lictors, and the heralds' voice, and the listening
of all classes, and the silence kept by the populace, and the blows
given to alI that come in one's way, and the universal gazing. Are not
these her splendors? Come then, let us examine whether these things be
not vain, and a mere unprofitable imagination. For wherein is the
person we speak of the better for these things, either in body, or in
soul? for this constitutes the man. Will he then be taller hereby, or
stronger, or healthier, or swifter, or will he have his senses keener,
and more piercing? Nay, no one could say this. Let us go then to the
soul, if haply we may find there any advantage occurring herefrom. What
then? Will such a one be more temperate, more gentle, more prudent,
through that kind of attendance? By no means, but rather quite the
contrary. For not as in the body, so also is the result here. For there
the body indeed gains nothing in respect of its proper excellence; but
here the mischief is not only the soul's reaping no good fruit, but
also its actually receiving much evil therefrom: hurried as it is by
such means into haughtiness, and vainglory, and folly, and wrath, and
ten thousand faults like them.
"But he rejoices," thou wilt say, "and exults in
these things, and they brighten him up." The crowning point(4) of his
evils lies in that word of thine, and the incurable part of the
disease. For he that rejoices in these things, would be unwilling
however easily to be released from that which is the ground of his
evils; yea, he hath blocked up against himself the way of healing by
this delight. So that here most of all is the mischief, that he is not
even pained, but rather rejoices, when the diseases are growing upon
him.
For neither is rejoicing always a good thing; since
even thieves rejoice in stealing, and an adulterer in defiling his
neighbor's marriage bed, and the covetous in spoiling by violence, and
the manslayer in murdering. Let us not then look whether he rejoice,
but whether it be for something profitable, lest(5) perchance we find
his joy to be such as that of the adulterer and the thief.
For wherefore, tell me, doth he rejoice? For his
credit with the multitude, because he can puff himself up, and be gazed
upon? Nay, what can be worse than this desire, and this ill-placed
fondness? or if it be no bad thing, ye must leave off deriding the
vainglorious and aspersing them with continual mockeries: ye must leave
off uttering imprecations on the haughty and contemptuous. But ye would
not endure it. Well then, they too deserve plenty of censure, though
they have plenty of lictors. And all this I have said of the more
tolerable sort of rulers; since the greater part of them we shall find
transgressing more grievously than either robbers, or murderers, or
adulterers, or spoilers of tombs, from not making a good use of their
power. For indeed both their thefts are more shameless, and their
butcheries more hardened, and their impurities far more enormous than
the others; and they dig through, not one wall, but estates and houses
without end, their prerogative making it very easy to them.
And they serve a most grievous servitude, both
stooping basely under their passions,(6) and trembling at all their
accomplices. For he only is free, and he only a ruler, and more kingly
than all kings, who is delivered from his passions.
Knowing then these things, let us follow after the
true freedom, and deliver ourselves from the evil slavery, and let us
account neither pomp of power nor dominion of wealth, nor any other
such thing, to be blessed; but virtue only. For thus shall we both
enjoy security here, and attain unto the good things to come, by the
grace and love towards man of our Lord Jesus Christ, to whom be glory
and might, with the Father and the Holy Spirit, world without end. Amen.
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HOMILY LIX.
MATT. XVIII. 7.
Woe unto the world because of offenses:(1) for it must needs be that
offenses come: but woe to that man by(2) whom the offense cometh."
"AND if 'it must needs be that offenses come,'"
(some one of our adversaries may perchance say), "why doth He lament
over the world, when He ought rather to afford succor, and to stretch
forth His hand in its behalf? For this were the part of a physician,
and a protector, whereas the other might be looked for even from any
ordinary person."
What then could we possibly say, in answer to so
shameless a tongue? nay what dost thou seek for equal to this healing
care of His? For indeed being God He became man for thee, and took the
form of a slave, and underwent all extremities, and left undone none of
those things which it concerned Him to do. But inasmuch as unthankful
men were nothing the better for this, He laments over them, for that
after so much fostering care they continued in their unsoundness.
It was like as if over the sick man, that had had
the advantage of much attendance, and who had not been willing to obey
the rules of the physician, any one were to lament and say, "Woe to
such a man from his infirmity, which he has increased by his own
remissness." But in that case indeed there is no advantage from the
bewailing, but here this too is a kind of healing treatment to foretell
what would be, and to lament it. For many oftentimes, though, when
advised, they were nothing profited, yet, when mourned for, they
amended.
For which reason most of all He used the word "Woe,"
thoroughly to rouse them, and to make them in earnest, and to work upon
them to be wakeful. And at the same time He shows forth the good will
He had towards those very men and His own mildness, that He mourns for
them even when gainsaying, not taking mere disgust at it, but
correcting them, both with the mourning, and with the prediction, so as
to win them over.
But how is this possible? he may say. For if "it
must needs be that offenses come," how is it possible to escape these?
Because that the offenses come indeed must needs be, but that men
should perish is not altogether of necessity. Like as though a
physician should say (for nothing hinders our using the same
illustration again), it must needs be that this disease should come on,
but it is not a necessary consequence that he who gives heed should be
of course destroyed by the disease. And this He said, as I mentioned,
to awaken together with the others His disciples. For that they may not
slumber, as sent unto peace and unto untroubled life, He shows many
wars close upon them, from without, from within. Declaring this, Paul
said, "Without were fightings, within were fears;"(3) and, "In perils
among false brethren;"(4) and in his discourse to the Milesians too He
said, "Also of you shall some arise speaking perverse things;"(5) and
He Himself too said, "The man's foes shall be they of his own
household."(6) But when He said, "It must needs be," it is not as
taking away the power of choosing for themselves, nor the freedom of
the moral principle, nor as placing man's life under any absolute
constraint of circumstances, that He saith these things, but He
foretells what would surely be; and this Luke hath set forth in another
form of expression, "It is impossible but that offenses should come."(7)
But what are the offenses?(8) The hindrances on the
right way. Thus also do those on the stage call them that are skilled
in those matters, them that distort their bodies.
It is not then His prediction that brings the
offenses; far from it; neither because He foretold it, therefore doth
it take place; but because it surely was to be, therefore He foretold
it; since if those who bring in the offenses had not been minded to do
wickedly, neither would the offenses have come; and if they had not
been to come, neither would they have been foretold. But because those
men did evil, and were incurably diseased, the offenses came, and He
foretells that which is to be.
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But if these men had been kept right, it may be
said, and there had been no one to bring in an offense, would not this
saying have been convicted of falsehood? By no means, for neither would
it have been spoken. For if all were to have been kept right, He would
not have said, "it must needs be that they come," but because He
foreknew they would be of themselves incorrigible, therefore He said,
the offenses will surely come.
And wherefore did He not take them out of the way?
it may be said. Why, wherefore should they have been taken out of the
way? For the sake of them that are hurt? But not thence is the ruin of
them that are hurt, but from their own remissness. And the virtuous
prove it, who, so far from being injured thereby, are even in the
greatest degree profiled, such as was Job, such as was Joseph, such as
were all the righteous, and the apostles. But if many perish, it is
from their own slumbering. But if it were not so, but the ruin was the
effect of the offenses, all must have perished. And if there are those
who escape, let him who doth not escape impute it to himself. For the
offenses, as I have said, awaken, and render more quick-sighted, and
sharper, not only him that is preserved; but even him that hath fallen
into them, if he rise up again quickly, for they render him more safe,
and make him more difficult to overcome; so that if we be watchful, no
small profit do we reap from hence, even to be continually awake. For
if when we have enemies, and when so many dangers are pressing upon us,
we sleep, what should we be if living in security. Nay, if thou wilt,
look at the first man. For if having lived in paradise a short time,
perchance not so much as a whole day, and having enjoyed delights, he
drove on to such a pitch of wickedness, as even to imagine an equality
with God, and to account the deceiver a benefactor, and not to keep to
one commandment; if he had lived the rest of his life also without
affliction, what would he not have done?
2. But when we say these things, they make other
objections again, asking, And why did God make him such? God did not
make him such, far from it, since then neither would He have punished
him. For if we in those matters in which we are the cause, do not find
fault with our servant, much more will not the God of all. "But whence
did this come to pass?" one may say. Of himself and his own remissness.
"What means, of himself?" Ask thyself. For if it be not of themselves
the bad are bad, do not punish thy servant nor reprove thy wife for
what errors she may commit, neither beat thy son, nor blame thy friend,
nor hate thine enemy that doth despite to thee: for all these deserve
to be pitied, not to be punished, unless they offend of themselves.
"But I am not able to practise self-restraint," one may say. And yet,
when thou perceivest the cause not to be with them, but of another
necessity, thou canst practise self-restraint. When at least a servant
being taken with sickness doth not the things enjoined him, so far from
blaming thou dost rather excuse him. Thus thou art a witness, that the
one thing is of one's self, the other not of one's self. So that here
too, if thou knewest that he was wicked from being born such, so far
from blaming, thou wouldest rather have shown him indulgence. For
surely, when thou makest him allowance for his illness, it could not be
that thou wouldest have refused to make allowance for God's act of
creation, if indeed he had been made such from the very first.
And in another way too it is easy to stop the mouths
of such men, for great is the abounding power of the truth. For
wherefore dost thou never find fault with thy servant, because he is
not of a beautiful countenance, that he is not of fine stature in his
body, that he is not able to fly? Because these things are natural. So
then from blame against his nature he is acquitted, and no man gainsays
it. When therefore thou blamest, thou showest that the fault is not of
nature but of his choice. For if in those things, which we do not
blame, we bear witness that the whole is of nature, it is evident that
where we reprove, we declare that the offense is of the choice.
Do not then bring forward, I beseech thee, perverse
reasonings, neither sophistries and webs slighter than the spider's,
but answer me this again: Did God make all men? It is surely plain to
every man. How then are not all equal in respect of virtue and vice?
whence are the good, and gentle, and meek? whence are the worthless and
evil? For if these things do not require any purpose, but are of
nature, how are the one this, the others that? For if by nature all
were bad, it were not possible for any one to be good, but if good by
nature, then no one bad. For if there were one nature of all men, they
must needs in this respect be all one, whether they were to be this, or
whether they were to be that.
But if we should say that by nature the one are
good, the other bad, which would not be reasonable (as we have shown),
these things must be unchangeable, for the things of nature are
unchangeable. Nay, mark. All
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mortals are also liable to suffering; and no one is free from
suffering, though he strive without end. But now we see of good many
becoming worthless, and of worthless good, the one through remissness,
the other by earnestness; which thing most of all indicates that these
things do not come of nature.
For the things of nature are neither changed, nor do
they need diligence for their acquisition. For like as for seeing and
hearing we do not need labor, so neither should we need toils in
virtue, if it had been apportioned by nature.
"But wherefore did He at all make worthless men,
when He might have made all men good? Whence then are the evil things?"
saith he. Ask thyself; for it is my part to show they are not of
nature, nor from God.
"Come they then of themselves?" he saith. By no
means. "But are they unoriginated?" Speak reverently, O man, and start
back from this madness, honoring with one honor God and the evil
things, and that honor the highest. For if they be unoriginate they are
mighty, and cannot so much as be plucked up, nor pass into
annihilation. For that what is unoriginate is imperishable, is surely
manifest to all.
3. And whence also are there so many good, when evil
hath such great power? how are they that have an origin stronger than
that which is unoriginate?
"But God destroys these things," he saith. When? And
how will He destroy what are of equal honor, and of equal strength, and
of the same age, as one might say, with Himself?
Oh malice of the devil! how great an evil hath he
invented! With what blasphemy hath he persuaded men to surround God!
with what cloak of godliness hath he devised another profane account?
For desiring to show, that not of Him was the evil, they brought in
another evil doctrine, saying, that these things are unoriginate.
"Whence then are evils?" one may say. From willing
and not willing. "But the very thing of our willing and not willing,
whence is it?" From ourselves. But thou dost the same in asking, as if
when thou hadst asked, whence is seeing and not seeing? then when I
said, from closing the eyes or not closing the eyes, thou wert to ask
again; the very closing the eyes or not, whence is it? then having
heard that it was of ourselves, and our will, thou weft to seek again
another cause.
For evil is nothing else than disobedience to God.
"Whence then," one may say, "did man find this?" "Why, was it a task to
find this? I pray thee." "Nay, neither do I say this, that this thing
is difficult; but whence became he desirous to disobey." "From
remissness. For having power for either, he inclined rather to this."
But if thou art perplexed yet and dizzy at hearing
this, I will ask thee nothing difficult nor involved, but a simple and
plain question. Hast thou become some time bad? and hast thou become
some time also good? What I mean, is like this. Didst thou prevail some
time over passion, and wast thou taken again by passion? Has thou been
overtaken by drunkenness, and hast thou prevailed over drunkenness?
Wast thou once moved to wrath, and again not moved to wrath? Didst thou
overlook a poor man, and not overlook him? Didst thou commit whoredom
once? and didst thou become chaste again? Whence then are all these
things? tell me, whence? Nay if thou thyself do not tell, I will say.
Because at one time thou didst restrain thyself and strive, but after
that thou becamest remiss and careless. For to those that are
desperate, and are continually in wickedness, and are in a state of
senselessness, and are mad, and who are not willing so much as to hear
what will amend them, I will not even discourse of self restraint; but
to them that have been sometimes in the one, and sometimes in the
other, I will gladly speak. Didst thou once take by violence the things
that belonged not to thee; and after this, subdued by pity, didst
impart even of thine unto him that was in need? Whence then this
change? Is it not quite plain it is from the mind, and the choice of
will?
It is quite plain, and there is no one who would not
say this. Wherefore I entreat you to be in earnest, and to cleave to
virtue, and ye will have no need of these questions. For our evils are
mere names, if we be willing. Inquire not then whence are evils,
neither perplex thyself; but having found that they are from remissness
only, flee the evil deeds.
And if any one should say, that these things come
not from us; whenever thou seest him angry with his servants, and
provoked with his wife, and blaming a child, and condemning them who
injure him, say to him, how then saidst thou, that evils come not from
us? For if they be not from us, wherefore dost thou find fault? Say
again; is it of thyself thou revilest, and insultest? For if it be not
of thyself, let no man be angry with thee; but if it be of thyself, of
thyself and of thy remissness are thy evil deeds.
But what? thinkest thou there are some good men? For
if indeed no man is good,
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whence hast thou this word? whence are praises? But if there are good
men, it is quite plain that they will also reprove the bad. Yet if no
one is voluntarily wicked, nor of himself, the good will be found to be
unjustly reproving the bad, and they themselves too will be in this way
bad again. For what can be worse than to subject the guiltless to
accusations? But if they continue in our estimation good men, though
reproving, and this especially is a proof of their goodness, even to
the very fools it is hereby plain, that no one is ever by necessity bad.
But if after all this thou wouldest still inquire,
whence are evils? I would say, from remissness, from idleness, from
keeping company with the bad, from contempt of virtue; hence are both
the evils themselves, and the fact that some inquire, whence are the
evils. Since of them surely who do right no one inquires about these
things, of them that are purposed to live equitably and temperately;
but they, who dare to commit wicked acts, and wish to devise some
foolish comfort(1) to themselves by these discussions, do weave
spiders' webs.
But let us tear these in pieces not by our words
only, but by our deeds too. For neither are these things of necessity.
For if they were of necessity, He would not have said, "Woe to the man,
by whom the offense cometh."(2) For those only doth he bewail, who are
wicked by their choice.
And if He saith "by whom,"(3) marvel not. For not as
though another were bringing in it by him, doth He say this, but
viewing him as himself causing the whole. For the Scripture is wont to
say, "by whom," for "of whom;"(4) as when it saith, "I have gotten a
man by God,"(5) putting not the second cause, but the first; and again,
"Is not the interpretation of them by God,"(6) and, "God is faithful,
by whom ye are called unto the fellowship of His Son."(7)
4. And that thou mayest learn that it is not of
necessity, hear also what follows. For after bewailing them, He saith,
"If thy hand, or thy foot offend thee, cut them off, and cast them from
thee: for it is better for thee to enter into life halt or maimed,
rather than having two hands or feet to be cast into the fire. And if
thy right eye offend thee, pluck it out; it is better for thee to enter
into life with one eye, than having two eyes to be cast into the
furnace of fire;"(8) not saying these things of limbs; far from it; but
of friends, of relations, whom we regard in the rank of necessary
members. This He had both said further back, and now He saith it. For
nothing is so hurtful as bad company. For what things compulsion
cannot, friendship can often effect, both for hurt, and for profit.
Wherefore with much earnestness He commands us to cut off them that
hurt us, intimating these that bring the offenses.
Seest thou how He hath put away the mischief that
would result from the offenses? By foretelling that there surely will
be offenses, so that they might find no one in a state of carelessness,
but that looking for them men might be watchful. By showing the evils
to be great (for He would not have said without purpose, "Woe to the
world because of the offenses," but to show that great is the mischief
therefrom), by lamenting · again in stronger terms over him that
brings them in. For the saying, "But woe to that man," was that of one
showing that great was the punishment, but not this only, but also by
the comparison which He added He increased the fear.
Then He is not satisfied with these things, but He
showeth also the way, by which one may avoid the offenses.
But what is this? The wicked, saith He, though they
be exceeding dear friends to thee, cut off from thy friendship.
And He giveth a reason that cannot be gainsaid. For
if they continue friends, thou wilt not gain them, but thou wilt lose
thyself besides; but if thou shouldest cut them off, thine own
salvation at least thou wilt gain. So that if any one's friendship
harms thee, cut it off from thee. For if of our own members we often
cut off many, when they are both in an incurable state, and are ruining
the rest, much more ought one to do this in the case of friends.
But if evils were by nature, superfluous were all
this admonition and advice, superfluous the precaution by the means
that have been mentioned. But if it be not superfluous, as surely it is
not superfluous, it is quite clear that wickedness is of the will.(9)
"Take heed that ye despise not one of these little
ones; for I say unto you, that their angels do always behold the face
of my Father which is in Heaven."(10)
He calleth little ones not them that are really
little, but them that are so esteemed by the multitude, the poor, the
objects of contempt, the unknown (for how should he be little who is
equal in value to the whole
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world; how should he be little, who is dear to God?); but them who in
the imagination of the multitude are so esteemed.
And He speaks not of many only, but even of one,
even by this again warding off the hurt of the many offenses. For even
as to flee the wicked, so also to honor the good, hath very great gain,
and would be a twofold security to him who gives heed, the one by
rooting out the friendships with them that offend, the other from
regarding these saints with respect and honor.
Then in another way also He makes them objects of
reverence, saying, "That their angels do always behold the face of my
Father which is in Heaven."
Hence it is evident, that the saints have angels, or
even all men. For the apostle too saith of the woman, "That she ought
to have power on her head because of the angels."(1) And Moses, "He set
the bounds of the nations according to the number of the angels(2) of
God."(3)
But here He is discoursing not of angels only, but
rather of angels that are greater than others. But when He saith, "The
face of my Father," He means nothing else than their fuller confidence,
and their great honor.
"For the Son of Man is come to save that which was
lost."(4)
Again, He is putting another reason stronger than
the former, and connects with it a parable, by which He brings in the
Father also as desiring these things. "For how think ye?" saith He; "If
a man have an hundred sheep, and one of them be gone astray, doth he
not leave the ninety and nine, and goeth into the mountains, and
seeketh that which is gone astray? And if so be that he find it,(5) he
rejoiceth over it more than over the ninety and nine, which went not
astray. Even so it is not will before your Father,(6) that one of these
little ones should perish."(7)
Seest thou by how many things He is urging to the
care of our mean brethren. Say not then, "Such a one is a blacksmith, a
shoemaker, he is a ploughman, he is a fool," and so despise him. For in
order that thou shouldest not feel this, see by how many motives He
persuades thee to practise moderation, and presses thee into a care for
these. He set a little child, and saith, "Be ye as little children."
And, "Whosoever receiveth such a little child receiveth me;" and,
"Whosoever shall offend," shall suffer the utmost penalties. And He was
not even satisfied with the comparison of the "millstone," but added
also His "woe," and commanded us to cut off such, though they be in the
place of hands and eyes to us. And by the angels again that are
entrusted with these same mean brethren, He makes them objects of
veneration, and from His own will and passion (for when He said, "The
Son of Man is come to save that which was lost," He signifies even the
cross, like as Paul saith, speaking of a brother, "For whom Christ
died"); and from the Father, for that neither to Him doth it seem good
that one should perish; and from common custom, because the shepherd
leaves them that are safe, and seeks what is lost; and when he hath
found what was gone astray, he is greatly delighted at the finding and
the saving of this.
5. If then God thus rejoices over the little one
that is found, how dost thou despise them that are the objects of God's
earnest care, when one ought to give up even one's very life for one of
these little ones? But is he weak and mean? Therefore for this very
cause most of all, one ought to do everything in order to preserve him.
For even He Himself left the ninety and nine sheep, and went after
this, and the safety of so many availed not to throw into the shade the
loss of one. But Luke saith, that He even brought it on his shoulders,
and that "There was greater joy over one sinner that repenteth, than
over ninety and nine just persons"(8) And from His forsaking those that
were saved for it, and from His taking more pleasure in this one,
He showed His earnestness about it to be great.
Let us not then be careless about such souls as
these. For all these things are said for this object. For by
threatening, that he who has not become a little child should not so
much as at all set foot in the Heavens, and speaking of "the
millstone," He hath brought down the haughtiness of the boastful; for
nothing is so hostile to love as pride; and by saying, "It must needs
be that offenses come," He made them to be wakeful; and by adding, "Woe
unto him by whom the offense cometh," He hath caused each to endeavor
that it be not by him. And while by commanding to cut off them that
offend He made salvation easy; by enjoining not to despise them, and
not merely enjoining, but with
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earnestness (for "take heed," saith He, "that ye despise not one of
these little ones"), and by saying, "Their angels behold the face of my
Father," and, "For this end am I come," and "my Father willeth this,"
He hath made those who should take care of them more diligent.
Seest thou what a wall He hath set around them, and
what earnest care He taketh of them that are contemptible and
perishing, at once threatening incurable ills to them that make them
fall, and promising great blessings to them that wait upon them, and
take care of them, and bringing an example from Himself again and from
the Father?
Him let us also imitate, refusing none of the tasks
that seem lowly and troublesome for our brethren's sake; but though we
have to do service, though he be small, though he be mean for whom this
is done, though the work be laborious, though we must pass over
mountains and precipices, let all things be held endurable for the
salvation of our brother. For a soul is an object of such earnest care
to God, that "He spared not His own Son."(1)
Wherefore I entreat, when morning hath appeared,
straightway as we come out of our house, let us have this one object in
view, this earnest care above all, to rescue him that is in danger; I
do not mean this danger only that is known by sense, for this is not
danger at all, but the danger of the soul, that which is brought upon
men by the devil.
For the merchant too, to increase his wealth,
crosses the sea; and the artisan, to add to his substance, doeth all
things. Let us also then not be satisfied with our own salvation only,
since else we destroy even this. For in a war too, and in an
engagement, the soldier who is looking to this only how he may save
himself by flight, destroys the rest also with himself; much as on the
other hand the noble-minded one, and he who stands in arms in defense
of the others, with the others preserves himself also. Since then our
state too is a war, and of all wars the bitterest, and an engagement
and a battle, even as our King commanded us, so let us set ourselves in
array in the engagement, prepared for slaughter, and blood, and
murders, looking to salvation in behalf of all, and cheering them that
stand, and raising up them that are down. For indeed many of our
brethren lie fallen in this conflict, having wounds, wallowing in
blood, and there is none to heal, not any one of the people, not a
priest, no one else, no one to stand by, no friend, no brother, but we
look every man to his own things.
By reason of this we maim our own interests also.
For the greatest confidence and means of approval is the not looking to
our own things.
Therefore I say, are we weak and easy to be overcome
both by men, and by the devil, because we seek the opposite to this,
and lock not our shields one with another, neither are fortified with
godly love, but seek for ourselves other motives of friendship, some
from relationship, some from long acquaintance, some from community of
interest, some from neighborhood; and from every cause rather are we
friends, than from godliness, when one's friendships ought to be formed
upon this only. But now the contrary is done; with Jews and with
Greeks(2) we sometimes become friends, rather than with the children of
the church.
6. Yes, saith he, because the one is worthless, but
the other kind and gentle. What sayest thou? Dost thou call thy brother
worthless, who art commanded not to call him so much as Raca? And art
thou not ashamed, neither dost thou blush, at exposing thy brother, thy
fellow member, him that hath shared in the same birth with thee, that
hath partaken of the same table?
But if thou hast any brother after the flesh, if he
should perpetrate ten thousand evil deeds, thou laborest to conceal
him, and accountest thyself also to partake of the shame, when he is
disgraced; but as to thy spiritual brother, when thou oughtest to free
him from calumny, thou dost rather encompass him with ten thousand
charges against him?
"Why he is worthless and insufferable," thou mayest
say. Nay then for this reason become his friend, that thou mayest put
an end to his being such a one, that thou mayest convert him, that thou
mayest lead him back to virtue.--" But he obeys not," thou wilt say,
"neither cloth he bear advice."--Whence knowest thou it? What, hast
thou admonished him, and attempted to amend him?--"I have admonished
him often," thou wilt say. How many times?--Oftentimes, both once, and
a second time.--Oh! Is this often? Why, if thou hadst done this
throughout all the time, oughtest thou to grow weary, and to give it
up? Seest thou not how God is always admonishing us, by the prophets,
by the apostles, by the evangelists? What then? have we performed all?
and have we been obedient in all things? By no means. Did He then cease
admonishing?
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Did He hold His peace? Doth He not say each day, "Ye cannot serve God,
and mammon"(1) and with many, the superfluity and the tyranny of wealth
yet increases? Doth He not cry aloud each day, "Forgive, and ye shall
have forgiveness,"(2) and we become wild beasts more and more? Doth He
not continually admonish to restrain desire, and to keep the mastery
over wicked lust, and many wallow worse than swine in this sin? But
nevertheless, He ceases not speaking.
Wherefore then do we not consider these things with
ourselves, and say that even with us God reasons, and abstains not from
doing this, although we disobey Him in many things?
Therefore He said that, "Few are the saved."(3) For
if virtue in ourselves suffices not for our salvation, but we must take
with us others too when we depart; when we have saved neither
ourselves, nor others, what shall we suffer? Whence shall we have any
more a hope of salvation?
But why do I blame for these things, when not even
of them that dwell with us do we take any account, of wife, and
children, and servants, but we have care of one thing instead of
another, like drunken men, that our servants may be more in number, and
may serve us with much diligence, and that our children may receive
from us a large inheritance, and that our wife may have ornaments of
gold, and costly garments, and wealth; and we care not at all for
themselves, but for the things that belong to them. For neither do we
care for our own wife, nor provide for her, but for the things that
belong to the wife; neither for the child, but for the things of the
child.
And we do the same as if any one seeing a house in a
bad state, and the walls giving way, were to neglect to raise up these,
and to make up great fences round it without; or when a body was
diseased, were not to take care of this, but were to weave for it
gilded garments; or when the mistress was ill, were to give heed to the
maidservants, and the looms, and the vessels in the house, and mind
other things, leaving her to lie and moan.
For this is done even now, and when our soul is in
evil and wretched case, and angry, and reviling, and lusting wrongly,
and full of vainglory, and at strife, and dragged down to the earth,
and torn by so many wild beasts, we neglect to drive away the passions
from her, and are careful about house and servants. And while if a bear
has escaped by stealth, we shut up our houses, and run along by the
narrow passages, so as not to fall in with the wild beast; now while
not one wild beast, but many such thoughts are tearing in pieces the
soul, we have not so much as a feeling of it. And in the city we take
so much care, as to shut up the wild beasts in solitary places and in
cages, and neither at the senate house of the city, nor at the courts
of justice, nor at the king's palace, but far off somewhere at a
distance do we keep them chained; but in the case of the soul, where
the senate house is, where the King's palace, where the court of
justice is, the wild beasts are let loose, crying and making a tumult
about the mind itself and the royal throne. Therefore all things are
turned upside down, and all is full of disturbance, the things within,
the things without, and we are in nothing different from a city thrown
into confusion from being overrun by barbarians; and what takes place
in us is as though a serpent were setting on a brood of sparrows, and
the sparrows, with their feeble cries, were flying about every way
affrighted, and full of trouble, without having any place whither to go
and end their consternation.
7. Wherefore I entreat, let us kill the serpent, let
us shut up the wild beasts, let us stifle them, let us slay them, and
these wicked thoughts let us give over to the sword of the Spirit, lest
the prophet threaten us also with such things as he threatened Judea,
that "The wild asses shall dance there, and porcupines, and
serpents."(4)
For there are, there are even men worse than wild
asses, living as it were in the wilderness, and kicking; yea the more
part of the youth amongst us is like this. For indeed having wild lusts
they thus leap, they kick, going about unbridled, and spend their
diligence on no becoming object.
And the fathers are to blame, who while they
constrain the horsebreakers to discipline their horses with much
attention, and suffer not the youth of the colt to go on long untamed,
but put upon it both a rein, and all the rest, from the beginning; but
their own young ones they overlook, going about for a long season
unbridled, and without temperance; disgracing themselves, by
fornications, and gamings, and continuings in the wicked theatres, when
they ought before fornication to give him to a wife, to a wife chaste,
and highly endued with wisdom; for she will both bring off her husband
from his most disorderly course of life, and will be instead of a rein
to the colt.
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For indeed fornications and adulteries come not from
any other cause, than from young men's being unrestrained. For if he
have a prudent wife, he will take care of house and honor and
character. "But he is young," you say. I know it too. For if Isaac was
forty years old when he took his bride, passing all that time of his
life in virginity, much more ought young men under grace to practise
this self-restraint. But oh what grief! Ye do not endure to take care
of their chastity, but ye overlook their disgracing, defiling
themselves, becoming accursed; as though ye knew not that the profit of
marriage is to preserve the body pure, and if this be not so, there is
no advantage of marriage. But ye do the contrary; when they are filled
with countless stains, then ye bring them to marriage without purpose
and without fruit.
"Why I must wait," thou wilt say, "that he may
become approved, that he may distinguish himself in the affairs of the
state." but of the soul ye have no consideration, but ye overlook it as
a cast-away. For this reason all things are full of confusion, and
disorder, and trouble, because this is made a secondary matter, because
necessary things are neglected, but the unimportant obtain much
forethought.
Knowest thou not, that thou canst do no such
kindness to the youth, as to keep him pure from whorish uncleannness?
For nothing is equal to the soul. Because, "What is a man profited,"
saith He, "if he shall gain the whole world, but lose his own soul."(1)
But because the love of money hath overturned and cast down all, and
hath thrust aside the strict fear of God, having seized upon the souls
of men. like some rebel chief upon a citadel; therefore we are careless
both of our children's salvation, and of our own, looking to one object
only, that having become wealthier, we may leave riches to others, and
these again to others after them, and they that follow these to their
posterity, becoming rather a kind of passers on of our possessions and
of our money, but not masters.
Hence great is our folly; hence the free are less
esteemed than the slaves. For slaves we reprove, if not for their sake,
yet for our own; but the free enjoy not the benefit even of this care,
but are more vile in our estimation than these slaves. And why do I
say, than our slaves? For our children are less esteemed than cattle;
and we take care of horses and asses rather than of children. And
should one have a mule, great is his anxiety to find the best groom,
and not one either harsh, or dishonest, or drunken, or ignorant of his
art; out if we have set a tutor(2) over a child's soul, we take at
once, and at random, whoever comes in our way. And yet than this art
there is not another greater. For what is equal to training the soul,
and forming the mind of one that is young? For he that hath this art,
ought to be more exactly observant than any painter and any sculptor.(3)
But we take no account of this, but look to one
thing only, that he may be trained as to his tongue. And to this again
we have directed our endeavors for money's sake. For not that he may be
able to speak, but that he may get money, does he learn speaking; since
if it were possible to grow rich even without this, we should have no
care even for this.
Seest thou how great is the tyranny of riches? how
it has seized upon all things, and having bound them like some slaves
or cattle, drags them where it will?
But what are we advantaged by such accusations
against it? For we indeed shoot at it in words, but it prevails over us
in deeds. Nevertheless, not even so shall we cease to shoot at it with
words from our tongue. For if any advance is made, both we are gainers
and you; but if you continue in the same things, all our part at least
hath been performed.
But may God both deliver you from this disease, and
cause us to glory in you, for to Him be glory, and dominion, world
without end. Amen.
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HOMILY LX.
MATT. XVIII. 15.
"If thy brother shall trespass against thee, go and tell him his
fault(2) between thee and him alone. If he shall hear thee, thou hast
gained thy brother."
For, since He had used vehement language against
them that cause offense, and on every hand had moved them to fear; in
order that the offended might not in this way on the other hand become
supine. neither supposing all to be cast upon others, should be led on
to another vice, soften in themselves, and desiring to be humored in
everything, and run upon the shoal of pride; seest thou how He again
checks them also, and commands the telling of the faults to be between
the two alone, lest by the testimony of the many he should render his
accusation heavier, and the other, become excited to opposition, should
continue incorrigible.
Wherefore He saith, "Between thee and him alone,"
and, "If he shall hear thee, thou hast gained thy brother." What is,
"If he shall hear thee?" If he shall condemn himself, if he shall be
persuaded that he has done wrong.
"Thou hast gained thy brother." He did not say, Thou
hast a sufficient revenge, but, "Thou hast gained thy brother," to show
that there is a common loss from the enmity. For He said not, "He hath
gained himself only," but, "thou too hast gained him," whereby He
showed that both the one and the other were losers before this, the one
of his brother, the other of his own salvation.
This, when He sat on the mount also, He advised; at
one time bringing him who has given the pain to him that had been
pained, and saying, "Be reconciled to thy brother,"(3) and at another
commanding him that had been wronged to forgive his neighbor. For He
taught men to say, "Forgive us our debts, like as we forgive our
debtors."(4)
But here He is devising another mode. For not him
that gave the pain, doth He now call upon,(5) but him that was pained
He brings to this one. For because this who hath done the wrong would
not easily come to make excuse, out of shame, and confusion of face, He
draws that other to him, and not merely so, but in such way as also to
correct what hath been done. And He saith not, "Accuse," nor "Charge
him," nor "Demand satisfaction, and an account," by. "Tell him of his
fault,"(6) saith He. For he is held in a kind of stupor through anger
and shame with which he is intoxicated; and thou, who art in health,
must go thy way to him that is ill, and make the tribunal private, and
the remedy such as may be readily received. For to say, "Tell him of
his fault," is nothing else than "Remind him of his errors" tell him
what thou hast suffered at his hand, which very thing, if it be done as
it ought, is the part of one making excuse for him, and drawing him
over earnestly to a reconciliation.
What then, if he should disobey, and be disposed to
abide in hardness? "Take with thyself yet one or two, that in the mouth
of two witnesses every word may be established."(7) For the more he is
shameless, and bold, the more ought we to be active for his cure, not
in anger and indignation. For the physician in like manner, when he
sees the malady obstinate, doth not give up nor grow impatient, but
then makes the more preparation; which He commands us to do in this
case too.
For since thou appearedst to be too weak alone, make
thyself more powerful by this addition. For surely the two are
sufficient to convict him that hath sinned. Seest thou how He seeketh
not the good of him that hath been pained only, but of him also that
hath given the pain. For the person injured is this one who is taken
captive by his passion, he it is that is diseased, and weak, and
infirm. Wherefore He often sends the other to this one, now alone, and
now with others; but if he continue in it, even with the church. For,
"Tell it," saith He, "to the Church."(8)
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For if He were seeking this one's advantage only, He would not have
commanded to pardon, seventy times seven, one repenting. He would not
so often have set so many over him to correct his passion; but if he
had remained incorrigible after the first conference would have let him
be; but now once, and twice, and thrice, He commands to attempt his
cure, and now alone and now with two, now with more.
Wherefore, with respect to them that are without He
saith no such thing, but, "If any one smite thee," He saith, "on thy
right cheek, turn to him the other also,"(1) but here not in such wise.
For what Paul meaneth, saying, "What have I to do to judge them also
that are without?"(2) but the brethren he commands both to tell of
their faults, and to avoid them, and to cut them off, not being
obedient, that they may be ashamed; this Himself also doeth here,
making these laws about the brethren; and He sets three(3) over him for
teachers and judges, to teach him the things that are done at the time
of his drunkenness. For though it be himself that hath said and done
all those unreasonable things, yet he will need others to teach him
this, like as the drunken man. For anger and sin is a more frantic
thing(4) than any drunkenness, and puts the soul in greater distraction.
Who, for instance, was wiser than David? Yet for all
that, when he had sinned he perceived it not, his lust keeping in
subjection all his reasoning powers, and like some smoke filling his
soul. Therefore he stood in need of a lantern from the prophet, and of
words calling to his mind what he had done. Wherefore here also He
brings these to him that hath sinned, to reason with him about the
things he had done.
2. But for what reason doth He command this one to
tell him of his fault, and not another? Because this man he would
endure more quietly, this, who hath been wronged, who hath been pained,
who hath been despitefully used. For one doth not bear in. the same way
being told by another of one's fault concerning him that hath been
insulted, as by the insulted person himself, especially when this
person is alone convicting him. For when he who should demand justice
against him, even this one appears to be caring for his salvation, this
will have more power than anything in the world to shame him.
Seest thou how this is done not for the sake of just
punishment, but of amendment? Therefore He doth not at once command to
take with him the two, but when himself hath failed; and not even then
doth He send forth a multitude against him; but makes the addition no
further than two, or even one; but when he has contemned these too,
then and not till then He brings him out to the church.
So much earnestness doth He show, that our
neighbor's sins be not exposed by us. And indeed He might have
commanded this from the first, but that this might not be, He did not
command it, but after a first and second admonition He appoints this.
But what is, "In the mouth of two or three witnesses
every word shall be established?" Thou hast a sufficient testimony. His
meaning is, that thou hast done all thy part, that thou hast left
undone none of the things which it pertained to thee to do.
"But if he shall neglect to hear them also, tell it
to the church," that is, to the rulers of it; "but if he neglect to
hear the church, let him be to thee as an heathen man and a publican."
For after this such a one is incurably diseased.
But mark thou, I pray thee, how everywhere He
putteth the publican for an example of the greatest wickedness. For
above too He saith, "Do not even the publicans the same?"(5) And
further on again, "Even the publicans and the harlots shall go before
you into the Kingdom of Heaven,"(6) that is, they who are utterly
reprobated and condemned. Let them hearken, who are rushing upon unjust
gains, who are counting up usuries upon usuries.
But why did He set him with these? To soothe the
person wronged, and to alarm him. Is this only then the punishment?
Nay, but hear also what follows. "Whatsoever ye shall bind on earth
shall be bound in Heaven."(7) And He did not say to the ruler of the
church, "Bind such a man," but, "If thou bind," committing the whole
matter to the person himself, who is aggrieved, and the bonds abide
indissoluble. Therefore he will suffer the utmost ills; but not he who
hath brought him to account is to blame, but he who hath not been
willing to be persuaded.
Seest thou how He hath bound him down with twofold
constraint, both by the vengeance here, and by the punishment
hereafter? But these things hath He threatened, that these
circumstances may not arise, but that fearing, at once the being cast
out of the
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church, and the danger from the bond, and the being bound in Heaven, he
may become more gentle. And knowing these things, if not at the
beginning, at any rate in the multitude of the tribunals he will put
off his anger. Wherefore, I tell you, He hath set over him a first, and
a second, and a third court,(1) so that though he should neglect to
hear the first, he may yield to the second; and even if he should
reject that, he may fear the third; and though he should make no
account of this, he may be dismayed at the vengeance to come, and at
the sentence and judgment to proceed from God.
"And again I say unto you, that if two of you shall
agree on earth as touching anything that they shall ask, it shall be
done for them of my Father which is in Heaven. For where two or three
are gathered together in my name, there am I in the midst of them."(2)
Seest thou how by another motive also He puts down
our enmities, and takes away our petty dissensions,(3) and draws us one
to another, and this not from the punishment only which hath been
mentioned, but also from the good things which spring from charity? For
having denounced those threats against contentiousness, He putteth here
the great rewards of concord, if at least they who are of one accord do
even prevail with the Father, as touching the things they ask, and have
Christ in the midst of them.
"Are there then indeed nowhere two of one accord?"
Nay, in many places, perchance even everywhere. "How then do they not
obtain all things?" Because many are causes of their failing. For
either they often ask things inexpedient. And why marvellest thou, if
this is the case with some others, whereas it was so even with Paul,
when he heard. "My grace is sufficient for thee; for my strength is
perfected in weakness."(4) Or they are unworthy to be reckoned with
them that heard these words, and contribute not their own part, but He
seeks for such as are like them; therefore He saith "of you," of the
virtuous, of them that show forth an angelic rule of life.(5) Or they
pray against them that have aggrieved them, seeking for redress and
vengeance; and this kind of thing is forbidden, for, "Pray," saith He,
"for your enemies."(6) Or having sins unrepented they ask mercy, which
thing it is impossible to receive, not only if themselves ask it, but
although others having much confidence towards God entreat for them,
like as even Jeremiah praying for the Jews did hear, "Pray not thou for
this people, because I will not hear thee."(7)
But if all things are there, and thou ask things
expedient, and contribute all thine own part, and exhibit an
apostolical life, and have concord and love towards thy neighbor, thou
wilt obtain on thy entreaty; for the Lord is loving towards man.
3. Then because He had said, "Of my Father," in
order that He might show that it is Himself that giveth, and not He who
begat Him only, He added, "For wheresoever two or three are gathered
together in my name, there am I in the midst of them."
What then? are there not two or three gathered
together in His name? There are indeed, but rarely. For not merely of
the assembling doth He speak, neither this doth He require only; but
most surely, as I said before also, the rest of virtue too
together with this, and besides, even this itself He requires
with great strictness. For what He saith is like this, "If any holds me
the principal ground of his love to his neighbors, I will be with Him,
if he be a virtuous man in other respects."
But now we see the more part having other motives of
friendship. For one loves, because he is loved, another because he hath
been honored, a third because such a one has been useful to him in some
other worldly matter, a fourth for some other like cause; but for
Christ's sake it is a difficult thing to find any one loving his
neighbor sincerely, and as he ought to love him. For the more part are
bound one to another by their worldly affairs. But Paul did not love
thus, but for Christ's sake; wherefore even when not loved in such wise
as he loved, he did not cease his love, because he had planted a strong
root of his affection; but not so our present state, but on inquiry we
shall find with most men anything likely to produce friendship rather
than this. And if any one bestowed on me power in so great a multitude
to make this inquiry, I would show the more part bound one to another
by worldly motives.
And this is evident from the causes that work
enmity. For because they are bound one to another by these temporal(8)
motives, therefore they are neither fervent towards one another, nor
constant, but insult, and loss of money, and envy, and love of
vainglory, and every such thing coming upon them, severs the love-tie.
For it finds not the root spiritual. Since if indeed it were
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such, no worldly thing would dissolve things spiritual. For love for
Christ's sake is firm, and not to be broken, and impregnable, and
nothing can tear it asunder; not calumnies, not dangers, not death, no
other thing of this kind. For though he suffer ten thousand things, who
thus loves; looking to the ground of his love, he will not desist. For
he who loves because of being loved, should he meet with anything
painful, puts an end to his love; but he who is bound by this, will
never desist.
Wherefore Paul also said, "Charity never
faileth."(1) For what hast thou to say? That when honored he insults?
that receiving benefits he was minded to slay thee? But even this works
upon thee to love more, if thou lovest for Christ's sake. For what
things are in the rest subversive of love, these here become apt to
produce it. How? First, because such a one is to thee a cause of
rewards; secondly, because he that is so disposed stands in need of
more succor, and much attention. Therefore I say, he who thus loves
inquires not about race, nor country, nor wealth, nor his love to
himself, nor any other such matter, but though he be hated, though he
be insulted, though he be slain, continues to love, having as a
sufficient ground for love, Christ; wherefore also he stands steadfast,
firm, not to be overthrown, looking unto Him.
For Christ too so loved his enemies, having loved
the obstinate, the injurious, the blasphemers, them that hated Him,
them that would not so much as see Him; them that were preferring wood
and stones to Him, and with the highest love beyond which one cannot
find another. "For greater love hath no man than this," He saith, "that
one lay down his life for his friends."(2)
And those even that crucified Him, and acted in so
many instances with contumely against Him, see how He continues to
treat with kindness. For even to His Father He speaks for them, saying,
"Forgive them, for they know not what they do."(3) And He sent His
disciples moreover, after these things, unto them.
This love then let us also imitate, unto this let us
look, that being followers of Christ, we may attain both unto the good
things here, and unto those to come, by the grace and love towards man
of our Lord Jesus Christ, to whom be glory and might world without end.
Amen.
HOMILY LXI.
Matt. XVIII.
"Then came Peter to Him, and said, Lord, how oft shall my brother sin
against me, and I forgive him? till seven times? Jesus saith unto him,
I say not unto thee, Until seven times. but, Until seventy times
seven."(1)
PETER supposed he was saying something great,
wherefore also as aiming at greatness he added, "Until seven times?"
For this thing, saith he, which Thou hast commanded to do, how often
shall I do? For if he forever sins, but forever when reproved repents,
how often dost thou command us to bear with this man? For with regard
to that other who repents not, neither acknowledges his own faults,
Thou hast set a limit, by saying, "Let him be to thee as the heathen
and the publican;" but to this no longer so, but Thou hast commanded to
accept him.
How often then ought I to bear with him, being told
his faults, and repenting? Is it enough for seven times?
What then saith Christ, the good God, who is loving
towards man? "I say not unto thee, until seven times, but, until
seventy times seven," not setting a number here, but what is infinite
and perpetual and forever. For even as ten thousand times signifies
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often, so here too. For by saying, "The barren hath borne seven,"(1)
the Scripture means many. So that He hath not limited the forgiveness
by a number, but hath declared that it is to be perpetual and forever.
This at least He indicated by the parable that is
put after. For that He might not seem to any to enjoin great things and
hard to bear, by saying, "Seventy times seven," He added this parable,
at once both leading them on to what He had said, and putting down him
who was priding himself upon this, and showing the act was not
grievous, but rather very easy. Therefore let me add, He brought
forward His own love to man, that by the comparison, as He saith, thou
mightest learn, that though thou forgive seventy times seven, though
thou continually pardon thy neighbor for absolutely all his sins, as a
drop of water to an endless sea, so much, or rather much more, doth thy
love to man come short in comparison of the boundless goodness of God,
of which thou standest in need, for that thou art to be judged, and to
give an account.
Wherefore also He went on to say, "The Kingdom of
Heaven is likened unto a certain king, which would take account of his
servants.(2) And when he had begun to reckon, one was brought unto him,
which owed him ten thousand talents. But forasmuch as he had not to
pay,(3) he commanded him to be sold, and his wife, and his children,
and all that he had."(4)
Then after this man had enjoyed the benefit of
mercy, he went out, and "took by the throat his fellow-servant, which
owed him an hundred pence;"(5) and having by these doings l moved his
lord, he caused him to cast him again into prison, until he should pay
off the whole.
Seest thou how great the difference between sins
against man and against God? As great as between ten thousand talents,
and a hundred pence, or rather even much more. And this arises both
from the difference of the persons, and the constant succession of our
sins. For when a man looks at us, we stand off and shrink from sinning:
but when God sees us every day, we do not forbear, but do and speak all
things without fear.
But not hereby alone, but also from the benefit and
from the honor of which we have partaken, our sins become more grievous.
And if ye are desirous to learn how our sins against
Him are ten thousand talents. or rather even much more, I will try to
show it briefly. But I fear test to them that are inclined to
wickedness, and love continually to sin, I should furnish still greater
security, or should drive the meeker sort to despair, and they should
repeat that saying of the disciples, "who can be saved?"(6)
Nevertheless for all that I will speak, that I may
make those that attend more safe, and more meek. For they that are
incurably diseased, and past feeling, even without these words of mine,
do not depart from their own carelessness, and wickedness; and if even
from hence they derive greater occasion for contempt, the fault is not
in what is said, but in their insensibility; since what is said surely
is enough both to restrain those that attend to it, and to prick their
hearts; and the meeker sort, when they see on the one hand the
greatness of their sins, and learn also on the other hand the power of
repentance, will cleave to it the more, wherefore it is needful to
speak.
I will speak then, and will set forth our sins, both
wherein we offend against God, and wherein against men, and I will set
forth not each person's own, but what are common; but his own let each
one join to them after that from his conscience.
And I will do this, having first set forth the good
deeds of God to us. What then are His good deeds? He created us when we
were not, and made all things for our sakes that are seen, Heaven, sea,
air, all that in them is, living creatures, plants, seeds; for we must
needs speak briefly for the boundless ocean of the works. Into us alone
of all that are on earth He breathed a living soul such as we have, He
planted a garden, He gave a help-meet, He set us over all the brutes,
He crowned us with glory and honor.
After that, when man had been unthankful towards his
benefactor, He vouchsafed unto him a greater gift.
2. For look not to this only, that He cast him out
of paradise, but mark also the gain that arose from thence. For after
having cast him out of paradise, and having wrought those countless
good works, and having accomplished His various dispensations, He
sent even His own Son for the sake of them that had been benefited by
Him and were hating Him, and opened Heaven to us, and unfolded paradise
itself, and made us sons, the enemies, the unthankful.
Wherefore it were even seasonable now to say, "O the
depth of the riches both of the wisdom and knowledge of God!"(7)
And He gave us also a baptism of the re-
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mission of sins, and a deliverance from vengeance, and an inheritance
of a kingdom, and He promised numberless good things on our doing what
is right, and stretched forth His hand, and shed abroad His Spirit into
our hearts.
What then? After so many and such great blessings,
what ought to be our disposition; should we indeed, even if each day we
died for Him who so loves us, make due recompense, or rather should we
repay the smallest portion of the debt? By no means, for moreover even
this again is turned to our advantage.
How then are we disposed, whose disposition ought to
be like this? Each day we insult His law. But be ye not angry, if I let
loose my tongue against them that sin, for not you only will I accuse,
but myself also.
Where then would ye that I should begin? With the
slaves, or with the free? with them that serve in the army, or with
private persons? with the rulers, or with the subjects? with the women,
or with the men? with the aged men, or with the young? with what age?
with what race? with what rank? with what pursuit?
Would ye then that I should make the beginning with
them that serve as soldiers? What sin then do not these commit every
day, insulting, reviling, frantic, making a gain of other men's
calamities, being like wolves, never clear from offenses, unless one
might say the sea too was without waves. What passion doth not trouble
them? what disease cloth not lay siege to their soul?
For to their equals they show a jealous disposition,
and they envy, and seek after vainglory; and to those that are subject
to them, their disposition is covetous; but to them that have suits,
and run unto them as to a harbor, their conduct is that of enemies and
perjured persons. How many robberies are there with them! How many
frauds! How many false accusations, and meannesses! how many servile
flatteries!
Come then, let us apply in each case the law of
Christ. "He that saith to his brother, Thou fool, shall be in danger of
hell fire.(1) He that hath looked on a woman to lust after her, hath
already committed adultery with her.(2) Unless one humble himself as
the little child, he shall not enter into the Kingdom of Heaven."(3)
But these even study haughtiness, becoming towards
them that are subject to them, and are delivered into their hands, and
who tremble at them, and are afraid of them, more fierce than a wild
beast; for Christ's sake doing nothing, but all things for the belly,
for money, for vainglory.
Can one indeed reckon up in words the trespass of
their actions? What should one say of their decisions, their laughter,
their unseasonable discourses, their filthy language? But about
covetousness one cannot so much as speak. For like as the monks on the
mountains know not even what covetousness is, so neither do these; but
in an opposite way to them, For they indeed, because of being far
removed from the disease, know not the passion, but these, by reason of
being exceedingly intoxicated with it, have not so much as a perception
how great the evil is. For this vice hath so thrust aside virtue and
tyrannises, that it is not accounted so much as a heavy charge with
those madmen.
But will ye, that we leave these, and go to others
of a gentler kind? Come then, let us examine the race of workmen and
artisans. For these above all seem to live by honest labors, and the
sweat of their own brow. But these too, when they do not take heed to
themselves, gather to themselves many evils from hence. For the
dishonesty that arises from buying and selling they bring into the work
of honest labor, and add oaths, and perjuries, and falsehoods to their
covetousness often, and are taken up with worldly things only, and
continue riveted to the earth; and while they do all things that they
may get money, they do not take much heed that they may impart to the
needy, being always desirous to increase their goods. What should one
say of the revilings that are uttered touching such matters, the
insults, the loans, the usurious gains, the bargains full of much mean
trafficking, the shameless buyings and sellings.
3. But will ye that we leave these too, and go to
others who seem to be more just? Who then are they? They that are
possessed of lands, and reap the wealth that springs from the earth.
And what can be more unjust than these? For if any one were to examine
how they treat their wretched and toil-worn laborers, he will see them
to be more cruel than savages. For upon them that are pining with
hunger, and toiling throughout all their life, they both impose
constant and intolerable payments, and lay on them laborious burdens,
and like asses or mules, or rather like stones, do they treat their
bodies, allowing them not so much as to draw breath a little, and when
the earth yields, and when it doth not yield, they alike wear them out,
and grant them no indulgence. And what can be more pitiable than this,
when after
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having labored throughout the whole winter, and being consumed with
frost and rain, and watchings, they go away with their hands empty, yea
moreover in debt, and fearing and dreading more that this famine and
shipwreck, the torments of the overlookers,(1) and their dragging them
about, and their demands, and their imprisonments, and the services
from which no entreaty can deliver them!
Why should one speak of the merchandise which they
make of them, the sordid gains which they gain by them, by their labors
and their sweat filling winepresses, and wine vats, but not suffering
them to take home so much as a small measure, but draining off the
entire fruits into the casks of their wickedness, and flinging to them
for this a little money?
And new kinds of usuries also do they devise, and
not lawful even according to the laws of the heathens, and they frame
contracts for loans full of many a curse. For not the hundredth part of
the sum, but the half of the sum they press for and exact; and this
when he of whom it is exacted has a wife, is bringing up children, is a
human being, and is filling their threshing floor, and their wine-press
by his own toils.
But none of these things do they consider. Wherefore
now it were seasonable to bring forward the prophet and say, "Be
astonished, O Heaven, and be horribly afraid, O earth,"(2) to what
great brutality hath the race of man been madly carried away!(3)
But these things I say, not blaming crafts, nor
husbandry, nor military service,(4) but ourselves. Since Cornelius also
was a centurion, and Paul a worker in leather, and after his preaching
practised his craft, and David was a king, and Job enjoyed the
possession of land and of large revenues, and there was no hindrance
hereby to any of these in the way of virtue.
Bearing in mind all these things, and considering
the ten thousand talents, let us at least hence hasten to remit to our
neighbors their few and trifling debts. For we too have an account to
give of the commandments wherewith we have been trusted, and we are not
able to pay all, no not whatever we may do. Therefore God hath given us
a way to repayment both ready and easy, and which is able to cancel all
these things, I mean, not to be revengeful.
In order then that we may learn this well, let us
hear the whole parable, going on regularly through it. "For there was
brought unto Him," it saith, "one which owed ten thousand talents, and
when he had not to pay, He commanded him to be sold, and his wife, and
his children." Wherefore, I pray thee? Not of cruelty, nor of
inhumanity (for the loss came back again upon himself, for she too was
a slave), but of unspeakable tenderness.
For it is His purpose to alarm him by this threat,
that He might bring him to supplication, not that he should be sold.
For if He had done it for this intent, He would not have consented to
his request, neither would He have granted the favor.
Wherefore then did He not do this, nor forgive the
debt before the account? Desiring to teach him, from how many
obligations He is delivering him, that in this way at least he might
become more mild towards his fellow servant. For even if when he had
learnt the weight of his debt, and the greatness of the forgiveness, he
continued taking his fellow-servant by the throat; if He had not
disciplined him beforehand with such medicines, to what length of
cruelty might he not have gone?
What then saith the other? "Have patience with me,
and I will pay thee all. And his Lord s was moved with compassion, and
loosed him, and forgave him the debt."(6)
Seest thou again surpassing benevolence? The servant
asked only for delay and putting off the time, but He gave more than he
asked, remission and forgiveness of the entire debt. For it had been
his will to give it even from the first, but he did not desire the gift
to be his only, but also to come of this man's entreaty, that he might
not go away uncrowned. For that the whole was of him, although this
other fell down to him and prayed, the motive of the forgiveness
showed, for "moved with compassion" he forgave him. But still even so
he willed that other also to seem to contribute something, that he
might not be exceedingly covered with shame, and that he being schooled
in his own calamities, might be indulgent to his fellow-servant.
4. Up to this point then this man was good and
acceptable; for he confessed, and promised to pay the debt, and fell
down before him, and entreated, and condemned his own sins, and knew
the greatness of the debt. But the sequel is unworthy of his former
deeds. For going out straightway, not after a long time but
straightway, having the bene-
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fit fresh(1) upon him, he abused to wickedness the gift, even the
freedom bestowed on him by his master.
For, "he found one of his fellow-servants, which
owed him an hundred pence, and took him by the throat, saying, Pay me
what thou owest."(2)
Seest thou the master's benevolence? Seest thou the
servant's cruelty? Hear, ye who do these things for money. For if for
sins we must not do so, much more not for money.
What then saith the other? "Have patience with me,
and I will pay thee all."(3) But he did not regard even the words by
which he had been saved (for he himself on saying this was delivered
from the ten thousand talents), and did not recognize so much as the
harbor by which he escaped shipwreck; the gesture of supplication did
not remind him of his master's kindness, but he put away from him all
these things, from covetousness and cruelty and revenge, and was more
fierce than any wild beast, seizing his fellow-servant by the throat.
What doest thou, O man? perceivest thou not, thou
art making the demand upon thyself, thou an thrusting the sword into
thyself, and revoking the sentence and the gift? But none of these
things did he consider, neither did he remember his own state, neither
did he yield; although the entreaty was not for equal objects.
For the one besought for ten thousand talents, the
other for a hundred pence; the one his fellow-servant, the other his
lord; the one received entire forgiveness, the other asked for delay,
and not so much as this did he give him, for "he cast him into prison."
"But when his fellow-servants saw it, they accused
him to their lord." Not even to men is this well-pleasing, much less to
God. They therefore who did not owe, partook of the grief.
What then saith their lord? "O thou wicked servant,
I forgave thee all that debt, because thou desiredst(4) me; shouldest
not thou also have had compassion, even as I had pity on thee?"(5)
See again the lord's gentleness. He pleads with him,
and excuses himself, being on the point of revoking his gift; or
rather, it was not he that revoked it, but the one who had received it.
Wherefore He saith, "I forgave thee all that debt, because thou
desiredst me; shouldest not thou also have had compassion on thy
fellow-servant?" For even if the thing cloth seem to thee hard; yet
shouldest thou have looked to the gain, which hath been, which is to
be. Even if the injunction be galling, thou oughtest to consider the
reward; neither that he hath grieved thee, but that thou hast provoked
God, whom by mere prayer thou hast reconciled. But if even so it be a
galling thing to thee to become friends with him who hath grieved thee,
to fall into hell is far more grievous; and if thou hadst set this
against that, then thou wouldest have known that to forgive is a much
lighter thing.
And whereas, when he owed ten thousand talents, he
called him not wicked, neither reproached him, but showed mercy on him;
when he had become harsh to his fellow-servant, then he saith, "O thou
wicked servant."
Let us hearken, the covetous, for even to us is the
word spoken. Let us hearken also, the merciless, and the cruel, for not
to others are we cruel, but to ourselves. When then thou art minded to
be revengeful, consider that against thyself art thou revengeful,
not against another; that thou art binding up thine own sins, not
thy neighbors. For as to thee, whatsoever thou mayest do to this man,
thou doest as a man and in the present life, but God not so, but more
mightily will He take vengeance on thee, and with the vengeance
hereafter.
"For He delivered him over till he should pay that
which was due," that is, for ever; for he will never repay. For since
thou art not become better by the kindness shown thee, it remains that
by vengeance thou be corrected.
And yet, "The graces and the gifts are without
repentance,"(6) but wickedness has had such power as to set aside even
this law. What then can be a more grievous thing than to be revengeful,
when it appears to overthrow such and so great a gift of God.
And he did not merely "deliver" him, but "was
wroth." For when he commanded him to be sold, his were not the words of
wrath (therefore neither did he do it), but a very great occasion for
benevolence; but now the sentence is of much indignation, and
vengeance, and punishment.
What then means the parable? "So likewise shall my
Father do also unto you," He saith, "if ye from your hearts forgive not
every one his brother their trespasses."(7)
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He saith not "your Father," but "my Father." For it
is not meet for God to be called the Father of such a one, who is so
wicked and malicious.
5. Two things therefore doth He here require, both
to condemn ourselves for our sins, and to forgive others; and the
former for the sake of the latter, that this may become more easy (for
he who considers his own sins is more indulgent to his fellow-servant);
and not merely to forgive with the lips, but from the heart.
Let us not then thrust the sword into ourselves by
being revengeful. For what grief hath he who hath grieved thee
inflicted upon thee, like thou wilt work unto thyself by keeping thine
anger in mind, and drawing upon thyself the sentence from God to
condemn thee? For if indeed thou art watchful, and keepest thyself
under control, the evil will come round upon his head, and it will be
he that will suffer harm; but if thou shouldest continue indignant, and
displeased, then thyself wilt undergo the harm not from him, but from
thyself.
Say not then that he insulted thee, and slandered
thee, and did unto thee ills beyond number; for the more thou tellest,
so much the more dost thou. declare him a benefactor. For he hath given
thee an opportunity to wash away thy sins; so that the greater the
injuries he hath done thee, so much more is he become to thee a cause
of a greater remission of sins.
For if we be willing, no one shall be able to injure
us, but even our enemies shall advantage us in the greatest degree. And
why do I speak of men? For what can be more wicked than the devil; yet
nevertheless, even hence have we a great opportunity of approving
ourselves; and Job showeth it. But if the devil hath become a cause of
crowns, why art thou afraid of a man as an enemy?
See then how much thou gainest, bearing meekly the
spiteful acts of thine enemies. First and greatest, deliverance from
sins; secondly, fortitude and patience; thirdly, mildness and
benevolence; for he that knoweth not how to be angry with them that
grieve him, much more will he be ready to serve them that love him.
Fourthly, to be free from anger continually, to which nothing can be
equal. For of him that is free from anger, it is quite clear that he is
delivered also from the despondency hence arising, and will not spend
his life on vain labors and sorrows. For he that knows not how to hate,
neither cloth he know how to grieve, but will enjoy pleasure, and ten
thousand blessings.
So that we punish ourselves by hating others, even as on
the other hand we benefit ourselves by loving them.
Besides all these things, thou wilt be an object of
veneration even to thy very enemies, though they be devils; or rather,
thou wilt not so much as have an enemy whilst thou art of such a
disposition.
But what is greater than all, and first, thou
gainest the favor of God. Shouldest thou have sinned, thou wilt obtain
pardon; shouldest thou have done what is right, thou wilt obtain a
greater confidence. Let us accomplish therefore the hating no one, that
God also may love us, that, though we be in debt for ten thousand
talents, He may have compassion and pity us.
But hast thou been injured by him? Pity him then, do
not hate him; weep and mourn, do not turn away from him. For thou art
not the one that hath offended against God, but he; but thou hast even
approved thyself, if thou endure it. Consider that Christ, when about
to be crucified, rejoiced for Himself, but wept for them that were
crucifying Him. This ought to be our disposition also; and the more we
are injured, so much the more should we lament for them that are
injuring us. For to us many are the benefits hence arising, but to them
the opposites.
But did he insult thee, and strike thee before all?
Then bath he disgraced and dishonored himself before all, and hath
opened the mouths of a thousand accusers, and for thee hath he woven
more crowns, and gathered for thee many to publish thy forbearance.
But did he slander thee to others? And what is this?
God is the one that is to demand the account, not they that have heard
this. For to himself hath he added occasion of punishment, so that not
only for his own sins he should give account, but also of what he said
of thee. And upon thee hath he brought evil report with men, but he
himself hath incurred evil report with God.
And if these things are not sufficient for thee,
consider that even thy Lord(1) was evil reported of both by Satan and
by men, and that to those most loved by Him; and His Only-Begotten the
same again. Wherefore He said, "If they have called the Master of the
house Beelzebub, much more shall they call them of His household."(2)
And that wicked demon did not only slander Him, but
was also believed, and slandered Him not in ordinary matters, but with
the greatest reproaches and accusations. For he affirmed Him to be
possessed, and to be a deceiver, and an adversary of God.
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But hast thou also done good, and received evil?
Nay, in respect of this most of all lament and grieve for him that hath
done the wrong, but for thyself rather rejoice, because thou art become
like God, "Who maketh the sun to rise upon evil and good."(1)
But if to follow God is beyond thee, although to him
that watcheth not even this is hard; yet nevertheless if this seem to
thee to be too great for thee, come let us bring thee to thy
fellow-servants, to Joseph, who suffered countless things, and did good
unto his brethren; to Moses, who after their countless plots against
him, prayed for them; to the blessed Paul, who cannot so much as number
what he suffered from them, and is willing to be accursed for them; to
Stephen, who is stoned, and entreating this sin may be forgiven them.
And having considered all these things, cast away all anger, that God
may forgive us also all our trespasses by the grace and love towards
man of our Lord Jesus Christ, with whom to the Father and the Holy
Ghost be glory, might, honor, now and always, and world without end.
Amen.
HOMILY LXII.
Matt. XIX. 1.
"And it came to pass, that when Jesus had finished these sayings, He
departed from Galilee, and came into the coasts of Judæa beyond
Jordan."
Having constantly left Judæa on account of the
envy of those men, now He frequents it from this time forth, because
the passion was to be nigh at hand; He goeth not up, however, unto
Jerusalem for a while, but "into the coasts of Judæa."
"And," when He was come, "great multitudes followed
Him, and He healed them."(1)
For neither in the teaching by words doth He
continue always, nor in the wonderful working of signs, but He doeth
now one now the other, variously working the salvation of them that
were waiting upon Him and following Him, so as by the miracles to
appear, in what He said, a Teacher worthy of belief, and by the
teaching of His word to increase the profit from the miracles; and this
was to lead them by the hand to the knowledge of God.
But do thou mark, I pray thee, this too, how the
disciples pass over whole multitudes with one word, not declaring by
name each of them that are healed. For they said not, that such a one,
and such another, but that many, teaching us to be unostentatious. But
Christ healed, benefiting both them, and by them many others. For the
healing of these men's infirmity was to others a foundation for the
knowledge of God.
But not so to the Pharisees, but even for this
self-same thing they become more fierce, and come unto Him tempting
Him. For because they could not lay hold of the works that were doing,
they propose to Him questions. For they "came unto Him, and tempting
Him said, Is it lawful for a man to put away his wife for every
cause?"(2)
O folly! They thought to silence Him by their
questions, although they had already received certain proof of this
power in Him. When at least they argued much about the Sabbath, when
they said, "He blasphemeth," when they said, "He hath a devil," when
they found fault with His disciples as they were walking in the corn
fields, when they argued about unwashen hands, on every occasion having
sewed fast their mouths, and shut up their shameless tongue, He thus
sent them away. Nevertheless, not even so do they keep off from Him.
For such is wickedness, such is envy, shameless and bold; though it be
put to silence ten thousand times, ten thousand times doth it assault
again.
But mark thou, I pray thee, their craft also from
the form of their question. For neither did they say unto Him, Thou
didst command not to put away a wife, for indeed He had already
discoursed about this law; but never-
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theless they made no mention of those words; but took occasion from
hence, and thinking to make their snare the greater, and being minded
to drive Him to a necessity of contradicting the law, they say not, why
didst Thou enact this or that? but as though nothing had been said,
they ask, "Is it lawful expecting that He had forgotten having said it;
and being ready if on the one hand He said, "It is lawful to put away,"
to bring against Him the things He Himself had spoken, and to say, How
then didst Thou affirm the contrary? but if the same things now again
as before, to bring against Him the words of Moses.
What then said He? He said not," tempt ye me, ye
hypocrites?" although afterwards He saith this, but here He speaks not
thus. Why can this be? In order that together with His power He might
show forth His gentleness also. For He doth neither always keep
silence, lest they should suppose they are hidden; nor doth He always
reprove, in order that He may instruct us to bear all things with
gentleness.
How then cloth He answer them? "Have ye not read,
that He which made them at(1) the beginning, made them male and female,
and said, For this cause shall a man leave his father and his mother,
and shall cleave to his wife; and they twain shall be(2) one flesh? So
that they are no more twain but one flesh. What therefore God hath
joined together, let not man put asunder."(3)
See a teacher's wisdom. I mean, that being asked, Is
it lawful? He did not at once say, It is not lawful, lest they should
be disturbed and put in disorder, but before the decision by His
argument He rendered this manifest, showing that it is itself too the
commandment of His Father, and that not in opposition to Moses did He
enjoin these things, but in full agreement with him.
But mark Him arguing strongly not from the creation
only, but also from His command. For He said not, that He made one man
and one woman only, but that He also gave this command that the one man
should be joined to the one woman. But if it had been His will that he
should put this one away, and bring in another, when He had made one
man, He would have formed many Women.
But now both by the manner of the creation, and by
the manner of lawgiving, He showed that one man must dwell with one
woman continually, and never break off from her.
And see how He saith, "He which made them at the
beginning, made them male and female," that is, from one root they
sprung. and into one body came they together, "for the twain shall be
one flesh."
After this, to make it a fearful thing to find fault
with this lawgiving, and to confirm the law, He said not, "Sever not
therefore, nor put asunder," but, "What God hath joined together, let
not man put asunder."
But if thou put forward Moses, I tell thee of Moses'
Lord, and together with this, I rely upon the time also. For God at the
beginning made them male and female; and this law is older (though it
seem to have been now introduced by me), and with much earnestness
established. For not merely did He bring the woman to the man, but also
commanded to leave father and mother. And neither did He make it a law
for him merely to come to the woman, but also "to cleave to her," by
the form of the language intimating that they might not be severed. And
not even with this was He satisfied, but sought also for another
greater union, "for the twain," He saith, "shall be one flesh."
Then after He had recited the ancient law, which was
brought in both by deeds and by words, and shown it to be worthy of
respect because of the giver, with authority after that He Himself too
interprets and gives the law, saying, "So that they are no more twain,
but one flesh." Like then as to sever flesh is a horrible thing,(4) so
also to divorce a wife is unlawful. And He stayed not at this, but
brought in God also by saying, "What therefore God hath joined
together, let not man put asunder," showing that the act was both
against nature, and against law; against nature, because one flesh is
dissevered; against law, because that when God hath joined and
commanded it not to be divided, ye conspire to do this.
2. What then ought they to have done after this?
Ought they not to have held their peace, and to have commended the
saying? ought they not to have marvelled at His wisdom? ought they not
to have stood amazed at His accordance with the Father? But none of
these things do they, but as though they were contending for the law,
they say, "How then did Moses command to give a writing of divorcement,
and to put her away?"(5) And yet they ought not now to have brought
this forward, but rather He to them; but nevertheless He doth not take
advantage of them, nor doth He say to them, "I am not now bound by
this," but He solves this too.
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And indeed if He had been an alien from the old
covenant, He would not have striven for Moses, neither would He haste
argued positively from the things done once for all at the beginning;
He would not have studied to show that His own precepts agreed with
those of old.
And indeed Moses had given many other commandments
besides, both those about meats, and those about the Sabbath; wherefore
then do they nowhere bring him forward, as here? From a wish to enlist
the multitude of the husbands against him. For this was considered a
thing indifferent with the Jews, and all used to do so much as this.
Accordingly it was for this reason that when so many things had been
said on the mount, they remembered this commandment only now.
Nevertheless, unspeakable wisdom maketh a defense
even for these things, and saith. "Moses for the hardness of your
hearts" thus made the law. And not even him doth He suffer to remain
under accusation, forasmuch as He had Himself given him the law; but
delivers him from the charge, and turns the whole upon their head, as
everywhere He doth.
For again when they were blaming His disciples for
plucking the ears of corn, He shows themselves to be guilty; and when
they were laying a trangression to their charge as to their not washing
their hands, He shows themselves to be the transgressors, and touching
the Sabbath also: both everywhere, and here in like manner.
Then because the saying was hard to bear, and
brought on them much blame, He quickly directs back His discourse to
that ancient law, saying as He had said before also, "But in the
beginning it was not so," that is, God by His acts at the beginning
ordained the contrary. For in order that they may not say, Whence is it
manifest, that "for our hardness Moses said this?" hereby again He
stoppeth their mouths. For if this were the primary law, and for our
good, that other would not have been given at the beginning; God in
creating would not have so created, He would not have said such things.
"But I say unto you, Whosoever shall put away his
wife except it be for fornication, and marry another, committeth
adultery."(1) For since he had stopped their mouths, He then gives the
law with His own authority, like as touching the meats, like as
touching the Sabbath.
For with regard to the meats likewise, when He had
overcome them, then, and not till then, He declared unto the multitude,
that, "Not that which goeth in defileth the man; "(2) and with regard
to the Sabbath, when He had stopped their mouths, He saith, "Wherefore
it is lawful to do well on the Sabbath day;"(3) and here this self-same
thing.
But what took place there, this happened here also.
For as there, when the Jews had been put to silence the disciples were
troubled, and came unto Him with Peter and said, "Declare unto us this
parable;"(4) even so now also they were troubled and said, "If the case
of the man be so, it is good not to marry."(5)
For now they understood the saying more than before.
Therefore then indeed they held their peace, but now when there hath
been gainsaying, and answering, and question, and learning by reply,
and the law appeared more clear, they ask Him. And openly to contradict
they do not dare, but they bring forward what seemed to be a grievous
and galling result of it, saying, "If the case of the man be so with
his wife, it is not good to marry." For indeed it seemed to be a very
hard thing to have a wife full of every bad quality, and to endure a
wild beast perpetually shut up with one in the house. And that thou
mayest learn that this greatly troubled them, Mark said,(6) to show it,
that they spake to Him privately.
3. But what is, "If such be the case of a man with
his wife?" That is, if to this end he is joined with her, that they
should be one, or, on the other hand, if the man shall get to himself
blame for these things, and always transgresses by putting away, it
were easier to fight against natural desire and against one's self,
than against a wicked woman.
What then saith Christ? He said not, "yea, it is
easier, and so do," lest they should suppose that the thing is a law;
but He subjoined, "Not all men receive it, but they to whom it is
given,"(7) raising the thing, and showing that it is great, and in this
way drawing them on, and urging them.
But see herein a contradiction. For He indeed saith
this is a great thing; but they, that it is easier. For it was meet
that both these things should be done, and that it should be at once
acknowledged a great thing by Him, that it might render them more
forward, and by the things said by themselves it should be shown to be
easier, that on this ground too they might the rather choose virginity
and continence. For since to speak of
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virginity seemed to be grievous, by the constraint of this law He drove
them to this desire. Then to show the possibility of it, He saith,
"There are some eunuchs, who were so born from their mother's womb,
there are some eunuchs which were made eunuchs of men, and there be
eunuchs which have made themselves eunuchs for the kingdom of Heaven's
sake,"(1) by these words secretly leading them to choose the thing, and
establishing the possibility of this virtue, and all but saying,
Consider if thou weft in such case by nature, or hadst endured this
selfsame thing at the hands of those who inflict such wanton injuries,
what wouldest thou have done, being deprived indeed of the enjoyment,
yet not having a reward? Thank God therefore now, for that with rewards
and crowns thou undergoest this, which those men endure without crowns;
or rather not ever this, but what is much lighter, being supported both
by hope, and by the consciousness of the good work, and not having the
desire so raging like waves within thee.
For the excision of a member is not able to quell
such waves, and to make a calm, like the curb of reason; or rather,
reason only can do this.
For this intent therefore He brought in those
others, even that He might encourage these, since if this was not what
He was establishing, what means His saying concerning the other
eunuchs? But when He saith, that they made themselves eunuchs, He means
not the excision of the members, far from it, but the putting away of
wicked thoughts. Since the man who hath mutilated himself, in fact, is
subject even to a curse, as Paul saith, "I would they were even cut
off(2) which trouble you."(3) And very reasonably. For such a one is
venturing on the deeds of murderers. and giving occasion to them that
slander God's creation. and opens the mouths of the Manichæans,
and is guilty of the same unlawful acts as they that mutilate
themselves amongst the Greeks. For to cut off our members hath been
from the beginning a work of demoniacal agency, and satanic device,
that they may bring up a bad report upon the work of God, treat they
may mar this living creature, that imputing all not to the choice, but
to the nature of our members, the more part of them may sin in
security. as being irresponsible; and doubly harm this living creature,
both by mutilating the members, and by impeding the forwardness of the
free choice in behalf of good deeds.
These are the ordinances of the devil, bringing in,
besides the things which we have mentioned, another wicked doctrine
also, and making way beforehand for the arguments concerning destiny
and necessity even from hence, and everywhere marring the freedom given
to us of God. and persuading us that evil deeds are of nature, and
hence secretly implanting many other wicked doctrines, although not
openly. For such are the devil's poisons.
Therefore I beseech you to flee from such
lawlessness. For together with the things I have mentioned. neither
doth the force of lust become milder hereby, but even more fierce. For
from another origin hath the seed that is in us its sources, and from
another cause do its waves swell. And some say from the brain, some
from the loins, this violent impulse hath its birth; but I should say
from nothing else than from an ungoverned will and a neglected mind: if
this be temperate, there is no evil result from the motions of nature.
Having spoken then of the eunuchs that are eunuchs
for nought and fruitlessly, unless with the mind they too practise
temperance, and of those that are virgins for Heaven's sake, He
proceeds again to say, "He that is able to receive it, let him receive
it," at once making them more earnest by showing that the good work is
exceeding in greatness, and not suffering the thing to be shut up in
the compulsion of a law, because of His unspeakable gentleness. And
this He said, when He showed it to be most possible, in order that the
emulation of the free choice might be greater.
And if it is of free choice, one may say, how doth
He say, at the beginning, "All men do not receive it, but they to whom
it is given?" That thou mightest learn that the conflict is great, not
that thou shouldest suspect any compulsory allotments. For it is given
to those, even to the willing.
But He spake thus to show that much influence from
above is needed by him who entereth these lists, whereof He that is
willing shall surely partake. For it is customary for Him to use this
form of speech when the good work done is great, as when He saith, "To
you it is given to know the mysteries."
And that this is true, is manifest even from the
present instance. For if it be of the gift from above only, and they
that live as virgins contribute nothing themselves, for nought did He
promise them the kingdom of Heaven, and distinguish them from the other
eunuchs.
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But mark thou, I pray, how from some men's wicked
doings, other men gain. I mean, that the Jews went away having learnt
nothing, for neither did they ask with the intent of learning, but the
disciples gained even from hence.
4. "Then were there brought unto Him little
children, that He should put His hands on them, and pray: and the
disciples rebuked them. But He said unto them, Suffer the little
children to come unto me, for of such is the kingdom of Heaven. And He
laid His hands on them, and departed thence."(1)
And wherefore did the disciples repel the little
children? For dignity. What then doth He? Teaching them to be lowly,
and to trample under foot worldly pride, He doth receive them, and
takes them in His arms, and to such as them promises the kingdom; which
kind of thing He said before also.(2)
Let us also then, if we would be inheritors of the
Heavens, possess ourselves of this virtue with much diligence. For this
is the limit of true wisdom; to be simple with understanding; this is
angelic life; yes, for the soul of a little child is pure from all the
passions. Towards them who have vexed him he bears no resentment, but
goes to them as to friends, as if nothing had been done; and how much
soever he be beaten by his mother; after her he seeks, and her doth he
prefer to all. Though thou show him the queen with a diadem, he prefers
her not to his mother clad in rags, but would choose rather to see her
in these, than the queen in splendor. For he useth to distinguish what
pertains to him and what is strange to him, not by its poverty and
wealth, but by friendship. And nothing more than necessary things doth
he seek, but just to be satisfied from the breast, and then he leaves
sucking. The young child is not grieved at what we are grieved, as at
loss of money and such things as that, and he doth not rejoice again at
what we rejoice, namely, at these temporal things, he is not eager
about the beauty of persons.
Therefore He said, "of such is the kingdom of
Heaven," that by choice we should practise these things, which young
children have by nature. For since the Pharisees from nothing rise so
much as out of craft and pride did what they did, therefore on every
hand He charges the disciples to be single hearted, both darkly hinting
at those men, and instructing these. For nothing so much lifts up unto
haughtiness, as power and precedence. Forasmuch then as the disciples
were to enjoy great honors throughout the whole world, He preoccupies
their mind, not suffering them to feel anything after the manner of
men, neither to demand honors from the multitude, nor to have men dear
the way(3) before them.
For though these seem to be little things, yet are
they a cause of great evils. The Pharisees at least being thus trained
were carried on into the very summit of evil, seeking after the
salutations, the first seats, the middle places,(4) for from these they
were cast upon the shoal of their mad desire of glory, then from thence
upon impiety. So therefore those men went away having drawn upon
themselves a curse by their tempting, but he little children a
blessing, as being freed from all these.
Let us then also be like the little children, and
"in malice be we babes."(5) For it cannot be, it cannot be for one
otherwise to see Heaven, but the crafty and wicked must needs surely be
cast into hell.
5. And before hell too, we shall here suffer the
utmost ills. "For if thou be evil," it is said, "thou alone shalt
endure the evil; but if good, it is for thyself and for thy
neighbor."(6) Mark, at any rate, how this took place in the former
instances also. For neither was anything more wicked than Saul, nor
more simple and single-hearted than David. Which therefore was the
stronger? Did not David get him twice into his hands, and having the
power to slay him, forebore? Had he not him shut up as in a net and
prison, and spared him? And this when both others were urging him, and
when he himself was able to accuse him of countless charges; but
nevertheless he suffered him to go away safe. And yet the other was
pursuing him with all his army, but he was, with a few desperate
fugitives, wandering and changing from place to place; nevertheless the
fugitive had the advantage of the king, forasmuch as the one came to
the conflict with simplicity, the other with wickedness.
For what could be more wicked than that man, who
when he was leading his armies, and bringing all his wars to a
successful issue, and undergoing the labors of the victory and the
trophies, but bringing the crowns to him, assayed to slay him?
6. Such is the nature of envy, it is ever plotting
against its own honors, and wasting him that hath it, and encompassing
him with countless calamities. And that miserable man, for instance,
until David departed, burst not forth into that piteous cry, bewail-
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ing himself and saying, "I am sore distressed, and the Philistines make
war against me, and the Lord is departed from me."(1) not in war, but
was both in safety and in glory; for indeed unto the king passed the
glory of the captain. For neither was the man disposed to usurpation,
nor did he assay to depose the other from his throne, but for him did
he achieve all things, and was earnestly attached to him, and this is
evident even from what followed afterwards. For when indeed he was set
under him, any one of them who do not search carefully might perhaps
suppose these things to be by the usual custom of a subject; but after
he had withdrawn himself out of Saul's kingdom, what then was there to
restrain him, and to him even to slay? Had not the other beet evil
towards him once, twice, and often? Was it not after having received
benefits from him Was it not having nothing whereof to accuse him? Was
not Saul's kingdom and safety danger and insecurity to himself? must he
not needs wander and be a fugitive, and be in trembling for fear of the
utmost ills, while the other is alive, and reigning? Nevertheless none
of these things constrained him to stain his sword with blood, but when
he saw him asleep, and bound, and alone, and in the midst of his own
men, and had touched his head, and when there were many rousing him
those who were urging him on, and refrained from the murder, and sent
him away both safe and well; and as though he had been rather a body
guard of his, and a shield-bearer, not an enemy, so did he chide the
host for their treachery towards the king.(2)
What could be equal to this soul? What to that
mildness? For this it is possible to see even by the things that have
been mentioned but much more by what are done now. For when we have
considered our vileness, then we shall know more perfectly the virtue
of those saints. Wherefore I entreat you to hasten towards the
emulation of them.
For indeed if thou lovest glory, and for this cause
art plotting against thy neighbor, then shalt thou enjoy it more
largely, when having spurned it, thou wilt abstain from the plotting.
For like as to become rich(3) is contrary to covetousness, so is the
loving of glory to the obtaining of glory. And if ye be minded, let us
inquire into each. For since we have no fear of hell, nor much regard
for the kingdom, come and even from the things present let us lead you
on.
For who are they that are ridiculous? Tell me. Is it
not they that are doing anything for the sake of glory from the
multitude? And who are the objects of praise? Is it not they who spurn
the praise of the multitude? Therefore if the love of vainglory be
matter of reproach, and it cannot be concealed that the vainglorious
man loves it, he will assuredly be an object of reproach, and the love
of glory is become to him a cause of dishonor. And not in this respect
only doth he disgrace himself, but also in that he is compelled to do
many things shameful, and teeming with the utmost disgrace. And like as
with respect to their gains men are wont to suffer harm more than
anything from the disease of covetousness (they become at least the
subjects of many tricks, and of small gains make great losses,
wherefore this saying hath prevailed even to be a proverb); and as to
the voluptuous man likewise, his passion becomes a hindrance to the
enjoyment of his pleasure. These at least that are exceedingly given up
thereto, and are the slaves of women these above all do women carry
about as servants, and will never vouchsafe to treat them as men,
buffeting, spurning them, leading, and taking them about everywhere,
and giving themselves airs, and in everything merely giving them
orders.
Even so also than him that is arrogant and mad about
glory, and accounts himself to be high, nothing is more base and
dishonored. For the race of man is fond of contention, and against
nothing else doth it set itself so much, as against a boaster, and a
contemptuous man, and a slave of glory.
And he himself too, in order to maintain the fashion
of his pride, exhibits the conduct of a slave to the common sort,
flattering, courting them, serving a servitude more grievous than that
of one bought for money.
Knowing then all these things, let us lay down these
passions, that we may not both pay a penalty here, and there be
punished without end. Let us become lovers of virtue. For so both
before reaching the kingdom we shall reap the greatest benefits here,
and when we are departed thither we shall partake of the eternal
blessings; unto which God grant we may all attain by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and might world
without end. Amen.
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HOMILY LXIII.
MATT. XIX. 16.
"And, behold, one came and said unto Him, Good Master, by doing what,
shall I inherit eternal life?"
SOME indeed accuse this young man, as one
dissembling and ill-minded, and coming with a temptation to Jesus, but
I, though I would not say he was not fond of money, and under
subjection to his wealth, since Christ in fact convicted him of being
such a character, yet a dissembler I would by no means call him, both
because it is not safe to venture on things uncertain, and especially
in blame, and because Mark hath taken away this suspicion; for he
saith, that "having come running unto Him, and kneeling to Him, he
besought Him," and that" Jesus beheld him, and loved him."(1)
But great is the tyranny of wealth, and it is
manifest hence; I mean, that though we be virtuous as to the rest, this
ruins all besides. With reason hath Paul also affirmed it to be the
root of all evils in general. "For the love of money is the root of all
evils,"(2) he saith.
Wherefore then doth Christ thus reply to him,
saying, "There is none good?"(3) Because He came unto Him as a mere
man, and one of the common sort, and a Jewish teacher; for this cause
then as a man He discourses with him. And indeed in many instances He
replies to the secret thoughts of them that come unto Him; as when He
saith, "We worship we know what;"(4) and, "If I bear witness of myself,
my witness is not true."(5) When therefore He saith, "There is none
good;" not as putting Himself out from being good doth He say this, far
from it; for he said not, "Why dost thou call me good? I am not good;"
but, "there is none good," that is, none amongst men.
And when He saith this self-same thing, He saith it
not as depriving even men of goodness, but in contradistinction to the
goodness of God. Wherefore also He added, "But one, that is, God;" and
He said not, "but my Father" that thou mightest learn that He had not
revealed Himself to the young man. So also further back He called men
evil, saying, "If ye, being evil, know how to give good gifts to your
children."(6) For indeed there too He called them evil, not as
condemning the whole race as evil (for by "ye," He means not "ye men"),
but comparing the goodness that is in men with the goodness of God, He
thus named it; therefore also He added, "How much more shall your
Father give good things to them that ask Him?" And what was there to
urge Him,(7) or what the profit that He should answer in this way? He
leads him on by little and little, and teaches him to be far from all
flattery, drawing him off from the things upon each, and fastening him
upon God, and persuading him to seek after the things to come, and to
know that which is really good, and the root and fountain of all
things, and to refer the honors to Him.
Since also when He saith, "Call no one master upon
each," it is in contradistinction to Himself He saith this, and that
they might learn what is the chief sovereignty over all things that
are. For neither was it a small forwardness the young man had shown up
to this time in having fallen into such a desire; and when of the rest
some were tempting, some were coming to Him for the cure of diseases,
either their own or others, he for eternal life was both coming to Him,
and discoursing with Him. For fertile was the land and rich, but the
multitude of the thorns choked the seed. Mark at any rate how he is
prepared thus far for obedience to the commandments. For "By doing
what," he saith, "shall I inherit eternal life?" So ready was he for
the performance of the things that should be told him. But if he had
come unto Him, tempting Him, the evangelist would have declared this
also to us, as He doth also with regard to the others, as in the case
of the lawyer. And though himself had been silent, Christ could not
have suffered
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him to lie concealed, but would have convicted him plainly, or at least
would have intimated it, so that he should not seem to have deceived
Him, and to be hidden, and thereby have suffered hurt.
If he had come unto Him tempting, he would not have
departed sorrowing for what he heard. This was not at any rate ever the
feeling of any of the Pharisees, but they grew fierce when their mouths
were stopped. But not so this man; but he goeth away cast down, which
is no little sign that not with an evil will he had come unto Him, but
with one too feeble, and that he did indeed desire life, but was held
in subjection by another and most grievous feeling.
Therefore when Christ said, "If thou wilt enter into
life, keep the commandments," he saith, "Which?" Not tempting, far from
it, but supposing there were some others besides those of the law that
should procure him life, which was like one who was very desirous. Then
since Jesus mentioned those out of the law, he saith, "All these things
have I kept from my youth up."(1) And neither at this did he stop, but
again asks, "What lack I yet?" which itself again was a sign of his
very earnest desire.(2)
What then saith Christ? Since He was going to enjoin
something great, He setteth forth the recompenses, and saith, "If thou
wilt be perfect, go and sell that thou hast, and give to the poor, and
thou shalt have treasure in Heaven: and come, and follow
me."(3)
2. Seest thou how many prizes, how many crowns, He
appoints for this race? If he had been tempting, He would not have told
him these things. But now He both saith it, and in order to draw him
on, He also shows him the reward to be great, and leaves it all to his
own will, by all means throwing into the shade that which seemed to be
grievous in His advice. Wherefore even before mentioning the conflicts
and the toil, He shows him the prize, saying "If thou wilt be perfect,"
and then saith, "Sell that thou hast, and give to the poor," and
straightway again the rewards, "Thou shalt have treasure in Heaven; and
come, and follow me." For indeed to follow Him is a great recompense.
"And thou shalt have treasure in Heaven."
For since his discourse was of money, even of all
did He advise him to strip himself, showing that he loses not what he
hath, but adds to his possessions, He gave him more than He required
him to give up; and not only more, but also as much greater as Heaven
is greater than earth, and yet more so.
But He called it a treasure, showing the
plenteousness of the recompense, its permanency, its security, so far
as it was possible by human similitudes to intimate it to the hearer.
It is not then enough to despise wealth, but we must also maintain poor
men, and above all things follow Christ; that is, do all the things
that are ordered by Him, be ready for slaughter and daily death. "For
if any man will come after me, let him deny himself, and take up his
cross, and follow me."(4) So that to cast away one's money is a much
less thing than this last commandment, to shed even one's very blood;
yet not a little doth our being freed from wealth contribute towards
this.
"But when the young man heard it, he went away
sorrowful"(5) After this the evangelist, as it were to show that he
hath not felt anything it was unlikely he should feel, saith, "For he
had(6) great possessions." For they that have little are not equally
held in subjection, as they that are overflowed with great affluence,
for then the love of it becomes more tyrannical. Which thing I cease
not always saying, that the increase of acquisitions kindles the flame
more, and renders the getters poorer, inasmuch as it puts them in
greater desire, and makes them have more feeling of their want.
See, for example, even here what strength did this
passion exhibit. Him that had come to Him with joy and forwardness,
when Christ commanded him to cast away his riches, it so overwhelmed
and weighed down, as not to suffer him so much as to answer touching
these things, but silenced and become dejected and sullen to go away.
What then saith Christ? "How hardly shall the rich
enter into the kingdom of Heaven!"(7) blaming not riches but them that
are held in subjection by them. But if the rich man "hardly," much more
the covetous man. For if not to give one's own be an hindrance to
entering the kingdom, even to take of other men's goods, think how much
fire it heapeth up.
Why can it have been, however, that He said to His
disciples, that "hardly shall a rich man enter in," they being poor
men, and having no possessions? Instructing them not to be ashamed of
their poverty, and, as
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it were, excusing Himself to them for suffering them to have nothing.
But having said it was hard; as He proceeds, He
shows that it is even impossible, and not merely impossible, but even
in the highest degree impossible; and this He showed by the comparison
concerning the camel and the(1) needle.
"It is easier" saith He, "for a camel to enter in by
the eye of a needle,(2) than for a rich man to enter into the kingdom
of Heaven."(3) Whence it is shown, that there is no ordinary reward for
them that are rich, and are able to practise self command. Wherefore
also He affirmed it to be a work of God, that He might show that great
grace is needed for him who is to achieve this. At least, when the
disciples were troubled, he said, He said, "With men this is
impossible; but with God all things are possible."(4)
And wherefore are the disciples troubled, being
poor, yea, exceedingly poor? Wherefore then are they confounded? Being
in pain about the salvation of the rest, and having a great affection
for all, and having already taken upon themselves the tender bowels of
teachers. They were at least in such trembling and fear for the whole
world from this declaration, as to need much comfort.
Therefore, having first "beheld them, He said unto
them, The things which are impossible with men, are possible with God."
For with a mild and meek look, having soothed their shuddering mind,
and having put an end to their distress (for this the evangelist
signified by saying, "He beheld them"), then by His words also He
relieves them, bringing before them God's power, and so making them
feel confidence.
But if thou wilt learn the manner of it likewise,
and how what is impossible may become possible, hear. Born either for
this end did He say, "The things which are impossible with men, are
possible with God," that thou shouldest give it up, and abstain, as
from things impossible; but that having considered the greatness of the
good work, thou shouldest hasten to it readily, and having besought God
to assist thee in these noble contests, shouldest attain unto life.
3. How then should this become possible? If thou
cast away what thou hast, if thou empty thyself of thy wealth, if thou
refrain from the wicked desire. For in proof that He does not refer it
to God alone, but that to this end He said it, that thou shouldest know
the vastness of the good work, hear what follows. For when Peter had
said, "Behold, we have forsaken all, and followed Thee," and had asked,
"What shall we have therefore?" having appointed the reward for them;
He added, "And every one who hath forsaken houses, or lands, or
brothers, or sisters, or father, or mother, shall receive an hundred
fold, and shall inherit eternal life."(5) Thus that which is impossible
becometh possible. But how may this very thing be done, one may say, to
forsake these? how is it possible for him that is once sunk in such
lust of wealth, to recover himself? If he begin to empty himself of his
possessions, and cut off what are superfluous. For so shall he both
advance further, and shall run on his course more easily afterwards.
Do not then seek all at once, but gently, and by
little and little, ascend this ladder, that leads thee up to Heaven.(6)
For like as those in fevers having acrid bile abounding within them,
when they cast in thereon meats and drinks, so far from quenching their
thirst, do even kindle the flame; so also the covetous, when they cast
in their wealth upon this wicked lust more acrid than that bile, do
rather inflame it. For nothing so stays it as to refrain for a time
from the lust of gain, like as acrid bile is stayed by abstinence and
evacuations.
But this itself, by what means will it be done? one
may say. If thou consider, that whilst rich, thou wilt never cease
thirsting, and pining with the lust of more; but being freed from thy
possessions, thou wilt be able also to stay this disease. Do not then
encompass thyself with more, lest thou follow after things
unattainable, and be incurable, and be more miserable than all, being
thus frantic.
For answer me, whom shall we affirm to be tormented
and pained? him that longs after costly meats and drinks, and is not
able to enjoy them as he will, or him that hath not such a desire? It
is quite clear one must say, him that desires, but cannot obtain what
he desires. For this is so painful, to desire and not to enjoy, to
thirst and not to drink, that Christ desiring to describe hell to us,
described it in this way, and introduced the rich man thus tormented.
For longing for a drop of water, and not enjoying it, this was his
punishment. So then he that despises wealth quiets the desire, but he
that desires to be rich(7) hath inflamed it more, and not yet
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doth he stay; but though he have got ten thousand talents, he desireth
as much more; though he obtain these, again he aims at sea, and all to
become gold for him, being mad with a kind of new and fearful madness,
and one that can never thus be extinguished.
And that thou mightest learn, that not by addition
but by taking away this evil is stayed; if thou hadst ever had an
absurd desire to fly and to be borne through the air, how wouldest thou
extinguish this unreasonable desire? By fashioning wings, and preparing
other instruments, or by convincing the mind that it is desiring things
impossible, and that one should attempt none of these things? It is
quite plain, that by convincing the mind. But that, thou mayest say, is
impossible. But this again is more impossible, to find a limit for this
desire. For indeed it is more easy for men to fly, than to make this
lust cease by an addition of more. For when the objects of desire are
possible, one may be soothed by the enjoyment of them, but when they
are impossible, one must labor for one thing, to draw ourselves off
from the desire, as otherwise at least it is not possible to recover
the soul.
Therefore that we may not have superfluous sorrows,
let us forsake the love of money that is ever paining, and never
endures to hold its peace, and let us remove ourselves to another love,
which both makes us happy, and hath great facility, and let us long
after the treasures above. For neither is the labor here so great, and
the gain is unspeakable, and it is not possible for him to fail of them
who is but in any wise watchful and sober, and despises the things
present; even as on the other hand, as to him that is a slave to these
last, and is utterly given up to them, it as altogether of necessity
that he fail of those better riches.
4. Considering then all these things, put away the
wicked desire of wealth. For neither couldest thou say this, that it
gives the things present, though it deprive us of the things to come,
albeit even if this were so, this were extreme punishment, and
vengeance. But and before that hell, even here it casts thee into a
more grievous punishment. For many houses hath this lust
overthrown, and fierce wars hath it stirred up, and compelled men to
end their lives by a violent death; and before these dangers it ruins
the nobleness of the soul, and is wont often to make him that hath it
cowardly, and unmanly, and rash, and false, and calumnious, and
ravenous, and over-reaching, and all the worst things.
But seeing perhaps the brightness of the silver, and
the multitude of the servants, and the beauty of the buildings, the
court paid in the market-place, art thou bewitched thereby? What remedy
then may there be for this evil wound? If thou consider how these
things affect thy soul, how dark, and desolate, and foul they render
it, and how ugly; if thou reckon with how many evils these things were
acquired, with how many labors they are kept, with how many dangers: or
rather they are not kept unto the end, but when thou hast escaped the
attempts of all, death coming on thee is often wont to remove these
things into the hand of thine enemies, and goeth and taketh thee with
him destitute, drawing after thee none of these things, save the wounds
and the sores only, which the soul received from these, before its
departing. When then thou seest any one resplendent outwardly with
raiment and large attendance, lay open his conscience, and thou shalt
see many a cobweb within, and much dust. Consider Paul, Peter Consider
John, Elias, or rather the Son of God Himself, who hath not where to
lay His head. Be an imitator of Him, and of His servants, and imagine
to thyself the unspeakable riches of these.
But if having obtained a little sight by these, thou
shouldest be darkened again, as in any shipwreck when a storm hath come
on, hear the declaration of Christ, which affirms, that it is
impossible "for a rich man to enter into the kingdom of Heaven." And
against this declaration set the mountains, and the earth, and the sea;
and all things, if thou wilt, suppose(1) to be gold; for thou shalt see
nothing equal to the loss arising to thee from thence. And thou indeed
makest mention of acres of land, so many and so many, and of houses ten
or twenty or even more, and of baths as many, and of slaves a thousand,
or twice as many, and of chariots fastened with silver and overlaid
with gold; but I say this, that if each one of you that are rich were
to leave this poverty (for these things are poverty compared with what
I am about to say), and were possessed of a whole world, and each of
them had as many men as are now everywhere on land and sea, and each a
world both sea and land, and everywhere buildings, and cities, and
nations, and from every side instead of water, instead of fountains,
gold flowed up for him, I would not say those who are thus rich are
worth three farthings, when they are cast out of the kingdom
For if now aiming at riches that perish,
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when they miss them, they are tormented, if they should obtain a
perception of those unspeakable blessings, what then will suffice for
consolation for them? There is nothing Tell me not then of the
abundance of their possessions, but consider how great loss the lovers
of this abundance undergo in consequence thereof, for these things
losing Heaven, and being in the same state, as if any one after being
cast out of the highest honor in kings' courts, having a dung heap,
were to pride himself on that. For the storing up of money differs
nothing from that, or rather that is even the better. For that is
serviceable both for husbandry, and for heating a bath, and for other
such uses, but the buried gold for none of these things. And would it
were merely useless; but as it is, it kindles moreover many furnaces
for him that hath it, unless he use it rightly; countess evils at least
spring therefrom.
Therefore they that are without used to call the
love of money the citadel(1) of evils; but the blessed Paul spake much
better and more vividly, pronouncing it "the root of all evils."(2)
Considering then all these things, let us emulate
the things worthy of emulation, not gorgeous buildings not costly
estates, but the men that have much confidence towards God, those that
have riches in Heaven, the owners of those treasures, them that are
really rich, them that are poor for Christ's sake, that we may attain
unto the good things of eternity by the grace and love towards man of
our Lord Jesus Christ, with whom be unto the Father, together with the
Holy Ghost, glory, might, honor, now and always and world without end.
Amen.
HOMILY LXIV.
MATT. XIX. 27.
"Then answered Peter and said unto Him, Behold, we have forsaken all,
and followed Thee; what shall we have therefore?"
All which? O blessed Peter; the rod? the net? the boat?
the craft? These thing dost thou tell me of, as all? Yea, saith he, but
not for display do I say these things, but in order that by this
question I may bring in the multitude of the poor. For since the Lord
had said, "If thou wilt be perfect, sell that thou hast, and give to
the poor, and thou shalt have treasure in Heaven;"(1) lest any one of
the poor should say, What then? if I learn, that thou art made in no
respect inferior by this: Peter asks, that thou mayest not learn from
Peter and doubt (for indeed he was imperfect as yet, and void of the
Spirit), but that, having received the declaration from Peter's Master,
thou mayest be confident.
For like as we do (we make things our own often when
speaking of the concerns of others), so did the apostle, when he put to
Him this question in behalf of all the world. Since that at least he
knew with certainty his own portion, is manifest from what had been
said before; for he that had already received the keys of the Heavens,
much more might feel confidence about the things hereafter.
But mark also how exactly his reply is according to
Christ's demand. For He had required of the rich man these two things,
to give that he had to the poor, and to follow Him. Wherefore he also
expresses these two things, to forsake, and to follow. "For behold we
have forsaken all," saith he, "and have followed Thee." For the
forsaking was done for the sake of following, and the following was
rendered easier by the forsaking, and made them feel confidence and joy
touching the forsaking.
What then saith He? "Verily, I say unto you, that ye
which have followed me, in the regeneration when the Son of Man shall
sit on the throne of His glory, ye also shall sit
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upon twelve thrones, judging the twelve tribes of Israel."(1) What
then, one may say, shall Judas sit there? By no means How, then, doth
He say, "Ye shall sit on twelve thrones?" how shall the terms of the
promise
Hear how, and on what principle. There is a law ordained
of God, recited by Jeremiah, the prophet to the Jews, and in these
words: "At what instant I shall speak a sentence concerning a nation
and kingdom, to pluck up and destroy; if that nation turn from their
evil deeds, I also will repent of the evils, which I thought to do unto
them. And at what instant I shall speak concerning a nation and kingdom
to build and to plant it; and if they do evil in my sight, that they
obey not my voice, I also will repent of the good, which I said I would
do unto them."(2)
For the same custom do I observe with respect to the
good things as well, saith He. For though I spake of building up,
should they show themselves unworthy of the promise, I will no longer
do it. Which sort of thing was done with respect to man upon his
creation, "For the dread of you," it is said, "and the fear of you
shall be on the wild beasts,"(3) and it came not to pass, for he proved
himself unworthy of the sovereignty, even as did Judas also.
For in order that neither at the denunciations of
punishment any men should despair and become more hardened, nor by the
promises of good things be rendered causelessly more remiss, He
remedies both these evils, by that which I have before mentioned,
saying in this way: Though I should threaten, do not despair; for thou
an able to repent, and to reverse the denunciation, like the Ninevites.
Though I should promise any good thing, grow not remiss because of the
promise. For shouldest thou appear unworthy, the fact of my having
promised will not advantage thee, but will rather bring punishment. For
I promise thee being worthy.
Therefore even then in His discourse with His
disciples He did not promise to them simply, for neither did He say,
"you," only, but added, "which have followed me," that He might both
cast out Judas, and draw towards Him those that should come afterwards.
For neither to them only was it said, nor to Judas any more, when he
had become unworthy.
Now to the disciplines He promised things to come,
saying, "Ye shall sit on twelve thrones," for. they were now of a
higher stamp, and sought after none of the things of the present world,
but to the rest He promises also what are here.
For "every one," He saith, "that hath forsaken
brethren, or sisters, or father, or mother, or wife, or children, or
lands, or house, for my names sake, shall receive an hundredfold in
this world, and shall inherit eternal life,"(4)
For lest any after having heard the word "ye,"
should suppose this a thing peculiar to the disciples (I mean now the
enjoying the greatest and first honors in the things to come), He
extended the word, and spread the promise over the whole earth, and
from the things present establishes the things to come also. And to the
disciples also at the beginning, when they were in a more imperfect
state, He reasoned from the things present. For when He drew them from
the sea, and took them from their trade, and commanded them to forsake
the ships, He made mention not of Heaven, not of thrones, but of the
things here, saying, "I will make you fishers of men;" but when He had
wrought them to be of higher views, then after that He discourses of
the things to come also.
2, But what is, "Judging the twelve tribes of
Israel?" This is, "condemning them." For they are not surely to sit as
judges, but like as He said the Queen of the South should condemn that
generation, and the Ninevites shall condemn them; so now these also.
Therefore He said not, the nations, and the world, but the tribes of
Israel. For since both the Jews alike and the apostles had been brought
up under the same laws, and customs, and polity; when the Jews said,
that for this cause they could not believe in Christ, because the law
forbade to receive His commandments, by bringing forward these men, who
had received the same law, and yet had believed, He condemns all those;
like as even already He had said, "therefore they shall be your
judges."(5)
And what great thing doth He promise them, it may be
said, if what the Ninevites have and the Queen of the South, this these
are to have also? In the first place He had promised them many other
things before this, and after this doth promise them, and this alone is
not their reward.
And besides even in this He intimated by the way
something more than these things. For of those He simply said, The men
of Nineveh shall rise up and condemn this Sen-
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eration,"(1) and, "The Queen of the South shall condemn it;" but
concerning these, not merely thus, but how? "When the Son of Man shall
sit upon the throne of His glory, then shall ye also sit upon twelve
thrones," saith He, declaring, that they also shall reign with Him, and
partake of that glory. "For if we suffer," it is said, "we shall also
reign with Him."(2) For neither do the thrones signify a sitting (in
judgment), for He alone is the one that shall sit and judge, but honor
and glory unspeakable did He intimate by the thrones.
To these then He spake of these things, but to all
the rest of eternal life and an hundredfold here. But if to the rest,
much more to these too, both these things, and the things in this life.
And this surely came to pass; for when they had left
a fishing rod and a net, they possessed with authority the substances
of all, the prices of the houses and the lands, and the very bodies of
the believers. For often did they choose even to be slain for their
sake, as Paul also bears witness to many, when he saith, "If it had
been possible ye would have plucked out your eyes, and given them to
me."(3) But when He saith, "Every one who hath forsaken wife," He saith
not this, for marriages to be broken asunder for nought, but as He
saith concerning one's life, "He that loseth his life for my sake shall
fin. d it,"(4) not that we should destroy ourselves, neither that while
yet here we should part it from the body, but that we should prefer
godliness to all things; this too He saith also with respect to wife
and brethren.
But He seems to me here to intimate also the
persecutions. For since there were many instances both of fathers
urging their sons to ungodliness, and wives their husbands; when they
command these things, saith He, let them be neither wives nor parents,
even as Paul likewise said, "But if the unbelieving depart, let him
depart."(5)
When He had then raised the spirit of all, and had
persuaded them to feel confidence both with respect to themselves and
to all the world, He added, that "Many that were first shall be last,
and last first."(6) But this although it be spoken also without
distinction concerning many others likewise, it is spoken also
concerning these men and concerning the Pharisees, who did not believe,
even as before also He had said, "Many shall come from east and west
and shall sit down with Abraham, and Isaac, and Jacob; but the children
of the kingdom shall be cast out."(7)
Then He adds also a parable, as training those who
had fallen short to a great forwardness.
"For the kingdom of Heaven," He said, "is like to a
man that is an householder, which went out early in the morning to hire
laborers into his vineyard. And when he had agreed with them for a
penny a day, he sent them into his vineyard."
"And at the third hour he saw others standing idle,
and to them too he said, Go ye also into the vineyard, and whatsoever
is right I will give you. And about the sixth and ninth hours he did
likewise. And about the eleventh hour, he saw others standing idle, and
saith unto them, Why stand ye here all the day idle? But they say unto
him, No man hath hired us. He saith unto them, Go ye also into my
vineyard, and whatsoever is right, ye shall receive."
"So when even was come, the lord of the vineyard
saith unto his steward, Call the laborers, and give them their hire,
beginning from the last unto the first. And when they came that were
hired about the eleventh hour, they received every man a penny. And the
first supposed that they should receive more, and they received
likewise every man a penny. And when they had received it, they
murmured against the good man of the house, saying, These last have
wrought but one hour, and thou hast made them equal unto us that have
borne the burden and heat of the day. But he answered one of them, and
said, Friend, I do thee no wrong; didst thou not agree with me for a
penny? Take that thine is, and go thy way; I will give unto this last
also, even as unto thee. Is it not lawful for me to do what I will with
mine own? Is thine eye evil, because I am good? Thus the last shall be
first, and the first last: for many are called, but few chosen."(8)
3. What is to us the intent of this parable? For the
beginning doth not harmonize with what is said at the end, but
intimates altogether the contrary. For in the first part He shows all
enjoying the same, and not some cast out, and some brought in; yet He
Himself both before the parable and after the parable said the opposite
thing. "That the first shall be last, and the last first," that is,
before the very first, those not continuing first, but having become
last. For in proof that this is His meaning, He added, "Many are
called, but few chosen," so as doubly
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both to sting the one, and to soothe and urge on the other.
But the parable saith not this, but that they shall
be equal to them that are approved, and have labored much. "For thou
hast made them equal unto us," it is said, "that have borne the burden
and heat of the day."
What then is the meaning of the parable? For it is
necessary to make this first clear, and then we shall clear up that
other point. By a vineyard He meaneth the injunctions of God and His
commandments: by the time of laboring, the present life: by laborers,
them that in different ways are called to the fulfillment of the
injunctions: by early in the morning, and about the third and ninth and
eleventh hours, them who at different ages have drawn near to God, and
approved themselves.
But the question is this, whether the first having
gloriously approved themselves, and having pleased God, and having
throughout the whole day shone by their labors, are possessed by the
basest feeling of vice, jealousy and envy. For when they had seen them
enjoying the same rewards, they say, "These last have wrought but one
hour, and thou hast made them equal unto us, that have borne the burden
and heat of the day." And in these words, when they are to receive no
hurt, neither to suffer diminution as to their own hire, they were
indignant, and much displeased at the good of others, which was proof
of envy and jealousy. And what is yet more, the good man of the house
in justifying himself with respect to them, and in making his defense
to him that had said these things, convicts him of wickedness and the
basest jealousy, saying, "Didst thou not agree with me for a penny?
Take that thine is, and go thy way; I will give unto the last even as
unto thee. Is thine eye evil, because I am good?"
What then is it which is to be established by these
things? For in other parables also this self-same thing may be seen.
For the son who was approved is brought in, as having felt this
self-same thing, when he saw his prodigal brother enjoying much honor,
even more than himself. For like as these enjoyed more by receiving
first, so he in a greater degree was honored by the abundance of the
things given him; and to these things he that was approved bears
witness.
What then may we say? There is no one who is thus
justifying himself, or blaming others in the kingdom of Heaven; away
with the thought! for that place is pure from envy and jealousy. For if
when they are here the saints give their very lives for sinners, much
more when they see them there in the enjoyment of these things, do they
rejoice and account these to be blessings of their own. Wherefore then
did He so frame His discourse? The saying is a parable, wherefore
neither is it right to inquire curiously into all things in parables
word by word,(1) but when we have learnt the object for which it was
composed, to reap this, and not to busy one's self about anything
further.
Wherefore then was this parable thus composed? what
is its object to effect? To render more earnest them that are converted
and become better men in extreme old age, and not to allow them to
suppose they have a less portion. So it is for this cause He introduces
also others displeased at their blessings, not to represent those men
as pining or vexed, away with the thought! but to teach us that these
have enjoyed such honor, as could even have begotten envy in others.
Which we also often do, saying, "Such a one blamed me, because I
counted thee worthy of much honor," neither having been blamed, nor
wishing to slander that other, but hereby to show the greatness of the
gift which this one enjoyed.
But wherefore can it have been that He did not hire
all at once? As far as concerned Him, He did hire all; but if all did
not hearken at once, the difference was made by the disposition of them
that were called. For this cause, some are called early in the morning,
some at the third hour, some at the sixth, some at the ninth, some at
the eleventh, when they would obey.
This Paul also declared when he said, "When it
pleased Him, who separated me from my mother's womb."(2) When did it
please Him? When he was ready to obey. For He willed it even from the
beginning, but because he would not have yielded, then it pleased Him,
when Paul also was ready to obey. Thus also did He call the thief,
although He was able to have called him even before, but he would not
have obeyed. For if Paul at the beginning would not have obeyed, much
more the thief.
And if they say, "No man hath hired us," in the
first place as I said we must not be curious about all the points in
the parables; but here neither is the good man of the house represented
to say this, but they; but he cloth not convict them, that he might
drive them to perplexity, but might win them over. For that He called
all, as far as lay in Him, from the first even the parable shows,
saying, that "He went out early in the morning to hire."
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4. From everything then it is manifest to us, that
the parable is spoken with reference to them who from earliest youth,
and those who in old age and more tardily, lay hold on virtue; to the
former, that they may not be proud, neither reproach those called at
the eleventh hour; to the latter, that they may learn that it is
possible even in a short time to recover all.
For since He had been speaking about earnestness,
and the casting away of riches, and contempt of all one's possessions,
but this needed much vigor of mind and youthful ardor; in order to
kindle in them a fire of love, and to give vigor to their will, He
shows that it is possible even for men coming later to receive the hire
of the whole day.
But He doth not say it thus, lest again He should
make them proud, but he shows that the whole is of His love to man, and
because of this they shall not fail, but shall themselves enjoy the
unspeakable blessings.
And this chiefly is what it is His will to establish
by this parable. And if He adds, that, "So the last shall be first and
the first last; for many are called, but few chosen," marvel not. For
not as inferring it from the parable doth He say this, but His meaning
is this, that like as this came to pass, so shall that come to pass.
For here indeed the first did not become last, but all received the
same contrary to hope and expectation. But as this result took place
contrary to hope and contrary to expectation, and they that came before
were equalled by them that followed, so shall that also come to pass
which is more than this, and more strange, I mean, that the last should
come to be even before the first, and that the first should be after
these. So that that is one thing, and this another.
But He seems to me to say these, things, darkly
hinting at the Jews, and amongst the believers at those who at first
shone forth, but afterwards neglected virtue, and fell back; and those
others again that have risen from vice, and have shot beyond many. For
we see such changes taking place both with respect to faith and
practice.
Wherefore I entreat you let us use much diligence
both to stand in the right faith, and to show forth an excellent life.
For unless we add also a life suitable to our faith, we shall suffer
the extremest punishment.
And this the blessed Paul showed even from times of
old, when he said, that "They did all eat the same spiritual meat, and
did all drink the same spiritual drink: "and added, that they were not
saved; "for they were overthrown in the Wilderness."(1) And Christ
declared it even in the evangelists, when He brought in some that had
cast out devils and prophesied, and are led away to punishment. And all
His parables also, as that of the virgins, that of the net, that of the
thorns, that of the tree not bringing forth fruit, demand virtue in our
works. For concerning doctrines He discourses seldom, for neither doth
the subject need labor, but of life often or rather everywhere, for the
war about this is continual, wherefore also so is the labor.
And why do I speak of the whole code. For even a
part of it overlooked brings upon one great evils; as, for instance,
almsgiving overlooked casts into hell them that have come short in it;
and yet this is not the whole of virtue, but a part thereof. But
nevertheless both the virgins were punished for not having this, and
the rich man was for this cause tormented, and they that have not fed
the hungry, are for this condemned with the devil. Again, not to revile
is a very small part of it, nevertheless this too casts out them that
have not attained to it. "For he that saith to his brother, Thou fool,
shall be in danger of hell fire."(2) Again, even continence itself is a
part, but nevertheless, without this no one shall see the Lord. For,
"Follow peace," it is said. "and holiness(3) without which no man shall
see the Lord."(4) And humility too in like manner is a part of virtue;
but nevertheless though any one should fulfill other good works, but
have not attained to this, he is unclean with God. And this is manifest
from the Pharisee, who though abounding with numberless good works, by
this lost all.
But I have also something more than these things to
say again. I mean, that not only one of them overlooked shuts Heaven
against us, but though it be done, yet not in due perfection and
abundance, it produces the selfsame effect again. "For except your
righteousness shall exceed the righteousness of the Scribes and
Pharisees, ye shall not enter into the kingdom of Heaven."(5) So that
though thou give alms, but not more than they, thou shalt not enter in.
And how much did they bestow in alms? one may ask.
For this very thing, I am minded to say now, that they who do not give
may be roused to give, and they that give may not pride themselves, but
may make increase of their gifts. What then did they give? A tenth of
all their possessions, and again another tenth, and after this a third,
so that they almost gave away the
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third part, for three-tenths put together make up this. And together
with these, first fruits, and first born, and other things besides, as,
for instance, the offerings for sins, those for purification, those at
feasts, those in the jubilee,(1) those by the cancelling of debts, and
the dismissals of servants. and the lendings that were clear of usury.
But if he who gave the third part of his goods, or rather the half (for
those being put together with these are the half), if then he who is
giving the half, achieves no great thing, he who doth not bestow so
much as the tenth, of what shall he be worthy? With reason He said,
"There are few that be saved."
5. Let us not, then, despise the care of our life.
For if one portion of it despised brings so great a destruction, when
on every hand we are subject to the sentence of condemnation, how shall
we escape the punishment? and what manner of penalty shall we not
suffer? and what manner of hope of salvation have we, one may ask, if
each of the things we have numbered threatens us with hell? I too say
this; nevertheless, if we give heed we may be saved, preparing the
medicines of almsgiving, and attending to our wounds.
For oil does not so strengthen a body, as
benevolence at once strengthens a soul, and makes it invincible to all
and impregnable to the devil. For wheresoever he may seize us, his hold
then slips, this oil not suffering his grasp to fix on our back.
With this oil therefore let us anoint ourselves
continually. For it. is the cause of health, and a supply of light, and
a source of cheerfulness. "But such a one," thou wilt say, "hath
talents of gold so many and so many, and gives away nothing." And whal
is that to thee? For thus shalt thou appear more worthy of admiration,
when in poverty thou an more munificent than he. It was on this ground
Paul marvelled at the Macedonians, not because they gave, but because
even though they were in poverty they gave.(2)
Look not then at these, but at the common Teacher of
all, who "had not where to lay His head."(3) And why, you say, doth not
this and that person do so? Do not judge another, but deliver thyself
from the charge against thee. Since the punishment is greater when thou
at the same time blamest others, and thyself doest not, when judging
other men, thou art again thyself also subject to the same judgment.
For if even them who do right He permits not to judge others, much more
will He not permit offenders. Let us not therefore judge others,
neither let us look to others who are taking their ease, but unto
Jesus, and from thence let us draw our examples.
Why! have I been thy benefactor? Why! did I redeem
thee, that thou lookest to me? It is another who hath bestowed these
things on thee. Why dost thou let go thy Master, and look unto thy
fellow-servant? Heardest thou not Him saying, "Learn of me, for I am
meek and lowly in heart?"(4) And again, "He that would be first amongst
you, let him be servant of all:" and again, "Even as the Son of Man
came not to be ministered unto, but to minister."(5) And after these
things again, lest taking offense at them who are remiss amongst thy
fellow-servants, thou continue in contemptuousness; to draw thee off
from that, He saith, "I have made myself an example to you, that as I
have done, ye should do also."(6) But hast thou no teacher of virtue
amongst those persons that are with thee, neither such a one as to lead
thee on to these things? More abundant then will be the praise, the
commendation greater, when not even being supplied with teachers thou
hast become one to be marvelled at.
For this is possible, nay very easy, if we be
willing: and this they show, who first duly performed these things, as
for instance, Noah, Abraham, Melchizedeck, Job, and all the men like
them. To them it is needful to look every day, and not unto these, whom
ye never cease emulating, and passing about their names in your
assemblies. For nothing else do I hear you saying everywhere, but such
words as these; "Such a one has bought so many acres of land; such a
one is rich, he is building." Why dost thou stare, O man, at what is
without? Why dost thou look to others? If thou art minded to look to
others, look to them that do their duty, to them that approve
themselves, to them that carefully fulfill the law, not to those that
have become offenders, and are in dishonor. For if thou look to these,
thou wilt gather hence many evil things, falling into remissness, into
pride, into condemnation of others; but if thou reckon over them that
do right, thou wilt lead thyself on unto humility, unto diligence, unto
compunction, unto the blessings that are beyond number.
Hear what the Pharisee suffered, because he let pass
them that do right, and looked to him that had offended; hear and fear.
See how David became one to be marvelled at, because
he looked to his ancestors that were noted for virtue. "For I am a
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stranger," saith he, "and a sojourner, as all my fathers were."(1) For
this man, and all that are like him, let pass them that had sinned, and
thought of those who had approved themselves.
This do thou also. For thou art not set to judge of
the negligences of which others have been guilty, nor to inquire into
the sins which others are committing; thou art required to do judgment
on thyself, not on others. "For if we judged ourselves," it is said,
"we should not be judged, but when we are judged, we are chastened of
the Lord."(2) But thou hast reversed the order, of thyself requiring no
account of offenses great or small, but being strict and curious about
the offenses of others.
Let us no more do this, but leaving off this
disorderly way, let us set up a tribunal in ourselves for the sins
committed by ourselves, becoming ourselves accusers, and judges, and
executioners for our offenses.
But if it be thy will to be busy about the things of
other men also, busy thyself about their good works, not their sins,
that both by the memory of our negligences and by our emulation for the
good works they have done, and by setting before ourselves the
judgment-seat from which no prayers can deliver, wounded each day by
our conscience as by a kind of goad,(3) we may lead ourselves on to
humility, and a greater diligence, and attain unto the good things to
come, by the grace and love towards man of our Lord Jesus Christ; with
whom be to the Father, together with the Holy Ghost, glory, might,
honor, now and always, and world without end. Amen.
HOMILY LXV.
MATT. XX. 17--19.
"And Jesus going up to Jerusalem took the twelve disciples apart in the
way, and said unto them, Behold, we go up to Jerusalem; and the Son of
Man shall be betrayed unto the chief priests and unto the Scribes, and
they shall condemn Him to death, and shall deliver Him to the Gentiles
to mock, and to scourge, and to crucify Him; and the third day He shall
be raised."
He goeth not up at once to Jerusalem when He is come
out of Galilee, but having first wrought miracles, and having stopped
the mouths of Pharisees, and having discoursed with His disciples of
renouncing possessions: for, "if thou wilt be perfect," saith He, "sell
that thou hast: "(1) and of virginity, "He that is able to receive, let
him receive it:"(2) and of humility, "For except ye be converted, and
become as little children, ye shall not enter into the kingdom of
Heaven:"(3) and of a recompense of the things here, "For whoso hath
forsaken houses, or brethren, or sisters, shall receive an hundredfold
in this world:"(4) and of rewards there, "For he shall also inherit,"
it is said, "eternal life:" then He assails the city next, and being on
the point of going up, discourses again of His passion. For since it
was likely that they, because they were not willing this should come to
pass, would forget it, He is continually putting them in remembrance,
exercising their mind by the frequency with which He reminded them, and
diminishing their pain.
But He speaks with them "apart," necessarily; for it
was not meet that His discourse about these things should be published
to the many; neither that it should be spoken plainly, for no advantage
arose from this. For if the disciples were confounded at hearing these
things, much more the multitude of the people.
What then? was it not told to the people? you may
say. It was indeed told to the people also, but not so plainly. For,
"Destroy," saith lie, "this Temple, and in three days I will raise it
up;"(5) and, "This generation seeketh after a sign, and there shall no
sign be given it, but the sign of Jonas; "(6) and
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again, "Yet a little while am I with you, and ye shall seek me, and
shall not find me."(1)
But to the disciples not so, but as the other things
He spake unto them more plainly, so also spake He this too. And for
what purpose, if the multitude understood not the force of His sayings,
were they spoken at all? That they might learn after these things, that
fore-knowing it, He came to His passion, and willing it; not in
ignorance, nor by constraint But to the disciples not for this cause
only did He foretell it; but, as I have said, in order that having been
exercised by the expectation, they might more easily endure the
passion, and that it might not confound them by coming upon them
without preparation. So for this cause, while at the beginning He spake
of His death only, when they were practised and trained to hear of it,
He adds the other circumstances also; as, for instance, that they
should deliver Him to the Gentiles, that they should mock and scourge
Him; as well on this account, as in order that when they saw the
mournful events come to pass, they might expect from this the
resurrection also. For He who had not cloaked from them what would give
pain, and what seemed to be matter of reproach, would reasonably be
believed about good things too.
But mark, I pray thee, how with regard to the time
also He orders the thing wisely. For neither at the beginning did He
tell them, lest He should disquiet them, neither at the time itself,
lest by this again He should confound them; but when they had received
sufficient proof of His power, when He had given them promises that
were very great concerning life everlasting, then He introduces also
what He had to say concerning these things, once and twice and often
interweaving it with His miracles and His instructions.
But another evangelist saith, that He brought in the
prophets also as witnesses;(2) and another again saith, that even they
themselves understood not His words, but the saying was hid from them,
and that they were amazed as they followed Him.(3)
Surely then, one may say, the benefit of the
prediction is taken away. For if they knew not what they were hearing,
neither could they look for the event, and not looking for it, neither
could they be exercised by their expectations.
But I say another thing also more perplexing than
this: If they did not know, how were they sorry. For another saith,
they were sorry. If therefore they knew it not, how were they sorry?
How did Peter say, "Be it far from Thee. this shall not be unto
Thee?"(4)
What then may we say? That He should die indeed they
knew, albeit they knew not clearly the mystery of the Incarnation.(5)
Neither did they know clearly about the resurrection, neither what He
was to achieve; and this was hid from them.
For this cause also they felt pain. For some they
had known to have been raised again by other persons, but for any one
to have raised up himself again, and in such wise to have raised
himself as not to die any more, they had never known.
This then they understood not, though often said;
nay nor of this self-same death did they clearly know what it was, and
how it should come on Him. Wherefore also they were amazed as they
followed Him, but not for this cause only; but to me at least He seems
even to amaze them by discoursing of His passion.
2. Yet none of these things made them take courage,
and this when they were continually hearing about His resurrection. For
together with His death this also especially troubled them, to hear
that men should "mock and scourge Him," and the like. For when they
considered His miracles, the possessed persons whom He had delivered,
the dead whom He had raised, all the other marvellous works which He
was doing, and then heard these things, they were amazed, if He who
doeth these works is thus to suffer. Therefore they fell even into
perplexity, and now believed. now disbelieved, and could not understand
His sayings. So far at least were they from understanding clearly what
He said, that the sons of Zebedee at the same time came to Him, and
spake to Him of precedence. "We desire," it is said, "that one should
sit on Thy right hand, and one on Thy left "(6) How then doth this
evangelist 'say, that their mother came to Him? It is probable both
things were done. I mean, that they took their mother with them, with
the purpose of making their entreaty stronger, and in this way to
prevail with Christ.
For in proof that this is true, as I say, and the
request was rather theirs, and that being ashamed they put forward
their mother, mark how Christ directs His words to them.
But rather let us learn, first, what do they ask,
and with what disposition, and whence they were moved to this? Whence
then were they moved to this? They saw themselves honored above the
rest, and expected from that they should obtain this request also.
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But what can it be they ask? Hear another evangelist plainly declaring
this. For, "Because He was nigh," it is said, "to Jerusalem, and
because they thought the kingdom of God should immediately appear,"(1)
they asked these things. For they supposed that this was at the doors,
and visible, and that having obtained what they asked, they would
undergo none of the painful things. For neither for its own sake only
did they seek it, but as though they would also escape the hardships.
Wherefore also Christ in the first place leads them
off from these thoughts, commanding them to await slaughter and
dangers, and the utmost tenors. For, "Are ye able," saith He, "to drink
of the cup that I drink of?"(2)
But let no man be troubled at the apostles being in
such an imperfect state. For not yet was the cross accomplished, not
yet the grace of the Spirit given. But if thou wouldest learn their
virtue, notice them after these things, and thou wilt see them superior
to every passion. For with this object He reveals their deficiencies,
that after these things thou mightest know what manner of men they
became by grace.
That then they were asking, in fact, for nothing
spiritual, neither had a thought of the kingdom above, is manifest from
hence. But let us see also, how they come unto Him, and what they say.
"We would," it is said, "that whatsoever we shall desire of Thee, Thou
shouldest do it for us."(3)
And Christ saith to them, "What would ye? "(4) not
being ignorant, but that He may compel them to answer, and lay open the
wound, and so apply the medicine. But they out of shame and confusion
of face, because under the influence of a human passion they were come
to do this, took Him privately apart from the disciples, and asked Him.
For they went before, it is said, so that it might not be observable to
them, and so said what they wished. For it was their desire, as I
suppose, because they heard, "Ye shall sit on twelve thrones, to have
the first place of these seats. And that they had an advantage over the
others, they knew, but they were afraid of Peter, and say, "Command,
that one sit on Thy right hand, one on Thy left;" and they urge Him,
saying, "Command."
What then saith He? Showing, that they asked nothing
spiritual, neither, if they had known again what they were asking,
would they have ventured to ask for so much, He saith, "Ye know not
what ye ask," how great, how marvellous, how surpassing even the powers
above. After that He adds, "Are ye able to drink of the cup that I
shall drink of, and to be baptized with the baptism that I am baptized
with?"(5) Seest thou, how He straightway drew them off from their
suspicion, by framing His discourse from the contrary topics? For ye,
He saith, talk to me of honor and crowns, but I to you of conflicts and
labors. For this is not the season for rewards, neither shall that
glory of mine appear now, but the present time is one of slaughter, and
wars, and dangers.
And see how by the form of His question, He both
urges and attracts them. For He said not, "Are ye able to be slain?"
"Are ye able to pour forth your blood?" but how? "Are ye able to drink
of the cup?" Then to attract them to it, He saith, "Which I shall drink
of," that by their fellowship with Him in it they might be made more
ready.
And a baptism again calls He it; showing that great
was the cleansing the world was to have from the things that were being
done.
"They say unto Him, We are able."(6) Out of their
forwardness they straightway undertook it, not knowing even this which
they were saying, but looking to hear what they had asked.
What then saith He? "Ye shall drink indeed of my
cup, and be baptized with the baptism that I am baptized with."(7)
Great blessings did He foretell to them. His meaning is, ye shall be
counted worthy of martyrdom, and shall suffer these things which I
suffer; ye shall close your life by a violent death, and in these
things ye shall be partakers with me; "But to sit on my right hand and
on my left is not mine to give, but it shall be given to them for whom
it is prepared of my Father."
3. Having first elevated their souls, and made them
of a higher character, and having rendered them such as sorrow could
not subdue, then He reproves their request.
But what can be this present saying? For indeed
there are two points that are subjects of inquiry to many: one, if it
be prepared for any to sit on His right hand; and then, if the Lord of
all hath not power to bestow it on them for whom it is prepared.
What then is the saying? If we solve the former
point, then the second also will be clear to the inquirers. What then
is this? No one shall sit on His right hand nor on His left. For that
throne is inaccessible to all, I
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do not say to men only, and saints, and apostles, but even to angels,
and archangels, and to all the powers that are on high.
At least Paul puts it. as a peculiar privilege of
the Only-Begotten, saying, "To which of the angels said He at any time,
Sit thou on my right hand?(1) And of the angels He saith, who maketh
His angels spirits;" but unto the Son, 'Thy throne, O God.'"(2)
How then saith He, "To sit on my right hand and on
my left is not mine to give," as though there are some that should sit
there? Not as though there are; far from it; but He makes answer to the
thoughts of them who ask the favor, condescending to their
understanding. For neither did they know that lofty throne, and His
sitting at the right hand of the Father; how should they, when even the
things that were much lower than these, and were daily instilled into
them, they understood not? but they sought one thing only, to enjoy the
first honors, and to stand before the rest, and that no one should
stand before them with Him; even as I have already said before, that,
since they heard of twelve thrones, in ignorance what the saying could
mean, they asked for the first place.
What therefore Christ saith is this: "Ye shall die
indeed for me, and shall be slain for the sake of the gospel, and shall
be partakers with me, as far as regards the passion: but this is not
sufficient to secure you the enjoyment of the first seat, and to cause
that ye should occupy the first place. For if any one else should come,
together with the martyrdom, possessed of all the other parts of virtue
far more fully than you, not because I love you now, and prefer you to
the rest, therefore. shall I set aside him that is distinguished by his
good works, and give the first honors to you."
But thus indeed He did not say it, so as not to pain
them, but darkly He intimates the self-same thing, saying, "Ye shall
drink indeed of my cup, and ye shall be baptized with the baptism that
I am baptized with; but to sit on my right hand and on my left, this is
not mine to give, but it shall be given to those for whom it is
prepared."
But for whom is it prepared? For them who could
become distinguished by their works. Therefore He said not, It is not
mine to give, but my Father's, lest any should say that He was too
weak, or wanting in vigor for their recompense; but how? It is not
mine, but of those for whom it is prepared. And in order that what I
say may be more explain, let us work it on an illustration, and let us
suppose there was some master of the games, then that many excellent
combatants went down to the contest, and that some two of the
combatants that were most nearly connected with the master of the games
were to come to him and say, "Cause us to be crowned and proclaimed,"
confiding in their good-will and friendship with him; and that he were
to say to them, "This is not mine to give, but it shall be given to
them for whom it is prepared, by their labors, and their toils;" should
we indeed condemn him as powerless? By no means, but we should approve
him for his justice, and for having no respect of persons. Like then as
we should not say that he did not give the crown from want of vigor,
but as not wishing to corrupt the law of the games, nor to disturb the
order of justice; in like manner now should I say Christ said this,
from every motive to compel them, after the grace of God, to set their
hopes of salvation and approval on the proof of their own good works.
Therefore He saith, "For whom it is prepared." For
what, saith He, if others should appear better than you? What, if they
should do greater things? For shall ye, because ye have become my
disciples, therefore enjoy the first honors, if ye yourselves should
not appear worthy of the choice?
For that He Himself hath power over the whole, is
manifest from His having the entire judgment. For to Peter too He
speaks thus, "I will give thee the keys of the Heavens."(3) And Paul
also makes this clear where he saith, "Henceforth is laid up for me the
crown of righteousness, which the Lord, the righteous judge, will give
me in that day; and not to me only, but unto all them also which have
loved His appearing.", But the appearing was of Christ. But that no one
will stand before Paul, is surely clear to every one.
And if He hath expressed these things somewhat
obscurely, marvel not. For to lead them on by hidden instruction.(5)
not to be rudely pressing Him without object or cause for the first
honors (for from a human passion they felt this), and not wishing to
give them pain, by the obscurity He effects both these objects.
"Then were the ten moved with indignation with
respect to the two." Then. When.) When He had reproved them. So long as
the judgment was Christ's, they were not moved with indignation; but
seeing them preferred,
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they were contented, and held their peace, out of reverence and honor
to their Master.
And if they were vexed in mind, yet they dared not
utter this. And when they had some feeling of human weakness towards
Peter, at the time that He gave the didrachmas, they did not give way
to anger, but asked only, "Who then is greatest?" But since here the
request was the disciples', they are moved with indignation. And not
even here are they straightway moved with indignation, when they asked,
but when Christ had reproved them, and had said they should not enjoy
the first honors, unless they showed themselves worthy of these.
4. Seest thou how they were all in an imperfect
state, when both these were lifting themselves up above the ten, and
those envying the two? But, as I said, show me them after these things,
and thou wilt see them delivered from all these passions. Hear at least
how this same John, he who now came to Him for these things, everywhere
gives up the first place to Peter, both in addressing the people, and
in working miracles, in the Acts of the Apostles.
And he conceals not Peter's good deeds, but relates
both the confession, which he openly made when all were silent,(1) and
his entering into the tomb,(2) and puts the apostle before himself.
For, because both continued with Him at His crucifixion, taking away
the ground of his own commendation, he saith, "That disciple was known
unto the high priest."(3)
But James survived not a long time, but from the
beginning he was so greatly filled with warmth, and so forsook all the
things of men, and mounted up to an height unutterable, as straightway
to be slain. Thus, in all respects, they after these things became
excellent.(4)
But then, "they were moved with indignation." What
then saith Christ? "He called them unto Him, and said, The princes of
the Gentiles exercise dominion over them."(5) For, as they were
disturbed and troubled, He soothes them by His call before His word,
and by drawing them near Him. For the two having separated themselves
from the company of the ten, had stood nearer Him, pleading their own
interests. Therefore He brings near Him these also, by this very act,
and by exposing and revealing it before the rest, soothing the passion
both of the one and of the other.
And not as before, so now also doth He check them. For whereas before
He brings little children into the midst, and commands to imitate their
simplicity and lowliness; here He reproves them in a sharper way from
the contrary side, saying, "The princes of the Gentiles exercise
dominion(6) over them, and their great ones exercise authority upon
them, but it shall not be so among you;(7) but he that will be great
among you, let this man be minister to all; and he that will be first,
let him be last of all;"(8) showing that such a feeling as this is that
of heathens, I mean, to love the first place. For the passion is
tyrannical, and is continually hindering even great men; therefore also
it needs a severer stripe. Whence He too strikes deeper into them, by
comparison with the Gentiles shaming their inflamed soul, and removes
the envy of the one and the arrogance of the other, all but saying, "Be
not moved with indignation, as insulted. For they harm and disgrace
themselves most, who on this wise seek the first places, for they are
amongst the last. For matters with us are not like matters without.
'For the princes of the Gentiles exercise dominion over them,' but with
me the last, even he is first."
"And in proof that I say not these things without
cause, by the things which I do and suffer, receive the proof of my
sayings. For I have myself done something even more. For being King of
the powers above, I was willing to become man, and I submitted to be
despised, and despitefully entreated. And not even with these things
was I satisfied, but even unto death did I come. Therefore," He saith,
"Even as the Son of Man came not to be ministered
unto, but to minister, and to give His life a ransom for many."(9) "For
not even at this did I stop," saith He, "but even my life did I give a
ransom; and for whom? For enemies. But thou if thou art abused, it is
for thyself, but I for thee."
Be not then afraid, as though thine honor were
plucked down. For how much soever thou humblest thyself, thou canst not
descend so much as thy Lord. And yet His descent hath become the ascent
of all, and hath made His own glory shine forth. For before He was made
man, He was known amongst angels only; but after He was made man and
was crucified, so far from lessening that glory, He acquired other
besides, even that from the knowledge of the world.
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Fear not then, as though thine honor were put down,
if thou shouldest abase thyself, for in this way is thy glory more
exalted, in this way it becomes greater. This is the door of the
kingdom. Let us not then go the opposite way, neither let us war
against ourselves. For if we desire to appear great, we shall not be
great, but even the most dishonored of all.
Seest thou how everywhere He urges them by the
opposite things, giving them what they desire? For in the preceding
parts also we have shown this in many instances, and in the cases of
the covetous, and of the vain-glorious, He did thus. For wherefore, He
saith, dost thou give alms before men? That thou mayest enjoy glory?
Thou must then not do so, and thou shall surely enjoy it. Wherefore
dost thou lay up treasures? That thou mayest be rich? Thou must then
not lay up treasures, and thou shalt be rich. Even so here too,
wherefore dost thou set thy heart on the first places? That thou mayest
be before others? Choose then the last place, and then thou wilt enjoy
the first. So that if it be thy will to become great, seek not to
become great, and then thou wilt be great. For the other is to be
little.
5. Seest thou how He drew them off from the disease,
by showing them both from thence failing of their object, and from
hence gaining, that they might flee the one, and follow after the other.
And of the Gentiles, too, He for this cause reminded
them, that in this way again He might show the thing to be disgraceful
and to be abhorred.
For the arrogant is of necessity base, and, on the
contrary, the lowly-minded is high. For this is the height that is true
and genuine, and exists not in name only, nor in manner of address. And
that which is from without is of necessity and fear, but this is like
to God's. Such a one, though he be admired by no one, continues high;
even as again the other, though he be courted by all, is of all men the
basest. And the one is an honor rendered of necessity, whence also it
easily passes away; but the other is of principle, whence also it
continues steadfast. Since for this we admire the saints also, that
being greater than all, they humbled themselves more than all.
Wherefore even to this day they continue to be high, and not even death
hath brought down that height.
And if ye be minded, let us by reasonings also
inquire into this very thing. Any one is said to be high, either when
he is so by greatness of stature, or when he hath chanted to be set on
a high place, and low in like manner, from the opposite things.
Let us see then who is like this, the boaster, or he
that keeps within measure, that thou mayest perceive that nothing is
higher than lowliness of mind, and nothing lower than boastfulness.
The boaster then desires to be greater than all, and
affirms no one to be equal in worth with him; and how much soever honor
he may obtain, he sets his heart on more and claims it, and accounts
himseif to have obtained none, and treats men with utter contempt, and
yet seeks after the honor that comes from them; than which what can be
more unreasonable? For this surely is like an enigma. By those, whom he
holds in no esteem, he desires to be glorified.
Seest thou how he who desires to be exalted falls
down and is set on the ground? For that he accounts all men to be
nothing compared with himself, he himself declares, for this is
boasting. Why then dost cast thyself upon him who is nothing? why dost
thou seek honor of him? Why dost thou lead about a with thee such great
multitudes?
Seest thou one low, and set on a low place. Come
then, let us inquire about the high man. This one knows what man is,
and that man is a great thing, and that he himself is last of all, and
therefore whatever honor he may enjoy, he reckons this great, so that
this one is consistent with himself and is high, and shifts not his
judgment; for whom he accounts great, the honors that come from them he
esteems great also, though they should chance to be small, because he
accounts those who bestow them to be great. But the boastful man
accounts them that give the honors to be nothing, yet the honors
bestowed by them he reckons to be great.
Again, the lowly man is seized by no passion, no
anger can much trouble this man, no love of glory, no envy, no
jealousy: and what can be higher than the soul that is delivered from
these things? But the boastful man is held in subjection by all these
things, like any worm crawling in the mire, for jealousy and envy and
anger are forever troubling his soul.
Which then is high? He that is superior to his
passions, or he that is their slave? He that trembles at them and is
afraid of them, or he that is unsubdued, and never taken by them? Which
kind of bird should we say flies higher? that which is higher than the
hands and the arrows of the hunter, or that which does not even suffer
the hunters to need an arrow, from his flying along the ground, and
from not being able ever to elevate himself? Is not then the arrogant
man like this? for indeed every net readily catches him as crawling on
the ground.
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6. But if thou wilt, even from that wicked demon
prove thou this. For what can be baser than the devil, because he had
exalted himseif; what higher than the man who is willing to abase
himself? For the former crawls on the ground under our heel (For, "ye
tread," He saith,(1) "upon serpents and scorpions"), but the latter is
set with the angels on high.
But if thou desirest to learn this from the example
of haughty men also, consider that barbarian king, that led so great an
army, who knew not so much as the things that are manifest to all; as,
for instance, that stone was stone, and the images, images; wherefore
he was inferior even to these. But the godly and faithful are raised
even above the sun; than whom what can be higher, who rise above even
the vaults of heaven, and passing beyond angels, stand by the very
throne of the king.
And that thou mayest learn in another way their
vileness; who will be abased? He who has God for his ally, or he with
whom God is at war? It is quite plain that it is he with whom He is at
war. Hear then touching either of these what saith the Scripture. "God
res steth the proud, but giveth grace unto the humble."(2)
Again, I will ask you another thing also. Which is
higher? He who acts as a priest to God and offers sacrifice? or he who
is somewhere far removed from confidence towards Him? And what manner
of sacrifice doth the lowly man offer? one may say. Hear David saying,
"The sacrifice of God is a contrite spirit; a contrite and humbled
heart God will not despise."(3)
Seest thou the purity of this man? Behold also the
uncleanness of the other; for "every one that is proud in heart is
unclean before God."(4) Besides, the one hath God resting upon him,
("For unto whom will I look," saith He, "but to him that is meek and
quiet, and trembleth at my words"),(5) but the other crawls with the
devil, for he that is lifted up with pride shall suffer the devil's
punishment. Wherefore Paul also said, "Lest, being lifted up with
pride, he should fall into the condemnation of the devil."(6)
And the thing opposite to what he wishes, befalls
him. For his wish is to be arrogant, that he may be honored; but the
most contemned of all is this character. For these most of all are
laughing stocks, foes and enemies to all men, the most easy to be
subdued by their enemies, the men that easily fall into anger, the
unclean before God.
What then can be worse than this, for this is the
extremity of evils? And what is sweeter than the lowly, what more
blessed, since, they are longed after, and beloved of God? And the
glory too that cometh of men, these do most of all enjoy, and all honor
them as fathers, embrace them as brothers, receive them as their own
members.
Let us then become lowly, that we may be high. For
most utterly doth arrogance abase. This abased Pharaoh. For, "I know
not," he saith, "the Lord,"(7) and he became inferior to flies and
frogs, and the locusts, and after that with his very arms and horses
was he drowned in the sea. In direct opposition to him, Abraham saith,
"I am dust and ashes,"(8) and prevailed over countless barbarians, and
having fallen into the midst of Egyptians, returned, bearing a trophy
more glorious than the former, and, cleaving to this virtue, grew ever
more high. Therefore he is celebrated everywhere, therefore he is
crowned and proclaimed; but Pharaoh is both earth and ashes, and if
there is anything else more vile than these. For nothing cloth God so
abhor as arrogance. For this object hath He done all things from the
beginning, in order that He might root out this passion. Because of
this are we become mortal, and are in sorrows, and wailings. Because of
this are we in toil, and sweat, and in labor continual, and mingled
with affliction. For indeed out of arrogance did the first man sin,
looking for an equality with God. Therefore, not even what things he
had, did he continue to possess, but lost even these.
For arrogance is like this, so far from adding to us
any improvement of our life, it subtracts even what we have; as, on the
contrary, humility, so far from subtracting from what we have, adds to
us also what we have not.
This virtue then let us emulate, this let us pursue,
that we may both enjoy present honor, and attain unto the glory to
come, by the grace and love towards man of our Lord Jesus Christ, with
whom be unto the Father glory and might, together with the Holy Ghost,
now and always, and world without end. Amen.
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HOMILY LXVI.
MATT, XX. 29, 30.
"And as they departed from Jericho, great multitudes followed Him. And,
behold, two blind men sitting by the wayside, when they heard that
Jesus passed by, cried out, saying, Have mercy on us, O Lord, Thou Son
of David."
SEE whence He passed unto Jerusalem, and where He
abode before this, with regard to which it seems to me especially
worthy of inquiry, wherefore He went not away even long before this
from thence unto Galilee, but through Samaria. But this we will leave
to them that are fond of learning. For if any one were disposed to
search the matter out carefully, he will find that John intimates it
well, and hath expressed the cause.(1)
But let us keep to the things set before us, and let
us listen to these blind men, who were better than many that see. For
neither having a guide, nor being able to see Him when come near to
them, nevertheless they strove to come unto Him, and began to cry with
a loud voice, and when rebuked for speaking, they cried the more. For
such is the nature of an enduring soul, by the very things that hinder,
it is borne up.
But Christ suffered them to be rebuked, that their
earnestness might the more appear, and that thou mightest learn that
worthily they enjoy the benefits of their cure. Therefore He doth not
so much as ask, "Do ye believe?" as He doth with many; for their cry,
and their coming unto Him, sufficed to make their faith manifest.
Hence learn, O beloved, that though we be very vile
and outcast, but yet approach God with earnestness, even by ourselves
we shall be able to effect whatsoever we ask. See, for instance, these
men, how, having none of the apostles to plead with them, but rather
many to stop their mouths, they were able to pass over the hindrances,
and to come unto Jesus Himself. And yet the evangelist bears witness to
no confidence of life(2) in them, but earnestness sufficed them instead
of all.
These then let us also emulate. Though God defer the
gift, though there be many withdrawing us, let us not desist from
asking. For in this way most of all shall we win God to us. See at
least even here, how not poverty, not blindness, not their being
unheard, not their being rebuked by the multitude, not anything else,
impeded their exceeding earnestness. Such is the nature of a fervent
and toiling soul.
What then saith Christ? "He called them, and said,
What will ye that I should do unto you? They say unto Him, Lord, that
our eyes may be opened."(3) Wherefore cloth He ask them? Lest any one
should think that when they wish to receive one thing, He giveth them
another thing. For indeed it is usual with Him on every occasion, first
to make manifest and discover to all the virtue of those He is healing,
and then to apply the cure, for one reason, that He might lead on the
others likewise to emulation; and for another, that He might show that
they were enjoying the gift worthily. This, for instance, He did with
respect to the Canaanitish woman also, this too in the case of the
centurion, this again as to her that had the issue of blood, or rather
that marvellous woman even anticipated the Lord's inquiry; but not so
did He pass her by, but even after the cure makes her manifest. Such
earnest care had He on every occasion to proclaim the good deeds of
them that come to Him, and to show them to be much greater than they
are,(4) which He doth here also.
Then, when they said what they wished, He had
compassion on them, and touched them. For this alone is the cause of
their cure, for which also He came into the world. But nevertheless,
although it be mercy and grace, it seeks for the worthy.
But that they were worthy is manifest, both from
what they cried out, and from the fact that, when they had received,
they did not hasten away, as many do, being ungrateful after the
benefits. Nay, they were not like this, but were both persevering
before the
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gift, and after the gift grateful, for "they followed Him."
"And when He drew nigh unto Jerusalem, and was come
to Bethphage, unto the Mount of Olives, He sent two of His disciples,
saying, Go into the village over against you, and ye shall find an ass
tied, and a coIt with her: loose them, and bring them unto me. And if
any man say aught unto you, ye shall say, The Lord hath need of them;
and straightway he sendeth them. And this was done, that it might be
fulfilled which was spoken by Zechariah the prophet, Tell ye the
daughter of Sion, Behold, thy King cometh to thee, meek, and sitting
upon an ass, and a colt the foal of an ass."(1)
And yet He had often entered Jerusalem before, but
never with so much circumstance. What then is the cause? It was the
beginning then of the dispensation; and neither was He very well known,
nor the time of His passion near; wherefore He mixed with them with
less distinction, and more disguising Himseif. For He would not have
been held in admiration, had He so appeared, and He would have excited
them to greater anger. But when He had both given them sufficient proof
of His power, and the cross was at the doors, He makes Himself then
more conspicuous, and doeth with greater circumstance all the things
that were likely to inflame them. For it was indeed possible for this
to have been done at the beginning also; but it was not profitable nor
expedient it should be so.
But do thou observe, I pray thee. how many miracles
are done, and how many prophecies are fulfilled. He said, "Ye shall
find an ass;" He foretold that no man should hinder them, but that all,
when they heard, should hold their peace.
But this is no small condemnation of the Jews, if
them that were never known to Him, neither had appeared before Him, He
persuades to give up their own property, and to say nothing against it,
and that by His disciples, while these, being present with Him at the
working of His miracles, were not persuaded.
2. And do not account what was done to be a small
thing. For who persuaded them, when their own property was taken from
them, and that, when they were perhaps poor men and husbandmen, not to
forbid it? Why say I not to forbid it? not to ask, or even if they
asked, to hold their peace, and give it up. For indeed both things were
alike marvellous, as well, if they said nothing, when their beasts were
dragged away, or if having spoken, and heard, "The Lord hath need of
them," they yielded and withstood not, and this when they see not Him,
but His disciples.
By these things He teaches them, that it was in His
power to have entirely hindered the Jews also, even against their will,
when they were proceeding to attack Him, and to have made them
speechless, but He would not.
And another thing again together with these doth He
teach the disciples, to give whatever He should ask; and, though he
should require them to yield up their very life, to give even this, and
not to gainsay. For if even strangers gave up to Him, much more ought
they to strip themselves of all things.
And besides what we have said, He was fulfilling
also another prophecy, one which was twofold, one part in words, and
another in deeds. And that in deeds was, by the sitting on the ass; and
that by words, the prediction of Zacharias; because he had said, that
the King should sit on an ass. And He, having sat and having fulfilled
it, gave to the prophecy another beginning again, by what He was doing
typifying beforehand the things to come.
How and in what manner? He proclaimed beforehand the
calling of the unclean Gentiles, and that He should rest upon them, and
that they should yield to Him and follow Him, and prophecy succeeded to
prophecy.
But to me He seemeth not for this object only to sit
on the ass, but also as affording us a standard of self-denial. For not
only did He fulfill prophecies, nor did He only plant the doctrines of
the truth, but by these very things He was correcting our practice for
us, everywhere setting us rules of necessary use, and by all means
amending our life.
For this cause, I say, even when He was to be born
He sought not a splendid house, nor a mother rich and distinguished,
but a poor woman, and one that had a carpenter as her betrothed
husband; and is born in a shed, and laid in a manger: and choosing His
disciples, He chose not orators and wise men, not rich men and nobly
born, but poor men, and of poor families, and in every way
undistinguished; and providing His table, at one time He sets before
Himself barley loaves, and at another at the very moment commands the
disciples to buy at the market. And making His couch, He makes it of
grass, and putting on raiment, He clothes Himself in
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what is cheap, and in no respect different from the common sort; and a
house He did not so much as possess. And if He had to go from place to
place, He did this travelling on foot, and so travelling, as even to
grow weary. And sitting, He requires no throne nor pillow, but sits on
the ground, sometimes in the mountain, and sometimes by the well, and
not merely by the well, but also alone, and talks with a Samaritan
woman.
Again, setting measures of sorrow, when He had need
to mourn, He weeps moderately, everywhere setting us rules, as I have
said, and limits how far one ought to proceed, and not any further. So
for this intent now also, since it happens that some are weak and have
need of beasts to carry them, in this too He fixes a measure, showing
that one ought not to yoke horses or mules to be borne by them, but to
use an ass, and not to proceed further, and everywhere to be limited by
the want.
But let us look also at the prophecy, that by words,
that by acts. What then is the prophecy? "Behold, thy King cometh to
thee, meek, and riding on an ass, and a young colt;"(1) not driving
chariots, like the rest of the kings, not demanding tributes, not
thrusting men off, and leading about guards, but displaying His great
meekness even hereby.
Ask then the Jew, what King came to Jerusalem borne
on an ass? Nay, he could not mention, but this alone.
But He did these things, as I said, signifying
beforehand the things to come. For here the church is signified by the
colt, and the new people, which was once unclean, but which, after
Jesus sat on them, became clean. And see the image preserved
throughout. I mean that the disciples loose the asses For by the
apostles, both they and we were called; by the apostles were we brought
near. But because our acceptance provoked them also to emulation,
therefore the ass appears following the colt. For after Christ hath sat
on the Gentiles, then shall they also come moving us to emulation.(2)
And Paul declaring this, said, "That blindnesss in part is happened to
Israel, until the fullness of the Gentiles be come in; and so all
Israel shall be saved."(4) For that it was a prophecy is evident from
what is said. For neither would the prophet have cared to express with
such great exactness the age of the ass, unless this had been so.
But not these things only are signified by what is
said, but also that the apostles should bring them with ease. For as
here, no man gainsaid them so as to keep the asses, so neither with
regard to the Gentiles was any one able to prevent them, of those who
were before masters of them.
But He doth not sit on the bare colt, but on the
apostles' garments. For after they had taken the colt, they then gave
up all, even as Paul also said, "I will very gladly spend and be spent
for your souls."(5)
But mark how tractable the colt, how being unbroken,
and having never known the rein, he was not restive, but went on
orderly; which thing itself was a prophecy of the future, signifying
the submissiveness of the Gentiles, and their sudden conversion to good
order. For all things did that word work, which said, "Loose him, and
bring him to me:" so that the unmanageable became orderly, and the
unclean thenceforth clean.
3. But see the baseness of the Jews. He had wrought
so many miracles, and never were they thus amazed at Him; but when they
saw a multitude running together, then they marvel. "For all the city
was moved, saying, Who is this? But the multitudes said, This is Jesus
the prophet of Nazareth of Galilee."(6) And when they thought they were
saying something great, even then were their thoughts earthly, and low,
and dragging on the ground.(7)
But these things He did, not as displaying any pomp,
but at once, as I have said, both fulfilling a prophecy, and teaching
self-denial, and at the same time also comforting His disciples, who
were grieving for His death, and showing them that He suffers all these
things willingly.
And mark thou, I pray thee, the accuracy of the prophet, how he
foretold all things. And some things David, some things Zechariah, had
proclaimed beforehand. Let us also do likewise, and let us sing hymns,
and give up our garments to them that bear Him. For what should we
deserve, when some clothe the ass on which He was set, and others strew
the garments even under her feet; but we, seeing him naked, and not
being even commanded to strip ourselves, but to spend of what is laid
by, not even so are liberal? And when they indeed attend upon Him
before and behind, but we, when He cometh unto us, send Him away, and
thrust Him off and insult Him.
How sore a punishment do these things
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deserve, how great vengeance! Thy Lord cometh unto thee in need, and
thou art not willing so much as to listen to His entreaty, but thou
blamest and rebukest Him, and this, when thou hast heard such words as
these. But if in giving one loaf, and a little money, thou art so mean,
and haughty, and backward; if thou hadst to empty out all, what
wouldest thou become?
Seest thou not those that show their magnificence in
the theatre, how much they give away to the harlots? but thou givest
not so much as the half, nay often not the smallest part. But the devil
is exhorting to give to whom it may chance, procuring us hell, and thou
givest; but Christ to the needy, promising a kingdom, and thou, far
from giving, dost rather insult them, and thou choosest rather to obey
the devil, that thou mightest be punished, than to submit to Christ,
and be saved.
And what could be worse than this frenzy? One
procures hell, the other a kingdom, and ye leave the latter, and run
unto the former. And this ye send away, when He cometh unto you, that
when he is far off, ye call unto you. And what you do is the same as if
a king bearing a royal robe, and offering a diadem, did not win your
choice, but a robber brandishing a sword at you, and threatening death,
were to win it.
Considering these things then, beloved, let us
discern the truth at length though late, and let us grow sober. For I
am now ashamed of speaking of almsgiving, because that having often
spoken on this subject, I have effected nothing worth the exhortation.
For some increase indeed hath there been, but not so much as I wished.
For I see you sowing, but not with a liberal hand. Wherefore I fear too
lest ye also "reap sparingly."(1)
For in proof that we do sow sparingly, let us
inquire, if it seem good, which(2) are more numerous in the city, poor
or rich; and which they, who are neither(2) poor nor rich, but have a
middle place. As, for instance, a tenth part is of rich, and a tenth of
the poor that have nothing at all, and the rest of the middle sort.
Let us distribute then amongst the poor the whole
multitude of the city, and ye will see the disgrace how great it is.
For the very rich indeed are but few, but those that come next to them
are many; again, the poor are much fewer than these. Nevertheless,
although there are so many that are able to feed the hungry, many go to
sleep in their hunger, not because those that have are not able with
ease to succor them, but because of their great barbarity and
inhumanity. For if both the wealthy, and those next to them, were to
distribute amongst themselves those who are in need of bread and
raiment, scarcely would one poor person fall to the share of fifty men
or even a hundred. Yet nevertheless, though in such great abundance of
persons to assist them, they are wailing every day. And that thou
mayest learn the inhumanity of the others, when the church is possessed
of a revenue of one of the lowest among the wealthy, and not of the
very rich, consider how many widows it succors every day, how many
virgins; for indeed the list of them hath already reached unto the
number of three thousand. Together with these, she succors them that
dwell in the prison, the sick in the caravansera, the healthy, those
that are absent from their home, those that are maimed in their bodies,
those that wait upon the altar; and with respect to food and raiment,
them that casually come every day; and her substance is in no respect
diminished. So that if ten men only were thus willing to spend, there
would be no poor.
4. And what, it will be said, are our children to
inherit? The principal remains, and the income again is become more
abundant, the goods being stored up for them in Heaven.
But are ye not willing to do this? At least do it by
the half, at least by the third part, at least by the fourth part at
least by the tenth. For owing to God's favor, it were possible for our
city to nourish the poor of ten cities.
And if ye will, let us make some calculation(3) in
proof of this; or rather there is no need so much as of reckoning; for
of itself the easiness of the thing is discernible. See at least, upon
public occasions, how much one house hath often not been backward to
spend, and hath not had so much as a little feeling of the expense,
which service if each of the rich were willing to perform for the poor,
in a brief moment of time he would have seized on Heaven.
What plea then will there be? what shadow of
defense, when not even of the things from which we must assuredly be
separated, when taken away from hence, not even of these do we impart
to the needy with as much liberality as others to those on the stage,
and this when we are to reap so many benefits therefrom? For we ought
indeed, even though we were always to be here, not even so to be
sparing of this good expenditure; but when after a little time, we are
to be removed from
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hence, and dragged away naked from all, what kind of defense shall we
have for not even out of our income giving to the hungry and
distressed?(1)
For neither do I constrain thee to lessen thy
possessions, not because I do not wish it, but because I see thee very
backward. It is not then this I say, but spend of your fruits, and
treasure up nothing from these. It is enough for thee to have the money
of thine income pouring in on thee as from a fountain; make the poor
sharers with thee, and become a good steward of the things given thee
of God.
But I pay tribute, one may say. For this cause then
dost thou despise, because in this case no one demands it of thee? And
the other, who, should the earth bear, or should it not bear, takes by
force, and extorts, thou darest not gainsay; but Him that is so mild,
and then only demands, when the earth bears, thou answerest not even to
a word? And who will deliver thee from those intolerable punishments?
There is no one. For if, because in the other case a very sore
punishment will ensue to thee for not giving, therefore thou becomest
diligent about the payment, consider here too is one more sore; not to
be bound, neither to be cast into prison, but to depart into the
eternal fire.
For all reasons then let us pay these tributes
first: for great is the facility, and greater the reward; and more
abundant the gain, and worse the punishments to us if we are obstinate.
For a punishment cometh upon us, which hath no end.
But if thou tell me of the soldier's fighting for
thee with the barbarians, there is here too a camp, that of the poor,
and a war, which the poor are waging for thee. For when they receive,
by praying they make God propitious; and making Him propitious, they
repulse, instead of barbarians, the assaults of the devils; they suffer
not the evil one to be violent, neither to attack us continually, but
they relax his might.
5. Seeing therefore these soldiers every day
fighting in thy behalf with the devil by their supplications and
prayers, demand of thyself this good contribution, their nourishment.
For this King being mild hath not assigned thee any to demand it of
thee, but desires thou shouldest give it willingly; though thou pay by
little and little, He receives it; though being in difficulty, thou
shouldest pay after a long time, He cloth not press him that hath not.
Let us not then despise His long-suffering; let us
treasure up for ourselves, not wrath, but salvation; not death, but
life; not punishment and vengeance, but honors and crowns. There is no
need in this case to pay a hire for the conveyance of the things
contributed; there is no need in this case to labor in turning them
into money. If thou givest them up, the Lord Himself removes them into
Heaven; He Himself makes the traffic the more gainful for thee.
There is no need here to find one to carry in what
thou hast contributed; contribute only, and straightway it goeth up,
not that others may be maintained as soldiers, but that it may remain
for thee with great profit. For here(2) whatsoever thou mayest have
given, it is not possible to recover; but there thou wilt receive them
again with much honor, and shalt gain greater, and more spiritual
gains. Here the gifts are a demand; there a loan, and money at
interest, and a debt.
Yea farther, God hath given thee bonds. For" he that
showeth mercy to a poor man," it is said, "lendeth to the Lord."(3) He
gave thee also an earnest, and bail, and this being God! What sort of
earnest? The things in the present life, the visible, the spiritual
things, the foretaste of the things to come.
Why then dost thou delay, and why art thou backward,
having received so many things already, looking for so many things?
For what thou hast received are these: He Himseif
made thee a body, He Himself put in thee a soul, He honored with speech
thee alone of the things on the earth, He gave thee the use of all the
things that are seen, He bestowed on thee the knowledge of Himself, He
gave up His Son for thee, He gave thee a baptism full of so many good
things, He gave thee a holy table, He promised a kingdom, and the good
things that cannot be told.
Having then received so many good things, having to
receive so many, again I say the same thing, art thou making petty
reckoning about perishing riches, and what excuse wilt thou have?
But art thou looking altogether at thy children? and
dost draw back for the sake of these? Nay, rather teach them also to
gain such gains. For if thou hadst money lent out and bearing interest,
and thou hadst a grateful debtor, thou wouldest ten thousand times
rather choose instead of the gold to leave the bond to thy child, so
that he should have the large income from it, and not be constrained to
go about, and seek for others to borrow it.
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And now give this bond to thy children, and leave
God a debtor to them. Thou dost not sell thy lands, and give to thy
children, but leavest them, that the income may remain, and that they
may have a greater increase of riches from thence; but this bond, which
is more productive than any land or revenue, and bears so many fruits,
this art thou afraid to leave to them? What great folly
must this be, and frenzy. And this when thou knowest, that though thou
shouldest leave it to them, thou thyself also shall again take it away
with thee.
Of this nature are the things spiritual; they have
great munificence. Let us not then be beggarly; neither be inhuman and
savage towards ourselves, but let us traffic in that good merchandise;
that we may both ourselves take it away with us when we depart, and
leave it to our own children, and attain to the good things to come, by
the grace and love towards man of our Lord Jesus Christ, with whom be
unto the Father, together with the Holy Ghost, glory, might, honor, now
and ever, and world without end. Amen.
HOMILY LXVII.
MATT. XXI. 12, 13.
"And Jesus went into the temple,(1) and cast out all them that sold and
bought in the temple, and overthrow the tables of the money-changers
and the seats of them that sold doves, and saith unto them, It is
written, my house shall be called a house of prayer; but ye have made
it a den of thieves."(2)
This John likewise saith, but he in the beginning of
his Gospel, this at the end. Whence it is probable this was done twice,
and at different seasons.
And it is evident both from the times, and from
their reply. For there He came at the very passover, but here much
before. And there the Jews say, "What sign showest thou us?"(3) but
here they hold their peace, although reproved, because He was now
marvelled at amongst all men.
And this is a heavier charge against the Jews, that
when He had done this not once only, but a second time, they continued
in their trafficking, and said that He was an adversary of God, when
they ought even from hence to have learnt His honor for His Father and
His own might. For indeed He also wrought miracles, and they saw His
words agreeing with His works.
But not even so were they persuaded, but "were sore
displeased," and this while they heard the prophet crying aloud, and
the children in a manner beyond their age proclaiming Him. Wherefore
also He Himself sets up Isaiah against them as an accuser, saying, "My
house shall be called a house of prayer.(4)
But not in this way only doth He show His authority,
but also by His healing divers in firmities. "For the blind and the
tame came unto Him, and He healed them,"(5) and His power and authority
He indicates.
But they not even so would be persuaded, but
together with the rest of the miracles hearing even the children
proclaiming, were ready to choke, and say, "Hearest thou not what these
say?(6) And yet it was Christ's part to have said this to them, "Hear
ye not what these say?" for the children were singing to Him as to God.
What then saith He? Since they were speaking against
things manifest, He applies His correction more in the way of reproof,
saying, "Have ye never read, Out of the mouths of babes and sucklings
Thou hast perfected praise?" And well did He say, "Out of the mouth."
For what was said was not of their understanding, but of His power
giving articulation to their tongue yet immature.
And this was also a type of the Gentiles lisping,
and sounding forth at once great things with understanding and faith.
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And for the apostles also there was from hence no
small consolation. For that they might not be perplexed, how being
unlearned they should be able to publish the gospel, the children
anticipate them, and remove all their anxiety, teaching them, that He
would grant them utterance, who made even these to sing praises.
And not so only, but the miracle showed that He is
Creator even of nature. The children then, although of age immature,
uttered things that had a clear meaning, and were in accordance with
those above, but the men things teeming with frenzy and madness. For
such is the nature of wickedness.
Forasmuch then as there were many things to provoke
them, from the multitude, from the casting out of the sellers, from the
miracles, from the children, He again leaves them, giving room to the
swelling passion, and not willing to begin His teaching,
test boiling with envy they should be the more displeased at His
sayings.
"Now in the morning as He returned into the city, He
was an hungered."(1) How is He an hungered in the morning? When He
permits the flesh, then it shows its feeling. "And when He saw a fig
tree in the way, He came to it, and found nothing thereon, but leaves
only."(2) Another evangelist saith, "The time of figs was not yet;"(3)
but if it was not time, how doth the other evangelist say, "He came, if
haply He might find fruit thereon." Whence it is manifest that this
belongs to the suspicion of His disciples, who were yet in a somewhat
imperfect state. For indeed the evangelists in many places record the
suspicions of the disciples.
Like as this then was their suspicion, so also was
it too to suppose it was cursed for this cause, because of having no
fruit. Wherefore then was it cursed? For the disciples' sakes, that
they might have confidence. For because everywhere He conferred
benefits, but punished no man; and it was needful that He should afford
them a demonstrative proof of His power to take vengeance also, that
both the disciples might learn, and the Jews, that being able to blast
them that crucify Him, of His own will He submits, and does not blast
them; and it was not His will to show forth this upon men; upon the
plant did He furnish the proof of His might in taking vengeance. But
when unto places, or unto plants, or unto brutes, any such thing as
this is done, be not curious, neither say, how was the fig-tree justly
dried up, if it was not the time of figs; for this it is the utmost
trifling to say; but behold the miracle, and admire and glorify the
worker thereof.
Since in the case also of the swine that were
drowned, many have said this, working out the argument of justice; but
neither there should one give heed, for these again are brutes, even as
that was a plant without life.
Wherefore then was the act invested with such an
appearance, and with this plea for a curse? As I said, this was the
disciple's suspicion.
But if it was not yet time, vainly do some say the
law is here meant. For the fruit of this was faith, and then was the
time of this fruit, and it had indeed borne it; "For already(4) are the
fields white to harvest," saith He; and, "I sent you to reap that
whereon ye bestowed no labor."(5)
2. Not any therefore of these things doth He here
intimate, but it is what I said, He displays His power to punish, and
this is shown by saying, "The time was not yet," making it clear that
of this special purpose He went, and not for hunger, but for His
disciples' sake, who indeed marvelled exceedingly, although many
miracles had been done greater; but, as I said, this was strange, for
now first He showed forth His power to take vengeance. Wherefore not in
any other, but in the moistest of all planted things did He work the
miracle, so that hence also the miracle appeared greater.
And that thou mightest learn, that for their sakes
this was done, that He might train them to feel confidence, hear what
He saith afterwards. But what saith He? "Ye also shall do greater
things, if ye are willing to believe and to be confident in prayer."
Seest thou that all is done for their sake, so that they might not be
afraid and tremble at plots against them? Wherefore He saith this a
second time also, to make them cleave to prayer and faith. For not this
only shall ye do, but also shall remove mountains; and many more things
shall ye do, being confident in faith and prayer."(6)
But the boastful and arrogant Jews, wishing to
interrupt His teaching, came unto Him, and asked, "By what authority
doest thou these things?"(7) For since they could not object against
the miracles, they bring forward against Him the correction of the
traffickers in the temple. And this in John also they appear to ask,
although not in these words, but with the same intent. For there too
they say, "What sign showest thou unto us? seeing that thou doest these
things."
411
But there He answers them, saying, "Destroy this temple, and I in three
days will raise it up,"(1) whereas here He drives them into a
difficulty. Whence it is manifest, that then indeed was the beginning
and prelude of the miracles, but here the end.
But what they say is this: Hast thou received the
teacher's chair? Hast thou been ordained a priest, that thou didst
display such authority? it is said. And yet He had done nothing
implying arrogance, but had been careful for the good order of the
temple, yet nevertheless having nothing to say, they object against
this. And indeed when He cast them out, they did not dare to say
anything, because of the miracles, but when He showed Himself, then
they find fault with Him.
What then saith He? He doth not answer them
directly, to show that, if they had been willing to see His authority,
they could; but He asks them again, saying, "The baptism of John,
whence is it? From heaven, or of men?"(2)
And what sort of inference is this? The greatest
surely. For if they had said, from heaven, He would have said unto
them, why then diet ye not believe him? For if they had believed, they
would not have asked these things. For of Him John had said, "I am not
worthy to loose the latchet of His shoe; and, "Behold the Lamb of God,
which taketh away the sins of the world;" and, "This is the Son of
God;"(3) and, "He that cometh from above is above all;"(4) and, "His
fan is in His hand, and He will thoroughly purge His floor."(5) So that
if they had believed him, there was nothing to hinder them from knowing
by what authority Christ doeth these things.
After this, because they, dealing craftily, said,
"We know not," He said not, neither know I, but what? "Neither tell I
you."(6) For if indeed they had been ignorant it would have been
requisite for them to be instructed; but since they were dealing
craftily with good reason He answers them nothing.
And how was it they did not say that the baptism was
of men? "They feared the people"(7) it is said. Seest thou a perverse
heart? It, every case they despise God and do all things for the sake
of men. For this man too they feared for their sakes not reverencing
the saint(8) but on account of men? and they were not willing to
believe in Christ, because of men, and all their evils were engendered
to them from hence.
After this, He saith, "What think ye? A man had two
sons; and he saith to the first, go, work to-day in the vineyard. But
he answered and said, I will not: but afterward he repented, and went.
And he came to the second, and said likewise. And he answered and said,
I go sir: and went not. Whether then of them twain did the will of his
father? They say, the first."(10)
Again He convicts them by a parable, intimating both
their unreasonable obstinacy, and the submissiveness of those who were
utterly condemned by them. For these two children declare what came to
pass with respect to both the Gentiles and the Jews. For the former not
having undertaken to obey, neither having become hearers of the law,
showed forth their obedience in their works; and the latter having
said, "All that the Lord shall speak, we will do, and will
hearken,"(11) in their works were disobedient. And for this reason, let
me add, that they might not think the law would benefit them, He shows
that this self-same thing condemns them, like as Paul also saith," Not
the hearers of the law are just before God, but the doers of the law
shall be justified."(12) For this intent, that He might make them even
self-condemned, He causes the judgment to be delivered by themselves,
like as He does also in the ensuing parable of the vineyard.
3. And that this might be done, He makes trial of
the accusation in the person of an other. For since they were not
willing to confess directly, He by a parable drives them on to what He
desired.
But when, not understanding His sayings, they had
delivered the judgment, He unfolds His concealed meaning after this,
and saith, "Publicans and harlots go into the kingdom of Heaven before
you. For John came unto you in the way of righteousness, and ye
believed him not; but the publicans(13) believed him; and ye, when ye
had seen it, repented not afterwards, that ye might believe him.(14)
For if He had said simply, harlots go before you,
the word would have seemed to them to be offensive; but now, being
uttered after their own judgment it appears to be not too hard.
Therefore He adds also the accusation. What then is
this? "John came," He saith, "unto you," not unto them, and not this
only, but; also "in the way of righteousness." "For neither with this
can ye find fault, that he was
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some careless one, and of no profit; but both his life was
irreprehensible, and his care for you great, and ye gave no heed to
him."
And with this there is another charge also, that
publicans gave heed; and with this, again another, that "not even after
them did ye. For ye should have done so even before them, but not to do
it even after them was to be deprived of all excuse;" and unspeakable
was both the praise of the one, and the charge against the other. "To
you he came, and ye accepted him not; he came not to them, and they
receive him, and not even them did ye take for instructors."
See by how many things is shown the commendation of
those, and the charge against these. To you he came, not to them. Ye
believed not, this offended not them. They believed, this profited not
you.
But the word, "go before you," is not as though
these were following, but as having a hope, if they were willing. For
nothing, so much as jealousy, rouses the grosser sort. Therefore He is
ever saying, "The first shall be last, and the last first." Therefore
He brought in both harlots and publicans, that they might provoke them
to jealousy.
For these two indeed are chief sins, engendered of
violent lust, the one of sexual desire, the other of the desire of
money. And He indicates that this especially was hearing the law of
God, to believe John. For it was not of grace only, that harlots
entered in, but also of righteousness. For not, as continuing harlots,
did they enter in, but having obeyed and believed, and having been
purified and converted, so did they enter in.
Seest thou how He rendered His discourse less
offensive, and more penetrating, by the parable, by His bringing in the
harlots? For neither did He say at once, wherefore believed ye not
John? but what was much more pricking, when, He had put forward the
publicans and the harlots, then He added this, by the order of their
actions convicting their unpardonable conduct, and showing that for
fear of men they do all things, and for vainglory. For they did not
confess Christ for fear, test they should be put out of the synagogue;
and again, of John they dared not speak evil, and not even this from
reverence, but for fear. All which things He convicted by His sayings,
and with more severity afterwards did He go on to inflict the blow,
saying, "But ye, when ye knew it, repented not afterwards, that ye
might believe him."
For an evil thing it is not at the first to choose
the good, but it is a heavier charge not even to be brought round. For
this above all maketh many wicked, which I see to be the case with some
now from extreme insensibility.
But let no one be like this; but though he be sunk
down to the extremity of wickedness, let him not despair of the change
for the better. For it is an easy thing to rise up out of the very
abysses of wickedness.
Heard ye not how that harlot, that went beyond all
in lasciviousness, outshone all in godly reverence. Not the harlot in
the gospels do I mean, but the one in our generation, who came from
Phoenice, that most lawless city. For she was once a harlot among us,
having the first honors on the stage, and great was her name
everywhere, not in our city only, but even as far as the Cilicians and
Cappadocians. And many estates did she ruin, and many orphans did she
overthrow; and many accused her of sorcery also, as weaving such toils
not by her beauty of person only, but also by her drugs. This harlot
once won even the brother of the empress, for mighty indeed was her
tyranny.
But all at once, I know not how, or rather I do know
well, for it was being so minded, and converting, and bringing down
upon herself God's grace, she despised all those things, and having
cast away the arts of the devils, mounted up to heaven.
And indeed nothing was more vile than she was, when
she was on the stage; nevertheless, afterwards she outwent many in
exceeding continence, and having clad herself with sackcloth, all her
time she thus disciplined herself. On the account of this woman both
the governor was stirred up, and soldiers armed, yet they had not
strength to carry her off to the stage, nor to lead her away from the
virgins that had received her.
This woman having been counted worthy of the
unutterable mysteries, and having exhibited a diligence proportionate
to the grace (given her) so ended her life, having washed off all
through grace, and after her baptism having shown forth much
self-restraint. For not even a mere sight of herself did she allow to
those who were once her lovers, when they had come for this, having
shut herself up, and having passed many years, as it were, in a prison.
Thus "shall the last be first, and the first last;" thus do we in every
case need a fervent soul, and there is nothing to hinder one from
becoming great and admirable:
4. Let no man then of them that live in vice
despair; let no man who lives in virtue slumber. Let neither this last
be confident, for often the harlot will pass him by; nor let the other
despair, for it is possible for him to pass by even the first. Hear
what God saith unto Jerusalem, "I
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said, after she had committed all these whoredoms, Turn thou unto me,
and she returned not."(1) When we have come back unto the earnest love
of God, He remembers not the former things. God is not as man, for He
reproaches us not with the past, neither doth He say, Why wast thou
absent so long a time? when we repent; only let us approach Him as we
ought. Let us cleave to Him earnestly, and rivet our hearts to His fear.
Such things have been done not under the new
covenant only, but even under the old. For what was worse than
Manasseh? but he was able to appease God. What more blessed than
Solomon? but when he slumbered, he fell. Or rather I can show even both
things to have taken place in one, in the father of this man, for he
the same person became at different times both good and bad. What more
blessed than Judas? but he became a traitor. What more wretched than
Matthew? but he became an evangelist. What worse than Paul? but he
became an apostle. What more to be envied than Simon? but he became
even himself the most wretched of all.
How many other such changes wouldest thou see, both
to have taken place of old, and now taking place every day? For this
reason then I say, Neither let him on the stave despair, nor let him in
the church be confident. For to this last it is said, "Let him that
thinketh he standeth, take heed lest he fall;"(2) and to the other,
"Shall not he that falleth arise?"(3) and, "Lift up the hands which
hang down, and the feeble knees."(4) Again, to these He saith, "Watch;"
but to those, "Awake, thou that sleepest and arise from the dead."(5)
For these need to preserve what they have, and those to become what
they are not; these to preserve their health, those to be delivered
from their infirmity, for they are sick; but many even of the sick
become healthy, and of the healthy many by remissness grow infirm.
To the one then He saith, "Behold, thou art made
whole, sin no more, lest a worse thing come unto thee;"(6) but to
these, "Wilt thou be made whole? Arise, take up thy bed, and go unto
thine house."(7) For a dreadful, dreadful palsy is sin, or rather it is
not palsy only, but also somewhat else more grievous. For such a one is
not only in inactivity as to good works, but also in the active doing
of evil works. But nevertheless, though thou be so disposed, and be
willing to rouse thyself a little, all the terrors are at an end.
Though thou hast been so "thirty and eight years,"
and art earnest to become whole, there is no one to hinder thee. Christ
is present now also, and saith, "Take up thy bed," only be willing to
rouse thyself, despair not. Hast thou no man? but thou hast God. Hast
thou no one to put thee into the pool? but thou hast Him who suffers
thee not to need the pool. Hast thou had no one to cast thee in there?
but thou hast Him that commands thee to take up thy bed.
Thou mayest not say, "While I am coming, another
steppeth down before me."(8) For if it be thy will to go down into the
fountain, there is none to hinder thee. Grace is not consumed, is not
spent, it is a kind of fountain springing up constantly; by His
fullness are we all healed both soul and body. Let us come unto it then
even now. For Rahab also was a harlot, yet was she saved; and the thief
was a murderer, yet he became a citizen of paradise; and while Judas
being with his Master perished, the thief being on a cross became a
disciple. Such are the wonderful works of God. Thus the magi approved
themselves, thus the publican became an evangelist, thus the blasphemer
an apostle.
5. Look at these things, and never despair, but be
ever confident, and rouse thyself. Lay hold only on the way that leads
thither, and thou wilt advance quickly. Shut not up the doors, close
not up the entrance. Short is the present life, small the labor. But
though it were great, not even so ought one to decline it. For if thou
toil not at this most glorious toil that is spent upon repentance and
virtue, in the world thou wilt assuredly toil and weary thyself in
other ways. But if both in the one and the other there be labor, why do
we not choose that which hath its fruit abundant, and its recompense
greater.
Yet neither is this labor and that the same. For in
worldly pursuits are continual perils, and losses one upon another, and
the hope uncertain; great is the servility, and the expenditure alike
of wealth, and of bodies, and of souls; and then the return of the
fruits is far below our expectation, if perchance it should grow up.
For neither doth toil upon worldly matters
everywhere bear fruit; nay but even, when it hath not failed, but has
brought forth its produce even abundantly, short is the time wherein it
continues.
For when thou art grown old, and hast no longer
after that the feeling of enjoyment in perfection, then and not till
then doth the labor bear thee its recompense. And whereas the labor was
with the body in its vigor, the
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fruit and the enjoyment is with one grown old and languid, when time
has dulled even the feeling, although if it had not dulled it, the
expectation of the end suffers us not to find pleasure.
But in the other case not so, but the labor is in
corruption and a dying body, but the crown in one incorruptible, and
immortal, and having no end. And the labor is both first and
short-lived; but the reward both subsequent and endless, that with
security thou mayest take thy rest after that, looking for nothing
unpleasant.
For neither mayest thou fear change any more or loss
as here. What sort of good things, then, are these, which are both
insecure, and short-lived, and earthly, and vanishing before they have
appeared, and acquired with many toils? And what good things are equal
to those, that are immovable, that grow not old, that have no toil,
that even at the time of the conflicts bring thee crowns?
For he that despises money even here already
receives his reward, being freed from anxiety, from rivalry, from false
accusation, from plotting from envy. He that is temperate, and lives
orderly, even before his departure, is crowned and lives in pleasure,
being delivered from unseemliness, ridicule, dangers of accusation,(1)
and the other things that are to be feared. All the remaining parts of
virtue likewise make us a return here already.
In order therefore that we may attain unto both the
present and the future blessings, let us flee from vice and choose
virtue. For thus shall we both enjoy delight, and obtain the crowns to
come, unto which God grant we may all attain, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and might
forever and ever. Amen.
HOMILY LXVIII.
MATT. XXI. 33--44.
"Hear another parable. There was a certain householder, which planted a
vineyard, and hedged it round about, and digged a winepress, and built
a tower, and let it out to husbandmen, and went into a far country.(1)
And when the time of the fruit drew near, he sent his servants to
receive the fruits. And the husbandmen took the servants, and beat
some, and killed some, and stoned some. Again he sent other servants
more than the first: and they did unto them likewise. But last he sent
unto them his son, saying, It may be they will reverence my son. But
when the husbandmen saw the son, they said among themselves, This is
the heir, come, let us kill him, and let us seize on his inheritance.
And they cast him out of the vineyard, and slew him. When the Lord
therefore of the vineyard cometh, what will he do to those husbandmen?
They say unto Him, He will miserably destroy those wicked men, and will
let out his vineyard to other husbandmen, which shall render him the
fruits in their seasons. Jesus saith unto them, Did ye never read in
the Scriptures, The Stone which the builders rejected, the same is
become the head of the corner?"(2)
Many things doth He intimate by this parable, God's
providence, which had been exercised towards them from the first; their
murderous disposition from the beginning; that nothing had been omitted
of whatever pertained to a heedful care of them; that even when
prophets had been slain, He had not turned away from them, but had sent
His very Son; that the God both of the New and
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of the Old Testament was one and the same; that His death should effect
great blessings; that they were to endure extreme punishment for the
crucifixion, and their crime; the calling of the Gentiles, the casting
out of the Jews.
Therefore He putteth it after the former parable,
that He may show even hereby the charge to be greater, and highly
unpardonable. How, and in what way? That although they met with so much
care, they were worse than harlots and publicans, and by so much.
And observe also both His great care, and the
excessive idleness of these men. For what pertained to the husbandmen,
He Himself did, the hedging it round about, the planting the vineyard,
and all the rest, and He left little for them to do; to take care of
what was there, and to preserve what was given to them. For nothing was
left undone, but all accomplished; and not even so did they gain, and
this, when they had enjoyed such great blessings from Him. For when
they had come forth out of Egypt, He gave a law, and set up a city, and
built a temple, and prepared an altar.
"And went into a far country;" that He bore long
with them, not always bringing the punishments close upon their sins;
for by His going into a far country,(1) He means His great
long-suffering.
And "He sent His servants," that is, the prophets,
"to receive the fruit;" that is, their obedience, the proof of it by
their works. But they even here showed their wickedness, not only by
failing to give the fruit, after having enjoyed so much care, which was
the sign of idleness, but also by showing anger towards them that came.
For they that had not to give when they owed, should not have been
indignant, nor angry, but should have entreated. But they not only were
indignant, but even filled their hands with blood, and while deserving
punishment, themselves inflicted punishment.
Therefore He sent both a second, and a third
company, both that the wickedness of these might be shown, and the love
towards man of Him who sent them.
And wherefore sent He not His Son immediately? In
order that they might condemn themselves for the things done to the
others, and leave off their wrath, and reverence Him when He came.
There are also other reasons, but for the present let us go on to what
is next.
But what means, "It may be they will reverence?" It is not
the language of one ignorant, away with the thought! but of one
desiring to show the sin to be great; and without any excuse. Since
Himself knowing that they would slay Him, He sent Him. But He saith,
"They will reverence," declaring what ought to have been done, that it
was their duty to have reverenced Him. Since elsewhere also He saith,
"if perchance they will hear;"(2) not in this case either being
ignorant, but lest any of the obstinate should say, that His prediction
was the thing that necessitated their disobedience, therefore He frames
His expressions in this way, saying, "Whether they will," and, "It may
be." For though they had been obstinate towards His servants, yet ought
they to have reverenced the dignity of the Son.
What then do these? When they ought to have run unto
Him, when they ought to have asked pardon for their offenses, they even
persist more strongly in their former sins, they proceed to add unto
their pollutions, forever throwing into the shade their former offenses
by their later; as also He Himself declared when He said, "Fill ye up
the measure of your fathers."(3) For from the first the prophets used
to charge them with these things, saying, "Your hands are full of
blood;"(4) and, "They mingle blood with blood;"(5) and, "They build up
Sion with blood."(6)
But they did not learn self-restraint, albeit they
received this commandment first, "Thou shalt not kill;" and had been
commanded to abstain from countless other things because of this, and
by many and various means urged to the keeping of this commandment.
Yet, for all that, they put not away that evil
custom; but what say they, when they saw Him? Come, let us kill Him.
With what motive, and for what reason? what of any kind had they to lay
to His charge, either small or great? Is it that He honored you, and
being God became man for your sakes, and wrought His countless
miracles? or that He pardoned your sins? or that He called you unto a
kingdom?
But see together with their impiety great was their
folly, and the reason of His murder was full of much madness. "For let
us kill Him," it is said, "and the inheritance shall be ours."
And where do they take counsel to kill Him? "Out of
the vineyard."
2. Seest thou how He prophesies even the place where
He was to be slain. "And they cast Him out, and slew Him."
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And Luke indeed saith, that He declared what these
men should suffer; and they said, "God forbid;" and He added the
testimony [of Scripture]. For "He beheld them, and said, What is it
then that is written? The stone which the builders rejected, the same
is become the head of the corner; and every; one that falleth upon it
shall be broken."(1) But Matthew, that they themselves delivered the
sentence. But this is not a contradiction. For indeed both things were
done, both themselves passed the sentence against themselves; and
again, when they perceived what they had said, they added, "God
forbid;" and He set up the prophet against them, persuading them that
certainly this would be.
Nevertheless, not even so did He plainly reveal the
Gentiles, that He might afford them no handle, but signified it darkly
by saying, "He will give the vineyard to others." For this purpose then
did He speak by a parable, that themselves might pass the sentence,
which was done in the case of David also, when He passed judgment on
the parable of Nathan. But do thou mark, I pray thee, even hereby how
just is the sentence, when the very persons that are to be punished
condemn themselves.
Then that they might learn that not only the nature
of justice requires these things, but even from the beginning the grace
of the Spirit had foretold them, and God had so decreed, He both added
a prophecy, and reproves them in a way to put them to shame, saying,
"Did ye never read, The stone which the builders rejected, the same is
become the head of the corner? this is the Lord's doing, and it is
marvellous in our eyes;" by all things showing, that they should be
cast out for unbelief, and the Gentiles brought in. This He darkly
intimated by the Canaanitish woman also; this again by the ass, and by
the centurion, and by many other parables; this also now.
Wherefore He added too, "This is the Lord's doing,
and it is marvellous in our eyes," declaring beforehand that the
believing Gentiles, and as many of the Jews as should also themselves
believe, shall be one, although the difference between them had been so
great before.
Then, that they might learn that nothing was opposed
to God's will of the things doing, but that the event was even highly
acceptable, and beyond expectation, and amazing every one of the
beholders (for indeed the miracle was far beyond words), He added and
said, "It is the Lord's doing." And by the stone He means Himself, and
by builders the teachers of the Jews; as Ezekiel also saith, "They that
build the wall, and daub it with untempered mortar."(2) But how did
they reject Him? By saying, "This man is not of God;(3) This man
deceiveth the people;"(4) and again, "Thou art a Samaritan, and hast a
devil."(5)
Then, that they might know that the penalty is not
limited to their being cast out, He added the punishments also, saying,
"Every one that falleth on this stone, shall be broken; but upon
whomsoever it shall fall, it shall grind him to powder."(6) He speaks
here of two ways of destruction, one from stumbling and being offended;
for this is, "Whosoever falleth on this stone:" but another from their
capture, and calamity, and utter destruction, which also He clearly
foretold, saying, "It will grind him to powder." By these
words He darkly intimated His own resurrection also.
Now the Prophet Isaiah saith, that He blames the
vineyard, but here He accuses in particular the rulers of the people.
And there indeed He saith, "What ought I to have done to my vineyard,
that I did not;"(7) and elsewhere again, "What transgression have your
fathers found in me?"(8) And again, "O my people, what have I done unto
thee? and wherein have I grieved thee?"(9) showing their thankless
disposition, and that when in the enjoyment of all things, they
requited it by the contraries; but here He expresses it with yet
greater force. For He cloth not plead, Himself, saying, "What ought I
to have done that I have not done?" but brings in themselves to judge,
that nothing hath been wanting, and to condemn themselves. For when
they say, "He will miserably destroy those wicked men, and will let out
the vineyard to other husbandmen," they say nothing else than this,
publishing their sentence with much greater force.
With this Stephen also upbraids them, which thing
most of all stung them, that having enjoyed always much providential
care, they requited their benefactor with the contraries, which very
thing itself was a very great sign, that not the punisher, but the
punished, were the cause of the vengeance brought upon them.
This here likewise is shown, by the parable, by the
prophecy. For neither was He
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satisfied with a parable only, but added also a twofold prophecy, one
David's, the others from Himself.
What then ought they to have done on hearing these
things? ought they not to have adored, to have marvelled at the tender
care, that shown before, that afterwards? But if by none of these
things they were made better, by the fear of punishment at any rate
ought they not to have been rendered more temperate?
But they did not become so, but what do they after
these things? "When they had heard it," it is said, "they perceived
that He spake of them. And when they sought to lay hands on Him, they
were afraid because of the multitudes, for they took Him for a
prophet."(1) For they felt afterwards that they themselves were
intimated. Sometimes indeed, when being seized, He withdraws through
the midst of them, and is not seen; and sometimes while appearing to
them He lays a check upon their laboring eagerness; at which indeed men
marveled, and said, "Is not this Jesus? Lo, He speaketh boldly, and
they say nothing unto Him."(2) But in this instance, forasmuch as they
were held in restraint by the fear of the multitude, He is satisfied
with this, and doth not work miracles, as before, withdrawing through
the midst, and not appearing. For it was not His desire to do all
things in a superhuman way, in order that the Dispensation(3) might be
believed.
But they, neither by the multitude, nor by what had
been said, were brought to a sound mind; they regarded not the
prophet's testimony, nor their own sentence, nor the disposition of the
people; so entirely had the love of power and the lust of vainglory
blinded them, together with the pursuit of things temporal.
3. For nothing so urges men headlong and
drives them down precipices, nothing so makes them fail of the things
to come, as their being riveted to these decaying things. Nothing so
surely makes them enjoy both the one and the other, as their esteeming
the things to come above all. For, "Seek ye," saith Christ, "the
kingdom of God, and all these things shall be added unto you."(4) And
indeed, even if this were not joined, not even in that case ought we to
aim at them. But now in obtaining the others, we may obtain these two;
and not even so are some persuaded, but are like senseless stones, and
pursue shadows of pleasure. For what is pleasant of the things in this
present life? what is delightful? For with greater freedom do I desire
to discourse with you to-day; but suffer it, that ye may learn that
this life which seems to you to be a galling and wearisome life, I mean
that of the monks and of them that are crucified, is far sweeter, and
more to be desired than that which seems to be easy, and more delicate.
And of this ye are witnesses, who often have asked
for death, in the reverses and despondencies that have overtaken you,
and have accounted happy them that are in mountains, them that are in
caves, them that have not married, them that live the unworldly life;
ye that are engaged in crafts, ye that are in military services, ye
that live without object or rules, and pass your days at the theatres
and orchestras. For of these, although numberless fountains of
pleasures and mirth seem to spring up, yet are countless darts still
more bitter brought forth.
For if any one be seized with a passion for one of
the damsels that dance there, beyond ten thousand marches, beyond ten
thousand journeys from home, will he undergo a torture more grievous,
being in a more miserable state than any besieged city.
However, not to inquire into those things for the
present, having left them to the conscience of those that have been
taken captive, come let us discourse of the life of the common sort of
men, and we shall find the difference between either of these kinds of
life as great as between a harbor, and a sea continually beaten about
with winds.
And observe from their retreats at once the first
signs of their tranquillity. For they have fled from market places, and
cities, and the tumults amidst men, and have chosen the life in
mountains, that which hath nothing in common with the things present,
that which undergoes none of the ills of man, no worldly sorrows, no
grief, no care so great, no dangers, no plots, no envy, no jealousy, no
lawless lusts, nor any other thing of this kind.
Here already they meditate upon the things of the
kingdom, holding converse with groves, and mountains, and springs, and
with great quietness, and solitude, and before all these, with God. And
from all turmoil is their cell pure, and from every passion and disease
is their soul free, refined and light, and far purer than the finest
air.
And their work is what was Adam's also at the
beginning and before his sin, when he was clothed with the glory, and
conversed freely with God, and dwelt in that place that was
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full of great blessedness. For in what respect are they in a worse
state than he, when before his disobedience he was set to till the
garden? Had he no worldly care? But neither have these. Did he talk to
God with a pure conscience? this also do these; or rather they have a
greater confidence than he, inasmuch as they enjoy even greater grace
by the supply of the Spirit.
Now ye ought indeed by the sight to take in these
things; but forasmuch as ye are not willing, but pass your time in
turmoils and in markets, by word at least let us teach you, taking one
part of their way of living (for it is not possible to go over their
whole life). These that are the lights of the world, as soon as the sun
is up, or rather even long before its rise, rise up from their bed,
healthy, and wakeful, and sober (for neither cloth any sorrow and care,
nor headache, and toil, and multitude of business, nor any other such
thing trouble them, but as angels live they in Heaven); having risen
then straightway from their bed cheerful and glad, and having made one
choir, with their conscience bright, with one voice all, like as out of
one mouth, they sing hymns unto the God of all, honoring Him and
thanking Him for all His benefits, both particular, and common.(1)
So that if it seem good, let us leave Adam, and
inquire what is the difference between the angels and this company of
them who on earth sing and say, "Glory to God in the highest, and on
earth peace, good will towards men."(2)
And their dress is suitable to their manliness. For
not indeed, like those with trailing garments, the enervated and
mincing, are they dressed, but like those blessed angels, Elijah,
Elisha, John, like the apostles; their garments being made for them,
for some of goat's hair, for some of camel's hair, and there are some
for whom skins suffice alone, and these long worn.
Then, after they have said those songs, they bow
their knees, and entreat the God who was the object of their hymns for
things, to the very thought of which some do not easily arrive. For
they ask nothing of things present, for they have no regard for these,
but that they may stand with boldness before the fearful judgment-seat,
when the Only-Begotten Son of God is come to judge quick and dead, and
that no one may hear the tearful voice that saith, "I know you not,"
and that with a pure conscience and many good deeds they may pass
through this toilsome life, and sail over the angry sea with a
favorable wind. And he leads them in their prayers, who is their
Father, and their ruler.
After this, when they have risen up and finished
those holy and continual prayers, the sun being risen, they depart each
one to their work, gathering thence a large supply for the needy.
4. Where now are they who give themselves to
devilish choirs, and harlot's songs, and sit in theatres? For I am
indeed ashamed to make mention of them; nevertheless, because of your
infirmity it is needful to do even this. For Paul too saith, "Like as
ye have yielded your members servants to uncleanness, even so now yield
your members servants to righteousness unto holiness.(3)
Come let us also therefore compare the company that
is made up of harlot women, and prostituted youths on the stage, and
this same that consists of these blessed ones in regard of pleasure,
for which most of all, many of the careless youths are taken in their
snares. For we shall find the difference as great as if any one heard
angels singing above that all-harmonious melody of theirs, and dogs and
swine howling and grunting on the dunghill. For by the mouths of these
Christ speaketh, by their tongues(4) the devil.
But is the sound of pipes joined to them with
unmeaning noise, and unpleasing show, when cheeks are puffed out, and
their strings stretched to breaking? But here the grace of the Spirit
pours forth a sound, using, instead of flute or lyre or pipes, the lips
of the saints.
Or rather, whatever we may say, it is not possible
to set forth the pleasure thereof, because of them that are riveted to
their clay, and their brick-making? Therefore I would even wish to take
one of those who are mad about these matters, and to lead him off
there, and to show him the choir of those saints, and I should have no
more need for these words. Nevertheless, though we speak unto miry
ones, we will try, though by word, still by little and little, to draw
them out of the slime and the fens. For there the hearer receives
straightway the fire of illicit love; for as though the sight of the
harlot were not enough to set the mind on fire, they add the mischief
also from the voice; but here even should the soul have any such thing,
it lays it aside straightway. But not their voice only, nor their
countenance, but even their clothes do more than these confound the
beholders. And should it be some poor man
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of the grosser and heedless sort, from the sight he will cry out ten
thousand times in bitter despair, and will say to himself, "The harlot,
and the prostituted boy, children of cooks and cobblers, and often even
of slaves live in such delicacy, and I a freeman, and born of freemen,
choosing honest labor, am not able so much as to imagine these things
in a dream;" and thus he will go his way inflamed with discontent.
But in the case of the monks there is no such
result, but rather the contrary altogether. For when he shall see
children of rich men and descendants of illustrious ancestors clothed
in such garments as not even the lowest of the poor, and rejoicing in
this, consider how great a consolation against poverty he will receive
as he goes away. And should he be rich, he returns sobered, become a
better man. Again in the theatre, when they see the harlot clothed with
golden ornaments, while the poor man will lament, and bemoan, seeing
his own wife having nothing of the kind, the rich will in consequence
of this spectacle contemn and despise the partners of their home. For
when the harlot present to the beholders garb and look, and voice and
step, all luxurious, they depart set on fire, and enter into their own
houses, thenceforth captives.
Hence the insults, and the affronts, hence the
enmities, the wars, the daily deaths; hence to them that are taken
captive, life is insupportable, and the partner of their home
thenceforth unpleasing, and their children not as much objects of
affection, and all things in their houses turned upside down, and after
that they seem to be thrown into disorder by the very sunbeam.
But not from these choirs does any such
dissatisfaction arise, but the wife will receive her husband quiet and
meek, freed from all unlawful lust, and will find him more gentle to
her than before this. Such evil things doth that choir bring forth, but
this good things the one making wolves of sheep, this lamb: of wolves.
But as yet we have perhaps said nothing hitherto touching the pleasure.
And what could be more pleasant than not to be
troubled or grieved in mind, neither to despond and groan?
Nevertheless, let us carry on our discourse still further, and examine
the enjoyment of either kind of song and spectacle; and we shall see
the one indeed continuing until evening, so long as the spectator sits
in the theatre, but after this paining him more grievously than
any sting; but in the other case forever vigorous in the souls of them
that have beheld it. For as well the fashion of the men,
and the delight-fulness of the place, and the sweetness of their
manner of life, and the purity, of their rule, and the grace of that
most beautiful and spiritual song they have for ever infixed in them.
They at least who are in continual enjoyment of those havens,
thenceforth flee as from a tempest, from the tumults of the multitude.
But not when singing only, and praying, but also
when riveted to their books, they are a pleasing spectacle to the
beholders. For after they have ended the choir, one takes Isaiah and
discourses with him, another converses with the apostles, and another
goes over the labors of other men, and seeks wisdom concerning God,
concerning this universe, concerning the things that are seen,
concerning the things that are not seen, concerning the objects of
sense, and the objects of intellect, concerning the vileness of this
present life, and the greatness of that to come.
5. And they are fed on a food most excellent, not
setting before themselves cooked flesh of beasts; but oracles of God,
beyond honey and the honey comb, a honey marvellous, and far superior
to that whereon John fed of old in the wilderness. For this honey no
wild bees collect, settling on the flowers, neither do lay it up in
hives digesting the dew, but the grace of the Spirit forming it, layeth
it up in the souls of the saints, in the place of honeycombs, and
hives, and pipes, so that he that will may eat thereof continually in
security. These bees then they also imitate, and hover around the
honeycombs of those holy books, reaping therefrom great pleasure.
And if thou desirest to learn about their table, be
near it, and thou shalt see them bursting forth(1) with such things,
all gentle and sweet, and full of a spiritual fragrance. No foul word
can those spiritual mouths bring forth, nothing of foolish jesting,
nothing harsh, but all worthy of Heaven. One would not be wrong in
comparing the mouths of them that crawl about in the market places, and
are mad after worldly things, to ditches of some mire; but the lips of
these to fountains flowing with honey, and pouring forth pure streams.
But if any felt displeased that I have called the
mouths of the multitude ditches of some mire, let him know that I have
said it, sparing them very much. For Scripture hath not used this
measure, but a comparison far stronger. "For adder's poison," it is
said, "is under their lips,(2) and their throat is an open sepulchre."
But theirs are not so, but full of much fragrance.
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And their state here is like this, but that
hereafter what speech can set before us? what thought shall conceive?
the portion of angels, the blessedness unspeakable, the good things
untold?
Perchance some are warmed now, and have been moved
to a longing after this good rule of life. But what is the profit, when
whilst ye are here only, ye have this fire; but when ye have gone
forth, ye extinguish the flame, and this desire fades. How then, in
order that this may not be? While this desire is warm in you, go your
way unto those angels, kindle it more. For the account that we give
will not be able to set thee on fire, like as the sight of the things.
Say not, I will speak with my wife, and I will settle my affairs first.
This delay is the beginning of remissness. Hear, how one desired
to bid farewell to them at his house,(1) and the prophet suffered him
not. And why do I say, to bid farewell? The disciple desired to bury
his father,(2) and Christ allowed not so much as this. And yet what
thing seems to thee to be so necessary as the funeral of a father? but
not even this did He permit.
Why could this have been? Because the devil is at
hand fierce, desiring to find some secret approach; and though it be
but a little hindrance or delay he takes hold of, he works a great
remissness. Therefore one adviseth, "Put not off from day to day."(3)
For thus shalt thou be able to succeed in most things, thus also shall
the things in thine house be well ordered for thee. "For seek ye," it
is said, "the kingdom of God, and all these things shall be added
unto you."(4) For if we establish in great security them that
overlook their own interests, and prefer the care of ours, much more
doth God, who even without these things hath a care for us, and
provides for us.
Be not thoughtful then about thine interests, but
leave them to God. For if thou art thoughtful about them, thou art
thoughtful as a man; but if God provide, He provides as God. Be not so
thoughtful about them as to let go the greater things, since then He
will not much provide for them. In order therefore that He may fully
provide for them, leave them to Him alone. For if thou also thyself
takest them in hand, having let go the things spiritual, He will not
make much provision for them.
In order then that both these things may be well
disposed for thee, and that thou mayest be freed from all anxiety,
cleave to the things spiritual, overlook the things of the world; for
in this way thou shalt have earth also with heaven, and shalt attain
unto the good things to come, by the grace and love towards man of our
Lord Jesus Christ, to whom be glory and might world without end. Amen.
HOMILY LXIX.
MATT. XXII. 1--14.
"And Jesus answered and spake again(1) in parables. The kingdom of
Heaven is like unto a certain king, which made a marriage(2) for his
son; and sent forth his servants to call them which were bidden to the
wedding; and they would not come. Again, he sent forth other servants,
saying, Tell them which are bidden, I have prepared my dinner; my oxen
and my fatlings are killed, and all things are ready; come unto the
marriage. But they made light of it, and went their ways, one to his
farm, another to his merchandise: and the remnant took his servants,
and entreated them spitefully, and slew them."(3)
Seest thou both in the former parable and in this
the difference between the Son and the servants? Seest thou at
once the great affinity between both parables, and the
great difference also? For this also indicates God's
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long-suffering, and His great providential care, and the Jews'
ingratitude.
But this parable hath something also more than the
other. For it proclaims beforehand both the casting out of the Jews,
and the calling of the Gentiles; and it indicates together with this
also the strictness of the life required, and how great the punishment
appointed for the careless.
And well is this placed after the other. For since
He had said, "It shall be given to a nation bringing forth the fruits
thereof," He declares next to what kind of nation; and not this only,
but He also again sets forth His providential care towards the Jews as
past utterance. For there He appears before His crucifixion bidding
them; but here even after He is slain, He still urges them, striving to
win them over. And when they deserved to have suffered the most
grievous punishment, then He both presses them to the marriage, and
honors them with the highest honor. And see how both there He calls not
the Gentiles first, but the Jews, and here again. But as there, when
they would not receive Him, but even slew Him when He was come, then He
gave away the vineyard; thus here too, when they were not willing to be
present at the marriage, then He called others.
What then could be more ungrateful than they, when
being bidden to a marriage they rush away? For who would not choose to
come to a marriage, and that a King's marriage, and of a King making a
marriage for a Son?
And wherefore is it called a marriage? one may say.
That thou mightest learn God's tender care, His yearning towards us,
the cheerfulness of the state of things, that there is nothing
sorrowful there, nor sad, but all things are full of spiritual joy:
Therefore also John calls Him a bridegroom, therefore Paul again saith,
"For I have espoused you to one husband;"(1) and, "This is a great
mystery, but I speak concerning Christ and the Church."(2)
Why then is not the bride said to be espoused to
Him, but to the Son? Because she that is espoused to the Son, is
espoused to the Father. For it is indifferent in Scripture that the one
or the other should be said, because of the identity(3) of the
substance.
Hereby He proclaimed the resurrection also. For
since in what went before He had spoken of the death, He shows that
even after the death, then is the marriage, then the bridegroom.
But not even so do these become better men nor more
gentle, than which what can be worse? For this again is a third
accusation. The first that they killed the prophets; then the son;
afterwards that even when they had slain Him, and were bidden unto the
marriage of Him that was slain, by the Very one that was slain, they
come not, but feign excuses, yokes of oxen, and pieces of ground, and
wives. And yet the excuses seem to be reasonable; but hence we learn,
though the things which hinder us be necessary, to set the things
spiritual at a higher price than all.
And He not suddenly, but a long time before. For,
"Tell," He saith, "them that are bidden;" and again, "Call them that
were bidden;" which circumstance makes the charge against them heavier.
And when were they bidden? By all the prophets; by John again; for unto
Christ he would pass all on, saying, "He must increase, I must
decrease;"(4) by the Son Himself again, "Come unto me, all ye that
labor and are heavy laden, and I will refresh you;"(5) and again, "If
any man thirst, let him come unto me, and drink."(6)
But not by words only, but also by actions did He
bid them, after His ascension by Peter, and those with him. "For He
that wrought effectually in Peter," it is said, "to the apostleship
of the circumcision, was mighty also in me towards the
Gentiles."(7)
For since on seeing the Son, they were wroth and
slew Him, He bids them again by His servants. And unto what cloth He
bid them? Unto labors, and toils, and sweat? Nay but unto pleasure.
For, "My oxen," He saith, "and my fatlings are killed." See how
complete His banquet? how great His munificence.
And not even this shamed them, but the more
long-suffering He showed, so much the more were they hardened. For not
for press of business, but from "making light of they did not come.
"How then do some bring forward marriages, others
yokes of oxen? these things surely are of want of leisure."
By no means, for when spiritual things call us,
there is no press of business that has the power of necessity.
And to me they seem moreover to make use of these
excuses, putting forward these things as cloke for their negligence,
And not this only is the grievous thing, that they came not, but also
that which is a far more violent
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and furious act, to have even beaten them that came, and to have used
them despitefully, and to have slain them; this is worse than the
former. For those others came, demanding produce and fruits, and were
slain; but these, bidding them to the marriage of Him that had been
slain by them, and these again are murdered.
What is equal to this madness? This Paul also was
laying to their charge, when he said, "Who both killed the Lord, and
their own prophets, and have persecuted us."(1)
Moreover, that they may not say, "He is an adversary
of God, and therefore we do not come," hear what they say who are
bidding them; that it is the father who is making the marriage, and
that it is He who is bidding them.
What then did He after these things? Since they were
not willing to come, yea and also slew those that came unto them; He
burns up their cities, and sent His armies and slew them.
And these things He saith, declaring beforehand the
things that took place under Vespasian and Titus, and that they
provoked the father also, by not believing in Him; it is the father at
any rate who was avenging.
And for this reason let me add, not straightway
after Christ was slain did the capture take place, but after forty
years, that He might show His long suffering, when they had slain
Stephen, when they had put James to death, when they had spitefully
entreated the apostles.
Seest thou the truth of the event, and its
quickness? For while John was yet living, and many other of them that
were with Christ, these things came to pass, and they that had heard
these words were witnesses of the events.
See then care utterable. He had planted a vineyard;
He had done all things, and finished; when His servants had been put to
death, He sent other servants; when those had been slain, He sent the
son; and when He was put to death, He bids them to the marriage. They
would not come, After this He sends other servants, and they slew these
also.
Then upon this He slays them, as being incurably
diseased. For that they were incurably diseased, was proved not by
their acts only, but by the fact, that even when harlots and publicans
had believed, they did these things. So that, not by their own crimes
alone, but also from what others were able to do aright, these men are
condemned,
But if any one should say, that not then were they
out of the Gentiles called, I mean, when the apostles had been beaten
and had suffered ten thousand things, but straightway after the
resurrection (for then He said to them, "Go ye and make disciples of
all nations."(2) We would say, that both before the crucifixion, and
after the crucifixion, they addressed themselves to them first. For
both before the crucifixion, He saith to them, "Go to the lost sheep of
the house of Israel;"(3) and after the crucifixion, so far from
forbidding, He even commanded them to address themselves to the Jews.
For though He said, "Make disciples of all nations," yet when on the
point of ascending into Heaven, He declared that unto those first they
were to address themselves; For, "ye shall receive power," saith He,
"after that the Holy Ghost is come upon you, and ye shall be witnesses
unto me both in Jerusalem, and in all Judaea, and unto the uttermost
part of the earth;"(4) and Paul again, "He that wrought effectually in
Peter to the apostleship of the circumcision, was mighty in me also
toward the Gentiles."(5) Therefore the apostles also went first unto
the Jews, and when they had tarried a long time in Jerusalem, and then
had been driven away by them, in this way they were scattered abroad
unto the Gentiles.
2. And see thou even herein His bounty; "As many as
ye shall find," saith He, "bid to the marriage. For before this,
as I said, they addressed themselves both to Jews and Greeks, tarrying
for the most part in Judaea; but since they continued to lay plots
against them, hear Paul interpreting this parable, and saying thus, "It
was necessary that the word of God should first have been spoken to
you, but since ye judge yourselves unworthy, lo, we turn to the
Gentiles.(6)
Therefore Christ also saith, "The wedding is ready,
but they which were bidden were not worthy."
He knew this indeed even before, but that He might
leave them no pretext of a shameless sort of contradiction, although He
knew it, to them first He both came and sent, both stopping their
mouths, and teaching us to fulfill all our parts, though no one should
derive any profit.
Since then they were not worthy, go ye, saith He,
into the highways, and as many as ye shall find, bid; both the common
sort, and the outcasts. For because He had said m every way.(7) "The
harlots and publicans shall inherit heaven;" and, "The first shall
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be last, and the last first;" He shows thai justly do these things come
to pass; which more than anything stung the Jews, and goaded them far
more grievously than their overthrow, to see those from the Gentiles
brought into their privileges, and into far greater than theirs.
Then in order that not even these should put
confidence in their faith alone, He discourses unto them also
concerning the judgment to be passed upon wicked actions; to them that
have not yet believed, of coming unto Him by faith, and to them that
have believed, of care with respect to their life. For the garment is
life and practice.
And yet the calling was of grace; wherefore then
doth He take a strict account? Because although to be called and to be
cleansed was of grace, yet, when called and clothed in clean garments,
to continue keeping them so, this is of the diligence of them that are
called.
The being called was not of merit, but of grace. It
was fit therefore to make a return for the grace, and not to show forth
such great wickedness after the honor. "But I have not enjoyed," one
may say, "so much advantage as the Jews." Nay, but thou hast enjoyed
far greater benefits. For what things were being prepared for them
throughout all their time, these thou hast received at once, not being
worthy. Wherefore Paul also saith, "And that the Gentiles might glorify
God for His mercy."(1) For what things were due to them, these thou
hast received.
Wherefore also great is the punishment appointed for
them that have been remiss. For as they did despite by not coming, so
also thou by thus sitting down with a corrupt life. For to come in with
filthy garments is this namely, to depart hence having one's life
impure; wherefore also he was speechless.
Seest thou how, although the fact was so manifest,
He doth not punish at once, until he himself, who has sinned, has
passed the sentence? For by having nothing to reply he condemned
himself, and so is taken away to the unutterable torments.
For do not now, on hearing of darkness, suppose he
is punished by this, by sending into a place where there is no light
only, but where" there is "also" weeping and gnashing of teeth."(2) And
this He saith, indicating the intolerable pains.
Hear ye, as many as having partaken of the
mysteries, and having been present at the marriage, clothe your souls
with filthy deeds Hear whence ye were called.
From the highway. Being what? Lame and halt in soul,
which is a much more grievous thing than the mutilation of the body.
Reverence the love of Him, who called you, and let no one continue to
have filthy garments, but let each of you busy himself about the
clothing of your soul.
Hear, ye women; hear, ye men; we need not these
garments that are bespangled with gold, that adam our outward parts,(3)
but those others, that adorn the inward. Whilst we have these former,
it is difficult to put on those latter. It is not possible at the same
time to deck both soul and body. It is not possible at the same time
both to serve mam-mon, and to obey Christ as we ought.
Let us put off us therefore this grievous tyranny.
For neither if any one were to adorn thy house by hanging it with
golden curtains, and were to make thee sit there in rags, naked,
wouldest thou endure it with meekness. But lo, now thou doest this to
thyself, decking the house of thy soul, I mean the body, with curtains
beyond number, but leaving the soul itself to sit in rags. Knowest thou
not that the king ought to be adorned more than the city? so therefore
while for the city hangings are prepared of linen, for the king there
is a purple robe and a diadem. Even so do thou wrap the body with a
much meaner dress, but the mind do thou clothe in purple, and put a
crown on it, and set it on a high and conspicuous chariot. For now thou
art doing the opposite, decking the city in various ways, but suffering
the king, the mind, to be dragged bound after the brute passions.
Rememberest thou not, that thou art bidden to a
marriage, and to God's marriage? Considerest thou not how the soul that
is bidden ought to enter into those chambers, clad, and decked with
fringes of gold.
3. Wilt thou that I show thee them that are clad
thus, them that have on a marriage garment?
Call to mind those holy persons, of whom I
discoursed to you of late, them that wear garments of hair, them that
dwell in the deserts. These above all are the wearers of the garments
of that wedding; this is evident from hence, that how many soever
purple robes thou weft to give them, they would not choose to receive
them; but much as a king, if any one were to take the beggar's rags,
and exhort him to put them on, would abhor the clothing, so would those
persons also his purple robe. And from no other cause have they this
feeling, but because of knowing the beauty of their own raiment.
Therefore even
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that purple robe they spurn like the spider's web. For these things
hath their sackcloth taught them; for indeed they are far more exalted
and more glorious than the very king who reigns.
And if thou wert able to open the doors of the mind,
and to look upon their soul, and all their ornaments within, surely
thou wouldest fall down upon the earth, not bearing the glory of their
beauty, and the splendor of those garments, and the lightning
brightness of their conscience.
For we could tell also of men of old, great and to
be admired; but since visible examples lead on more those of grosset
souls, therefore do I send you even to the tabernacles of those holy
persons. For they have nothing sorrowful, but as if in heaven they had
pitched their tents, even so are they encamped far off the wearisome
things of this present life, in campaign against the devils; and as in
choirs, so do they war against him. Therefore I say, they have fixed
their tents, and have fled from cities, and markets, and houses. For he
that warreth cannot sit in a house, but he must make his habitation of
a temporary kind, as on the point of removing straightway, and so
dwell. Such are all those persons, contrary to us. For we indeed live
not as in a camp, but as in a city at peace.
For who in a camp ever lays foundation, and builds
himself a house, which he is soon after to leave? There is not one; but
should any one attempt it, he is put to death as a traitor. Who in a
camp buys acres of land, and makes for himself trades? There is not
one, and very reasonably. "For thou art come here," they would say, "to
fight, not to traffic; why then dost thou trouble thyself about the
place, which in a little time thou wilt leave? When we are gone away to
our country, do these things."
The same do I now say to thee also. When we have
removed to the city that is. above, do these things: or rather thou
wilt have no need of labors there; after that the king will do all
things for thee. But here it is enough to dig a ditch round only, and
to fix a palisade, but of building houses there is no need.
Hear what was the life of the Scythians, that lived
in their wagons, such, as they say, are the habits of the shepherd
tribes. So ought Christians to live; to go about the world, warring
against the devil, rescuing the captives held in subjection by him, and
to be in freedom from all worldly things.
Why preparest thou a house, O man, that thou mayest
bind thyself more? Why dost thou bury a treasure, and invite the enemy
against thyself? Why dost thou compass thyself with walls, and prepare
a prison for thyself?
But if these things seem to thee to be hard, let us
go away unto the tents of those men, that by their deeds we may learn
the easiness thereof. For they having set up huts, if they must depart
from these, depart like as soldiers, having left their camp in peace.
For so likewise are they encamped, or rather even much more beautifully.
For indeed it is more pleasant to behold a desert
containing huts of monks in close succession, than soldiers stretching
the canvas in a camp, and fixing spears, and suspending from the point
of the spears saffron garments,(1) and a multitude of men having heads
of brass, and the bosses of the shields glistening much, and men armed
all throughout with steel. and royal courts hastily made, and ground
levelled far, and men dining and piping. For neither is this spectacle
so delightful as that of which I now speak.
For if we were to go away into the wilderness, and
look at the tents of Christ's soldiers, we shall see not canvas
stretched, neither points of spears, nor golden garments making a royal
pavilion; but like as if any one upon an earth much larger than this
earth, yea infinite, had stretched out many heavens, strange and awful
would be the sight he showed; even so may one see here.
For in nothing are their lodging-places in a
condition inferior to the heavens; for the angels lodge with them, and
the Lord of the angels. For if they came to Abraham, a man having
a wife, and bringing up children, because they saw him hospitable; when
they find much more abundant virtue, and a man delivered from the body,
and in the flesh disregarding the flesh, much more do they tarry
there, and celebrate the choral feast that becomes them. For there is
moreover a table amongst them pure from all covetousness, and full of
self-denial.
No streams of blood are amongst them, nor cutting up
of flesh, nor heaviness of head, nor dainty cooking, neither are there
unpleasing smells of meat amongst them, nor disagreeable smoke, neither
runnings and tumults, and disturbances, and wearisome clamors; but
bread and water, the latter from a pure fountain, the former from
honest labor. But if any time they should be minded to feast more
sumptuously, their sumptuousness consists of fruits, and greater is the
pleasure there than at royal tables. There is no fear there, or
trembling; no ruler accuses, no wife provokes, no child casts into
sadness, no dis-
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orderly mirth dissipates, no multitude of flatterers puffs up; but the
table is an angel's table free from all such turmoil.
And for a couch they have grass only beneath them,
like as Christ did when making a dinner in the wilderness. And many of
them do this, not being even under shelter, but for a roof they have
heaven, and the moon instead of the light of a candle, not wanting oil,
nor one to attend to it; on them alone does it shine worthily from on
high.
4. This table even angels from heaven beholding are
delighted and pleased. For if over one sinner that repenteth they
rejoice, over so many just men imitating them, what will they not do?
There are not master and slave; all are slaves, all free men. And do
not think the saying to be a dark proverb, for they are indeed slaves
one of another, and masters one of another.
They have no occasion to be in sadness when evening
has overtaken them, as many men feel, revolving the anxious thoughts
that spring from the evils of the day. They have no occasion after
their supper to be careful about robbers, and to shut the doors, and to
put bars against them, neither to dread the other ills, of which many
are afraid, extinguishing their candles with strict care, lest a spark
anywhere should set the house on fire.
And their conversation again is full of the
whereof we discourse, that are nothing to us; such a one is made
governor, such a one has ceased to be governor; such a one is dead, and
another has succeeded to the inheritance, and all such like, but always
about the things to come do they speak and seek wisdom; and as though
dwelling in another world, as though they had migrated unto heaven
itself, as living there, even so all their conversation is about the
things there, about Abraham's bosom, about the crowns of the saints,
about the choiring with Christ; and of things present they have neither
any memory nor thought, but like as we should not deign to speak at all
of what the ants do in their holes and clefts; so neither do they of
what we do; but about the King that is above, about the war in which
they are engaged, about the devil's crafts, about the good deeds which
the saints have achieved.
Wherein therefore are we different from ants, when
compared with them? For like as they care for the things of the body,
so also do we; and would it were for these alone: but now it is even
for things far worse. For not for necessary things only do we care like
them, but also for things superfluous. For those insects pursue a
business free from all blame, but we follow after all covetousness, and
not even the ways of ants do we imitate, but the ways of wolves, but
the ways of leopards, or rather we are even worse than these. For to
them nature has assigned that they should be thus fed, but us God hath
honored with speech, and a sense of equity,(1) and we are become worse
than the wild beasts.
And whereas we are worse than the brutes, those men
are equal to the angels, being strangers and pilgrims as to the things
here; and all things in them are made different from us, clothing, and
food, and house, and shoes, and speech. And if any one were to hear
them conversing and us, then he would know full well, how they indeed
are citizens of heaven, but we are not worthy so much as of the earth.
So that therefore, when any one invested with rank
is come unto them, then is all inflated pride found utterly vain. For
the laborer there, and he that hath no experience of worldly affairs,
sits near him that is a commander of troops, and prides himself on his
authority, upon the grass, upon a mean cushion. For there are none to
extol him, none to puff him up; but the same result takes place, as if
any one were to go to a goldsmith, and a garden of roses, for he
receives some brightness from the gold and from the roses; so they too,
gaining a little from the splendor of these, are delivered from their
former arrogance. And like as if any were to go upon a high place,
though he be exceedingly short, he appears high; so these too, coming
unto their exalted minds, appear like them, so long as they abide
there, but when they are gone down are abased again, on descending from
that height.
A king is nothing amongst them, a governor is
nothing; but like as we, when children are playing at these things,
laugh; so do they also utterly spurn the inflamed pride of them who
strut without. And this is evident from hence, that if any one would
give them a kingdom to possess in security, they would never take it;
yet they would take it, unless their thoughts were upon what is greater
than it, unless they accounted the thing to be but for a season.
What then? Shall we not go over unto blessedness so
great? Shall we not come unto these angels; shall we not receive clean
garments, and join in the ceremonies of this wedding feast; but shall
we continue begging, in no respect in a better condition than the poor
in the streets, or rather in a state far worse and more wretched? For
much worse
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than these are they that are rich in evil ways, and it is better to beg
than to spoil, for the one hath excuse, but the other brings
punishment; and the beggar in no degree offends God, but this other
both men and God; and undergoes the labors of rapine, but all the
enjoyment thereof other men often reap.
Knowing then these things, let us lay aside all
covetousness, and covet the things above, with great earnestness
"taking the kingdom by force."(1) For it cannot be, it cannot be that
any one who is remiss should enter therein.
But God grant that we all having become earnest, and
watchful may attain thereto, by the grace and love towards man of our
Lord Jesus Christ, to whom be glory and might, world without end. Amen.
HOMILY LXX.
MATT. XXII. 15.
"Then went the Pharisees, and took counsel how they might entangle Him
in His talk."
THEN. When? When most of all they ought to have been
moved to compunction, when they should have been amazed at His love to
man, when they should have feared the things to come, when from the
past they ought to have believed touching the future also. For indeed
the things that had been said cried aloud in actual fulfillment I mean,
that publicans and harlots believed, and prophets and righteous men
were slain, and from these things they ought not to have gainsaid
touching their own destruction, but even to believe and to be sobered.
But nevertheless not even so do their wicked acts
cease, but travail and proceed further. And forasmuch as they could not
lay hands. on Him (for they feared the multitude), they took another
way with the intention of bringing Him into danger, and making Him
guilty of crimes against the state.
For "they sent out unto Him their disciples with the
Herodians saying, Master, we know that thou art true, and teachest the
way of God in truth, neither carest thou for any man; for thou
regardest not the person of men. Tell us therefore, What thinkest thou?
Is it lawful to give tribute unto Cæsar or not?(1)
For they were now tributaries, their state having
passed under the rule of the Romans. Forasmuch then as they saw that
Theudas and Judas(2) with their companies for this cause were put to
death, as having prepared for a revolt, they were minded to bring Him
too by these words into such a suspicion. Therefore they sent both
their own disciples, and Herod's soldiers, digging, as they thought, a
precipice on either side, and in every direction setting the snare, so
that, whatever He should say, they might lay hold of it; and if He
should answer in favor of the Herodians, themselves might find fault
with Him, but if in their favor, the others should accuse Him. And yet
He had given the didrachmas,(3) but they knew not that.
And in either way indeed they expected to lay hold
of Him; but they desired rather that He should say something against
the Herodians. Wherefore they send their disciples also to urge. Him
thereto by their presence, that they might deliver Him to the governor
as an usurper. For this Luke also intimates and shows, by saying, that
they asked also in the presence of the multitude, so that the testimony
should be the stronger.
But the result was altogether opposite; for in a
larger body of spectators they afforded the demonstration of their
folly.
And see their flattery, and their hidden craft. "We
know," their words are, "that Thou art true." How said ye then, "He is
a deceiver," and "deceiveth the people," and "hath a devil," and "is
not of God?"(4) how a little while before did ye devise to slay Him?
But they are at everything, whatsoever their craft
against Him may suggest. For since,
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when a little before they had said in self will, "By what authority
doest Thou these things?"(1) they did not meet with an answer to the
question, they look to puff Him up by their flattery, and to persuade
Him to say something against the established laws, and opposed to the
prevailing government.
Wherefore also they testify the truth unto Him,
confessing what was really so, nevertheless, not with an upright mind,
nor willingly; and add thereto, saying, "Thou carest not for any man."
See how plainly they are desiring to urge Him to these sayings, that
would make Him both offend Herod, and incur the suspicion of being an
usurper, as standing up against the laws, so that they might punish
Him, as a mover of sedition, and an usurper. For in saying, "Thou
carest not for any man," and, "Thou regardest not the person of man,"
they were hinting at Herod and Cæsar,
"Tell us therefore, what thinkest Thou?" Now ye honor Him,
and esteem Him a Teacher, having despised and insulted Him oftentimes,
when He was discoursing of the things that concern your
salvation.Whence also they are become confederates.
And see their craftiness. They say not, Tell us what
is good, what is expedient, what is lawful? but, "What thinkest Thou?"
So much did they look to this one object, to betray Him, and to set Him
at enmity with the rulers. And Mark declaring this, and more plainly
discovering their self-will, and their murderous disposition, affirms
them to have said, "Shall we give Cæsar tribute, or shall we not
give?"(2) So that they were breathing anger, and travailing with a plot
against Him, yet they feigned respect.
What then saith He? "Why tempt ye me, ye
hypocrites?" Seest thou how He talks with them with more than usual
severity? For since their wickedness was now complete and manifest, He
cuts the deeper, first confounding and silencing them, by publishing
their secret thoughts, and making it manifest to all with what kind of
intent they are coming unto Him.
And these things He did, repulsing their wickedness,
so that they might not suffer hurt in attempting the same things again.
And yet their words were full of much respect, for they both called Him
Master, and bore witness to His truth, and that He was no respecter of
persons; but being God, He was deceived by none of these things.
Wherefore they also ought to have conjectured, that the rebuke was not
the result of conjecture, but a sign of His knowing their secret
thoughts.
2. He stopped not, however, at the rebuke, although
it was enough merely to have convicted them of their purpose, and to
have put them to shame for their wickedness; but He stoppetn not at
this, but in another way closes their mouths; for, "Shew me," saith He,
"the tribute money." And when they had shown it, as He ever doth, by
their tongue He brings out the decision, and causes them to decide,
that it is lawful; which was a clear and plain victory. So that. when
He asks, not from ignorance doth He ask, but because it is His will to
cause them to be bound by their own answers. For when, on being asked,
"Whose is the image?" they said, "Cæsar's;" He saith, "Render
unto Cæsar the things that are Cæsar's."(3) For this is not
to give but to render, and this He shows both by the image, and by the
superscription.
Then that they might not say, Thou art subjecting us
to men, He added, "And unto God the things that are God's." For it is
possible both to fulfill to men their claims and to give unto God the
things that are due to God from us. Wherefore Paul also saith, "Render
unto all their dues; tribute to whom tribute is due, custom to whom
custom, fear to whom fear."(4)
But thou, when thou hearest, "Render unto
Cæsar the things which are Ct, "Renæsar's" know that He is
speaking only of those things, which are no detriment to godliness;
since if it be any such thing as this, such a thing is no longer
Cæsar's tribute, but the devil's.
When they heard these things, their mouths were
stopped, and they "marvelled" at His wisdom. Ought they not then to
have believed, ought they not to have been amazed. For indeed, He gave
them proof of His Godhead, by revealing the secrets of their hearts,
and with gentleness did He silence them.
What then? did they believe? By no means, but they
"left Him, and went their way;" and after them, "came to Him the
Sadducees."
O folly! When the others had been put to silence,
these made the attack, when they ought to have been the more backward.
But such is the nature of rashness, shameless, and importunate, and
attempting things impossible. Therefore the evangelist also, amazed at
their folly, signified this very thing, by saying, "On that day came to
Him."(5) On that day. On what day? In which He had convicted their
craftiness, and put them to shame. But who are these? A sect of the
Jews dif-
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ferent from the Pharisees, and much worse than they, who said, "that
there is no resurrection, nor angel, nor spirit.(1) For these were some
of a grosset sort, and eager after the things of the body. For there
were many sects even amongst the Jews. Wherefore Paul also saith, "I am
a Pharisee, of the strictest sect amongst us."(2)
And they say nothing indeed directly about a
resurrection; but they feign a story, and make up a case, which, as I
suppose, never so much as had an existence; thinking to drive Him to
perplexity, and desiring to overthrow both things, both the existence
of a resurrection, and of such a resurrection.
And again, these too attack Him with a show of
moderation, saying, "Master, Moses said, If a man die, not having
children, his brother shall marry his wife, and raise up seed unto his
brother. Now there were with us seven brethren: and the first, when he
had married a wife, deceased; and, having no issue,(3) left his wife
unto his brother. Likewise the second also, and the third, unto the
seventh. And last of all the woman died also. Therefore, in the
resurrection, whose wife shall she be of the seven?"(4)
See Him answering these like a teacher. For though
out of craft they came unto Him, yet was their question rather one of
ignorance. Therefore neither doth He say unto them, "Ye hypocrites."
Moreover, in order that He might not blame, saying,
"Wherefore had seven one wife?" they add the authority of Moses;
although, as I have said before, it was a fiction, in my judgment at
least. For the third would not have taken her, when he saw the two
bridegrooms dead; or if the third, yet not the fourth or the fifth; and
if even these, much more the sixth or the seventh would not have come
unto the woman, but have shrunk from her. For such is the nature of the
Jews. For if now many have this feeling, much more then had they; when
at least, even without this, they often avoided marrying in this way,
and that when the law was constraining them. Thus, at any rate, Ruth,
that Moabitish woman, was thrust off to him that was further off from
her kindred; and Tamar too was thus compelled to obtain, by stealth,
seed from her husband's kinsman.
And wherefore did they not feign two or three, but
seven? In order the more abundantly to bring derision, as they thought,
upon the resurrection. Wherefore they further say, "they all had her,"
as driving Him into some difficulty.
What then saith Christ? He replies unto both, as
taking His stand not against the words, but the purpose, and on every
occasion revealing the secrets of their hearts; and at one time
exposing them, at another time leaving the refutation of them that
question Him to their conscience. See, at any rate here, how He proves
both points, as well that there will be a resurrection, as that it will
not be such a resurrection as they suspect.
For what saith He? "Ye do err, not knowing the
Scriptures, nor the power of God."(5) For since, as if they knew them,
they put forward Moses and the law, He shows that this question is that
of men very ignorant of the Scriptures. For hence also arose their
tempting Him, from their being ignorant of the Scriptures, and from
their not knowing the power of God as they ought.
"For what marvel then is it," He saith, "if ye tempt
me, who am as yet unknown to you, when at least ye know not so much as
the power of God, of which ye have had so much experience, and neither
from common sense nor from the Scriptures have become acquainted with
it;" if indeed even common sense causes us to know this, that to God
all things are possible. And in the first place He answers to the
question asked. For since this was the cause for their not believing a
resurrection, that they think the order of things is like this, He
cures the cause, then the symptom also (for thence arose the disease
too), and shows the manner of the resurrection. "For in the
resurrection," saith He, "they neither marry, nor are given in
marriage, but are as angels of God in Heaven."(6) But Luke saith, "As
Sons of God."(7)
If then they marry not, the question is vain. But
not because they do not marry, therefore are they angels, but because
they are as angels, therefore they do not marry. By this He removed
many other difficulties also, all which things Paul intimated by one
word, saying, "For the fashion of this world passeth away."(8)
And by these words He declared how great a thing the
resurrection is; and that moreover there is a resurrection, He proves.
And indeed this too was demonstrated at the same time by what He had
said, nevertheless over and above He adds again to His word by what He
saith now. For neither at their question only did He stop, but at their
429
thought. Thus when they are not deafing with great craft, but are
asking in ignorance, He teaches even over and above, but when it is of
wickedness only, not even to their question doth He answer.
And again by Moses doth He stop their mouths, since
they too had brought forward Moses; and He saith, "But as touching the
resurrection of the dead, have ye not read, I am the God of Abraham,
and the God of Isaac, and the God of Jacob? He is not the God of the
dead, but of the living."(1) Not of them that are not His meaning is,
and that are utterly blotted out, and are to rise no more. For He said
not, I was, but, I am; of them that are, and them that live. For like
as Adam, although he lived on the day that he ate of the tree, died in
the sentence: even so also these, although they had died, lived in the
promise of the resurrection.
How then doth He say elsewhere, "That He might be
Lord both of the dead and of the living?"(2) But this is not contrary
to that. For here He speaks of the dead, who are also themselves to
live. And moreover too, "I am the God of Abraham," is another thing
from, "That He might be Lord both of the dead and of the living." He
knew of another death too, concerning which He saith, "Let the dead
bury their dead."(3)
"And when the multitudes heard this, they were
astonished at His doctrine."(4) Yet not even here the Sadducees; but
these go away defeated, while the impartial multitude reap the benefit.
Since then the resurrection is like this, come let
us do all things, that we may obtain the first honors there. But, if ye
will, let us show you some even before the resurrection here pursuing
and reaping these blessings, again having made our resort to the
deserts. For again will I enter upon the same discourse, since I see
you listening with more pleasure.
Let us behold then to-day also the spiritual camps,
let us behold their pleasure unalloyed with fear. For not with spears
are they encamped like the soldiers, for at this point I lately ended
my discourse, neither with shields and breastplates; but bare of all
these wilt thou see them, yet achieving such things, as not even with
arms do they.
And if thou art able to observe, come and
stretch forth thy hand to me, and let us go unto this war, both of us,
and let us see their battle array. For these too fight every day, and
slay their adversaries, and conquer all the lusts that are plotting
against us; and thou wilt see these cast out on the ground, and not
able so much as to struggle, but proving by very deed that saying of
the apostle, "They that are Christ's have crucified the flesh with the
affections and lusts."(5)
Seest thou a multitude of dead lying there, slain by
the sword of the Spirit? Therefore in that place is no drunkenness nor
gluttony. And their table proves it, and the trophy that is set
thereon. For drunkenness and gluttony lie dead, put to the rout by the
drinking of water, though this be multiform, and a many-headed monster.
For like as in the fabled Scylla and Hydra, so in drunkenness may one
see many heads, on one side fornication growing up, on another wrath;
on one hand sloth, on another lawless lusts; but all these things are
taken away. And yet all those other armies, though they get the better
in ten thousand wars, are taken captive by these; and neither arms, nor
spears, nor whatever else there may be, is able to stand against these
phalanxes; but the very giants, the heroes, those that do countless
brave deeds, thou wilt find without bonds bound by sleep and
drunkenness, without slaughter or wounds lying like the wounded, or
rather in more grievous case. For those at least struggle; but these do
not even this, but straightway give up.
Seest thou that this host is greater and more to be
admired? For the enemies that got the better of the others it destroys
by its mere will. For they do so weaken the mother of all thor evils,
that she cannot even trouble them any more; and the leader being
overthrown, and the head removed, the rest of the body also lies still.
And this victory one may see each of them, that
abide there, achieving. For it is not as in these wars of ours, where,
if any enemy hath received a blow from one, he is no more grievous to
another, having been once overthrown; but it is necessary for all to
smite this monster; and he that hath not smitten and overthrown her, is
surely troubled by her.
Seest thou a glorious victory? For such a trophy as
the hosts in all pans of the world having met together have not power
to erect, this each one of those men erects; and all things that from
the army of drunkenness lie mingled together wounded, delirious words
of frenzy, insane thoughts, unpleasing haughtiness. And they imitate
their own Lord, at whom the Scripture marvelling saith, "He shall drink
of the brook in the way, therefore shall He lift up the head."(6)
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Would ye see also another multitude of dead? Let us
see the lusts that arise from luxurious living, those that are
cherished by the makers of sauces, by the cooks, the furnishers of
feasts, the confectioners. For I am ashamed indeed to speak of all;
however, I will tell of the birds from Phasis, the soups that are mixed
from various things: the moist, the dry dishes, the laws made about
these things. For like as if ordering some city and mashalling hosts,
even so these too make laws, and ordain such a thing first, and such a
thing second, and some bring in first birds roasted on the embers,
filled within with fish; and others make of other material the
beginnings of these unlawful feasts; and them is much rivalry about
these things, about quality, and about order, and about quantity; and
they take a pride in the things, for which they ought to bury
themselves for shame; some saying that they have spent the half of the
day, some all of it, some that they have added the night too. Behold, O
wretched man, the measure of thy belly, and be ashamed of thy
unmeasured earnestness!
But there is nothing like this amongst those angels;
but all these desires also are dead. For their meals are not unto
fullness, and unto luxurious living, but unto necessity. No bird
hunters are there, no fishermen, but bread and water. But this
confusion, and the disturbance, and the turmoils, are all removed from
thence, alike from the house and from the body, and great is the haven,
but amongst these great the tempest.
Burst open now in thought the belly of them who feed
on such things, and thou wilt see the vast refuse, and the unclean
channel, and the whited sepulchre.
But what come after these I am even ashamed to tell,
the disagreeable erucations, the vomitings, the discharges downwards
and upwards.
But go and see even these desires dead there, and
those more violent lusts that spring from these; I mean, those of
impurity. For these too thou wilt see all overthrown, with their
horses, with their beasts of burden. For the beast of burden, and the
weapon, and the horse of a filthy deed, is a filthy word. But thou wilt
see such like horse and rider together, and their weapons thrown down;
but here quite the contrary, and souls cast down dead. But not at their
meal only is the victory of these holy men glorious, but in the other
things also, in money, in glory, in envy, in all diseases of the soul.
Surely does not this host seem to thee mightier than
that, and the meal better? Nay, who will gainsay it? None, not even of
those persons themselves, though he be very mad. For this guides us on
to Heaven, that drags to hell; this the devil lays out, that Christ;
for this luxury gives laws, and intemperance, for that self-denial and
sobriety, here Christ is present, there the devil. For where there is
drunkenness, the devil is there; where there are filthy words, where
there is surfeiting, there the devils hold their choirs. Such a table
had that rich man, therefore not even of a drop of water was he master.
But these have not such a table, but they already
practise the ways of the angels. They marry not, they are not given in
marriage, neither do they sleep excessively, nor live luxuriously, but
except a few things they are even bodiless.
Now who is there that so easily overcomes his
enemies as he that sets up a trophy while at his dinner? Therefore also
the prophet saith, "Thou hast prepared a table before me, in the
presence of them that trouble me."(1) One could not be wrong in
repeating this oracle about this table. For nothing so troubles a soul
as disorderly concupiscence, and luxury, and drunkenness, and the evils
that spring from these; and this they know full well who have had
experience thereof.
And if thou wast to learn also, whence this table is
procured, and whence that; then thou wouldest see wall the difference
between each. Whence then is this procured. From countless tears, from
widows defrauded, from orphans despoiled; but the other from honest
labor. And this table is like to a fair and wall-favored woman, needing
nothing external, but having her beauty from nature; but that to some
ugly and ill-favored harlot, wearing much paint, but not able to
disguise her deformity, but the nearer she is, the more convicted. For
this too, when it is nearer to him that is at it, then shows its
ugliness more. For look not I tell thee, at the banqueters, as they
come only, but also as they go away, and then thou wilt see its
ugliness. For that, as being free, suffers them that come unto it to
say nothing shameful; but this nothing seemly, as being a harlot, and
dishonored. This seeks the profit of him that is at it that the hurt.
And one not but that we must offend Him.
Let us go away therefore unto those men. Thence we
shall learn with how many bonds we are encompassed. Thence shall we
learn to set before ourselves a table full of countless blessings, most
sweet, without cost, delivered from care, free from envy and jeal-
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ousy and every disease, and full of good hope, and having its many
trophies. No turmoil of soul there, no sorrow, no wrath; all is calm,
all is peace.
For tell me not of the silence of them that serve in
the houses of the rich, but of the clamor of them that dine; I mean,
not that which they make one to another (for this too is worthy of
derision), but that within, that in the soul, that brings on them a
great captivity, the tumults of the thoughts, the sleet, the darkness,
the tempest, by which all things are mingled and confused, and are like
to some night battle. But not in the monks' tents are such things as
these; but great is the calm, great the quietness. And that table is
succeeded by a sleep that is like death, but this by sobriety and
wakefulness; that by punishment, this by the kingdom of heaven, and the
immortal rewards.
This then let us follow, that we may enjoy also the
fruits thereof; unto which God grant we may all attain, by the grace
and love towards man of our Lord Jesus Christ to whom be glory and
might world without end. Amen.
HOMILY LXXI.
MATT. XXII. 34--36.
"But when the Pharisees had heard that He had put the Sadducees to
silence, they were gathered together; and one of them, which was a
lawyer, asked Him a question, tempting Him, and saying, Master, which
is the great commandment in the law?"
AGAIN doth the evangelist express the cause, for
which they ought to have held their peace, and marks their boldness by
this also. How and in what way? Because when those others were put to
silence, these again assail Him. For when they ought even for this to
hold their peace, they strive to urge further their former
endeavors,(1) and put forward the lawyer, not desiring to learn, but
making a trial of Him, and ask, "What is the first commandment?"
For since the first commandment was this, "Thou
shalt love the Lord thy God," thinking that He would afford them some
handle, as though He would amend it, for the sake of showing that
Himself too was God, they propose the question. What then saith Christ?
Indicating from what they were led to this; from having no charity,
from pining with envy. from being seized by jealousy, He saith, "Thou
shalt love the Lord thy God. This is the first and great
commandment.(2) And the second is like unto this(3) Thou shalt love thy
neighbor as thyself."(4)
But wherefore "like unto this?" Because this makes
the way for that, and by it is again established; "For every one that
doeth evil hateth the light, neither cometh to the light;'(5) and
again, "The fool hath said in his heart, There is no God." And what in
conssequence of this? "They are corrupt, and become abminable in their
ways."(6) And again, "The love of money is the root of all evils; which
while some coveted after they have erred from the faith; "(7) and, "He
that loveth me, will keep my commandment."(8)
But His commandments, and the sum of them,
are, "Thou shalt love the Lord thy God, and thy neighbor as thyself."
If therefore to love God is to love one's neighbor, "For if thou lovest
me," He saith, "O Peter, feed my sheep,"(9) but to love one's neighbor
worketh a keeping of the commandments, with reason doth He say, "On
these hang all the law and the prophets."(10)
So therefore what He did before, this He doth here
also. I mean, that both there, when asked about the manner of the
resurrection, He also taught a resurrection, instruct-
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"For charity envieth not."(1) By this He shows Himself to be submissive
both to the law and to the prophets.
But wherefore doth Matthew say that he asked,
tempting Him, but Mark the contrary? "For when Jesus," he saith, "saw
that he answered discretly, He said unto him, Thou art not far from the
kingdom of God."(2)
They are not contradicting each other, but indeed
fully agreeing. For he asked indeed, tempting, at the beginning, but
being benefitted by the answer, was commended. For not at the beginning
did He commend him, but when he had said, "That to love his neighbor is
more than whole burnt sacrifices," then He saith, "Thou art not far
from the kingdom;" because he overlooked low things, and embraced the
first principle of virtue. For indeed all those are for the sake of
this, as well the Sabbath as the rest.
And not even so did He make His commendation
perfect, but yet deficient. For His saying, "Thou art not far off,"
indicates that he is yet falling short, that he might seek after what
was deficient.
But if, when He said, "There is one God, and there
is none other but He," He commended him, wonder not, but by this too
observe, how He answers according to the opinion of them that come unto
Him. For although men say ten thousand things about Christ unworthy of
His glory, yet this at any rate they will not dare to say, that He is
not God at all. Wherefore then doth He praise him that said, that
beside the Father, there is no other God?
Not excepting Himself from being God; away with the
thought; but since it was not yet time to disclose His Godhead, He
suffers him to remain in the former doctrine, and praises him for
knowing well the ancient principles, so as to make him fit for the
doctrine of the New Testament, which He is bringing in its season.
And besides, the saying, "There is one God, and
there is none other but He," both in the Old Testament and everywhere,
is spoken not to the rejection of the Son, but to make the distinction
from idols. So that when praising this man also, who had thus spoken,
He praises him in this mind.
Then since He had answered, He asks also: in turn,
"What think ye of Christ, whose Son is He? They say unto Him, The Son
of David."(3)
See after how many miracles, after how many signs,
after how many question, after how great a display of His unanimity
with the Father, as well in words, as in deeds; after having praised
this man that said, that there is one God, He asks the question, that
they may not be able to say, that He did miracles indeed, yet was an
adversary to the law, and a foe to God.
Therefore, after so many things, He asks these
questions, secretly leading them on to confess Him also to be God. And
the disciples He asked first what the others say, and then themselves;
but these not so; for surely they would have said a deceiver, and a
wicked one, as speaking all things without fear. So for this cause He
inquires for the opinion of these men themselves.
For since He was now about to go on to His passion,
He sees forth the prophecy that plainly proclaims Him to be Lord; and
not as having come to do this without occasion, nor as having made this
His aim, but from a reasonable cause.
For having asked them first, since they answered not
the truth concerning Him (for they said He was a mere man), to
overthrow their mistaken opinion, He thus introduces David proclaiming
His Godhead. For they indeed supposed that He was a mere man, wherefore
also they said, "the Son of David;"(4) but He to correct this brings in
the prophet witnessing to His being Lord, and the genuineness of His
Sonship, and His equality in honor with His Father.
And not even at this doth He stop, but in order to
move them to fear, He adds what followeth also, saying, "Till I make
Thine enemies Thy footstool;"(5) that at least in this way He might
gain them over.
And that they may not say, that it was in flattery
he so called Him, and that this was a human judgment, see what He
saith, "How then doth David in spirit call Him Lord?" See how
submissively He introduces the sentence and judgment concerning
Himself. First. He had said, "What think ye? Whose Son is He?" so by a
question to bring them to an answer. Then since they said, "the Son of
David," He said not, "And yet David saith these things," but again in
this order of a question, "How then
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doth David in spirit call Him Lord?" in order that the sayings might
not give offense to them. Wherefore neither did He say, What think ye
of me, but of Christ. For this reason the apostles also reasoned
submissively, saying, "Let us speak freely of the Patriarch David, that
he is both dead and buried."(1)
And He Himself too in like manner for this cause
introduces the doctrine in the way of question and inference, saying,
"How then doth David in spirit call Him Lord, saying, The Lord said
unto my Lord, Sit Thou on my right hand, until I make Thy foes Thy
footstool;"(2) and again, "If David then call Him Lord, how is He then
his Son,"(3) not taking away the fact that He is his Son, away with the
thought; for He would not then have reproved Peter for this,(4) but to
correct their secret thoughts. So that when He saith, "Howls He his
Son?" He meaneth this, not so as ye say. For they said, that He is Son
only, and not also Lord. And this after the testimony, and then
submissively, "If David then call Him Lord, how is He his Son?"
But, nevertheless, even when they had heard these
things, they answered nothing, for neither did they wish to learn any
of the things that were needful. Wherefore He Himself addeth and saith,
that "He is his Lord." Or rather not even this very thing doth He say
without support, but having taken the prophet with Him, because of His
being exceedingly distrusted by them, and evil reported of amongst
them. To which fact we ought to have especial regard, and if anything
be said by Him that is lowly and submissive, not to be offended, for
the cause is this, with many other things also, that He talks with them
in condescension.
Wherefore now also He delivers His doctrine in the
manner of question and answer; but He darkly intimates even in this way
His dignity. For it was not as much to be called Lord of the Jews, as
of David.
But mark thou also, I pray thee, how seasonable it
is. For when He had said, "There is one Lord," then He spake of Himself
that He is Lord, and showed it by prophecy, no more by His works only.
And He showeth the Father Himself taking vengeance upon them in His
behalf, for He saith, "Until I make Thine enemies Thy footstool," and
great unanimity even hereby on the part of Him that begat Him towards
Himself, and honor. And upon His reasonings with them He doth set this
end high and great, and sufficient to close fast their mouths.
For they were silent from thenceforth, not
willingly, but from their having nothing to say; and they received so
deadly a blow, as no longer to dare to attempt the same things any
more. For, "no one," it is said, "durst from that day forth ask Him any
more questions."(5)
And this was no little advantage to the
multitude.(6) Therefore also unto them doth He henceforth direct His
word, having removed the wolves, and having repulsed their plots.
For those men gained nothing, taken captive by
vainglory, and having fallen upon this terrible passion. For terrible
is this passion and many-headed, for some set their heart upon power
for the sake of this, some on wealth, some on strength. But proceeding
in order it goes on unto almsgiving also, and fasting, and prayers, and
teaching, and many are the heads of this monster.
But to be vainglorious indeed about those other
things is nothing wonderful; but to be so about fasting and prayer,
this is strange and lamentable.
But that we may not again blame only, come and let
us tell the means, by which we shall avoid this. Against whom shall we
prepare to contend first, against those that are vainglorious of money,
or those of dress, or those of places of power, or those of sciences,
or those of art, or those of their person, or those of beauty, or those
of ornaments, or those of cruelty, or those of humanity and almsgiving,
or those of wickedness, or those of death, or those after death? For
indeed, as I have said, this passion hath many links? and goes on
beyond our life. For such a one, it is said, is dead, and that he may
be held in admiration, hath charged that such and such things be
done; and therefore such a one is poor, such a one rich.
For the grievous thing is this, that even of
opposite things is it made up.
Against whom then shall we stand, and let ourselves
in array first? For one and the same discourse suffices not against
all. Will ye then that it be against them that are vainglorious about
almsgiving?
To me at least it seems well; for exceedingly do I
love this thing, and am pained at seeing it marred, and vainglory
plotting against it, like a pandering nurse against some royal damsel.
For she feeds her in-
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deed, but for disgrace and mischief, prostituting her and commanding
her to despise her father; but to deck herself to please unholy and
often despicable men; and invests her with such a dress, as strangers
wish, disgraceful, and dishonorable, not such as the father.
Come now, then, let us take our aim against these;
and let there be an almsgiving made in abundance for display to the
multitude. Surely then, first vainglory leads her out of her Father's
chamber. And whereas her Father requires not to appear so much as to
the left hand,(1) she displays her to the slaves, and to the vulgar,
that have not even known her.
Seest thou a harlot, and pander, casting her into
the love of foolish men, that according as they require, so she may
order herself? Dost thou desire to see how it renders such a soul not a
harlot only, but insane also?
Mark then her mind. For when she lets go heaven and
runs after fugitives and menial slaves, pursuing through streets and
lanes them that hate her, the ugly and deformed, them that are not
willing so much as to look at her, them that, when she burns with love
towards them, hate her, what can be more insane than this? For no one
do the multitude hate so much, as those that want the glory they have
to bestow. Countless accusations at least do they frame against them,
and the result is the same, as if any one were to bring down a virgin
daughter of the king from the royal throne, and to require her to
prostitute herself to gladiators, who abhorred her. These then, as much
as thou pursuest them, so much do they turn away from thee; but God, if
thou seek the glory that cometh from Him, so much the more both draws
thee unto Himself, and commends thee, and great is the reward He
renders unto thee.
But if thou art minded in another way also to
discern the mischief thereof, when thou givest for display and
ostentation, consider how great the sorrow that then comes upon thee,
and how continual the desponding, while Christ's voice is heard in
thine ears, saying,(2) "Thou hast lost all thy reward." For in every
matter indeed vainglory is a bad thing. yet most of all in beneficence,
for it is the utmost cruelty, making a show of the calamities of
others, and all but upbraiding those in poverty. For if to mention
one's own good actions is to upbraid, what dost thou think it is to
publish them even to many others.
How then shall we escape the danger? If we learn how
to give alms, if we see after whose good report we are to seek. For
tell me, who has the skill of almsgiving? Plainly, it is God, who hath
made known the thing. who best of all knows it, and practises it
without limit. What then? If thou art learning to be a wrestler, to
whom dost thou look? or to whom dost thou display thy doings in the
wrestling school, to the seller of herbs, and of fish, or to the
trainer? And ye they are many, and he is one. What then, if while the
admires thee, others deride thee. wilt thou not with him deride them?
What, if thou art learning to box, wilt thou not
look in like manner to him who knows how to teach this? And if thou art
practising oratory, wilt thou not accept the praise of the teacher of
rhetoric, and despise the rest.
How then is it other than absurd, in other arts to
look to the teacher only, but here to do the contrary? although the
loss be not equal. For there, if you wrestle according to the opinion
of the multitude, and not that of the teacher, the loss is in the
wrestling; but here it is in eternal life. Thou art become like to God
in giving alms; be thou then like Him in not making a display. For even
He said, when healing, that they should tell no man.
But dost thou desire to be called merciful amongst
men? And what is the gain? The gain is nothing; but the loss infinite.
For these very persons, whom thou callest to be witnesses. become
robbers of thy treasures that are in the heavens; or rather not these,
but ourselves, who spoil our own possessions, and scatter what we have
laid up above.
O new calamity! this strange passion. Where moth
corrupteth not, nor thief breaketh through, vainglory scattereth. This
is the moth of those treasures there; this the thief of our wealth in
heaven; this steals away the riches that cannot be spoiled; this mars
and corrupts all. For because the devil saw that that place is
impregnable to thieves and to the worm, and the other plots against
them, he by vainglory steals away the wealth.
But dost thou desire glory? Doth not then that
suffice thee which is given by the receiver himself, that from our
gracious God, but dost thou set thine heart on that from men also? Take
heed, lest thou undergo the contrary, lest some condemn thee as not
showing mercy, but making a display, and seeking honor, as making a
show of the calamities of others.
For indeed the showing of mercy is a mystery. Shut
therefore the doors, that none may see what it is not pious to display.
For our mysteries too are above all things, a
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showing of God's mercy and loving-kindness. According to His great
mercy, He had mercy on us being disobedient.
And the first prayer too is full of mercy, when we
entreat for the energumens; and the second again, for others under
penance seeking for much mercy; and the third also for ourselves, and
this puts forward the innocent children of the people entreating God
for mercy. For since we condemn ourselves for sins, for them that have
sinned much and deserve to be blamed we ourselves cry; but for
ourselves the children; for the imitators of whose simplicity the
kingdom of heaven is reserved. For this image shows this, that they who
are like those children, lowly and simple, these above all men are able
to deliver the guilty by their prayers.
But the mystery itself, of how much mercy, of how
much love to man it is full, the initiated know.
Do thou then, when according to thy power thou art
showing mercy to a man, shut the doors, let the object of thy mercy see
it only; but if it be possible, not even he. But if thou set them open,
thou art profanely exposing thy mystery.
Consider that the very person, whose praise thou
seekest, even himself will condemn thee; and if he be a friend, will
accuse thee to himself; but if an enemy, he will deride thee unto
others also. And thou wilt undergo the opposite of what thou desirest.
For thou indeed desirest that he should call thee the merciful man; but
he will not call thee this, but the vainglorious, the man-pleaser, and
other names far more grievous than these.
But if thou shouldest hide it, he will call thee all
that is opposite to this; the merciful, the kind. For God suffers it
not to be hidden; but if thou conceal it, the other will make it known,
and greater will be the admiration, and more abundant the gain. So that
even for this very object of being glorified, to make a display is
against us; for with respect to the thing unto which we most hasten and
press, as to this most especially is this thing against us. For so far
from obtaining the credit of being merciful, we obtain even the
contrary, and besides this, great is the loss we undergo.
For every motive then let us abstain from this, and
set our love on God's praise alone. For thus shall we both attain to
honor here, and enjoy the eternal blessings, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and might world
without end. Amen.
HOMILY LXXII.
Matt. XXIII. 1--3.
Then spake Jesus to the multitudes and to His disciples, saying, The
Scribes and the Pharisees sit in Moses' seat: all therefore whatsoever
they bid you do, that do;(1) but do not after their works."
Then. When? When He had said these things, when He
had stopped their mouths; when He had brought them that they should no
more dare to tempt Him; when He had shown their state incurable.
And since He had made mention of "the Lord" and "my
Lord,"2 He recurs again to the law. And yet the law said nothing of
this kind, but, "The Lord thy God is one Lord."(3) But Scripture calls
the whole Old Testament the law.
But these things He saith, showing by all thinks His
full agreement with Him that begat Him. For if He were opposed, He
would have said the opposite about the law; but now He commands so
great reverence to be shown towards it, that, even when they that teach
it are depraved, He charges them to hold to it. But here He is
discoursing about their life
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and morals, since this was chiefly the cause of their unbelief, their
depraved life, and the love of glory. To amend therefore His hearers;
that which in the first place most contributes to salvation, not to
despise our teachers, neither to rise up against our priests, this doth
He command with superabundant earnestness. But He does not only command
it, but also Himself doth it. For though they were depraved, He doth
not depose them from their dignity; to them rendering their
condemnation heavier, and to His disciples leaving no cloke for
disobedience.
I mean, that lest any one should say, that because
my teacher is bad, therefore am I become more remiss, He takes away
even this pretext. So much at any rate did He establish their
authority, although they were wicked men, as even after so heavy an
accusation to say, "All whatsoever they command you to do, do." For
they speak not their own words, but God's, what He appointed for laws
by Moses. And mark how much honor He showed towards Moses, again
showing His agreement with the Old Testament; since indeed even by this
doth He make them objects of reverence. "For they sit," He saith, "on
Moses' seat." For because He was not able to make them out worthy of
credit by their life, He doth it from the grounds that were open to
Him, from their seat, and their succession from him. But when thou
hearest all, do not understand all the law, as, for instance, the
ordinances about meats, those about sacrifices, and the like for how
was He to say so of these things, which He had taken away beforehand?
but He meant all things that correct the moral principle, and amend the
disposition, and agree with the laws of the New Testament, and suffer
them not any more to be under the yoke of the law.
Wherefore then doth He give these things divine
authority, not from the law of grace, but from Moses? Because it was
not yet time, before the crucifixion, for these things to be plainly
declared.
But to me He seems, in addition to what has been
said, to be providing for another object, in saying these things. For
since He was on the point of accusing them, that He might not seem in
the sight of the foolish to set His heart on this authority of theirs,
or for enmity to be doing these things, first He removed this thought,
and having set himself clear from suspicion, then begins His
accusation. And for what intent doth He convict them, and run out into
a long discourse against them? To set the multitude on their guard, so
that they might not fall into the same sins. For neither is dissuading
like pointing out those that have offended; much as recommending what
is right, is not like bringing forward those that have done well. For
this cause also He is beforehand in saying, "Do not after their works."
For, lest they should suppose, because of their listening to them, they
ought also to imitate them, He uses this means of correction, and makes
what seems to be their dignity a charge against them. For what can be
more wretched than a teacher, when the preservation of his disciples
is, not to give heed to his life? So that what seemeth to be their
dignity is a most heavy charge against them, when they are shown to
live such a life, as they that imitate are ruined.
For this cause He also falls upon His accusations
against them, but not for this only, but that He might show, that both
their former unbelief wherewith they had not believed, and the
crucifixion after this, which they dared to perpetrate, were not a
charge against Him who was crucified and disbelieved, but against their
perverseness.
But see whence He begins, and whence He aggravates
His blame of them. "For they say," He saith, and do not." For every one
is worthy of blame in transgressing the law, but especially he that
bears the authority of teaching, for doubly and triply doth he deserve
to be condemned. For one cause, because he transgresses; for another,
that as he ought to amend others, and then halteth, he is worthy of a
double punishment, because of his dignity; and in the third place, that
he even corrupts the more, as committing such transgression in a
teacher's place.
And together with these He mentions also another
charge against them, that they are harsh to those accountable to them.
"For they bind heavy burdens, and grievous to be
borne, and lay them on men's shoulders, but they will not move them
with their finger."(1) He mentions here a twofold wickedness, their
requiring great and extreme strictness of life, without any indulgence,
from those over whom they rule, and their allowing to themselves great
security; the opposite to which the truly good ruler ought to hold; in
what concerns himself, to be an unpardoning and severe judge, but in
the matters of those whom he rules, to be gentle and ready to make
allowances; the contrary to which was the conduct of these men.
2. For such are all they who practise self restraint
in mere words, unpardoning and grievous to bear as having no experience
of
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the difficulty in actions. And this itself too is no small fault, and
in no ordinary way increases the former charge.
But do thou mark, I pray thee, how He aggravates
this accusation also. For He did not say, "they cannot," but, "they
will not." And He did not say, "to bear," but, "to move with a finger,"
that is, not even to come near them, nor to touch them.
But wherein are they earnest, and vigorous? In the
things forbidden. For, "all their works they do," He saith, "to be seen
of men."(1) These things He saith, accusing them in respect of
vainglory, which kind of thing was their ruin. For the things before
were signs of harshness and remissness, but these of the mad desire of
glory. This drew them off from God, this caused them to strive before
other spectators, and ruined them. For whatever kind of spectators any
one may have, since it hath become his study to please these, such also
are the contests he exhibits And he that wrestles among the noble, such
also are the conflicts he takes in hand, but he among the cold and
supine, himself also becomes more remiss. For instance, hath any one a
beholder that delights in ridicule? he himself too becomes a mover of
ridicule, that he may delight the spectator: hath another one who is
earnest minded, and practises self-government? he endeavors himself to
be such as he is, since such is the disposition of him who praises him.
But see again that here too the charge is with
aggravation. For neither is it that they do some things in this way,
some in another way, but all things absolutely this way.
Then, having blamed them for vainglory, He shows
that it is not even about great and necessary things they are
vainglorious (for neither had they these, but were destitute of good
works), but for things without warmth or worth, and such as were
certain proofs of their baseness, the phylacteries, the borders; of
their garments. "For they make broad their phylacteries," He saith,
"and enlarge the borders of their garments."(1)
And what are these phylacteries, and these borders?
Since they were continually forgetting God's benefits, He commanded His
marvellous works to be inscribed on little tablets, and that these
should be suspended from their hands (wherefore also He said, "They
shall be immoveable in thine eyes"),(2) which they called phylacteries;
as many of our women now wear Gospels hung from their necks. And in
order that by another thing again they may be reminded, like as many
often do, binding round their finger with a piece of linen or a thread,
as being likely to forget, this God enjoined them as children to do,
"to sew a ribbon of blue on their garments, upon the fringe that hung
round their feet, that they might look at it, and remember the
commandments;"(3) and they were called "borders."
In these things then they were diligent, making wide
the strips of the tablets, and enlarging the borders of their garments;
which was a sign of the most extreme vanity. For wherefore art thou
vainglorious, and dost make these wide? what, is this thy good
work? what cloth it profit thee at all, if thou gain not the good
results from them. For God seeks not the enlarging of these and making
them wide, but our remembering His benefits. But if for almsgiving and
prayer, although they be attended with labor, and be good deeds on our
parts, we must not seek vainglory, how dost thou, O Jew, pride thyself
in these things, which most of all convict thy remissness.
But they not in these only, but in other little
things, suffered from this disease.
For, "they love," He saith, "the uppermost rooms(4)
at feasts, and the chief seats in the synagogues, and greetings in the
markets, and to be called of men, Rabbi."(5) For these things, although
one may think them small, yet are they a cause of great evils. These
things have overthrown both cities and churches.
And it comes upon me now even to weep, when I hear
of the first seats, and the greetings, and consider how many ills were
hence engendered to the churches of God, which it is not necessary to
publish to you now; nay rather as many as are aged men do not even need
to learn these things from us.(6)
But mark thou, I pray thee, how vainglory prevailed;
when they were commanded not to be vainglorious, even in the
synagogues, where they had entered to discipline others.
For to have this feeling at feasts, to howsoever
great a degree, doth not seem to be so dreadful a thing; although even
there the teachers ought to be held in reverence, and not in the church
only, but everywhere. And like as a man, wherever he may appear,
is manifestly distinguished from the brutes; so also ought the teacher,
both speaking and
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holding his peace, and dining, and doing whatever it may be, to be
distinguished as well by his gait, as by his look, and by his garb, and
by all things generally. But they were on every account objects of
ridicule, and in every respect disgraced themselves, making it their
study to follow what they ought to flee. For they love them, it is
said; but if the loving them be a matter of blame, what a thing must
the doing them be; and to hunt and strive after them, how great an evil.
3. The other things then He carried no further than
to accuse them, as being small and trifling, and as though His
disciples. needed not at all to be corrected about these matters; but
what was a cause of all the evils, even ambition, and the violent
seizing of the teacher's chair, this He brings forward, and corrects
with diligence, touching this vehemently and earnestly charging them.
For what saith He? "Bat be not ye called Rabbi."
Then follows the cause also; "For one is your master, and all ye are
brethren;"(1) and one hath nothing more than another, in respect of his
knowing nothing from himself. Wherefore Paul also saith, "For who is
Paul, and who is Apollos, but ministers?"(2) He said not masters. And
again, "Call not, father,"(3) not that they should not call, but they
may know whom they ought to call Father, in the highest sense. For like
as the master is not a master principally; so neither is the father.
For He is cause of all, both of the masters, and of the fathers.
And again He adds, "Neither be ye called guides, for
one is your guide, even Christ;"(4) and He said not, I. For like as
above He said, "What think ye of Christ?"(5) and He said not, "of me,"
so here too.
But I should be glad to ask here, what they would
say, who are repeatedly applying the term one, one, to the Father
alone, to the rejection of the Only-begotten. Is the Father guide? All
would declare it, and none would gainsay it. And yet "one," He saith,
"is your guide, even Christ." For like as Christ, being called the one
guide, casts not out the Father from being guide; even so the Father,
being called Master, doth not cast out the Son from being Master. For
the expression, one, one, is spoken in contra-distinction to men, and
the rest of the creation.
Having warned them therefore against this grievous
pest, and amended them, He instructs also how they may escape it; by
humility. Wherefore He adds also, "He that is greatest among you shall
be your servant. For whosoever shall exalt himself shall be abased, and
whosoever shall abase himself shall be exalted."(6)
For nothing is equal to the practice of modesty,
wherefore He is continually reminding them of this virtue, both when He
brought the children into the midst, and now. And, when on the mount,
beginning the beatitudes, He began from hence. And in this place, He
plucks it up by the roots hereby, saying, "He that abaseth himself
shall be exalted."
Seest thou how He draws off the hearer right over to
the contrary thing. For not only doth He forbid him to set his heart
upon the first place, but requires him to follow after the last. For so
shalt thou obtain thy desire, He saith. Wherefore he that pursues his
desire for the first, must follow after the last place. "For he that
abaseth himself shall be exalted."
And where shall we find this humility? Will ye that
we go again to the city of virtue, the tents of the holy men, the
mountains. I mean, and the groves? For there too shall we see this
height of humility.
For men, some illustrious from their rank in the
world, some from their wealth, in every way put themselves down, by
their vesture, by their dwelling, by those to whom they minister; and,
as in written characters, they throughout all things inscribe humility.
And the things that are incentives of arrogance, as
to dress well, and to build houses splendidly, and to have many
servants, things which often drive men even against their will to
arrogance; these are all taken away. For they themselves light their
fire, they themselves cleave the logs, themselves cook, themselves
minister to those that come there.
No one can be heard insulting there, nor seen
insulted, nor commanded, nor giving commands; but all are devoted to
those that are waited on, and every one washes the strangers' feet, and
there is much contention about this. And he doeth it, not inquiring who
it is, neither if he be a slave, nor if he be free; but in the case of
every one fulfills this service. No man there is great nor mean. What
then? Is there confusion? Far from it, but the highest order. For if
any one be mean, he that is great seeth not this, but hath accounted
himself again to be inferior even to him, and so becomes great.
There is one table for all, both for them that are
served, and for them that serve; the
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same food, the same clothes, the same dwellings, the same manner of
life. He is great there, who eagerly seizes the mean task. There is not
mine and thine, but this expression is exterminated, that is a cause of
countless wars.
4. And why dost thou marvel, if there be one manner
of life and table and dress for all, since indeed there is even one
soul to all, not in substance only (for this is with all men also), but
in love? how then should it ever be lifted up itself against itself?
There is no wealth and poverty there, honor and dishonor; how then
should haughtiness and arrogance find an entrance? For they are indeed
little and great in respect of their virtue; but, as I have said, no
one seeth this. He that is little, feels not pain, as despised; for
neither is there any one to despise him; and should any one spurn him,
this above all are they taught, to be despised, to be spurned, to be
set at nought, in word and in deed. And with the poor and maimed do
they associate, and their tables are full of these guests; so that for
this are they worthy of the heavens. And one tends the wounds of the
mutilated, another leads the blind by the hand, a third bears him that
is lamed of his leg.
There is no multitude of flatterers or parasites
there; or rather they know not even what flattery is; whence then could
they be lifted up at any time? For there is great equality amongst
them, wherefore also there is much facility for virtue.
For by these are they of an inferior sort better
instructed, than if they were compelled to give up the first place to
them.
For like as the impetuous man derives instruction
from him that is smitten, and submits to it; so the ambitious from him
that claims not glory, but despises it. This they do there abundantly,
and as the strife is great with us to obtain the first place, so great
is it with them not to obtain it, but utterly to refuse it; and great
is their earnest desire who shall have the advantage in honoring, not
in being honored.
And besides, even their very employments persuade
them to practise moderation, and not to be high-swollen. For who, I
pray thee, digging in the earth, and watering, and planting, or making
baskets, or weaving sackcloth, or practising any other handy works,
will ever be proud? Who dwelling in poverty and wrestling with hunger,
will ever be sick of this disease? There is not one. Therefore humility
is easy to them. And like as here, it is a hard thing to be lowly
minded, for the multitude of them who applaud and admire us, so there
it is exceedingly easy.
And that man gives heed only to the wilderness, and
sees birds flying, and trees waving, and a breeze blowing, and streams
rushing through glens. Whence then should he be lifted up who dwells in
solitude so great?
Not however that therefore we have from this an
excuse, in that we are proud when living in the midst of men. For
surely Abraham, when amidst Canaanites, said, "I am but dust and
ashes;"(1) and David, when in the midst of camps,(2) "I am a worm, and
no man;"(3) and the apostle, in the midst of the world, "I am not meet
to be called an apostle."(4) What comfort shall we have then; what
plea, when even, having such great examples, we do not practise
moderation? For even as they are worthy of countless crowns, having
been the first that went the way of virtue, even so are we deserving of
countless punishments, who not even after those that are departed, and
are set before us in books, no nor even after these that are living,
and held in admiration through their deeds, are drawn on to the like
emulation.
For what couldest thou say, for not being amended?
Art thou ignorant of letters, and hast not looked into the Scriptures
that thou mightest learn the virtues of them of old? To say the truth,
this is itself blameworthy, when the church is constantly standing
open, not to enter in, and partake of those sacred streams.
However, although thou know not the departed by the
Scriptures, these living men thou oughtest to see. But is there no one
to lead thee? Come to me, and I will show thee the places of refuge of
these holy men; come and learn thou of them something useful. Shining
lamps are these in every part of the earth; as walls are they set about
the cities. For this cause have they occupied the deserts, that they
may instruct thee to despise the tumults in the midst of the world.
For they, as being strong, are able even in the
midst of the raging of the waters to enjoy a calm; but thou, who art
leaky on every side, hast need of tranquility, and to take breath a
little, after the successive waves. Go then there continually, that,
having purged away the abiding stain by their prayers and admonitions,
thou mayest both pass in the best manner the present life, and attain
unto the good things to come, by the grace and love towards man of our
Lord Jesus Christ, by whom and with whom, be unto the Father, together
with the Holy Ghost, glory, might, honor, now and ever, and world with.
out end. Amen.
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HOMILY LXXIII.
Matt. XXIII. 14.
Woe unto you, Scribes and Pharisees, hypocrites! for ye devour widows'
houses, and for a pretense make long prayers: therefore ye shall
receive greater damnation."
AFTER this, next He derides them for gluttony: and
the grievous thing was, that not from rich men's goods, but from the
poor they indulged their own belly, and aggravated their poverty, which
they should have relieved. For neither did they merely eat, but
devoured.
Moreover also the manner of their overreaching was
yet more grievous, "for a pretense making long prayers."
For every one is worthy of vengeance who doeth any
evil thing; but he that is deriving even the reason for so doing from
godliness, and is using this cloke for his wickedness, is justly liable
to a far more grievous punishment. And wherefore did He not depose
them? Because the time suffered it not as yet. So therefore He lets
them alone for a time, but by His sayings, He secures that the people
be not deceived, lest, through the dignity of those men, they be drawn
on to the same emulation.
For as He had said, "Whatsoever they bid you do,
that do;" He shows how many things they do amiss, lest from thence He
should be supposed amongst the unwise to commit all to them.
"Woe unto you, for ye shut up the kingdom against
men; for ye neither go in yourselves, neither suffer ye them that are
entering to go in."(2) But if to profit no one be a charge against a
man, even to hurt and hinder, what plea hath that? But what means,
"them that are entering in?" Them that are fit for it. For when they
were to lay injunctions on others, they used to make the burdens
intolerable, but when they themselves were to do any of the things
required, on the contrary, so far from doing anything, they went much
beyond this in wickedness, they even used to corrupt others. These are
they that are called pests,(3) who make their employment the ruin of
others, standing right contrary to teachers. For if it be the part of a
teacher to save that which is perishing, to destroy that which is on
the point of being saved is that of a destroyer.
After this, again another charge: compass sea and
land to make one proselyte, and when he is made, ye make him twofold
more the child of hell than yourselves;"(4) that is, not even the fact
that hardly ye have taken him, and with endless toils, induces you to
be sparing towards him, although of the things we have hardly acquired,
we are more sparing, but you not even this renders more gentle.
Here He lays to their charge two things; one, that
they are unprofitable for the salvation of the many, and need much toil
in order to win over even one; another, that they were remiss in the
preservation of him whom they had gained, or rather that they were not
only careless, but even traitors, by their wickedness in their life
corrupting him, and making him worse. For when the disciple sees his
teachers to be such as these, he becomes worse than they. For he stops
not at his teacher's wickedness; but as when his teacher is virtuous,
he imitates him, so when he is bad, he even goes beyond him, by reason
of our proneness to what is evil.
And He calls him "a child of hell," that is, a very
hell. And He said "twofold more than you," that He might both alarm
those, and make these feel the more severely, because they are teachers
of wickedness. And not this only, but because they labor to instill
into their disciples a greater wickedness, hardening them to a much
greater depravity than they have, and this is above all a mark of a
depraved soul.
Then He derides them for folly also, because they
bade them disregard the greater commandments. And yet before He had
said the opposite, that "they bind heavy burdens, and grievous to be
borne." But these things too they did again and were doing everything
for the corruption of those
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who were subject to them, in little things requiring strictness, and
despising the great.
"For ye pay tithe," He saith, "of mint and anise,
and have omitted(1) the weightier matters of the law, judgment, and
mercy, and faith. These ought ye to have done, and not to leave the
others undone."(2)
Here then He naturally saith it, where it is tithe
and almsgiving, for what doth it hurt to give alms? But not to keep the
law; for neither doth it say thus. Therefore here indeed He saith,
"These ought ye to have done;" but where He is speaking about clean and
unclean, He no longer adds this, but makes a distinction, and shows
that the inward purity is necessarily followed by the outward, but the
converse is no longer so.
For where there is a plea of love to man, He passes
it over lightly, for this very reason, and because it was not yet time
expressly and plainly to revoke the things of the law. But where it is
an observance of bodily purification, He overthrows it more plainly.
So, therefore, while with respect to alms He saith,
"These ought ye to have done, and not to leave the others undone,"
touching purifications He speaks not on this wise, but what? "Ye make
clean," He saith, "the outside of the cup and the platter, but within
they are full of extortion, and injustice. Cleanse that which is within
the cup, that the outside may be clean also."(3) And He took it from a
thing confessed and manifest, from a cup and platter.
2. Then, to show that there is no harm arising from
despising bodily cleansings, but very great vengeance from
not regarding the purifications of the soul, which is
virtue, He called these "a gnat," for they are small
and nothing, but those other a camel, for they were beyond
what men could bear. Wherefore also He saith, "Straining at the gnat,
and swallowing the camel."(4) For indeed the one were enacted for the
sake of the other, I mean of mercy and judgment; so that not even then
did they profit being done alone. For whereas the little things were
mentioned for the sake of the great, and after that these last were
neglected, and labor was spent on those alone, nothing was gained even
then by this. For the greater followed not the lesser, but the lesser
were sure to follow these greater.
But these things He saith to show, that even before
grace was come, these were not among the principal things, or amongst
those upon which men should spend their labor, but the matters required
were different. But if before the grace they were so, much more when
high commandments had come, were these things unprofitable, and it was
not meet to practise them at all.
In every case then is vice a grievous thing, but
especially when it does not so much as think it needs amendment; and it
is yet more grievous, when it thinks itself sufficient even to amend
others; to express which Christ calls them "blind guides." For if for a
blind man not to think he needs a guide be extreme misery and
wretchedness; when he wishes himself to guide others, see to what a
gulf it leads.
But these things He said, by all intimating their
mad desire of glory, and their exceeding frenzy concerning this pest.
For this became a cause to them of all their evils, namely, that they
did all things for display. This both led them away from the faith, and
caused them to neglect what really is virtue, and induced them to busy
themselves about bodily purifyings only, neglecting the purifications
of the soul. So therefore to lead them into what really is virtue, and
to the purifyings of the soul, He makes mention of mercy, and judgment,
and faith. For these are the things that comprise our life, these are
what purify the soul, justice, love to man, truth; the one inclining us
to pardon (5) and not suffering us to be excessively severe and
unforgiving to them that sin (for then shall we gain doubly, both
becoming kind to man, and hence meeting also ourselves with much
kindness from the God of all), and causing us both to sympathize with
them that are de-spitefully entreated, and to assist them; the other
not suffering them to be deceitful, and crafty.
But neither when He saith, "These ought ye to have
done, and not to leave the others undone," doth He say it as
introducing a legal observance; away with the thought;(6) neither with
regard to the platter and the cup, when He said, "Cleanse that which is
within the cup and platter, that the outside of them may be clean
also," doth He bring us unto the old regard for little things, but on
the contrary indeed, He doth all things to show it to be superfluous.
For He said not, Cleanse the outside of them also, but that which is
within, and the outside is sure to follow.
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And besides, neither is it concerning a cup and
platter he is speaking, but of soul and body, by the outside meaning
the body, by the inside the soul. But if with regard to the platter
there be need of that which is within much more with regard to thee.
But ye do the contrary, saith He, observing things
trifling and external, ye neglect what are great and inward: whence
very great mischief arises, for that thinking ye have duly performed
all, ye despise the other things; and despising them, ye do not so much
as strive or attempt to perform them.
After this, He again derides them for vainglory,
calling 'them "whited sepulchers."(1) and unto all adding, "ye
hypocrites;" which thing is the cause of all their evils, and the
origin of their ruin. And He did not merely call them whited
sepulchers, but said, that they were full of uncleanness and hypocrisy.
And these things He spake, indicating the cause wherefore they did not
believe, because they were full of hypocrisy and iniquity.
But these things not Christ only, but the prophets
also constantly lay to their charge, that they spoil, that their rulers
judge not according to the rule of justice, and every where you may
find the sacrifices indeed refused, but these things required. So that
there is nothing strange, nothing new, neither in the lawgiving, nor in
the accusation, nay not even in the comparison of the sepulchre. For
the prophet makes mention thereof, neither did he call them merely a
sepulchre, "but their throat an open sepulchre."(2)
Such are many men now also, decking themselves
indeed outwardly, but full of iniquity within. For now too there is
many a mode, and many a care for outward purifications, but of those in
the soul not so much as one. But if indeed any one should tear open
each man's conscience, many worms and much corruption would he find,
and an ill savor beyond utterance; unreasonable and wicked lusts I
mean, which are more unclean than worms.
3. But that "they" should be such persons is not
"so" dreadful a thing (although it be dreadful), but that "you," that
have been counted worthy to become temples of God, should of a sudden
have become sepulchers, having as much ill savor, this is extreme
wretchedness. He in whom Christ dwells, and the Holy Spirit hath
worked, and such great mysteries, that this man should be a sepulchre,
what wretchedness is this? What mournings and lamentations doth this
call for, when the members of Christ have become a tomb of uncleanness?
Consider how thou wast born, of what things thou hast been counted
worthy, what manner of garment thou hast received, how thou wast built
a temple without a breach! how fair! not adorned with gold, neither
with pearls, but with the spirit that is more precious than these.
Consider that no sepulchre is made in a city, so
then neither shalt thou be able to appear in the city above. For if
here this is forbidden, much more there. Or rather even here thou art
an object of scorn to all, bearing about a dead soul, and not to be
scorned only, but also to be shunned. For tell me. if any one were to
go round, bearing about a dead body, would not all have rushed away?
would not all have fled? Think this now likewise. For thou goest about,
bearing a spectacle far more grievous than this, a soul deadened by
sins, a soul paralyzed.
Who now will pity such a one? For when thou
dost not pity thine own soul, how shall another pity him that is so
cruel, such an enemy to himself?(3) If any one, where thou didst sleep
and eat, had buried a dead body, what wouldest thou not have done? but
thou art burying a dead soul, not where thou dinest, nor where thou
sleepest, but in the members of Christ: and art thou not afraid lest a
thousand lightnings and thunderbolts be hurled from above upon thine
head?
And how dost thou even dare to set foot in the
churches of God, and in holy temples, having within thee the savor of
so much abomination? For if one bearing a dead body into the king's
courts and burying it would have suffered the utmost punishment, thou
setting thy foot in the sacred courts. and filling the house with so
much ill savor, consider what a punishment thou wilt undergo.
Imitate that harlot who anointed with ointment the
feet of Christ, and filled the whole house with the odor, the opposite
to which thou doest to His house! For what though thou be not sensible
of the ill savor? For this most of all is the grievous part of the
disease; wherefore also thou art incurably diseased, and more
grievously than they that are maimed in their bodies, and become fetid.
For that disease indeed is both felt by the sick and is without any
blame, nay even is deserving of pity; but this of hatred and punishment.
Since then both in this respect it is more grievous,
and from the sick not being sensi-
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ble of it as he ought to be; come, give thyself to my words, that I may
teach thee plainly the mischief of it.
But first listen to what thou sayest in the Psalm,
"Let my prayer be set forth in Thy sight as incense."(1) When then not
incense, but a stinking smoke arises from thee, and from thy deeds,
what punishment dost thou not deserve to undergo?
What then is the stinking smoke? Many come in gazing
about at the beauty of women; others curious about the blooming youth
of boys. After this, dost thou not marvel, how bolts are not launched,
and all things are not plucked up from their foundations? For worthy
both of thunderbolts and hell are the things that are done; but God,
who is long-suffering, and of great mercy, forbears awhile His wrath,
calling thee to repentance and amendment.
What doest thou, O man? Art thou curiously looking
after women's beauty, and dost thou not shudder at thus doing despite
unto the temple of God? Doth the church seem to thee a brothel,
and less honorable than the market-place. For in a market-place indeed
thou art afraid and ashamed to appear to be looking after any woman,
but in God's temple, when God Himself is discoursing unto thee, and
threatening about these things, thou art committing whoredom and
adultery at the very time in which thou art being told not to do this.
And dost thou not shudder, nor stand amazed?
These things do the spectacles of wantonness teach
you, the pest that is so hard to put down, the deleterious sorceries,
the grievous snares of the thoughtless, the pleasurable destruction of
the unchaste
Therefore the prophet also blaming thee, said,
"Thine eyes are not good, neither is thine heart."(2)
It were better for such men to be blind; it were
better to be diseased, than to abuse thine eyes for these purposes.
It were meet indeed that ye had within you the wall
to part you from the women; but since ye are not so minded, our fathers
thought it necessary by these boards(3) to wall you off; since I hear
from the eider ones, that of old there were not so much as these
partitions; "For in Christ Jesus there is neither male nor female."(4)
And in the apostle's time also both men and women were together.
Because the men were men, and the women women, but now altogether the
contrary; the women have urged themselves into the manners of
courtezans, but the men are in no better state than frantic horses.
Heard ye not, that the men and women were gathered
together in the upper room, and that congregation was worthy of the
heavens? And very reasonably. For even women then practised much
self-denial, and the men gravity and chastity. Hear, for instance, the
seller of purple saying, "If ye have judged me to be faithful to the
Lord, come in, and abide with me."(5) Hear the women, who went about
with the apostles, having taken unto themselves manly courage,
Priscilla, Persis, and the rest; from whom our present women are as far
removed as our men from their men.
4. For then indeed even travelling into far
countries women brought not on themselves evil report; but now even
though brought up in a chamber, they hardly escape this suspicion. But
these things arise from their decking of themselves, and their luxury,
Then the business of those women was to spread the word; but now to
appear beauteous, and fair, and comely in countenance. This is glory to
them, this salvation; but of lofty and great works they do not even
dream.
What woman exerts herself to make her husband
better? what man hath taken to himself this care to amend his wife?
There is not one: but the woman's whole study is upon the care of
ornaments of gold, and raiment, and the other adornments of the person,
and how to increase their substance; but the man's both this, and
others more than this, all however worldly.
Who, when about to marry, inquires about the
disposition and nurture of the damsel? No one; but straightway about
money, and possessions, and measures of property of various and
different kinds; like as if he were about to buy something, or to
settle some common contract.
Therefore they do even so call marriage. For I have
heard many say, such a man has contracted with such a woman, that is,
has married. And they offer insult to the gifts of God, and as though
buying and selling, so do they marry, and are giver in marriage.
And writings there are, requiring greater security
than those about buying and selling. Learn how those of old married,
and imitate them. How then did they marry? They inquired about ways of
life, and morals, and virtue of the soul. Therefore they had
no need of writings, nor of security by parch-
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ment and ink; for the bride's disposition sufficed them in the place of
all.
I therefore entreat you likewise not to seek after
wealth and affluence, but a good disposition, and gentleness. Seek for
a pious and self-denying damsel, and these will be to thee better than
countless treasures. If thou seek the things of God, these others will
come also; but if thou pass by those, and hasten unto these, neither
will these follow.
But such a man, one will say, became rich by his
wife! Art thou not ashamed of bringing forward such examples? I had ten
thousand times sooner become a poor man, as I have heard many say, than
gain wealth from a wife. For what can be more unpleasing than that
wealth? What more painful than the abundance? What more shameful than
to be notorious from thence, and for it to be said by all, such a man
became rich by a wife? For the domestic discomforts I pass by, all that
must needs result from hence, the wife's pride, the servility, the
strifes, the reproaches of the servants. "The beggar," "the ragged
one." "the base one, and sprung of base." "Why, what had he when he
came in?" "Do not all things belong to our mistress?" But thou dost not
care at all about these sayings, for neither art thou a freeman. Since
the parasites likewise hear worse things than these, and are not pained
wherefore neither are these, but rather pride themselves in their
disgrace; and when we tell them of these things,"Let me have," saith
one of them, "something pleasant and sweet, and let it choke me." Alas!
the devil,what proverbs hath he brought into the world, of power to
overturn the whole life of such persons. See at least this self-same
devilish and pernicious saying; of how much ruin it is full. For it
means nothing else than these words, Have thou no regard to what is
honorable; have thou no regard to what is just; let all those things be
cast aside, seek one thing alone, pleasure. Though the thing stifle
thee, let it be thy choice; though all that meet thee spurn thee,
though they smear thy face with mire, though they drive thee away as a
dog, bear all. And what else would swine say, if they had a voice? What
else would filthy dogs? But perhaps not even they would have said such
things, as the devil hath persuaded men to rave.
Wherefore I entreat you, being conscious of the
senselessness of such words as these, to flee such proverbs, and
to choose out those in the Scriptures that are contrary to them.
But what are these? "Go not," it is said, "after thy
lusts, and refrain thyself from thine appetites."(1) And, touching an
harlot again, it is said in opposition to this proverb, "Give not heed
to a bad woman: for honey droppeth from the lips of a woman that is an
harlot, which, for a season, is luscious unto thy throat; but
afterwards thou shalt find it more bitter than gall, and sharper than a
two-edged sword."(2) Unto these last then let us listen, not unto
those. For hence indeed spring our mean, hence our slavish thoughts,
hence men become brutes, because in everything they will follow after
pleasure according to this proverb, which, even without arguments of
ours, is of itself ridiculous. For after one is choked, what is the
gain of sweetness?
Cease, therefore, to set up such great absurdity,
and to kindle hell and unquenchable fire; and let us look steadfastly
(at length though late) as we ought, unto the things to come, having
put away the film on our eyes, that we may both pass the present life
honestly, and with much reverence and godly fear, and attain unto the
good things to come, by the grace and love towards man of our Lord
Jesus Christ, to whom be glory world without end. Amen.
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HOMILY LXXIV.
MATT. XXIII. 29, 30.
"Woe unto you, because ye build the tombs of the prophets, and garnish
their sepulchers,(1) and say, If we had been in the days of our
fathers, we would not have been partakers with them in the blood of the
prophets."
NOT because they build, nor because they blame the
others, doth He say, woe, but because, while both thus, and by what
they say, they are pretending to condemn their fathers, they do worse.
For in proof that the condemnation was a pretense, Luke saith, ye do
allow because ye build; for, "Woe unto you," saith He, "for ye build
the sepulchers of the prophets, and your fathers killed them. Truly ye
bear witness, and ye allow the deeds of your fathers, for they indeed
killed them, and ye build their sepulchers."(2) For here He reproves
their purpose, wherewith they built, that it was not for the honoring
of them that were slain, but as making a show of the murders, and
afraid, lest, when the tombs had perished by time, the proof and memory
of such daring should fade away, setting up these glorious buildings,
as a kind of trophy, and priding themselves in the daring deeds of
those men, and displaying them.
For the things that ye now dare to do, show that ye
do these things also in this spirit. For, though ye speak the contrary,
saith He, as condemning them, as, for instance, "We should not, if we
had been in their days, have been partakers with them;" yet the
disposition is evident wherewith ye say these things. Wherefore also
unfolding it, though darkly, still He hath expressed it. For when He
had said, ye say, "If we had been in the days of our fathers, we should
not have been partakers with them in the blood of the prophets;" He
added, "Wherefore ye be witnesses unto yourselves, that ye are the
children of them that slew the prophets." And what blame is it to be a
murderer's son, if one partake not in the mind of one's father? None.
Whence it is evident, that for this same thing He brings it forward
against them, hinting at their affinity in wickedness.
And this is manifest too by what comes after; He
adds at least, "Ye serpents, ye generation of vipers."(3) For as those
beasts are like their parents, in the destructiveness of their venom,
so also are ye like your fathers in murderousness.
Then, because He was searching their temper of mind,
which is to the more part obscure, He doth, from those things also
which they were about to perpetrate, which would be manifest to all,
establish His words. For, because He had said, "Wherefore ye be
witnesses unto yourselves that ye are the children of them which killed
the prophets," making it evident, that of their affinity in wickedness
He is speaking, and that it was a pretense to say, "We should not have
been partakers with them," He added, "Fill ye up therefore the measure
of your fathers,"(4) not commanding, but declaring beforehand, what was
to be, that is, His own murder.
Therefore, having brought in their refutation, and
having shown that they were pretenses which they said in their own
defense, as, for instance, "We would not have been partakers with
them," (for they who refrain not from the Lord, how should they have
refrained from the servants), He makes after this His language more
condemnatory,(5) calling them "serpents, and generation of vipers," and
saying, "How shall ye escape the damnation of hell,"(6) at once
perpetrating such things, and denying them, and dissembling your
purpose?
Then rebuking them more exceedingly from another
cause also, He Saith, "I will send unto you prophets, and wise men, and
scribes, and some of them shall ye kill and crucify, and some of them
shall ye scourge in your synagogues."(7) For that they should not say,
"Though we crucified the Lord, yet from the servants we should have
refrained, if we had been then;" "Behold," He saith, "I send servants
also to you, prophets likewise themselves, and neither will ye spare
them." But these things He saith, showing that it was nothing strange,
that He should
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be murdered by those sons, being both murderous and deceitful, and
having much guile, and surpassing their fathers in their outrages.
And besides what hath been said, He shows them to be
also exceedingly vainglorious. For when they say, "If we had been in
the days of our fathers, we should not have been partakers with them,"
they spake out of vainglory, and were practising virtue in words only,
but in their works doing the contrary.
Ye serpents, ye generation of vipers, that is,
wicked sons of wicked men, and more wicked than those who begat them.
For He showeth that they are committing greater crimes, both by their
committing them after those others, and by their doing much more
grievous things than they, and this, while positively affirming that
they never would have fallen into the same. For they add that which is
both the end and the crown of their evil deeds. For the others slew
them that came to the vineyard, but these, both the son, and them that
were bidding them to the wedding.
But these things He saith, to separate them off from
the affinity to Abraham, and to show that they had no advantage from
thence, unless they followed his works; wherefore also He adds,
"How can ye flee(1) from the damnation of hell," when following them
that have committed such acts?
And here He recalls to their remembrance John's
accusation, for he too called them by this name, and reminded them of
the judgment to come. Then, because they are nothing alarmed by
judgment and hell, by reason of their not believing them, and because
the thing is future, He awes them by the things present, and saith,
"Wherefore, behold, I send unto you prophets and scribes: and some of
them shall ye kill and crucify, and scourge;(2) that upon you may come
all the righteous blood shed upon the earth, from the blood
of righteous Abel, unto the blood of Zacharias the son of Barschias,
whom ye stew between the temple(3) and the altar. Verily I say
unto you, that all these things shall come upon this generation."(4)
2. See by how many things He has warned them. He
said, Ye condemn your fathers, in that ye say, "We would not have been
partakers with them;" and this is no little thing to shame them. He
said, While ye condemn them, ye do worse things, even ye yourselves;
and this is sufficient to cover them with disgrace. He said, These
things shall not be without punishment; and hence he implants in them
fear beyond words. He hath reminded them at least of hell. Then because
that was to come, He brought home to them the terrors as even present.
"For all these things shall come," He saith, "upon this generation."
He added also unspeakable severity to the vengeance,
saying, that they shall suffer more grievous things than all; yet by
none of these things did they become better. But if any one say, And
why do they suffer more grievously than all? we would say, Because they
have first committed more grievous things than all, and by none of the
things that have been done to them have they been brought to a sound
mind.
Heardest thou not Lamech saying, "Of Lamech
vengeance shall be taken seventy times sevenfold;"(5) that is, "I am
deserving of more punishment than Cain." Why could this be? Yet he did
not slay his brother; but because not even by his example was he
brought to a better mind. And this is what God saith elsewhere,
"Requiting the sins of fathers upon children for the third
and fourth generation of them that hate me."(6) Not as though one
were to suffer punishment for the crimes committed by others, but
inasmuch as they who, after many sin and have been punished, yet have
not grown better, but have committed the same offenses, are justly
worthy to suffer their punishments also.
But see how seasonably he also mentioned Abel,
indicating that this murder likewise is of envy. What then have ye to
say? Know ye not what Cain suffered? Did God hold His peace at his
deeds? Did He not exact the severest penalty? Heard ye not what things
your fathers suffered, when they slew the prophets; were they not
delivered over to punishments, and inflictions of vengeance without
number? How then did ye not become better? And why do I speak of the
punishments of your fathers, and what they suffered? Thou
who thyself condemnest thy fathers, how is it thou doest worse? For
moreover even ye yourselves have declared that "He will miserably
destroy those wicked men."(7) What favor then will ye have after this,
committing such things after such a sentence?
But who is this Zacharias? Some say, the father of
John; some, the prophet; some, a priest with two different names, whom
the Scripture also calls, the son of Jehoiada.(8)
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But do thou mark this, that the outrage was twofold.
For not only did they slay holy men, but also in a holy place. And
saying these things, He did not only alarm them, but also comfort His
disciples, showing that the righteous men also who were before them
suffered these things. But these He alarmed, foretelling that like as
they paid their penalty, even so should these too suffer the utmost
extremities. Therefore He calls them(1) "prophets, and wise men, and
scribes," even hereby again taking away every plea of theirs. "For ye
cannot say," He saith, "Thou didst send from among the Gentiles, and
therefore we were offended;" but they were led on unto this by being
murderous, and thirsting for blood. Wherefore He also said beforehand,
"For this cause do I send prophets and scribes." This did the prophets
also lay to their charge, saying, "They mingle blood with blood,"(2)
and that they are men of blood. Therefore also did He command the blood
to be offered to Him, showing that if in a brute it be thus precious,
much more in a man. Which He saith to Noah likewise, "I will require
all blood that is shed."(3) And ten thousand other such things might
one find Him enjoining with regard to their not committing murder;
wherefore He commanded them not even to eat that which was strangled.
Oh the love of God towards man! that though He
foreknew they would profit nothing, He still doeth His part. For I will
send, He saith, and this knowing they would be slain. So that even
hereby they were convicted of saying vainly, "We should not have been
partakers with our fathers." For these too slew prophets even in their
synagogues, and reverenced neither the place, nor the dignity of the
persons. For not merely ordinary persons did they slay, but prophets
and wise men, such that they had nothing to lay to their charge. And by
these He meaneth the apostles, and those after them, for, indeed, many
prophesied. Then, willing to aggravate their fears, He saith, "Verily,
verily I say unto you, All these things shall come upon this
generation;" that is, I will bring all upon your heads, and will make
the vengeance sore. For he that knew many to have sinned, and was not
sobered, but himself hath committed the same sins again, and not the
same only, but also far more grievous, would justly deserve to suffer a
far more grievous punishment than they. For like as, if he had been
minded, he would have gained greatly, had he grown better by their
examples, even so, since he continued without amendment, he is liable
to a heavier vengeance, as having had the benefit of more warning by
them who had sinned before and been punished, and having reaped no
advantage.
3. Then He directs His speech unto the city, in this
way too being minded to correct His hearers, and saith, "O Jerusalem,
Jerusalem!"(4) What meaneth the repetition? this is the manner of one
pitying her, and bemoaning her, and greatly loving her. For, like as
unto a woman beloved, herself indeed ever loved, but who had despised
Him that loved her, and therefore on the point of being punished, He
pleads, being now about to inflict the punishment. Which He doth in the
prophets also, using these words, "I said, Turn thou unto me, and she
returned not."(5)
Then having called her, He tells also her
blood-stained deeds, "Thou that killest(6) the prophets, and stonest
them that are sent unto thee, how often would I have gathered thy
children together, and ye would not," in this way also pleading for His
own dealings; not even with these things hast thou turned me aside, nor
withdrawn me from my great affection toward thee, but it was my desire
even so, not once or twice, but often to draw thee unto me. "For
how often would I have gathered your children together, even as a hen
gathereth her chickens, and ye would not."(7) And this He saith,
to show that they were ever scattering themselves by their sins. And
His affection He indicates by the similitude; for indeed the creature
is warm in its love towards its brood. And everywhere in the prophets
is this same image of the wings, and in the song of Moses and in the
Psalms, indicating His great protection and care.
"But ye would not," He saith. "Behold your house is
left desolate,"(8) stripped of the succor which cometh from me. Surely
it was the same, who also was before protecting them, and holding them
together, and preserving them; surely it was He who was ever chastening
them. And He appoints a punishment, which they had ever dreaded
exceedingly; for it declared the entire overthrow of their polity. "For
I say unto you, Ye shall not see me henceforth, till ye shall say,
Blessed is He that cometh in the name of the Lord." (9) And this is the
language of one that loves earnestly, earnestly drawing them unto Him
by the things to come, not merely
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warning them by the past; for of the future day of His second coming
doth He here speak.
What then? Did they not see Him from that time? But
it is not that hour which He meaneth in saying, Henceforth, but the
time up to His crucifixion.
For since they were forever accusing Him of this,
that He was a kind of rival God, and a foe to God, He moves them to
love Him by this, namely, by showing Himself to be of one accord with
His Father; and He indicates Himself to be the same that was in the
prophets. Wherefore also He uses the same words as did the prophets.
And by these He intimated both His resurrection, and
His second coming, and made it plain even to the utterly unbelieving,
that then most surely they should worship Him. And how did He make this
plain? By speaking of many things that were first to be, that He should
send prophets, that they should kill them; that it should be in the
synagogues; that they should suffer the utmost extremities; that their
house should be left desolate; that they should undergo things more
grievous than any, and such as never were undergone before. For all
these things are enough to furnish even to the most senseless and
contentious a clear proof of that which should come to pass at His
coming.
For I will ask them, Did He send the prophets and
wise men? Did they slay them in their synagogue? Was their house left
desolate? Did all the vengeance come upon that generation? It is quite
plain that it was so, and no man gainsays it. As then all these things
came to pass, so shall those also come to pass, and most surely they
shall submit then.
But they shall derive thence no advantage in the way
of defense, as neither will they who repent of their course of life
then.
Wherefore let us, while it is time, practise what is
good. For like as they henceforth derived no advantage from their
knowledge, even so neither shall we ourselves from our repentance for
our wickedness. For neither to the pilot, when the bark is sunk in the
sea from his remissness, will there remain anything more; nor to the
physician, when the sick man is gone; but each of these must before the
end devise, and execute all things, so as to be involved in no danger,
nor shame; but after this, all is unprofitable.
Let us also then, while in sickness, send for
physicians, and lay out money, and exert unceasing diligence, that
having risen up from our affliction, we may depart hence in health.
And as much care as we exert about our servants,
when their bodies are sick, so much let us show forth upon ourselves,
when our soul is diseased. And indeed we are nearer to ourselves than
our servants, and our souls are more necessary than those bodies, but
nevertheless it were well if we exert at least an equal diligence. For
if we do not this now, when gone, thenceforth we may obtain nothing
more in the way of plea.
4. Who is so wretched, one may say, as not to show
even as much thought as this? Why this is the marvellous thing, that we
are held in so little esteem with our ownselves, that we despise
ourselves more than our servants. For when our servants are sick of a
fever, we send for physicians, and make a separation in the house, and
compel them to obey the laws of that art; and if these are neglected,
we are displeased with them, and set persons to watch them, who will
not, even should they wish them, suffer them to satiate their desire;
and if they who have the care of these persons should say, that
medicines must be procured at great cost, we yield; and whatsoever they
may enjoin, we obey, and we pay them hire for these injunctions.
But when we are sick (or rather there is no time
when we are not sick), we do not so much as call in the physician, we
do not lay out money, but as though some ruffian,(1) and enemy, and
foes were concerned, so do we disregard our soul. And these things I
say, not finding fault with our attention towards our servants, but
thinking it meet to take at least as much care of our souls. And how
should we do? one may say. Show it to Paul when ill; call in Matthew;
let John sit by it. Hear from them, what we ought to do that is thus
ill, they will surely tell, and will not conceal. For they are not
dead, but live and speak. But doth the soul take no heed to them, being
weighed down by the fever? Do thou compel it, and awaken its reasoning
power. Call in the prophets. There is no need to pay money to these
physicians, for neither do they themselves demand hire for themselves,
nor for the medicines which they prepare do they drive thee to the
necessity of expense, except for almsgiving; but in everything else
they even add to thy possessions; as, for instance, when they require
thee to be temperate, they deliver thee from unseasonable and wrong
expenses; when they tell thee to abstain from drunkenness, they make
thee wealthier. Seest thou the skill of physicians, who besides health,
are supplying thee also with riches? Sit down therefore by
449
them, and learn of them the nature of thy disease· For instance,
dost thou love wealth, and greedy gain, like as the fevered love water?
Listen at any rate to their admonitions. For like as the physician
saith to thee, If thou wilt gratify thy desire, thou wilt perish, and
undergo this or that; even so also Paul: "They that will be rich, fall
into temptation, and a snare of the devil, and into foolish and hurtful
lusts, which drown men in destruction and perdition."(1)
But art thou impatient? Hear him saying, "Yet a
little while, and He that cometh will come, and will not tarry.(2) The
Lord is at hand, be careful for nothing;"(3) and again, "The fashion of
this world passeth away."(4)
For neither doth he command only, but also soothes,
as a physician should. And like as they devise some other things in the
place of cold things, so doth this man draw off(5) the desire another
way. Dost thou wish to be rich, saith he; let it be "in good works."
Dost thou desire to lay up treasure? I forbid it not at all; only let
it be in Heaven.
And like as the physician saith, that what is cold
is hurtful to teeth, to nerves, to bones; so he too, more briefly
indeed, as heedful of brevity, yet far more, clearly and more
powerfully, saith," For the love of money is the root of all evils."(6)
Of what then should one make use? He tells this
also: of contentedness instead of covetousness. "For contentment," he
saith, "with godliness is great gain."(7) But if thou art dissatisfied,
and desirest more, and art not yet equal to cast away all superfluous
things, he tells also him that is thus diseased, how he ought to handle
these things too. "That they that rejoice in wealth, be as though they
rejoiced not; and they that have, as though they possessed not; and
they that use this world, as not abusing it."(8)
Seest thou what manner of things he enjoins? Wilt
thou thou call in also another physician besides? To me at least it
seems well. For neither are these physicians like those of the body,
who often, while vying one with another, overwhelm the sick man. But
not so these, for they have regard to the health of the sick, not to
their own vainglory. Be not then afraid of the number of them; one
Master speaks in all, that is, Christ.
5. See, for instance, another again entering in, and
saying severe things concerning this disease, or rather it is the
Master by him;(9) "For ye cannot serve God and mammon."(10) Yea, saith
he, and how will these things be? how shall we cease from the desire?
Hence may we learn this also. And how shall we know? Hear him saying
this too: "Lay not up for yourselves treasures upon the earth, where
moth and rust doth corrupt, and where thieves break through and
steal."(11)
Seest thou how by the place, by the things that
waste there, He draws men off from this desire that is here, and rivets
them to Heaven, where all things are impregnable? For if ye
transfer your wealth there where neither rust nor moth corrupts, nor
thieves break through and steal, ye will both expel this disease, and
establish your soul in the greatest abundance.
And together with what we have said, He brings
forward an example also to teach thee moderation. And like as the
physician, to alarm the sick man saith, that such a one died from the
use of cold water; so doth He also bring in the rich man,(12) laboring
indeed, and longing for life and health, but not able to attain
thereto, because of having set his heart on covetousness, but going
away empty. And besides this man, another is shown to thee again by
another evangelist, he that was in torment,(13) and was not master so
much as of a drop of water. Then showing that His injunctions are easy,
He saith, "Behold the fowls of the air."(14) But being compassionate,
He suffers not even the rich to despair. "For the things which are
impossible with men, are possible with God,"(15) saith He. For though
thou be rich, the physician is able to cure thee. For neither was it
wealth that He took away, but to be slave of riches, and a lover of
greedy gain.
How then is it possible for the rich man to be
saved. By possessing his goods in common with them that are in need,
being such as Job was, and exterminating out of his soul the desire of
more, and in no points going beyond real need.
He shows thee together with these this selfsame
publican also, that was grievously oppressed by the fever of
covetousness, quickly set free from it. For what more sordid than a
publican? Nevertheless, the man became indifferent to wealth from
obeying the laws of the physician. For indeed He hath for His disciples
such persons as these, that were sick of the same diseases as we are,
and have recovered their health quickly. And He shows us each, in order
we may not despair. See at least this publican. Mark again
another, a chief of the publicans, who promised four fold indeed for
all that he had extorted, and
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the half of all that he possessed, that he might receive Jesus.
But art thou on fire with exceeding desire for
riches. Have the possessions of all men instead of thine own. For
indeed I give thee, He saith, more than thou seekest, in opening to
thee the houses of the wealthy throughout the world. "For whosoever
hath forsaken father or mother, or lands, or house, shall receive an
hundredfold."(1) Thus wilt thou not enjoy more abundant possessions
only, but thou wilt even remove this grievous thirst altogether, and
wilt endure all things easily, so far from desiring more, not seeking
often even necessary things. Thus doth Paul suffer hunger, and is held
in honor more than when he ate. Forasmuch as a wrestler also, when
striving, and winning crowns, would not choose to give up and to be in
repose; and a merchant who hath entered on sea voyages would not desire
to be afterwards in idleness.
And we therefore, if we should taste as we ought of
spiritual fruits, shall thenceforth not even account the things present
to be anything, being seized by the desire of the things to come as
with some most noble intoxication.
Let us taste of them, therefore, that we may both be
delivered from the turmoil of the things present, and may attain the
good things to come, by the grace and love towards man of our Lord
Jesus Christ, to whom be the glory and the might, now and ever, and
world without end. Amen.
HOMILY LXXV.
MATT. XXIV. 1, 2.
"And Jesus went out from the temple, and departed.(1) And His disciples
came to Him to show Him the buildings of the temple. And He answered
and said unto them, See ye not all these things? Verily I say unto you,
there shall not be left here one stone upon another, that shall not be
thrown down."
For inasmuch as He said, "Your house is left
desolate," and had previously forewarned them of many grievous things;
therefore the disciples having heard these things, as though marvelling
at it, came unto Him, showing the beauty of the temple, and wondering,
if so much beauty was to be destroyed, and materials so costly, and
variety of workmanship past utterance; He no longer thenceforth talks
to them of desolation merely, but foretells an entire destruction. "See
ye not all these things," saith He, and do ye marvel, and are ye
amazed? "There shall not remain one stone upon another." How then did
it remain? one may say. But what is this? For neither so hath the
prediction fallen to the ground. For He said these things either
indicating its entire desolation, or at that spot where He was. For
there are parts of it destroyed unto the foundations.
And together with its we would say another thing
also, that from what hath been done, even the most contentious ought to
believe concerning the remains, that they are utterly to be destroyed.
"And as He sat upon the mount of Olives, the
disciples came unto Him privately, saying, Tell us when shall these
things be? and what shall be the sign of Thy coming, and of the end of
the world?"(2)
Therefore did they come unto Him privately, as it
was of such matters they meant to inquire. For they were in travail to
know the day of His coming, because of their eager desire to behold
that glory, which is the cause of countless blessings. And these two
things do they ask him, when shall these things be? that is, the
overthrow of the temple; and, what is the sign of thy coming? But Luke
saith,(3) the question was one concerning Jerusalem, as though they
were supposing that then is His coming. And Mark saith, that neither
did all of them ask concerning the end of Jerusalem, but Peter and
John,(4) as having greater freedom of speech.
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What then saith He? "Take heed that no man deceive
you. For many shall come in my name, saying, I am Christ, and shall
deceive many.(1) And ye shall hear of wars and rumors of wars. See that
ye be not troubled; for all these things must come to pass, but
the end is not yet."(2)
For since they felt as being told of vengeance
falling on others when hearing of that which was to be brought upon
Jerusalem and as though they were to be out of the turmoils, and were
dreaming of good things only, and looked for these to befall them quite
immediately; for this cause He again foretells to them grievous things,
making them earnest, and commanding them on two grounds to watch, so as
neither to be seduced by the deceit of them that would beguile them,
nor to be overpowered by the violence of ills that should overtake them.
For the war, saith He, shall be twofold that of the
deceivers, and that of the enemies, but the former far more grievous,
as coming upon them in the confusion and turmoils, and when men were
terrified and troubled. For indeed great was the storm then, when the
Roman power was beginning to flourish, and cities were taken, and camps
and weapons were set in motion, and many were readily believed.
But of wars in Jerusalem is He speaking; for it is
not surely of those without, and everywhere in the world; for what did
they care for these? And besides, He would thus say nothing new, if He
were speaking of the calamities of the world at large, which are
happening always. For before this, were wars, and tumults, and
fightings; but He speaks of the Jewish wars coming upon them at no
great distance, for henceforth the Roman arms were a matter of anxiety.
Since then these things also were sufficient to confound them, He
foretells them all.
Then to show that He Himself also will assail the
Jews with them, and war on them, He speaks not of battles only, but
also of plagues sent from God, famines, and pestilences, and
earthquakes, showing that the wars also He Himself permitted to come
upon them, and that these things do not happen for no purpose according
to what has been before the accustomed course of things amongst
men, but proceed from the wrath on high.
Therefore He saith, they shall come not by
themselves or at once, but with signs. For that the Jews may not say,
that they who then believed were the authors of these evils, therefore
hath He told them also of the cause of their coming upon them. "For
verily I say unto you," He said before, "all these things shall come
upon this generation," having made mention of the stain of blood on
them.
Then lest on hearing of the showers of evils, they
should suppose the gospel to be broken through, He added, "See,(3) be
not troubled, for all things must come to pass," i.e which I foretold,
and the approach of the temptations will set aside none of the
things which I have said; but there shall indeed be tumults and
confusion, but nothing shall shake my predictions.
Then since He had said to the Jews, "Ye shall not
see me, till ye shall say, Blessed is He that cometh in the name of the
Lord;" and the disciples supposed that together with the destruction
would be the end also; to set right this secret thought of theirs, He
said, "But the end is not yet." For that they did suspect even as I
said, you may learn from their question. For, what did they ask? When
shall these things be? i.e. when shall Jerusalem be destroyed? And what
is the sign of Thy coming, and of the end of the world?
But He answered nothing directly to this question,
but first speaks of those other things that are urgent, and which it
was needful for them to learn first. For neither concerning Jerusalem
straightway, nor of His own second coming, did He speak, but touching
the ills that were to meet them at the doors. Wherefore also He makes
them earnest in their exertions, by saying, "Take heed that no man
deceive you;(4) for many shall come in my name, saying, I am Christ."
Afterwards, when He hath roused them to listen about
these things (for, "take heed," saith He, "that no man deceive
you");(4) and having made them energetic, and prepared them to be
watchful, and hath spoken first of the false Christs, then He speaks of
the ills of Jerusalem, assuring them ever by the things already past,
foolish and contentious though they were, of those which were yet to
come.
2. But by "wars and rumors of wars," He meaneth,
what I before said, the troubles coming upon them. After this, because,
as I have already said, they supposed after that war the end would
come, see how He warns them, saying, "But the end is not yet. For
nation," He saith, "shall rise against nation, and kingdom against
kingdom."(5) Of the
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preludes to the ills of the Jews doth He speak. "All these are the
beginning of sorrows,"(1) that is, of those that befall them. "Then
shall they deliver you up to be afflicted, and shall kill you."(2)
In good season did He introduce their ills, having a
consolation from the common miseries; and not in this way only, but
also by His adding, that it is "for my name's sake. For ye shall be
hated," He saith, "of all men for my name's sake. Then shall many be
offended, and shall betray one another, and many false Christs and
false prophets shall arise, and shall deceive many. And because
iniquity shall abound, the love of many shall wax cold; but he that
shall endure unto the end, the same shall be saved."(3)
This is the greater evil, when the war is intestine
too, for there were many false brethren. Seest thou the war to be
threefold? from the deceivers, from the enemies, from the false
brethren. See Paul too lamenting over the same things, and saying,
"Without were fightings, within were fears;"(4) and, "perils among
false brethren,"(5) and again, "For such are false apostles, deceitful
workers, transforming themselves into the apostles of Christ."(6)
After this again, what is more grievous than all,
they shall not have so much as the consolation from love. Then
indicating, that these things will in no degree harm the noble and the
firm, He saith, Fear not, neither be troubled. For if ye show forth the
patience that becomes you, the dangers will not prevail over you. And
it is a plain proof of this, that the word shall surely be preached
everywhere in the world, so much shall ye be above the things that
alarm you. For, that they may not say, how then shall we live? He said
more, Ye shall both live and preach everywhere. Therefore He added
moreover, "And this gospel shall be preached in the whole world for a
witness to all nations, and then shall the end come,"(7) of the
downfall of Jerusalem.
For in proof that He meant this, and that before the
taking of Jerusalem the gospel was preached, hear what Paul saith,
"Their sound went into all the earth;"(8) and again, "The gospel which
was preached to every creature which is under Heaven."(9) And seest
thou him running from Jerusalem unto Spain ? And if one took so large a
portion, consider what the rest also wrought. For writing to others
also, Paul again saith con-coming the gospel, that "it is bringing
forth fruit, and growing up in every creature which is under
Heaven."(10)
But what meaneth, "For a witness to all nations?"
Forasmuch as though it was everywhere preached, yet it was not
everywhere believed. It was for a witness, He saith, to them that were
disbelieving, that is, for conviction, for accusation, for a testimony;
for they that believed will bear witness against them that believed
not, and will condemn them. And for this cause, after the gospel is
preached in every part of the world, Jerusalem is destroyed, that they
may not have so much as a shadow of an excuse for their perverseness.
For they that saw His power shine throughout every place, and in
an instant take the world captive, what excuse could they then have for
continuing in the same perverseness? For in proof that it was
everywhere preached at that time, hear what Paul saith, "of the gospel
which was preached to every creature which is under Heaven."(11)
Which also is a very great sign of Christ's power,
that in twenty or at most thirty years the word had reached the ends of
the world. "After this therefore," saith He, "shall come the end of
Jerusalem." For that He intimates this was manifested by what follows.
For He brought in also a prophecy, to confirm their
desolation, saying, "But when ye shall see the abomination of
desolation, spoken of by Daniel the prophet, standing in the holy
place, let him that readeth understand."(12) He referred them to
Daniel. And by" abomination" He meaneth the statue of him who then took
the city, which he who desolated the city and the temple placed within
the temple, wherefore Christ calleth it, "of desolation." Moreover, in
order that they might learn that these things will be while some of
them are alive, therefore He said, "When ye see the abomination of
desolation."
3. Whence one may most marvel at Christ's power, and
their courage, for that they preached in such times, in which most
especially the Jewish state was warred against, in which most
especially men regarded them as movers of sedition, when Caesar
commanded all of them to be driven away.(13) And the result was the
same as if any one (when the sea was stirred up on every side, and
darkness was filling all the air, and successive shipwrecks taking
place, and when all their
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fellow-sailors were at strife above, and monsters were rising up from
beneath, and with the waves devouring the mariners, and thunderbolts
falling, and their being pirates, and those in the vessel plotting one
against another), were to command men inexperienced in sailing, and who
had not so much as seen the sea to sit at the rudder, and to guide and
fight the vessel, and when an immense fleet was coming against them
with a great array, making use of a single bark, with her crew in this
disturbed state, to sink and subdue the fleet. For indeed by the
heathens they were hated as Jews, and by the Jews were stoned, as
waging war against their laws; and nowhere could they stand.
Thus were all things, precipices, and reefs, and
rocks, the things in the cities, the things in the fields, the things
in the houses, and every single person was at war with them; generals
and rulers, and private persons, and all nations, and all people, and a
turmoil which cannot be set forth by words. For the Jewish race was
exceedingly detestable to the government of the Romans, as having
occasioned them endless trouble; and not even from this did the
preaching of the word take hurt; but the city was stormed and set on
fire, and involved its inhabitants in countless evils; but the apostles
that came from thence, introducing new laws, prevailed even over the
Romans.
O strange and wonderful facts! Countless myriads of
Jews did the Romans then subdue, and they did not prevail over twelve
men fighting against them naked and unarmed. What language can set
forth this miracle? For they that teach need to have these two things,
to be worthy of credit, and to be beloved by them whom they are
instructing; and together with these, and besides them, that their
sayings should be easy of reception, and the time should be free from
trouble and tumults.
But then were all the contraries to these. For while
they did not seem worthy of credit, they were withdrawing from such as
did seem worthy of it, those who had been deceived by them. So far from
being loved, they were even hated, and were taking men away from what
they loved, both habits, and hereditary customs, and laws.
Again, their injunctions had great difficulty; but
the things, from which they were withdrawing men, much pleasure. And
many were the perils, many the deaths, both themselves and they that
obeyed them underwent, and together with all this, the time also
occasioned them much difficulty, teeming with wars, tumults,
disturbance, so that, even if there had been none of the things
we have mentioned, it would have quite thrown all things into confusion.
We have good occasion to say, "Who shall tell the
mighty works of the Lord, and make all His praises to be heard."(1) For
if his own people amid signs hearkened not to Moses, because of the
clay only, and the bricks; who persuaded these that every day were
beaten and slain, and were suffering incurable evils, to leave a quiet
life, and to prefer thereto this which was teeming with blood and
death, and that when they who preached it were strangers to them, and
very hostile in every way? For I say not unto nations and cities and
people, but into a small house let one bring in him that is hated of
all that are in the house, and by him endeavor to bring them away from
those whom they love, from father, and wife, and child, will he not
surely be seen torn in pieces, before he hath opened his mouth? And if
there be added moreover a tumult and strife of husband and wife in the
house, will they not stone him to death before he steps on the
threshold? And if he also be one whom they may readily despise, and who
enjoins galling things, and commands them who are living in luxury to
practise self restraint, and together with this the conflict be against
those who are far more in numbers and who excel him, is it not quite
manifest that he will be utterly destroyed? Yet nevertheless, this,
which is impossible to be done in one house, this hath Christ
accomplished in all the world, through precipices and furnaces, and
ravines, and rocks, and land and sea at war with Him, bringing in the
healers of the world.
And if thou art minded to learn these things more
distinctly, I mean, the famines, the pestilences, the earthquakes, the
other calamities, peruse the history about these things composed by
Josephus, and thou wilt know all accurately. Therefore Himself too
said, "Be not troubled, for all must be;" and, "He that endureth to the
end, the same shall be saved;" and, "The gospel shall surely be
preached in all the world." For when weakened and faint at the fear of
what had been said, He braces them up by saying, Though ten thousand
things be done, the gospel must be preached in every part of the world,
and then shall the end come.
4. Seest thou in what a state things were then, and
how manifold was the war? And this is the beginning, when each of the
things to be effected most required quiet. In what state then were
they? for nothing hinders us
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from resuming the same things again. The first war was that of the
deceivers; "For there shall come," He saith, "false Christs and false
prophets:" the second, that of the Romans, "For ye shall hear," He
saith, "of wars:" the third, that which bringeth on the "famines:" the
fourth, "the pestilences" and "the earthquakes:" the fifth, "they shall
deliver you into afflictions:" the sixth, "ye shall be hated of all
men:" the seventh, "They shall betray one another, and hate one
another" (an intestine war doth He here make known); then, "false
Christs," and false brethren; then, "the love of the most(1) shall wax
cold," which is the cause of all the ills.
Seest thou numberless kinds of war, new and strange?
Yet nevertheless in the midst of these things, and much more (for with
the intestine wars was mingled also that of kinsmen), the gospel
prevailed over the whole earth. "For the gospel," He saith, "shall be
preached in the whole world."
Where then are they who set up the power of a
nativity and the cycle of times against the doctrines of the church?
For who has ever recorded that another Christ appeared; that such a
thing took place? Although they falsely affirm other things, that ten
myriads of years passed, yet this they cannot even feign. Of what kind
of cycle then would ye speak? For there was never another Sodom, nor
another Gomorrah, nor another flood. How long do ye trifle, talking of
a cycle and nativity?
How then, it is said, do many of the things they say
come to pass? Because thou hast bereaved thyself of the help God
bestows, and didst betray thyself, and didst place thyself without His
providence; therefore doth the evil spirit turn and twist about thy
matters as he will.
But not so among the saints, or rather not even
amongst us sinners, who utterly despise it. For although our practice
is beyond endurance, yet because by God's grace we cling with much
exactness to the doctrines of the truth, we are above the malice of the
evil spirits.
And altogether, what is a nativity? nothing else
than injustice, and confusion, and that all things are borne along at
random; or rather not at random only; but more than this, with folly.
"And if there is not any nativity, whence is such a
one rich? whence is such a one poor?"
I know not: for in this way I will for a time reason
with thee, instructing thee not to be curious about all things; neither
in consequence of this to go on at random and rashly. For neither
because thou art ignorant of this, oughtest thou to feign the things
that are not. It is better to be ignorant well, than to learn ill. For
he that knoweth not the cause, will come soon to the right one; but he
who because he does not know the real cause, feigns one that is untrue,
will not be able easily to receive the real; but he needs more both of
labors and toil, in order to take away the former. For indeed on a
tablet, if it have been wiped smooth, any one may easily write what he
will, but when it is written upon, no longer in the same way, for we
must first wipe out what has been ill written. And amongst physicians
again, he that applies nothing, is far better than he that applies
hurtful things; and he who builds unsoundly, is worse than he who
cloth not so much as build at all; like as the land is far better that
bears nothing, than that which bears thorns.
Let us not then be impatient to learn all
things, but let us endure to be even ignorant of some things, that when
we have found a teacher, we may not afford him double toil. Or rather
many oftentimes have remained even incurably diseased, by carelessly
entangling themselves in evil opinions. For neither is the toil the
same to pluck up first what hath taken root amiss, and then to sow, as
to plant a clear ground. For in that case, he must overthrow first, and
then put in other things; but in this, the hearing is ready.
Whence then is such a one rich? I will say, now;
many acquire wealth, by God's gift; and many by His permission. For
this is the short and simple account.
What then? it is said, doth He make the whoremongers
to be rich, and the adulterers, and him that hath abused himself with
mankind, and him that hath made a bad use of his possessions? He doth
not make them, but permits them to be rich; and great is the
difference, and quite infinite between making and permitting. But
wherefore doth He suffer it at all? Because it is not yet the time for
judgment, that every one may receive according to his merits.
For what more worthless than that rich man, who
giveth not to Lazarus so much as of his crumbs? Nevertheless, he was
more wretched than all, for he came to be possessed not even of a drop
of water, and for this very cause most especially, that being rich he
was cruel. For if there are two
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wicked men, who have not had the same portion here, but one in wealth,
the other in poverty, they will not be similarly punished there, but
the wealthier more grievously.
5. Dost thou not see at least even this man,
suffering more fearfully because he had "received his good things?" Do
thou also therefore, when thou seest in prosperity one who is become
rich by injustice, groan, weep; for indeed this wealth is to him an
addition of punishment. For like as they who sin much, and are not
minded to repent, treasure up to themselves a treasure of wrath; even
so they, who, besides not being punished, are even enjoying prosperity,
will undergo the greater punishment.
And the proof of this, if thou wilt, I will show
thee, not from the things to come only, but also from the present life.
For the blessed David, when he sinned that sin of Bathsheba, and was
convicted by the prophet, for this cause most of all was he more
severely reproved, that even when he had enjoyed such security, he was
like this. Hear at least God upbraiding him with this especially. "Did
not I anoint thee for a king, and delivered thee from the hand of Saul,
and give thee all that pertained to thy master, and all the house of
Israel and Judah, and if it had been little for thee, I would have
added thus and thus; and wherefore hast thou done that which was evil
in my sight?"(1) For not for all sins are there the same punishments,
but many and diverse, according to the times, according to the persons,
according to their rank, according to their understanding, according to
other things besides. And that what I say may be more clear, let one
sin be set forth, fornication; and mark how many different punishments
I find not from myself, but from the divine Scriptures. Did any one
commit fornication before the law, he is differently punished; and this
Paul showeth, "For as many as have sinned without law, shall also
perish without law."(2) Did any one commit fornication after the law?
He shall suffer more grievous things. "For as many as have sinned in
the law shall be judged by the law."(3) Did any one commit fornication
being a priest, he receives from his dignity a very great addition to
his punishment. So for this cause, whereas the other women were slain
for fornication, the daughters of the priests were burnt; the lawgiver
showing the more amply, how great punishment await the priest if he
commits this sin. For if on the daughter he inflicts a greater
punishment, because of her being a priest's daughter, much more on the
man himself who bears the priest's office. Was fornication committed
with any violence? she is even freed from punishment. Did One play the
harlot being rich, and another being poor? Here again also is a
difference. And this is evident from what we have said before
concerning David. as any one guilty of fornication after Christ's
coming? Should he depart uninitiated, he will suffer a punishment more
sore than all those. Was any guilty of fornication after the layer? in
this case not even a consolation is left for the sin any more. And this
selfsame thing Paul declared when he said, "He that despised Moses' law
dieth without mercy, under two or three witnesses: of how much sorer
punishment suppose ye shall he be counted worthy, who hath trodden
underfoot the Son of God, and hath counted the blood of the covenant an
unholy thing, and hath done despite to the grace of the Spirit?(4) Hath
any been guilty of fornication, bearing the priest's office now? this
above all is the crown of the evil deeds.
Seest thou of one sin how many different forms? one
that before the law, another that after the law, another that of him
who bears the priest's office; that of the rich woman, and that of the
poor woman, of her that is a catechumen. and of the believing woman, of
the daughter of the priest.
And from the knowledge again great is the
difference; "For he which knew his Lord's will, and did it not, shall
be beaten with many stripes."(5) And to sin after examples bringeth
greater vengeance. Therefore He saith, "But ye, when ye had seen it,
repented not afterwards,"(6) though ye had had the advantage of much
care. Therefore He upbraids Jerusalem likewise with this saying, "How
often would I have gathered thy children together, and ye would not!"(7)
And to sin being in luxury, this is shown by the
history of Lazarus. And from the place also the sin becomes more
grievous, which He Himself indicated when He said, "Between the temple
and the altar."(8)
And from the equality of the offenses themselves,
"It is not marvellous if one be taken stealing;"(9) and again, "Thou
didst slay thy sons and thy daughters; this is beyond all thy
whoredoms, and thine abominations."(10) And from the persons again: "If
one
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man sin against another, they shall pray for him; but if he sin against
God, who shall entreat for him ?"(1)
And when any one surpasses in negligence those who
are far inferior; wherewith in Ezekiel He doth charge them, saying,
"Not even according to the judgments of the nations hast thou done."(2)
And when one is not sobered even by the
examples of others, "She saw her sister," it is said, "and
justified her."(3)
And when one has had the advantage of more abundant
care; "For if," He saith, "these mighty works had been done in Tyre and
Sidon, they would have repented long ago; but it shall be more
tolerable for Tyre and Sidon than for that city."(4)
Seest thou perfect exactness, and that all for the
same sins are not paying the same penalty? For moreover when we have
had the benefit of long-suffering, and profit nothing, we shall endure
worse things. And this Paul shows, where he says, "But after thy
hardness and impenitent heart, thou treasurest up for thyself wrath."(5)
Knowing then these things, let us not be offended,
neither let us be confounded at any of the things that happen, nor
bring in upon us the storm of thought, but giving place to God's
providence, let us give heed to virtue, and flee vice, that we may also
attain to the good things to come, by the grace and love towards man of
our Lord Jesus Christ, by whom and with whom be glory unto the Father
together with the Holy Spirit, now and always, and world without end.
Amen.
HOMILY LXXVI.
MATT. XXIV. 16--18.
"Then let them which be in Judaea flee into the mountains. And let him
that is on the housetop not come down to take anything out of his
house. Neither let him which is in his field return back to take his
clothes."(1)
HAVING spoken of the ills that were to overtake the
city, and of the trials of the apostles, and that they should remain
unsubdued, and should overrun the whole world, He mentions again the
Jews' calamities, showing that when the one should be glorious, having
taught the whole world, the others should be in calamity.
And see how He relates the war, by the things that
seem to be small setting forth how intolerable it was to be. For,
"Then," saith He, "let them which be in Judaea flee into the
mountains." Then, When? When these things should be, "when the
abomination of desolation should stand in the holy place." Whence be
seems to me to be speaking of the armies. Flee therefore then, saith
He, for thenceforth there is no hope of safety for you.
For since it had fallen out, that they often had
recovered themselves in grievous wars, as under Sennacherib, under
Antiochus again (for when at that time also, armies had come in upon
them, and the temple had been seized beforehand, the Maccabees rallying
gave their affairs an opposite turn); in order then that they might not
now also suspect this, that there would be any such change, He forbids
them all thought of the kind. For it were well, saith He, to
escape henceforth with one's naked body. Therefore them also that are
on the housetop, He suffers not to enter into the house to take their
clothes, indicating the evils to be inevitable, and the calamity
without end, and that it must needs be that he that was involved
therein should surely perish. Therefore He adds also, him that is in
the field, saying, neither let this man turn back to take his clothes.
For if they that are in doors flee, much more they that are out of
doors ought not to take refuge within.
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"Woe unto them that are with child, and to them that
give suck,"(1) to the one because of their greater inertness, and
because they cannot flee easily, being weighed down by the burden of
their pregnancy; to the other, because they are held by the tie of
feeling for their children, and cannot save their sucklings. For money
it is a light thing to despise, and an easy thing to provide, and
clothes; but the bonds of nature how could any one escape? how could
the pregnant woman become active? how could she that gives suck be able
to overlook that which she had borne?
Then, to show again the greatness of the calamity,
He saith, "Pray ye that your flight be not in the winter, neither on
the Sabbath day. For then shall be great tribulation, such as was not
since the beginning of the world until now, neither shall be."(2)
Seest thou that His discourse is addressed to the
Jews, and that He is speaking of the ills that should overtake them?
For the apostles surely were not to keep the Sabbath day, neither to be
there, when Vespasian did those things. For indeed the most part of
them were already departed this life. And if any was left, he was
dwelling then in other parts of the world.
But wherefore neither "in the winter, nor on the
Sabbath day?"(3) Not in the winter, because of the difficulty arising
from the season; not on the Sabbath day, because of the absolute
authority exercised by the law. For since they had need of flight, and
of the swiftest flight, but neither would the Jews dare to flee on the
Sabbath day, because of the law, neither in winter was such a thing
easy; therefore, "Pray ye," saith He; "for then shall be tribulation,
such as never was, neither shall be."
And let not any man suppose this to have been spoken
hyperbolically; but let him study the writings of Josephus, and learn
the truth of the sayings. For neither can any one say, that the man
being a believer, in order to establish Christ's words, hath
exaggerated the tragical history. For indeed He was both a Jew, and a
determined Jew, and very zealous, and among them that lived after
Christ's coming.
What then saith this man? That those terrors
surpassed all tragedy, and that no such had ever overtaken the nation.
For so great was the famine, that the very mothers fought about the
devouring of their children, and that there were wars about this; and
he saith that many when they were dead had their bellies ripped up.
I should therefore be glad to inquire of the Jews.
Whence came there thus upon them wrath from God intolerable, and more
sore than all that had befallen aforetime, not in Judaea only, but in
any part of the world? Is it not quite clear, that it was for the deed
of the cross, and for this rejection? All would say it, and with all
and before all the truth of the facts itself.
But mark, I pray thee, the exceeding greatness of
the ills, when not only compared with the time before, they appear more
grievous, but also with all the time to come. For not in all the world,
neither in all time that is past, and that is to come, shall any one be
able to say such ills have been. And very naturally; for neither had
any man perpetrated, not of those that ever have been, nor of those to
come hereafter, a deed so wicked and horrible. Therefore He saith,
"there shall be tribulation such as never was, nor shall be."
"And except those days should be shortened, there
should no flesh be saved; but for the elect's sake those days shall be
shortened."(4) By these things He shows them to be deserving of a more
grievous punishment than had been mentioned, speaking now of the days
of the war and of that siege. But what He saith is like this. If, saith
He, the war of the Romans against the city had prevailed further, all
the Jews had perished (for by "no flesh" here, He meaneth no Jewish
flesh), both those abroad, and those at home. For not only against
those in Judaea did they war, but also those that were dispersed
everywhere they outlawed and banished, because of their hatred against
the former.
2. But whom doth He here mean by the elect? The
believers that were shut up in the midst of them. For that Jews may not
say that because of the gospel, and the worship of Christ, these ills
took place, He showeth, that so far from the believers being the cause,
if it had not been for them, all had perished utterly. For if God had
permitted the war to be protracted, not so much as a remnant of the
Jews had remained, but lest those of them who had become believers
should perish together with the unbelieving Jews, He quickly put down
the fighting, and gave an end to the war. Therefore He saith, "But for
the elect's sake they shall be shortened." But these things He said to
leave an encouragement to those of them who were
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shut up in the midst of them, and to allow them to take breath, that
they might not be in fear, as though they were to perish with them. And
if here so great is His care for them, that for their sakes others also
are saved, and that for the sake of Christians remnants were left of
the Jews, how great will be their honor in the time for their crowns?
By this He also encouraged them not to be distressed
at their own dangers, since these others are suffering such things, and
for no profit, but for evil upon their own head.
But He not only encouraged them, but also led them
off secretly and unsuspectedly from the customs of the Jews. For if
there is not to be a change afterwards, and the temple is not to stand,
it is quite evident that the law also shall be made to cease.
However, He spake not this openly, but by their
entire destruction He darkly intimated it. But He spake it not openly,
lest He should startle them before the time. Wherefore neither at the
beginning did He of Himself fall into discourse touching these things;
but having first lamented over the city, He constrained them to show
Him the stones, and question Him, in order that as it were in answering
them their question, He might declare to them beforehand all the things
to come.
But mark thou, I pray thee, the dispensation of the
Spirit, that John wrote none of these things, lest he should seem to
write from the very history of the things done (for indeed he lived a
long time after the taking of the city), but they, who died before the
taking, and had seen none of these things, they write it, in order that
every way the power of the prediction should clearly shine forth.
"Then, if any man shall say unto you, Lo, here is
Christ, or there; believe it not: for there shall arise false Christs,
and false prophets, and shall show signs and wonders, so as to deceive,
if possible, the very elect. Behold, I have told you before.(1)
Wherefore if they shall say unto you, Behold, He is in the desert, go
not forth: behold, He is in the secret chambers, believe it not. For as
the lightning cometh out of the east, and shineth even unto the west,
so shall also the coming of the Son of Man be. For wheresoever the
carcase is, there shall the eagles be gathered together."(2)
Having finished what concerned Jerusalem, He passes
on to His own coming, and tells the signs of it, not for their use
only, but for us also, and for all that shall come after us.
"Then." When? Here, as I have often said, the word,
"then," relates not to the connection in order of time with the things
before mentioned. At least, when He was minded to express the
connection of time, He added, "Immediately after the tribulation of
those days,"(3) but here not so, but, "then," not meaning what should
follow straightway after these things, but what should be in the time,
when these things were to be done, of which He was about to speak. So
also when it is said, "In those days cometh John the Baptist,"(4) he is
not speaking of the time that should straightway follow, but that many
years after, and that in which these things were done, of which He was
about to speak. For, in fact, having spoken of the birth of Jesus, and
of the coming of the magi, and of the death of Herod, He at once saith,
"In those days cometh John the Baptist;" although thirty years had
intervened. But this is customary in the Scripture, I mean, to use this
manner of narration. So then here also, having passed over all the
intermediate time from the taking of Jerusalem unto the preludes of the
consummation, He speaketh of the time just before the consummation.
"Then," He saith therefore, "if any man shall say unto you, Lo, here is
Christ, or there, believe it not."
Awhile He secures them by the place, mentioning the
distinguishing marks of His second coming, and the indications of the
deceivers. For not, as when at His former coming He appeared in
Bethlehem, and in a small corner of the world, and no one knew Him at
the beginning, so doth He say it shall be then too; but openly and with
all circumstance, and so as not to need one to tell these things. And
this is no small sign that He will not come secretly.
But mark how here He saith nothing of war (for He is
interpreting the doctrine concerning His advent), but of them that
attempt to deceive. For some in the days of the apostles deceived the
multitude, "for they shall come," saith He, "and shall deceive
many;"(5) and others shall do so before His second coming, who shall
also be more grievous than the former. "For they shall show," He saith,
"signs and wonders, so as to deceive if possible the very elect:"(6)
here He is speaking of Antichrist, and indicates that some also shall
minister to him. Of him
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Paul too speaks on this wise. Having called him "man of sin," and "son
of perdition," He added, "Whose coming is after the working of Satan,
with all power and signs and lying wonders; and with all deceivableness
of unrighteousness in them that perish."(1)
And see how He secures them; "Go not forth into the
deserts, enter not into the secret chambers." He did not say, "Go, and
do not believe;" but, "Go not forth, neither depart thither." For great
then will be the deceiving, because that even deceiving miracles are
wrought.
3. Having told them how Antichrist cometh, as, for
instance, that it will be in a place; He saith how Himself also cometh.
How then doth He Himself come? "As the lightning cometh out of the
east, and shineth even unto the west, so shall also the coming of the
Son of Man be. For wheresoever the carcase is, there also will the
eagles be gathered together."(2)
How then shineth the lightning? It needs not one to
talk of it, it needs not a herald, but even to them that sit in houses,
and to them in chambers it shows itself in an instant of time
throughout the whole world. So shall that coming be, showing itself at
once everywhere by reason of the shining forth of His glory. But He
mentions also another sign, "where the carcase is, there also shall the
eagles be;" meaning the multitude of the angels, of the martyrs, of all
the saints.
Then He tells of fearful prodigies. What are these
prodigies? "Immediately after the tribulation of those days," saith He,
"the sun shall be darkened."(3) Of the tribulation of what days doth He
speak? Of those of Antichrist and of the false prophets? For there
shall be great tribulation, there being so many deceivers. But it is
not protracted to a length of time. For if the Jewish war was shortened
for the elect's sake, much more shall this temptation be limited for
these same's sake. Therefore, He said not, "after the tribulation," but
IMMEDIATELY "after the tribulation of those days shall the sun be
darkened," for almost at the same time all things come to pass. For the
false prophets and false Christs shall come and cause confusion, and
immediately He Himself will be here. Because no small turmoil is then
to prevail over the world.
But how doth He come? The very creation being then
transfigured, for "the sun shall be darkened," not destroyed, but
overcome by the light of His presence; and the stars shall fall, for
what shall be the need of them thenceforth, there being no night? and
"the powers of Heaven shall be shaken," and in all likelihood, seeing
so great a change come to pass. For if when the stars were made, they
trembled and marvelled ("for when the stars were made, all angels," it
is said, "praised Me with a loud voice");(4) much more seeing all
things in course of change, and their fellow servants giving account,
and the whole world standing by that awful judgment-seat, and those who
have lived from Adam unto His coming, having an account demanded of
them of all that they did, how shall they but tremble, and be shaken?
"Then shall appear the sign of the Son of Man in
Heaven;"(5) that is, the cross being brighter than the sun, since this
last will be darkened, and hide himself, and that will appear when it
would not appear, unless it were far brighter than the beams of the
sun. But wherefore doth the sign appear? In order that the
shamelessness of the Jews may be more abundantly silenced. For having
the cross as the greatest plea, Christ thus cometh to that
judgment-seat, showing not His wounds only, but also the death of
reproach. "Then shall the tribes mourn," for there shall be no need of
an accusation, when they see the cross; and they shall mourn, that by
His death they are nothing benefited; because they crucified Him whom
they ought to have adored.
Seest thou how fearfully He has pictured His coming?
how He has stirred up the spirits of His disciples? For this reason,
let me add, He puts the mournful things first, and then the good
things, that in this way also He may comfort and refresh them. And of
His passion He suggests to them the remembrance, and of His
resurrection, and with a display of glory,(6) He mentions His cross, so
that they may not be ashamed nor grieve, whereas indeed He cometh then
setting it forth for His sign. And another saith, "They shall look on
Him whom they pierced." Therefore it is that they shall mourn, when
they see that this is He.
And forasmuch as He had made mention of the cross,
He added, "They shall see the Son of Man coming," no longer on the
cross, but "in the clouds of Heaven, with power and great glory."(7)
For think not, He meaneth, because thou hearest of
the cross, that it is again anything
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mournful, for He shall come with power and great glory. But He bringeth
it, that their sin may be self-condemned, as if any one who had been
struck by a stone, were to show the stone itself, or his garments
stained with blood. And He cometh in a cloud as He was taken up, and
the tribes seeing these things mourn. Not however that the terrors
shall with them proceed no further than mournings; but the mourning
shall be, that they may bring forth their sentence from within, and
condemn themselves.
And then again, "He will send His angels with a
great trumpet,(1) and they shall gather the elect from the four winds,
from one end of Heaven to the other."(2)
But when thou hast heard of this, consider the
punishment of them that remain. For neither shall they suffer that
former penalty only, but this too. And as above He said, that they
should say, "Blessed is He that cometh in the name of the Lord,"(3) so
here, that they shall mourn. For since He had spoken unto them of
grievous wars, that they might learn, that together with the fearful
things here, the torments there also await them, He brings them in
mourning and separated from the elect, and consigned to hell; by this
again rousing the disciples, and indicating from how many evils they
should be delivered, and how many good things they shall enjoy.
5. And why now doth He call them by angels, if He
comes thus openly?' To honor them in this way also. But Paul saith,
that they "shall be caught up in clouds." And He said this also, when
He was speaking concerning a resurrection. "For(4) the Lord Himself,"
it is said, "shall descend from Heaven with a shout, with the voice of
an archangel." So that when risen again, the angels shall gather them
together, when gathered together the clouds shall catch them up; and
all these things are done in a moment, in an instant. For it is not
that He abiding above calleth them, but He Himself cometh with the
sound of a trumpet. And what mean the trumpets and the sound? They are
for arousing, for gladness, to set forth the amazing nature of the
things then doing, for grief to them that are left.
Woe is me for that fearful day! For though we ought
to rejoice when we hear these things, we feel pain, and are dejected,
and our countenance is sad. Or is it I only that feel thus, and do ye
rejoice at hearing of these things? For upon me at least there comes a
kind of shudder when these things are said, and I lament bitterly, and
groan from the very depth of my heart. For I have no part in these
things, but in those that are spoken afterwards, that are said unto the
virgins, unto him mat buried the talents he had received, unto the
wicked servant. For this cause I weep, to think from what glory we are
to be cast out, from what hope of blessings, and this perpetually, and
forever, to spare ourselves a little labor. For if indeed this were a
great toil, and a grievous law, we ought even so to do all things;
nevertheless many of the remiss would seem to have at least some
pretext, a poor pretext indeed, yet would they seem to have some, that
the toil was great, and the time endless, and the burden intolerable;
but now we can put forward no such objection; which circumstance most
of all will gnaw(5) us no less than hell at that time, when for
want of a slight endeavor, and a little toil, we shall have lost
Heaven, and the unspeakable blessings. For both the time is short, and
the labor small, and yet we faint and are supine. Thou strivest on
earth, and the crown is in Heaven; thou art punished of men, and art
honored of God; the race is for two days, and the reward for endless
ages; the struggle is a corruptible body, and the rewards in an
incorruptible.
And apart from these things, we should consider
another point also, that even if we do not choose to suffer any of the
things that are painful for Christ's sake, we must in other ways most
assuredly endure them. For neither, though thou shouldest not have died
for Christ, wilt thou be immortal; neither though thou shouldest not
have cast away thy riches for Christ, wilt thou go away hence with
them. These things He requires of thee, which although He should not
require them, thou wilt have to give up, because thou art mortal; He
willeth thee to do these by thy choice, which thou must do by
necessity. So much only He requires to be added, that it be done for
His sake; since that these things befall men and pass away, cometh to
pass of natural necessity. Seest thou how easy the conflict? What it is
altogether necessary for thee to suffer, that choose to suffer for my
sake; let this only be added, and I have sufficient obedience. The gold
which thou intendest to lend to another, this lend to me, both at more
profit, and in greater security. Thy body, wherewith thou art going to
warfare for another, make it to war for me, for indeed I surpass thy
toils with recompenses in the most abundant excess. Yet thou in all
other matters preferrest him
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that giveth thee more as well in loans, as in marketing and in warfare;
but Christ alone, when giving more, and infinitely more than all, thou
dost not receive. And what is this so great hostility? What is this so
great enmity? Where will there be any excuse or defense left for thee,
when the reasons for which thou preferrest man to man avail not to
induce thee to prefer God to man?
Why dost thou commit thy treasure to the earth?
"Give it into my hand," He saith. Doth not the earth's Lord seem to
thee more worthy of trust than the earth? This indeed restoreth that
which thou laidest in it, though oftentimes not even this, but He gives
thee also recompense for His keeping of it? For indeed He doth
exceedingly love us. Therefore if thou shouldest wish to lend, He
stands ready; or to sow, He receives it; or if thou shouldest wish to
build, He draws thee unto Himself, saying, Build in my regions. Why
runnest thou unto poor, unto beggarly men, who also for little gains
occasion thee great trouble? Nevertheless, not even on hearing these
things, do we make up our minds to it, but where are fightings and
wars, and wild struggles,(1) and trials and suits of law, and false
accusations, thither do we hasten.
5. Doth He not justly turn away from us, and punish
us, when He is giving up Himself unto us for all things, and we are
resisting Him? It is surely plain to all. For whether thou art desirous
to adorn thyself, "Let it, He saith, be with my ornaments;" or to arm
thyself, "with my arms," or to clothe thyself, "with my raiment;" or to
feed thyself, "at my table;" or to journey, "on my way;" or to inherit,
"my inheritance;" or to enter into a country, "the city of which I am
builder and maker;" or to build a house, "amongst my tabernacles." "For
I, so far from asking thee for a recompense of the things that I give
thee, to even make myself owe thee a recompense for this very thing, if
thou be willing to use all I have." What can be equal to this
munificence, "I am Father, I am brother, I am bridegroom, I am dwelling
place, I am food, I am raiment, I am root, I am foundation, all
whatsoever thou wiliest, I am." "Be thou in need of nothing, I will be
even a servant, for I came to minister, not to be ministered unto; I am
friend, and member, and head, and brother, and sister, and mother; I am
all; only cling thou closely(2) to me. I was poor for thee, and a
wanderer for thee, on the cross for thee, in the tomb for thee, above I
intercede for thee to the Father; on earth I am come for thy sake am
ambassador from my Father. Thou art all things to me, brother, and
joint heir, and friend, and member." What wouldest thou more? Why dost
thou turn away from Him, who loveth thee? Why dost thou labor for the
world? Why dost thou draw water into a broken cistern? For it is this
to labor for the present life. Why dost thou comb wool into the fire?
Why dost thou "beat the air?"(3) Why dost thou "run in vain?"(4)
Hath not every art an end? It is surely plain to
every one. Do thou also show the end of thy worldly eagerness. But thou
canst not; for, "yanity of vanities, all is vanity."(5) Let us go to
the tombs; show me thy father; show me thy wife. Where is he that was
clad in raiment of gold? he that rode in the chariot? he that had
armies, that had the girdle,(6) that had the heralds? he that was
slaying these, and casting those into prison? he that put to death whom
he would, and set free whom he was minded? I see nothing but bones, and
a worm, and a spider's web; all those things are earth, all those a
fable, all a dream, and a shadow, and a bare relation, and a picture,
or rather not so much as a picture. For the picture we see at least in
a likeness, but here not so much as a likeness.
And would that the evils stop with this. For now the
honor, and the luxury, and the distinction, end with a shadow, with
words; but the consequences of them, are no longer limited to a shadow
and to words, but continue, and will pass over with us elsewhere, and
will be manifest to all, the rapine, the covetousness, the
fornications, the adulteries, the dreadful things beyond number; these
not in similitude, neither in ashes, but written above, both words and
deeds.
With what eyes then shall we behold Christ? For if
any one could not bear to see his father, when conscious to himself
that he had sinned against him, upon Him who infinitely exceeds a
father in forbearance how shall we then look? how shall we bear it? For
indeed we shall stand at Christ's judgment-seat, and there will be a
strict inquiry into all things.
But if any man disbelieve the judgments to come, let
him look at the things here, at those in the prisons, those in the
mines, those on the dunghills, the possessed, the frantic, them that
are struggling with incurable diseases, those that are fighting against
continual poverty, them that live in famine, them that are pierced with
irremediable woes, those in captivity. For these persons would not
suffer these things here, unless vengeance and
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punishments were to await all the others also that have committed such
sins. And if the rest have undergone nothing here, you ought to regard
this very fact as a sign that there is surely something to follow after
our departure here. For the self-same God of all would not take
vengeance on some, and leave others unpunished, who have committed the
same or more grievous offenses, unless He designed to bring some
punishments upon them there.
By these arguments then and these examples let us
also humble ourselves; and let them who are obstinate unbelievers of
the judgment believe it henceforth, and become better men; that having
lived here in a manner worthy of the kingdom, we may attain unto the
good things to come, by the grace and love towards man of our Lord
Jesus Christ, to whom be glory forever and ever. Amen.
HOMILY LXXVII.
MATT. XXIV. 32, 33.
Now learn a parable of the fig tree; when his branch is yet tender, and
putteth forth leaves, ye know that summer is nigh: so likewise ye, when
ye shall see all these things, know that it is near, even at the
doors."(1)
FORASMUCH as He had said, "Immediately after the
tribulation of those days;" but they sought of this, after how long a
time it should be, and desired to know in particular the very day,
therefore He puts also the similitude of the fig tree, indicating that
the interval was not great, but that in quick succession would occur
His advent also. And this He declared not by the parable alone, but by
the words that follow, saying, "know that it is near, even at the
doors."(2)
Whereby He foretells another thing also, a spiritual
summer, and a calm that should be on that day (after the present
tempest) for the righteous; but to the sinners the contrary, winter
after summer, which He declares in what follows, saying, that the day
shall come upon them, when they are living in luxury
But not for this intent only did He put forward this
about the fig tree, in order to declare the interval; for it was
possible to have set this before them in other ways as well; but that
he might hereby also confirm His saying, as assuredly thus to come to
pass. For as this of the fig tree is of necessity, so that too. For
thus, wherever He is minded to speak of that which will assuredly come
to pass, He brings forward the necessary courses of nature, both
Himself, and the blessed Paul imitating Him. Therefore also when
speaking of His resurrection, He saith, "When the corn of wheat hath
fallen into the earth, except it die, it abideth alone; but if it die,
it bringeth forth much fruit."(3) Whereby also the blessed Paul being
instructed uses the same similitude,(4) "Thou fool," he saith, "that
which thou sowest is not quickened, except it die."(5)
After this, that they might not straightway return
to it again, and say, "When?" he brings to their remembrance the things
that had been said, saying, "Verily I say unto you, This generation
shall not pass, till all these things be fulfilled!"(6) All these
things. What things? I pray thee. Those about Jerusalem, those about
the wars, about the famines, about the pestilences, about the
earthquakes, about the false Christs, about the false prophets, about
the sowing of the gospel everywhere, the seditions, the tumults, all
the other things, which we said were to occur until His coming. How
then, one may ask, did He say, "This generation?" Speaking not of the
generation then living, but of that of the believers. For He is wont to
distinguish a generation not by times only,
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but also by the mode of religious service, and practice; as when He
saith, "This is the generation of them that seek the Lord."(1)
For what He said above, "All these must come to
pass,"(2) and again, "the gospel shall be preached,"(3) this He
declares here also, saying, All these things shall surely come to pass,
and the generation of the faithful shall remain, cut off by none of the
things that have been mentioned. For both Jerusalem shall perish, and
the more part of the Jews shall be destroyed, but over this generation
shall nothing prevail, not famine, not pestilence, not earthquake, nor
the tumults of wars, not false Christs, not false prophets, not
deceivers, not traitors, not those that cause to offend, not the false
brethren, nor any other such like temptation whatever.
Then to lead them on more in faith, He saith,
"Heaven and earth shall pass away, but my words shall not pass
away;"(4) that is, it were more easy for these firm, fixed, and
immoveable bodies to be blotted out, than for ought of my words to fall
to the ground. And he who gainsays these things, let him test His
sayings, and when he hath found them true (for so he surely will find
them) from what is past, let him believe also the things to come, and
let him search out all things with diligence, and he will see the
actual events bearing witness to the truth of the prophecy. And the
elements He hath brought forward, at once to declare, that the church
is of more honor than Heaven and earth, and at the same time to
indicate Himself by this also to be maker of all. For since He was
speaking of the end, a thing disbelieved by many, He brought forward
Heaven and earth, indicating His unspeakable power, and showing with
great authority, that He is Lord of all, and by these things rendering
His sayings deserving of credit, even with those who are much given to
doubt.
"But of that day and hour knoweth no man, no, not
the angels of Heaven,(5) neither the Son,(6) but the Father." By
saying, not the angels, He stopped their mouths, that they should not
seek to learn what these angels know not; and by saying, "neither the
Son," forbids them not only to learn, but even to inquire. For in proof
that therefore He said this, see after His resurrection, when He saw
they were become over curious, how He stopped their mouths more
decidedly. For now indeed He hath mentioned infallible signs, many and
endless; but then He saith merely, "It is not for you to know times or
seasons." And then that they might not say, we are driven to
perplexity, we are utterly scorned, we are not held worthy so much as
of this, He says, "which the Father hath put in His own power."(7) And
this, because He was exceedingly careful to honor them, and to conceal
nothing from them. Therefore He refers it to His Father, both to make
the thing awful, and to exclude that of which He had spoken from their
inquiry. Since if it be not this, but He is ignorant of it, when will
He know it? Will it be together with us? But who would say this? And
the Father He knoweth clearly, even as clearly as He knoweth the Son;
and of the day is He ignorant? Moreover, "the Spirit indeed searcheth
even the deep things of God,"(8) and doth not He know so much as the
time of the judgment? But how He ought to judge He knoweth, and of the
secrets of each He hath a full perception; and what is far more common
than that, of this could He be ignorant? And how, if "all things were
made by Him, and without Him was not even one thing made,"(9) was He
ignorant of the day? For He who made the worlds,(10) it is quite plain
that He made the times also; and if the times, even that day. How then
is He ignorant of that which He made?
2. And ye indeed say that ye know even His
substance,(11) but that the Son not even the day, the Son, who is
always in the bosom of the Father; and yet His substance is much
greater than the days, even infinitely greater. How then, while
assigning to yourselves the greater things, do you not allow even the
less to the Son, "in whom are hid all the treasures of wisdom and
knowledge."(12) But neither do you know what God is in His substance,
though ten thousand times ye talk thus madly, neither is the Son
ignorant of the day, but is even in full certainty thereof.
For this cause, I say, when He had told all things,
both the times and the seasons, and had brought it to the very doors
("for it is near," He saith, "even at the doors"), He was silent as to
the day. For if thou seek after the day and hour, thou shall not hear
them of me, saith He; but if of times and preludes, without hiding
anything, I will tell thee all exactly.
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For that indeed I am not ignorant of it, I have
shown by many things; having mentioned intervals, and all the things
that are to occur, and how short from this present time until the day
itself (for this did the parable of the fig tree indicate), and I lead
thee to the very vestibule; and if I do not open unto thee the doors,
this also I do for your good.
And that thou mayest learn by another thing also,
that the silence is not a mark of ignorance on His part, see, together
with what we have mentioned, how He sets forth another sign also. "But
as in the days of Not they were eating and drinking, marrying and
giving in marriage, until the day that the flood came, and took all
away; so shall also the coming of the Son of Man be."(1) And these
things He spake, showing that He should come on a sudden, and
unexpectedly, and when the more part were living luxuriously. For
Paul too saith this, writing on this wise, "When they shall speak of
peace and safety, then sudden destruction cometh upon them;" and to
show how unexpected, He said, "as travail upon a woman with child."(2)
How then doth He say, "after the tribulation of those days?" For if
there be luxury then, and peace, and safety, as Paul saith, how doth He
say, "after the tribulation of those days?" If there be luxury, how is
there tribulation? Luxury for them that are in a state of insensibility
and peace. Therefore He said not, when there is peace, but "when they
speak of peace and safety," indicating their insensibility to be such
as of those in Noah's time, for that amid such evils they lived in
luxury.
But not so the righteous, but they were passing
their time in tribulation and dejection. Whereby He shows, that when
Antichrist is come, the pursuit of unlawful pleasures shall be more
eager among the transgressors, and those that have learnt to despair of
their own salvation. Then shall be gluttony, then revellings, and
drunkenness. Wherefore also most of all He puts forth an example
corresponding to the thing For like as when the ark was making, they
believed not, saith He; but while it was set in the midst of them,
proclaiming beforehand the evils that are to come, they, when they saw
it, lived in pleasure, just as though nothing dreadful were about to
take place; so also now, Antichrist indeed shall appear, after whom is
the end, and the punishments at the end, and vengeance intolerable; but
they that are held by the intoxication of wickedness shall not so much
as perceive the dreadful nature of the things that are on the point of
being done. Wherefore also Paul saith, "as travail upon a woman with
child," even so shall those fearful and incurable evils come upon them.
And wherefore did He not speak of the ills in Sodom?
It was His will to introduce an example embracing all men,(3) and
disbelieved after it was foretold. So therefore, as by the more part
the things to come are disbelieved, He confirms those things by the
past, terrifying their minds. And together with the points I have
mentioned, He shows this also, that of the former things also He was
the doer. Then again He sets another sign, by all which things He makes
it evident, that He is not ignorant of the day. And what is the sign?
"Then shall two be in the field; one shall be taken, and one left. Two
women shall be grinding at the mill, one shall be taken, and one left.
Watch therefore, for ye know not what hour your Lord doth come."(4) And
all these things are both proofs that He knew, and calculated to turn
them from their inquiry. So for this cause He spake also of the days of
Not, for this cause He said too, "Two shall be on the bed," signifying
this, that He should come upon them thus unexpectedly, when they were
thus without thought, and "two women grinding at the mill," which also
of itself is not the employment of them that are taking thought.
And together with this, He declares that as well
servants as masters should be both taken and left, both those who are
at ease, and those in toil, as well from the one rank as from the
other; even as in the Old Testament He saith, "From him that sitteth
upon the throne to the captive woman that is at the mill."(5) For since
He had said, that hardly are the rich saved, He shows that not even
these are altogether lost, neither are the poor saved all of them, but
both out of these and out of those are men saved, and lost.
And to me He seems to declare, that at night will be
the advent. For this Luke too saith.(6) Seest thou how accurately He
knows all things?
After this again, that they may not ask about it, He
added, "Watch therefore, for ye know not what hour your Lord doth
come."(7) He said not, "I know not," but, "ye know not." For when He
had brought
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them well nigh to the very hour, and had placed them there, again He
deters them from the inquiry, from a desire that they should be
striving always. Therefore He saith, "Watch," showing that for the sake
of this, He did not tell it.
"But know this, that if the good man of the house
had known in what watch the thief would come, he would have watched,
and would not have suffered his house to be broken up. Therefore be ye
also ready, for in such an hour as ye think not the Son of Man
cometh."(1)
For this intent He tells them not, in order that
they may watch, that they may be always ready; therefore He saith, When
ye look not for it, then He will come, desiring that they should be
anxiously waiting, and continually. in virtuous action.
But His meaning is like this: if the common sort of
men knew when they were to die, they would surely strive earnestly at
that hour.
3. In order therefore that they may strive, not at
that hour only, therefore He tells them not either the common hour, or
the hour of each, desiring them to be ever looking for this, that they
may be always striving. Wherefore He made the end of each man's life
also uncertain.
After this, He openly calls Himself Lord, having
nowhere spoken so distinctly. But here He seems to me also to put to
shame the careless, that not even as much care as they that expect a
thief have taken for their money, not even this much do these take for
their own soul. For they indeed, when they expect it, watch, and suffer
none of the things in their house to be carried off; but ye, although
knowing that He will come, and come assuredly, continue not watching,
saith He, and ready so as not to be carried away hence unprepared. So
that the day cometh unto destruction for them that sleep. For as that
man, if he had known, would have escaped, so also ye, if ye be ready,
escape free.
Then, as He had fallen upon the mention of the
judgment, He directs His discourse to the teachers next, speaking of
punishment and honors; and having put first them that do right, He ends
with them that continue in sin, making His discourse to close with that
which is alarming.
Wherefore He first saith this, "Who then is the
faithful and wise servant, whom his Lord shall set over(2) His
household to give them their meat in theirs due season? Blessed is that
servant, whom his Lord when He cometh shall find so doing. Verily I say
unto you, that He shall make him ruler over all His goods."(4)
Tell me, is this too the language of one who is in
ignorance? For if because He said, "neither doth the Son know," thou
sayest He is ignorant of it; as He saith, "who then?" what wilt thou
say? Wilt thou say He is ignorant of this too? Away with the thought.
For not even one of them that are frantic would say this. And yet in
the former case one might assign a cause; but here not even this. And
what when He said, "Peter, lovest thou me?"(5) asking it, knew He not
so much as this? nor when He said, "Where have ye laid Him?"(6)
And the Father too will be found to be saying such
things. For He Himself likewise saith, "Adam, where art thou?"(7) and,
"The cry of Sodom and Gomorrah is waxed great before me. I will go down
therefore, and see whether their doings be according to their cry which
cometh unto me, and if not, I will know."(8) And elsewhere He saith,
"Whether they will hear, whether they will understand."(9) And in the
gospel too, "It may be they will reverence my Son:"(10) all which are
expressions of ignorance. But not in ignorance did He say these things,
but as compassing objects such as became Him: in the case of Adam, that
He might drive him to make an excuse for his sin: in that of the
Sodomites, that He might teach us never to be positive, till we are
present at the very deeds; in that of the prophet, that the prediction
might not appear in the judgment of the foolish a kind of compulsion to
disobedience; and in the parable in the gospel, that He might show that
they ought to have done this, and to have reverenced the Son: but here,
as well that they may not be curious, nor over busy again, as that He
might indicate that this was a rare and precious thing. And see of what
great ignorance this saying is indicative, if at least He know not even
him that is set over. For He blesses him indeed, "For blessed," saith
He, "is that servant;" but He saith not who this is. "For who is he,"
He saith, "whom His Lord shall set over?" and, "Blessed is he whom He
shall find so doing."
But these things are spoken not of money
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only, but also of speech, and of power, and of gifts, and of every
stewardship, wherewith each is entrusted. This parable would suit
rulers in the state also, for every one is bound to make full use of
what he hath for the common advantage. If it be wisdom thou hast, if
power, if wealth, if what it may, let it not be for the hurt of thy
fellow-servants, neither for thine own ruin. For this cause, therefore,
He requires both things of him, wisdom, and fidelity: for sin arises
from folly also. He calls him faithful then, because he hath purloined
nothing, neither misspent his Lord's goods without aim or fruit; and
wise, because he knew how to dispense the things given him, according
as was fit. For indeed we have need of both things, as well not to
purloin the goods of our Master, as also to dispense them as is fit.
But if the one be wanting, the other halteth. For if he be faithful and
steal not, yet were to waste and to spend upon that which concerned him
not, great were the blame; and if he should know how to dispense it
well, yet were to purloin, again there is no common charge against him.
And let us also that have money listen to these
things. For not unto teachers only doth He discourse, but also unto the
rich. For either sort were entrusted with riches; those that teach with
the more necessary wealth, ye with what is inferior. When then at the
time that the teachers are scattering abroad the greater, ye are not
willing to show forth your liberality even in the less, or rather not
liberality but honesty (for ye give the things of another), what excuse
will you have? But now, before the punishment of them that do the
contrary things, let us hear the honor of him that approveth himself.
"For verily I say unto you, He will set him over all His goods."
What can be equal to this honor? what manner of
speech will be able to set forth the dignity, the blessedness, when the
King of Heaven, He that possesseth all things, is about to set a man
over "all His goods?" Wherefore also He calleth him wise, because he
knew, not to give up great things for small, but having been temperate
here, hath attained to Heaven.
4. After this, as He ever doth, not by the honor
only laid up for the good, but also by the punishment threatened
against the wicked, doth He correct the hearers. Wherefore also He
added, "But and if the evil servant say in his heart, my Lord delayeth
His coming; and shall begin to smite his fellow servants, and shall eat
and drink with the drunken: the Lord of that servant shall come in a
day when he looketh not for Him, and in an hour that he is not aware
of,(1) and shall cut him asunder,(2) and shall appoint him his portion
with the hypocrites: there shall be weeping and gnashing of teeth."(3)
But if any one should say, "Seest thou what a
thought hath entered into his mind, because of the day's not being
known, "my Lord," he saith, "delayeth His coming?" we should affirm,
that it was not because the day is not known, but because the servant
is evil. Else wherefore came not this thought into the heart of the
faithful and wise servant. For what, even though the Lord tarry, O
wretched man, surely thou lookest that He will come. Why then dost thou
not take care?
Hence then we learn, that He cloth not so much as
tarry. For this judgment is not the Lord's, but that of the evil
servant's mind, wherefore also he is blamed for this. For in proof that
He doth not tarry, hear Paul saying, "The Lord is at hand, be careful
for nothing;"(4) and, "He that cometh will come, and will not tarry."(5)
But do thou hear also what followeth, and learn how
continually He reminds them of their ignorance of the day, showing that
this is profitable to the servants, and fitted to waken and thoroughly
to rouse them. For what though some gained nothing hereby? For neither
by other things profitable for them were some profited, but
nevertheless He ceaseth not to do His part.
What then is the purport of that which followeth?
"For He shall come in a day when he looketh not for Him, and in an hour
that he is not aware of;"(6) and shall inflict upon him extreme
punishment. Seest thou how even everywhere He puts this, the fact of
their ignorance, indicating that it was profitable, and by this making
them always earnest minded? For this is the point at which He labors,
that we should be always on the watch; and since it is always in luxury
that we are supine, but in afflictions we are braced up, therefore
everywhere He saith this, that when there is relaxation, then come the
terrors. And as further back He showed this by the example of Noah,
even so here He saith it is, when that servant is drunken, when he is
beating, and that his punishment shall be intolerable.
But let us not regard only the punishment appointed
for him, but let us look to this other point too, lest we ourselves
also be un-
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awares to ourselves doing the same things. For to this servant are they
like, who have money, and give not to the needy. For thou too art
steward of thine own possessions, not less than he who dispenses the
alms of the church. As then he has not a right to squander at random
and at hazard the things given by you for the poor, since they were
given for the maintenance of the poor; even so neither mayest thou
squander thine own. For even though thou hast received an inheritance
from thy father, and hast in this way all thou possessest: even thus
all are God's. And then thou for thy part desirest that what thou hast
given should be thus carefully dispensed, and thinkest thou not that
God will require His own of us with greater strictness, or that He
suffers them to be wasted at random? These things are not, they are not
so. Because for this end, He left these things in thine hand, in order
"to give them their meat in due season." But what meaneth, "in due
season?" To the needy, to the hungry. For like as thou gavest to thy
fellow-servant to dispense, even so doth the Lord will thee too to
spend these things on what is needful. Therefore though He was able to
take them away from thee, He left them, that thou mightest have
opportunity to show forth virtue; that bringing us into need one of
another, He might make our love for one another more fervent.
But thou, when thou hast received, so far from
giving, dost even beat. And yet if not to give be blame, what excuse is
there for beating? But this, it seems to me, He speaks, hinting at the
insolent, and the covetous, and indicating the charge to be heavy, when
they beat them, whom they were commanded to feed.
5. But He seemeth to be here hinting also at those
that live in luxury, since for luxury too there is laid up a great
punishment. "For He eateth and drinketh, it is said, "with the drunken,
pointing at gluttony. For not for this purpose didst thou receive, that
thou should spend it on luxury, but that thou shouldest lay it out on
alms. What! are they thine own things which thou hast? With the goods
of the poor hast thou been entrusted, though thou be possessed of them
by honest labor, or though it be by inheritance from thy father. What,
could not God have taken away these things from thee? But He doth not
this, to give thee power to be liberal to the poor.
But mark thou, I pray thee, how throughout all the
parables He punishes them that lay not out their money upon the needy.
For neither had the virgins robbed other men's goods, but they had not
given their own; neither had he that buried the one talent embezzled,
but he had not doubled; neither are they that overlooked the hungry
punished, because they seized the possessions of others, but because
they did not lay out their own, like as also this servant.
Let us hearken, as many as please the belly, as many
as lay out on costly banquets the riches that pertain not at all to us,
but belong to the needy. For do not, because out of great love to man
thou art commanded to give as of thine, therefore suppose these things
to be indeed thine own. He lent them to thee, that thou mightest be
able to approve thyself. Do not then suppose them to be thine, when
giving Him His own. For neither, if thou hadst lent to any one, that he
might go and be able to find means of gain, wouldest thou say the money
was his. To thee then also hath God given, that thou mightest traffic
for Heaven. Make not then the exceeding greatness of His love to man a
cause of ingratitude.
Consider of what prayer it were a worthy object, to
be able to find after baptism a way to do away one's sins. If He had
not said this, Give alms, how many would have said, Would it were
possible to give money, and so be freed from the ills to come! But
since this hath become possible, again are they become supine.
"But I give," thou sayest. And what is this? Thou
hast not yet given as much as she, who cast in the two mites; or rather
not so much as the half, nor a very small part of what she gave, but
thou layest out the greater part on useless expenses, on banquets, and
drunkenness, and extreme extravagance; now bidding, now bidden; now
spending, now constraining others to spend; so that the punishment is
even rendered twofold for thee, both from what thyself doest, and what
thou movest others to do. See at any rate how He Himself blames His
servant for this. "For he eateth," He saith, "and drinketh with the
drunken." For not the drunken only, but those that are with them, doth
He punish, and very fitly, because (together with corrupting their own
selves) they make light also of the salvation of others. But nothing
does so much provoke God, as for us to be inclined to overlook
the things that concern our neighbor. Wherefore showing His anger, He
commands him to be cut asunder. Therefore He also affirmed love to be a
distinguishing mark of His disciples, since it is altogether necessary
that he who loveth should take thought for the things of his beloved.
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To this way then let us hold, for this is especially
the way that leads up to Heaven, which renders men followers of Christ,
which makes them, as far as possible, like God. See at any rate how
these virtues are more needful, which have their dwelling by this way.
And, if ye will, let us make an inquiry into them, and let us bring
forth the sentences from the judgment of God.
Let there be then two ways of most holy life, and
let the one secure the goodness of him that practises it, but the other
of his neighbor also. Let us see whether is the more approved and leads
us to the summit of virtue. Surely he, who seeks his own things only,
will receive even from Paul endless blame, and when I say from Paul, I
mean from Christ, but the other commendations and crowns. Whence is
this evident? Hear what His language is to one, what to the other. "Let
no man seek his own, but every man another's wealth."(1)
Seest thou he rejects the one, and brings in the other?
Again, "Let every one of you please his neighbor for good to
edification." Then comes also the praise beyond words with an
admonition, "For even Christ pleased not Himself."(2)
Even these judgments then are sufficient to show the
victory; but that this may be done even superabundantly, let us see
amongst good works, which are confined to ourselves, and which pass
over from us to others also. Fasting then, and lying on the bare
ground, and keeping virginity, and a self-denying life, these things
bring their advantage to the persons themselves who do them; but those
that pass from ourselves to our neighbors are almsgiving, teaching,
charity. Hear then Paul in this matter also saying, "Though I bestow
all my goods to feed the poor, and though I give my body to be burned,
and have not charity, I am nothing profiled."(3)
6. Seest thou it in itself gloriously celebrated,
and crowned?
But if ye be willing, from a third point also let us
compare them; and let the one fast, and deny himself, and be a martyr,
and be burnt to death, but let another delay his martyrdom for his
neighbor's edification; and let him not only delay it, but let him even
depart without martyrdom; who will be the more approved after his
removal hence? We need not have many words, nor a long circumlocution.
For the blessed Paul is at hand, giving his judgment, and saying, "To
depart and to be with Christ is better, nevertheless to abide in
the flesh is more needful for you;"(4) even to his removal unto Christ
did he prefer his neighbor's edification. For this is in the highest
sense to be with Christ, even to be doing His will, but nothing is so
much His will, as that which is for one's neighbor's good.
Wilt thou that I tell thee a fourth proof also of
these things? "Peter, lovest thou me," saith He; "Feed my sheep:"(5)
and having asked him a third time, declared this to be an infallible
proof of love. But not to priests only is this said, but to every one
of us also, who are also entrusted with a little flock. For do not
despise it, because it is a little flock: For "my Father," He saith.
"hath pleasure in them."(6) Each of us hath a sheep, let him lead that
to the proper pastures. And let the man, as soon as he has risen from
his bed, seek after nothing else, but how He may do and say something
whereby he may render his whole house more reverent. The woman again,
let her be indeed a good housekeeper; but before attending to this, let
her have another more needful care, that the whole household may work
the works of Heaven. For if in worldly matters, before attending to the
affairs of our household, we labor diligently to pay public dues, that
we may not for our undutifulness in these matters be beaten and dragged
to the market places, and suffer ten thousand unseemly things; much
more ought we to do this in things spiritual, and to render what is due
to God, the King of all, first, that we may not come to that place,
"where is gnashing of teeth."
And after these virtues let us seek, which together
with our own salvation will be able in the greatest degree to profit
our neighbor. Such is almsgiving, such is prayer, or rather even this
latter is by the former made efficacious, and furnished with wings.
"For thy prayers," it is said, "and thine alms are come up for a
memorial before God."(7) But not prayers only, but fasting also hath
its strength from hence. Shouldest thou fast without almsgiving; the
act is not so much as counted for fasting; but such a one is worse than
a gluttonous man and a drunkard; and so much worse, as cruelty is a
more grievous thing than luxury. And why do I speak of fasting? Though
thou practise self-denial, though thou practise virginity, thou art set
without the bridechamber. if thou hast not almsgiving. And yet what is
equal to virginity, which not even in the new dispensation hath come
under the compulsion of law, on account of its high excellence? but
nevertheless it is cast
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out, when it hath not almsgiving. But if virgins are cast out, because
they have not this in due abundance, who will be able without this to
obtain pardon? There is no man, but he must quite of necessity perish,
who hath not this.
For, if in worldly matters no man lives for himself,
but artisan, and soldier, and husbandman, and merchant, all of them
contribute to the common good, and to their neighbor's advantage; much
more ought we to do this in things spiritual. For this is most properly
to live: since he at least who is living for himself only, and
overlooking all others, is useless, and is not so much as a human
being, nor of our race.
What then, thou wouldest say, if I neglect my own
interests, while seeking after the good of the rest? It is not
possible, for one who seeks after the good of the rest to overlook his
own; for he who seeks after the good of the rest pains no man, but
pities all, helps them to the utmost of his powers; will rob no man,
will covet the goods of no man, will not steal, will not bear false
witness; will abstain from all wickedness, will apply himself to all
virtue, and will pray for his enemies, and do good to them that plot
against him, and will neither revile any, nor speak ill of them, though
he hear from them ten thousand evil things; but will speak the words of
the apostle: "Who is weak, and I am not weak? who is offended, and I
burn not?"(1) But when looking to our own good, it is not quite sure
that the good of the rest will follow.
By all which things being persuaded that it is not
possible for one to be saved, who hath not looked to the common good,
and seeing this man that was cut asunder, and him that buried his
talent, let us choose this way, that we may also attain unto eternal
life, unto which God grant we may all attain, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory, world without
end. Amen.
HOMILY LXXVIII.
MATT. XXV. 1-30(1)
"Then shall the kingdom of Heaven," He saith, "be likened unto ten
virgins, which took their lamps. and went forth to meet the bridegroom.
But five of them were wise, and the other five foolish, which took
not," He saith, "oil." "Then, while the bridegroom tarried, they all
slumbered and slept. And at midnight there was a cry made, Behold, the
bridegroom cometh, go ye out to meet Him. And the five arose, and being
in perplexity, said to the wise, Give us of your oil. But they
consented not, saying, Not so, lest there be not enough for us and you;
go to them that sell, and buy." "And while they were gone for this, the
bridegroom came, and those went in; but these came afterwards, saying,
Lord, Lord, open to us. But He answered and said, Verily I say unto
you, I know you not. Watch therefore, for ye know not the day, nor the
hour." "Then He spake again another parable. A man travelling into a
far country, called his own servants, and delivered unto them his
goods; to one five talents, to another two, to another one, to every
man according to his several ability, and took his journey. Then, when
the two had brought him the double, he that had been entrusted with the
one talent brought it alone, and being blamed saith, I knew that thou
art a hard man, reaping where thou hast not sown, and gathering where
thou hast not strawed; and I
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was afraid, and hid thy talent; lo! there thou hast that is thine. His
Lord answered and said, Thou wicked servant, thou knewest that I reap
where I have not sown, and gather where I have not strawed: thou
oughtest therefore to have put my money to the exchangers, and then at
my coming I might have received mine own with usury. Take therefore the
talent from him, and give it to him that hath ten talents. For to him
that hath shall be given, and he shall have more abundantly; but from
him that hath not, shall be taken away even that which he hath. And
cast ye the unprofitable servant into outer darkness, there shall be
weeping and gnashing of teeth."
These parables are like the former parable of the
faithful servant, and of him that was ungrateful and devoured his
Lord's goods. For there are four in all, in different ways admonishing
us about the same things, I mean about diligence in almsgiving, and
about helping our neighbor by all means which we are able to use, since
it is not possible to be saved in another way. But there He speaks more
generally of all assistance which should he rendered to one's neighbor;
but as to the virgins, he speaketh particularly of mercifulness in
alms, and more strongly than in the former parable. For there He
punishes him that beats, and is drunken, and scatters and wastes his
lord's goods, but here even him that doth not help, nor spends
abundantly his goods upon the needy. For they had oil indeed, but not
in abundance, wherefore also they are punished.
But wherefore doth He set forth this parable in the
person of the virgins, and doth not merely suppose any person whatever?
Great things had He spoken of virginity, saying, "There are eunuchs,
who have made themselves eunuchs for the kingdom of Heaven's sake;"
and, "He that is able to receive, let him receive it."(1) He knew also
that the generality of men would have a great opinion of it. For indeed
the work is by nature great, and is shown so by this, that
neither under the old dispensation was it fulfilled by these
ancient and holy men, nor under the new was it brought under the
compulsion of the law. For He did not command this, but left it to the
choice of his hearers. Wherefore Paul also said "Now, concerning
virgins I have no commandment of the Lord."(2) "For though I praise him
that attains thereto, yet I constrain not him that is not willing,
neither do I make the thing an injunction." Since then the thing is
both great in itself and hath great honor with the multitude, lest any
one attaining to this should feel as though he had attained to all, and
should be careless about the rest, He putteth forth this parable
sufficient to persuade them, that virginity, though it should have
everything else, if destitute of the good things arising out of
almsgiving, is cast out with the harlots, and He sets the inhuman and
merciless with them. And most reasonably, for the one was overcome by
the love of carnal pleasure, but these(3) of money. But the Jove of
carnal pleasure and of money are not equal, but that of carnal pleasure
is far keener and more tyrannical. And the weaker the antagonist, the
less excusable are these(4) that are overcome thereby. Therefore also
He calls them foolish, for that having undergone the greater labor,
they have betrayed all for want of the less. But by lamps here, He
meaneth the gift itself of virginity, the purity of holiness; and by
oil, humanity, almsgiving, succor to them that are in need.
"Then, while the bridegroom tarried, they all
slumbered and slept." He shows that the time intervening will not be
short, leading His disciples away from the expectation that His kingdom
was quite immediately to appear. For this indeed they hoped, therefore
He is continually holding them back from this hope. And at the same
time He intimates this too, that death is a sleep. For they slept, He
saith.
"And about midnight there was a cry made." Either He
was continuing the parable, or again He shows that the resurrection
will be at night. But the cry Paul also indicates, saying, "With a
shout, with a voice of an archangel, with the last trump, He shall come
down from Heaven."(5) And what mean the trumpets, and what saith the
cry? "The bridegroom cometh." When therefore they had trimmed their
lamps, the foolish say unto the wise, "Give us of your oil." Again He
calls them foolish, showing that nothing can be more foolish than they
who are wealthy here, and depart naked thither, where most of all we
have need of humanity, where we want much oil. But not in this respect
only were they foolish, but also because they looked to receive it
there, and sought it out of season; and yet nothing could be more
humane than those virgins,
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who for this especially were approved. Neither do they seek for it all,
for, "Give us," they say, "of your oil;" and the urgency of their need
is indicated; "for our lamps," they say, "are going out." But even so
they failed, and neither the humanity of those whom they asked, nor the
easiness of their request, nor their necessity and want, made them
obtain.
But what now do we learn from hence? That no man can
protect us there, if we are betrayed by our works, not because he will
not, but because he cannot. For these too take refuge in the
impossibility. This the blessed Abraham also indicated, saying,
"Between us and you there is a great gulf,"(1) so that not even when
willing is it permitted them to pass it.
"But go to them that sell, and buy." And who are
they that sell? The poor. And where are these? Here, and then should
they have sought them, not at that time.
2. Seest thou what great profit arises to us from
the poor? shouldest thou take them away, thou wouldest take away the
great hope of our salvation. Wherefore here must we get together the
oil, that it may be useful to us there, when the time calls us. For
that is not the time of collecting it, but this. Spend not then your
goods for nought in luxury and vainglory.For thou wilt have need of
much oil there.
Having heard these things, those virgins went their
way; but they profiled nothing. And this He saith, either pursuing the
parable, and working it up; or also by these things showing, that
though we should become humane after our departure, we shall gain
nothing from thence towards our escape. Therefore neither did their
forwardness avail these virgins, because they went to them that sell
not here, but there; nor the rich man, when he became so charitable, as
even to be anxious about his relations. For he that was passing by him
that was laid at the gate, is eager to rescue from perils and from hell
them whom he did not so much as see, and entreats that some be sent to
tell them these things. But nevertheless, he derived no benefit from
thence, as neither did these virgins. For when they having heard these
things went their way, the bridegroom came, and they that were ready
went in with Him, but the others were shut out. After their many
labors, after their innumerable toils, and that intolerable fight, and
those trophies which they had set up over the madness of natural
appetite, disgraced, and with their lamps gone out, they withdrew,
bending down their faces to the earth. For nothing is more sullied than
virginity not having mercy; so that even the multitude are wont to call
the unmerciful dark. Where then was the profit of virginity, when they
saw not the bridegroom? and not even when they had knocked did they
obtain, but they heard that fearful saying, "Depart, I know you
not."(2) And when He hath said this, nothing else but hell is left, and
that intolerable punishment; or rather, this word is more grievous even
than hell. This word He speaks to them also that work iniquity?(3)
"Watch therefore, for ye know not the day nor the
hour."(4) Seest thou how continually He adds this, showing how awful
our ignorance concerning our departure hence? Where now are they, who
throughout all their life are remiss, but when they are blamed by us,
are saying, At the time of my death, I shall leave money to the poor.
Let them listen to these words, and be amended. For indeed at that time
many have failed of this, having been snatched away at once, and not
permitted so much as to give charge to their relations touching what
they wished to be done.
This parable was spoken with respect to mercy in
alms; but the one that comes after this, to them that neither in money,
nor in word, nor in protection, nor in any other things whatever, are
willing to assist their neighbors, but withhold all.
And wherefore can it be that this parable brings
forward a king, but that a bridegroom? That thou mightest learn how
close Christ is joined unto the virgins that strip themselves of their
possessions; for this indeed is virginity. Wherefore Paul also makes
this as a definition of the thing. "The unmarried woman careth for the
things of the Lord;"(5) such are his words: and, "For that which is
comely, and that ye may attend upon the Lord without distraction. These
things we advise," he saith.
And if in Luke the parable of the talents is
otherwise put, this is to be said, that the one is really different
from the other. For in that, from the one capital different degrees of
increase were made, for from one pound one brought five, another ten;
wherefore neither did they obtain the same recompense; but here, it is
the contrary, and the crown is accordingly equal. For he that received
two gave two, and he that had received the five again in like manner;
but there since from the same beginning one made the greater,
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one the less, increase; as might be expected, in the rewards also, they
do not enjoy the same.
But see Him everywhere, not requiring it again
immediately. For in the case of the vineyard, He let it out to
husbandmen, and went into a far country; and here He committed to them
the talents, and took His journey, that thou mightest learn His
long-suffering. And to me He seems to say these things, to intimate the
resurrection. But here it is no more a vineyard and husbandmen, but all
servants. For not to rulers only, nor to Jews, but to all, doth He
address His discourse. And they who bring a return unto Him confess
frankly, both what is their own, and what their Master's. And the one
saith, Lord, "Thou gavest me five talents;" and the other saith, "two,"
indicating that from Him they received the source of their gain, and
they are very thankful, and reckon all to Him.
What then saith the Master? "Well done, thou good"
(for this is goodness to look to one's neighbor) "and faithful servant;
thou wast faithful over few things, I will set thee over many things:
enter thou into the joy of thy Lord,"(1) meaning by this expression all
blessedness.
But not so that other one, but how? "I knew that
thou art a hard man, reaping where thou sowedst not, and gathering
where thou strawedst not: and I was afraid, and hid thy talent: lo,
there thou hast that is thine."(2) What then the Master? "Thou oughtest
to have put my money to the exchangers,"(3) that is, "that oughtest to
have spoken, to have admonished, to have advised." But are they
disobedient? Yet this is nought to thee.
What could be more gentle than this? For men indeed
do not so, but him that hath put out the money at usury, even him do
they make also responsible to require it again. But He not so; but,
Thou oughtest, He saith, to have put it out, and to have committed the
requiring of it again to me. And I should have required it with
increase; by increase upon the hearing, meaning the showing forth
of the works. Thou oughtest to have done that which is easier, and to
have left to me what is more difficult. Forasmuch then as
he did not this, "Take," saith He, "the talent from him, and give it to
him that hath ten talents?(4) For unto every one that hath shall be
given, and he shall have abundance; but from him that hath not shall be
taken away even that which he hath."(5) What then is this? He that hath
a gift of word and teaching to profit thereby, and useth it not, will
lose the gift also; but he that giveth diligence, will gain to himself
the gift in more abundance; even as the other loseth what he had
received. But not to this is the penalty limited for him that is
slothful, but even intolerable is the punishment, and with the
punishment the sentence, which is full of a heavy accusation. For "cast
ye," saith He, "the unprofitable servant into outer darkness: there
shall be weeping and gnashing of teeth."(6) Seest thou how not only the
spoiler, and the covetous, nor only the doer of evil things, but also
he that doeth not good things, is punished with extreme punishment.
Let us hearken then to these words. As we have
opportunity, let us help on our salvation, let us get oil for our
lamps, let us labor to add to our talent. For if we be backward, and
spend our time in sloth here, no one will pity us any more hereafter,
though we should wail ten thousand times. He also that had on the
filthy garments condemned himself, and profited nothing. He also that
had the one talent restored that which was committed to his charge, and
yet was condemned. The virgins again entreated, and came unto Him and
knocked, and all in vain, and without effect.
Knowing then these things, let us contribute alike
wealth, and diligence, and protection,(7) and all things for our
neighbor's advantage. For the talents here are each person's ability,
whether in the way of protection, or in money, or in teaching, or in
what thing soever of the kind. Let no man say, I have but one talent,
and can do nothing; for thou canal even by one approve thyself. For
thou art not poorer than that widow; thou art not more uninstructed
than Peter and John. who were both "unlearned and ignorant men;"(8) but
nevertheless, since they showed forth a zeal, and did all things for
the common good, they attained to Heaven. For nothing is so pleasing to
God, as to live for the common advantage.
For this end God gave us speech, and hands, and
feet, and strength of body, and mind, and understanding, that we might
use all these things, both for our own salvation, and for our
neighbor's advantage. For not for hymns only and thanksgivings is our
speech serviceable to us, but it is profitable also for
instruction and admonition. And if indeed we used it to this end, we
should be imitating our Master; but if for the opposite ends, the
devil. Since Peter also, when he
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confessed the Christ, was blessed, as having spoken the words of the
Father; but when he refused the cross, and dissuaded it, he was
severely reproved, as savoring the things of the devil. But if where
the saying was of ignorance, so heavy is the blame, when we of our own
will commit many sins, what favor shall we have?
Such things then let us speak, that of
themselves they may be evidently the words of Christ. For
not only if I should say, "Arise, and walk;"(1) neither if I should
say, "Tabitha, arise,"(2) then only do I speak Christ's words, but much
more if being reviled I bless, if being despitefully used I pray for
him that doeth despite to me. Lately indeed I said, that our tongue is
a hand laying hold on the feet of God; but now much more do I say, that
our tongue is a tongue imitating the tongue of Christ, if it show forth
the strictness that becometh us, if we speak those things which He
wills. But what are the things which He wills us to speak? Words full
of gentleness and meekness, even as also He Himself used to speak,
saying to them that were insulting Him, "I have not a devil;"(3) and
again, "If I have spoken evil, bear witness of the evil."(4) If thou
also speak in this way; if thou speak for thy neighbor's amendment,
thou wilt obtain a tongue like that tongue. And these things God
Himself saith; "For he that bringeth out the precious from the vile,
shall be as my mouth;"(5) such are His words.
When therefore thy tongue is as Christ's tongue, and
thy mouth is become the mouth of the Father, and thou art a temple of
the Holy Ghost, then what kind of honor could be equal to this? For not
even if thy mouth were made of gold, no nor even of precious stones,
would it shine like as now, when lit up with the ornament of meekness.
For what is more lovely than a mouth that knoweth not how to insult,
but is used to bless and give good words? But if thou canst not bear to
bless him that curses thee, hold thy peace, and accomplish but this for
the time; and proceeding in order, and striving as thou oughtest, thou
wilt attain to that other point also, and wilt acquire such a mouth, as
we have spoken of.
4. And do not account the saying to be rash. For the
Lord is loving to man, and the gift cometh of His goodness. It is rash
to have a mouth like the devil, to have a tongue resembling that of an
evil demon, especially for him that partakes of such mysteries, and
communicates of the very flesh of the Lord. Reflecting then on these
things, become like Him, to the utmost of thy power. No longer then
will the devil be able so much as to look thee in the face, when thou
art become such a one as this. For indeed he recognizes the image of
the King, he knows the weapons of Christ, whereby he was worsted. And
what are these? Gentleness and meekness. For when on the mountain
Christ overthrew and laid low the devil who was assaulting him, it was
not by making it known that He was Christ, but He entrapped him by
these sayings, He took him by gentleness, he turned him to flight by
meekness. Thou also must do this; shouldest thou see a man become a
devil, and coming against thee, even so do thou likewise overcome.
Christ gave thee also power to become like Him, so far as thy ability
extends. Be not afraid at hearing this. The fear is not to be like Him.
Speak then after His manner, and thou art become in this respect such
as He, so far as it is possible for one who is a man to become so.
Wherefore greater is he that thus speaks, than he
that prophecies. For this is entirely a gift, but in the other is also
thy labor and toil. Teach thy soul to frame thee a mouth like to
Christ's mouth. For it can create such things, if it will; it knows the
art, if it be not remiss. And how is such a mouth made? one may ask. By
what kind of colorings? by what kind of material? By no colorings,
indeed, or material; but by virtue only, and meekness, and humility.
Let us see also how a devil's mouth is made; that we
may never frame that. How then is it made? By curses, by insults, by
envy, by perjury. For when any one speaks his words, he takes his
tongue. What kind of excuse then shall we have; or rather, what manner
of punishment shall we not undergo; when this our tongue, wherewith we
are allowed to taste of the Lord's flesh, when this, I say, we
overlook, speaking the devil's words?
Let us not overlook it, but let us use all
diligence, in order to train it to imitate its Lord. For if we train it
to this, it will place us with great confidence at Christ's judgment
seat. Unless any one know how to speak thus, the judge will not so much
as hear him. For like as when the judge chances to be a Roman, he will
not hear the defense of one who knows not how to speak thus; so
likewise Christ, unless thou speak after His fashion, will not hear
thee, nor give heed.
Let us learn therefore to speak in such wise as our
Judge is wont to hear; let it be
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our endeavor to imitate that tongue. And shouldest thou fall into
grief, take heed lest the tyranny of despondency pervert thy tongue,
but that thou speak like Christ. For He too mourned for Lazarus and
Judas. Shouldest thou fall into fear, seek again to speak even as He.
For He Himself fell into fear for thy sake, with regard to His
manhood.(1) Do thou also say, "Nevertheless, not as I will, but as Thou
wilt."(2)
And if thou shouldest lament, weep calmly as He.
Shouldest thou fall into plots and sorrows, treat these too as Christ.
For indeed He had plots laid against Him, and was in sorrow, and saith,
"My soul is exceeding sorrowful, even unto death."(3) And all the
examples He presented to thee. in order that thou shouldest
continually observe the same measures, and not destroy the rules that
have been given thee. So shalt thou be able to have a mouth like His
mouth, so while treading on the earth, thou wilt show forth a tongue
like to that of Him who sits on high; thou wilt maintain the limits He
observed in despondency, in anger, in suffering, in agony.
How many are they of you that desire to see His
form? Behold, it is possible, not to see Him only, but also to become
like Him; if we are in earnest.
Let us not delay then. He doth not so readily accept
prophets' lips, as those of meek and forbearing men. "For many will say
unto me," He saith, "Have we not prophesied in Thy name? And I will say
unto them, I know you not."(4)
But the lips of Moses, because he was exceeding
gentle and meek ("for Moses," it is said, "was a meek man above all the
men which were upon the face of the earth"(5)), He so accepted and
loved, as to say, "Face to face, mouth to mouth. did He speak, as a man
speaketh unto his friend."(6)
Thou wilt not command devils now, but thou shalt
then command the fire of hell, if thou keep thy mouth like to Christ's
mouth. Thou shalt command the abyss of fire, and shalt say unto it,
"Peace, be still,"(7) and with great confidence shalt set foot in the
Heavens, and enjoy the kingdom; unto which God grant all of us to
attain, by the grace and love towards man of our Lord Jesus Christ,
with whom, be unto the Father, together with the Holy Ghost, glory,
might, honor, now and always, and world without end. Amen.
HOMILY LXXIX.
MATT. XXV. 31--41.
"When the Son of Man shall come in the glory of His Father, and all the
holy angels with Him, then shall He sit," saith He, "upon the throne of
His glory, and He shall divide the sheep from the kids;"(1) [and the
one He will accept, because they fed Him, when an hungered, and gave
Him drink when thirsty, and took Him in when a stranger, and clothed
Him when naked, and visited Him when sick, and came to see Him when in
prison: and He will give the kingdom to them. But the others, accusing
them for the opposite things, He will send into the eternal fire,
prepared for the devil and his angels.](2)
Unto this most delightful portion of Scripture,
which we do not cease continually revolving, let us now listen with all
earnestness and compunction, this wherewith His discourse ended, even
as the last thing, reasonably; for great indeed was His regard for
philanthropy and mercy. Wherefore in what precedes He had
discoursed concerning this in a different way; and here now in some
respects more clearly, and more earnestly, not setting
forth two nor three nor five persons,
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but the whole world; although most assuredly the former places, which
speak of two persons, meant not two persons, but two portions of
mankind, one of them that disobey, the other of the obedient. But here
He handleth the word more fearfully, and with fuller light. Wherefore
neither doth He say, "The kingdom is likened," any more, but openly
shows Himself, saying, "When the Son of Man shall come in His glory."
For now is He come in dishonor, now in affronts and reproaches; but
then shall He sit upon the throne of His glory.
And continually doth He make mention of glory. For
since the cross was near, a thing that seemed to be matter of reproach,
for this cause He raises up the hearer; and brings before his sight the
judgment seat, and setteth round him all the world.
And not in this way only doth He make His discourse
awful, but also by showing the Heavens opened. For all the angels will
be present with Him, He saith, themselves also to bear witness,
in how many things they had ministered, when sent by the Lord for the
salvation of men.
And everything will help to render that day fearful.
Then, "shall be gathered together," He saith, "all nations," that is,
the whole race of men. "And He shall separate them one from another, as
the shepherd his sheep." For now they are not separated, but all
mingled together, but the division then shall be made with all
exactness. And for a while it is by their place that He divides them,
and makes them manifest; afterwards by the names He indicates the
dispositions of each, calling the one kids,(1) the other sheep, that He
might indicate the unfruitfulness of the one, for no fruit will come
from kids; and the great profit from the other, for indeed from sheep
great is the profit, as well from the milk, as from the wool, and from
the young, of all which things the kid(2) is destitute.
But while the brutes have from nature their
unfruitfulness, and fruitfulness, these have it from choice, wherefore
some are punished, and the others crowned. And He doth not punish them,
until He hath pleaded with them; wherefore also, when He hath put them
in their place, He mentions the charges against them. And they speak
with meekness, but they have no advantage from it now; and very
reasonably, because they passed by a work so much to be desired. For
indeed the prophets are everywhere saying this, "I will have mercy and
not sacrifice,"(3) and the lawgiver by all means urged them to this,
both by words, and by works; and nature herself taught it.
But mark them, how they are destitute not of one or
two things only, but of all. For not only did they fail to feed
the hungry, or clothe the naked; but not even did they visit the sick,
which was an easier thing.
And mark how easy are His injunctions. He said not,
"I was in prison, and ye set me free; I was sick, and ye raised me up
again;" but, "ye visited me," and, "ye came unto me." And neither in
hunger is the thing commanded grievous. For no costly table did He
seek, but what is needful only, and His necessary food, and He sought
in a suppliant's garb, so that all things were enough to bring
punishment on them; the easiness. of the request, for it was bread; the
pitiable character of Him that requesteth, for He was. poor; the
sympathy of nature, for He was a man; the desirableness of the promise,
for He promised a kingdom; the fearfulness of the punishment, for He
threatened hell. The dignity of the one receiving, for it was God, who
was receiving by the poor; the surpassing nature of the honor, that He
vouchsafed to condescend so far; His just claim for what they bestowed.
for of His own was He receiving. But against all these things
covetousness once for all blinded them that were seized by it; and this
though so great a threat was set against it.
For further back also He saith, that they who
receive not such as these shall suffer more grievous things than Sodom;
and here He saith, "Inasmuch as ye did it not unto one of the least of
these my brethren, ye did it not unto me."(4) What sayest Thou? they
are Thy brethren; and how dost Thou call them least. Why, for this
reason they are brethren, because they are lowly, because they are
poor, because they are outcast. For such doth He most invite to
brotherhood, the unknown, the contemptible, not meaning by these the
monks only, and them that have occupied the mountains, but every
believer; though he be a secular person, yet if he be hungry, and
famishing, and naked, and a stranger, His will is he should have the
benefit of all this care. For baptism renders a man a brother, and the
partaking of the divine mysteries.
2. Then, in order that thou mayest see in another
way also the justice of the sentence, He first praises them that have
done right, and saith, "Come, ye blessed of my Father, inherit the
kingdom prepared for you before
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the foundation of the world. For I was an hungered, and ye gave me
meat," and all that follows.(1) For that they may not say, we had it
not, He condemns them by their fellow-servants; like as the virgins by
the virgins, and the servant that was drunken and gluttonous by the
faithful servant, and him that buried his talent, by them that brought
the two, and each one of them that continue in sin, by them that have
done right.
And this comparison is sometimes made in the case of
an equal, as here, and in the instance of the virgins, sometimes of him
that hath advantage, as when he said, "The men of Nineveh shall rise up
and shall condemn this generation, because they believed at the
preaching of Jonas; and, behold, a greater than Jonas is here;" and,
"The queen of the south shall condemn this generation, because she came
to hear the wisdom of Solomon;"(2) and of an equal again, "They shall
be your judges;"(3) and again of one at advantage, "Know ye not, that
we shall judge angels, how much more things that pertain to this
life?"(4)
And here, however, it is of an equal; for he
compares rich with rich, and poor with poor. And not in this way only
doth He show the sentence justly passed, by their fellow-servants
having done what was right when in the same circumstances, but also by
their not being obedient so much as in these things in which poverty
was no hindrance; as, for instance, in giving drink to the thirsty, in
looking upon him that is in bonds, in visiting the sick. And when He
had commended them that had done right, He shows how great was
originally His bond of love towards them. For, "Come," saith He, "ye
blessed of my Father, inherit the kingdom prepared for you from the
foundation of the world." To how many good things is this same
equivalent, to be blessed, and blessed of the Father? And wherefore
were they counted worthy of such great honors? What is the cause? "I
was an hungered, and ye gave me meat; I was thirsty, and ye gave me
drink;" and what follows.
Of what honor, of what blessedness are these words?
And He said not, Take, but, "Inherit," as one's own, as your Father's,
as yours, as due to you from the first. For, before you were, saith He,
these things had been prepared, and made ready for you, forasmuch as I
knew you would be such as you are.
And in return for what do they receive such things?
For the covering of a roof, for a garment, for bread, for cold water,
for visiting, for going into the prison. For indeed in every case it is
for what is needed; and sometimes not even for that. For surely, as I
have said, the sick and he that is in bonds seeks not for this only,
but the one to be loosed, the other to be delivered from his infirmity.
But He, being gracious, requires only what is within our power, or
rather even less than what is within our power, leaving to us to exert
our generosity in doing more.
But to the others He saith, "Depart from me, ye
cursed," (no longer of the Father; for not He laid the curse upon them,
but their own works), "into the everlasting fire, prepared," not for
you, but "for the devil and his angels." For concerning the kingdom
indeed, when He had said, "Come, inherit the kingdom," He added,
"prepared for you before the foundation of the world;" but concerning
the fire, no longer so, but, "prepared for the devil." I, saith He,
prepared the kingdom for you, but the fire no more for you, but
"for the devil and his angels;" but since ye cast yourselves therein,
impute it to yourselves. And not in this way only, but by what follows
also, like as though He were excusing Himself to them, He sets forth
the causes.
"For I was an hungered, and ye gave me no meat," For
though He that came to thee had been thine enemy, were not His
sufferings enough to have overcome and subdued even the merciless?
hunger, and cold, and bonds, and nakedness, and sickness. and to wander
everywhere houseless? These things are sufficient even to destroy
enmity. But ye did not these things even to a friend, being at once
friend, and benefactor, and Lord. Though it be a dog we see hungry,
often we are overcome; and though we behold a wild beast, we are
subdued; but seeing the Lord, art thou not subdued? And wherein are
these things worthy of defense?
For if it were this only, were it not sufficient for
a recompense? (I speak not of hearing such a voice, in the presence of
the world, from Him that sitteth on the Father's throne, and of
obtaining the kingdom), but were not the very doing it sufficient for a
reward? But now even in the presence of the world, and at the appearing
of that unspeakable glory, He proclaims and crowns thee, and
acknowledges thee as His sustainer and host, and is not ashamed of
saying such things, that He may make the crown brighter for thee.
So for this cause, while the one are punished
justly, the others are crowned by grace. For though they had done ten
thousand
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things, the munificence were of grace, that in return for services so
small and cheap, such a heaven, and a kingdom, and so great honor,
should be given them.
"And it came to pass, when Jesus had finished these
sayings,(1) He said unto His disciples, Ye know that after two days is
the passover, and the Son of Man is betrayed to be crucified."(2) In
good season again doth He speak of the passion, when He had reminded
them of the kingdom, and of the recompense there, and of the deathless
punishment; as though He had said, Why are ye afraid at the dangers
that are for a season, when such good things await you?
3. But mark thou, I pray thee, how He hath in all
His first sayings after a new manner worked up and thrown into the
shade what was most painful to them. For He said not, Ye know that
after two days I am betrayed, but, "Ye know that after two days is the
passover,"(3) to show that what is done is a mystery and that a feast
and celebration is being kept for the salvation of the world, and that
with foreknowledge He suffered all, So then, as though this were
sufficient consolation for them, He did not even say anything to them
now about a resurrection; for it was superfluous, after having
discoursed so much about it, to speak of it again. And moreover, as I
said. He shows that even His very passion is a deliverance from
countless evils, having by the passover reminded them of the ancient
benefits in Egypt.
"Then were assembled together the chief priests, and
the scribes, and the elders of the people, in the palace of the high
priest, who was called Caiaphas, and consulted that they might take
Jesus by subtlety, and kill Him. But they said, Not on the feast day,
lest there be an uproar among the people."(4)
Seest thou the unspeakable corruption of the Jewish
state? Attempting unlawful acts, they come to the high priest, desiring
to obtain their authority from that quarter, whence they ought to have
found hindrance.
And how many high priests were there? For the law
wills there should be one, but then there were many. Whence it is
manifest, that the Jewish constitution had begun to dissolve. For
Moses, as I said, commanded there should be one, and that when he was
dead there should be another, and by the life of this person He
measured the banishment of them that had involuntarily committed
manslaughter. How then were there at that time many high priests? They
were afterwards made for a year. And this the evangelist declared, when
he was speaking of Zacharias, saying, that he was of the course of
Abia. Those therefore doth he here call high priests, who had been high
priests.
What did they consult together? That they might
seize Him secretly, or that they might put Him to death? Both; for they
feared the people. Wherefore also they waited for the feast to be past;
for "they said, Not on the feast day."(5) For the devil, lest he should
make the passion conspicuous, was not willing it should take place at
the passover; but they, lest there should be an uproar. Mark them then
ever fearing, not the ills from God, neither lest any greater pollution
should arise to them from the season, but in every case the ills from
men.
Yet for all this, boiling with anger, they changed
their purpose again. For though they had said, "Not at the feast time;"
when they found the traitor, they waited not for the time, but slew Him
at the feast. But why did they take Him then? They were boiling with
rage, as I said; and they expected then to find Him, and all things
they did as blinded. For though He Himself made the greatest use of
their wickedness for His own dispensation, they were not surely for
this guiltless, but deserving of inflictions without number for their
temper of mind. At least when all should be set free, even the guilty,
then these men slew the guiltless, Him that had conferred on them
countless benefits, and who for a time had neglected the Gentiles for
their sake. But O loving-kindness! them that were thus depraved, them
that were thus froward, and(6) full of countless evils, He again saves,
and sends the apostles to be slain in their behalf, and by the apostles
makes entreaty. "For we are ambassadors for Christ."(7)
Having then such patterns as these, I say not, let
us die for our enemies, for we ought to do even this; but since we are
too feeble for this, I say for the present, at least let us not look
with an evil eye upon our friends, let us not envy our benefactors. I
say not for the present, let us do good to them that evil entreat us,
for I desire even this; but
478
since you are too gross for this, at least avenge not yourselves. What
is our condition, a scene. and acting? Wherefore can it be that ye set
yourselves directly against the acts enjoined? It is not for nought
that all else hath been written and how many things He did at the very
cross sufficient to recall them to Him; but that thou mightest imitate
His goodness, that thou mightest emulate His lovingkindness. For indeed
He east them to the ground, and restored the servant's ear, and
discoursed with forbearance; and great miracles did He show forth, when
lifted up, turning aside the sunbeams, bursting the rocks, raising the
dead, frightening by dreams the wife of him that was judging Him, at
the very judgment showing forth all meekness (which was of power not
less than miracles to gain them over), forewarning them of countless
things in the judgment hall; on the very cross crying aloud, "Father,
forgive them their sin."(1) And when buried. how many things did He
show forth for their salvation? And having risen again, did he not
straightway call the Jews? did He not give them remission of sins? did
He not set before them countless blessings? What can be more strange
than this? They that crucified Him, and were breathing murder, after
they crucified Him, became sons of God.
What can be equal to this tenderness? On hearing
these things let us hide our faces, to think that we are so far removed
from Him whom we are commanded to imitate. Let us at least see how
great the distance, that we may at any rate condemn ourselves, for
warring with these, in behalf of whom Christ gave His life, and not
being willing to be reconciled to them, whom that He might reconcile He
refused not even to be slain; unless this too be some expense, and
outlay of money, which ye object in almsgiving.
4. Consider of how many things thou art guilty; and
so far from being backward to forgive them that have injured thee, thou
wilt even run unto them that have grieved thee, in order that thou
mayest have a ground for pardon, that thou mayest find a remedy for
thine own evil deeds.
The sons of the Greeks, who look for nothing great,
have often shown self-command toward these: and thou who art to depart
hence with such hopes, shrinkest, and art slow to act; and that which
time effects, this thou endurest not to do before the time for God's
law, but willest this passion to be quenched without reward, rather
than for a reward? For neither, if this should have arisen from the
time, wilt thou have any advantage, but rather great will be the
punishment, because, what time hath effected, this the law of God
persuaded thee not to do.
But if thou sayest that thou burnest with the memory
of the insult; call to mind if any good hath been done thee by him that
hath offended thee, and how many ills thou hast occasioned to others.
Hath he spoken ill of thee, and disgraced thee?
Consider also that thou hast spoken thus of others. How then wilt thou
obtain pardon, which thou bestowest not on others? But hast thou spoken
ill of no one? But thou hast heard men so speaking, and allowed it.
Neither is this guiltless.
Wilt thou learn how good a thing it is not to
remember injuries, and how this more than anything pleases God? Them
that exult over persons, justly chastised by Himself, He punishes. And
yet they are justly chastised; but thou shouldest not rejoice over
them. So the prophet having brought many accusations, added this also,
saying, "They felt nothing for the affliction of Joseph;"(2) and
again, "She that inhabiteth Enan, came not forth I to lament for
the place near her."(3) And yet both Joseph (that is, the tribes that
were sprung from him), and the neighbors of these others, were punished
according to the purpose of God; nevertheless, it is His will that we
sympathize even with these. For if we, being evil, when we are
punishing a servant, if we should see one of his fellow slaves
laughing, we at the same time are provoked the more, and turn our anger
against him; much more will God punish them that exult over those whom
He chastises. But if upon them that are chastised by God it is not
right to trample, but to grieve with them, much more with them that
have sinned against us. For this is love's sign; love God prefers to
all things. For as in the royal purple, those are precious amongst the
flowers and dyes, which make up this robing; so here too, these virtues
are the precious ones, which preserve love. But nothing maintains love
so much as the not remembering them that have sinned against us.
"Why? did not God guard the other side also? Why?
did He not drive him that hath done the wrong to him that is wronged?
Doth He not send him from the altar to the other, and so after the
reconciliation invite him to the table?" But do not therefore wait for
the other to come, since thus thou hast lost all. For to this intent
most especially doth He appoint unto thee an unspeaka-
479
ble reward, that thou mayest prevent the other, since, if thou art
reconciled by his entreaties, the amity is no longer the result of the
divine command, but of the other party's diligence. Wherefore also thou
goest away uncrowned, while he receives the rewards.
What sayest thou? Hast thou an enemy, and art thou
not ashamed? Why is not the devil enough for us, that we bring upon
ourselves those of our own race also? Would that not even he had been
minded to war against us; would that not even he were a devil!
Knowest thou not how great the pleasure after
reconciliation? For what, though in our enmity it appear not great? For
that it is sweeter to love him that doth us wrong than to hate him,
after the enmity is done away thou shalt be able to learn full well.
5. Why then do we imitate the mad, devouring one
another, warring against our own flesh?
Hear even under the Old Testament, how great regard
there was for this, "The ways of revengeful men are unto death.(1) One
man keepeth anger against another, and doth he seek healing of God?"(2)
"And yet He allowed, 'eye for eye,' and 'tooth for tooth,' how then
doth He find fault?" Because He allowed even those things, not that we
should do them one to another, but that through the fear of suffering,
we might abstain from the commission of crime. And besides, those acts
are the fruits of a short-lived anger, but to remember injuries is the
part of a soul that practises itself in evil.
But hast thou suffered evil? yet nothing so great,
as thou wilt do to thyself by remembering injuries. And besides, it is
not so much as possible for a good man to suffer any evil. For suppose
there to be any man, having both children and a wife, and let him
practise virtue, and let him have moreover many occasions of being
injured, as well abundance of possessions, as sovereign power, and many
friends, and let him enjoy honor; only let him practise virtue, for
this must be added, and let us in supposition lay plagues upon him. And
let some wicked man come unto him, and involve him in losses. What then
is that to him who accounts money nothing? Let him kill his children.
What this to him, who learns to be wise touching the resurrection? Let
him slay his wife; what is this to him who is instructed not to sorrow
for them that are fallen asleep? let him cast him into dishonor. What
this to him who accounts the things present, the flower of the grass?
If thou wilt, let him also torture his body, and cast him into prison,
what this to him that hath learnt, "Though our outward man perish, yet
the inward man is renewed;"(3) and that "tribulation worketh
approval?"(4)
Now I had undertaken that he should receive no harm;
but the account as it proceeded hath shown that he is even advantaged,
being renewed, and becoming approved.
Let us not then vex ourselves with others, injuring
ourselves, and rendering our soul weak. For the vexation is not so much
from our neighbors' wickedness, as from our weakness. Because of this,
should any one insult us, we weep, and frown; should any one rob us, we
suffer the same like those little children, which the more clever of
their companions provoke for nothing, grieving them for small causes;
but nevertheless these too, if they should see them vexed, continue to
tease them, but if laughing, they on the contrary leave off. But we are
more foolish even than these, lamenting for these things, about which
we ought to laugh.
Wherefore I entreat, let us let go this childish
mind, and lay hold of Heaven. For indeed, Christ willeth us to be men,
perfect men. On this wise did Paul also command, "Brethren, be not
children in understanding," he saith, "howbeit in malice be ye
children."(5)
Let us therefore be children(6) in malice, and flee
wickedness, and lay hold on virtue, that we may attain also to the good
things eternal, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory and might, world without end. Amen.
480
HOMILY LXXX.
MATT. XXVI. 6, 7.
Now when Jesus was in Bethany, in the house of Simon the leper, there
came unto Him a woman having an alabaster box of very precious
ointment, and poured it on His head, as He sat at meat."
This woman seems indeed to be one and the same with
all the evangelists, yet she is not so; but though with the three she
cloth seem to me to be one and the same,(1) yet not so with John, but
another person, one much to be admired, the sister of Lazarus.
But not without purpose did the evangelist mention
the leprosy of Simon, but in order that He might show whence the
woman took confidence, and came unto Him. For inasmuch as the leprosy
seemed a most unclean disease, and to be abhorred, and yet she saw
Jesus had both healed the man (for else He would not have chosen to
have tarried with a leper), and had gone into his house; she grew
confident, that He would also easily wipe off the uncleanness of her
soul. And not for nought doth He name the city also, Bethany, but that
thou mightest learn, that of His own will He cometh to His passion. For
He who before this was fleeing through the midst of them; then, at the
time when their envy was most kindled, comes near within about fifteen
furlongs; so completely was His former withdrawing Himself a part of a
dispensation.(2)
The woman therefore having seen Him, and having
taken confidence from thence came unto Him. For if she that had the
issue of blood, although conscious to herself of nothing like this, yet
because of that natural seeming uncleanness, approached Him trembling
and in fear; much more was it likely this woman should be slow, and
shrink back because of her evil conscience. Wherefore also it is after
many women, the Samaritan, the Canaanite, her that had the issue of
blood, and other besides, that she cometh unto Him, being conscious to
herself of much impurity; and then not publicly but in a house. And
whereas all the others were coming unto Him for the healing of the body
alone, she came unto Him by way of honor only, and for the amendment of
the soul. For neither was she at all afflicted in body, so that for
this most especially one might marvel at her.
And not as to a mere man did she come unto Him; for
then she would not have wiped His feet with her hair, but as to one
greater than man can be. Therefore that which is the most honorable
member of the whole body, this she laid at Christ's feet, even her own
head.
"But when His disciples saw it, they had
indignation," such are the words, "saying, To what purpose is this
waste? For this ointment might have been sold for much, and given to
the poor. But when Jesus understood it, He said, Why trouble ye the
woman? for she hath wrought a good work upon me? For ye have the poor
always with you, but me ye have not always. For in that she hath poured
this ointment on my body, she did it for my burial. Verily I say unto
you, Wheresoever this gospel shall be preached in the whole world,
there shall also this, that this woman hath done, be told for a
memorial of her.
And whence had they this thought? They used to hear
their Master saying, "I will have mercy, and not sacrifice,"(4) and
blaming the Jews, because they omitted the weightier matters, judgment,
and mercy, and faith, and discoursing much on the mount concerning
almsgiving, and from these things they inferred with themselves, and
reasoned, that if He accepts not whole burnt offerings, neither
481
the ancient worship, much more will He not accept the anointing of oil.
But though they thus thought, He knowing her
intention suffers her. For indeed great was her reverence, and
unspeakable her zeal; wherefore of this exceeding condescension, He
permitted the oil to be poured even on His head.
For if He refused not to become man, and to be borne
in the womb, and to be fed at the breast, why marvellest thou, if He
doth not utterly reject this? For like as the Father suffered a savor
of meat, and smoke, even so did He the harlot, accepting, as I have
already said, her intention. For Jacob too anointed a pillar to God,
and oil was offered in the sacrifices, and the priests were anointed
with ointment.
But the disciples not knowing her purpose found
fault unseasonably, and by the things they laid to her charge, they
show the woman's munificence. For saying, that it might have been sold
for three hundred pence, they showed how much this woman had spent on
the ointment, and how great generosity she had manifested. Wherefore He
also rebuked them, saying, "Why trouble ye the woman?" And He adds a
reason, as it was His will again to put them in mind of His passion,
"For she did it," He said, "for my burial." And another reason. "For ye
have the poor always with you, but me ye have not always;" and,
"Wheresoever the gospel shall be preached, that shall be told also
which this woman hath done."
Seest thou how again He declares beforehand the
going forth unto the Gentiles, in this way also consoling them for His
death, if after the cross His power was so to shine forth, that the
gospel should be spread abroad in every part of the earth.
Who then is so wretched as to set his face against
so much truth? For lo! what He said is come to pass, and to whatever
part of the earth thou mayest go, thou wilt see her celebrated.
And yet neither was the person that did it
distinguished, nor had what was done many witnesses, neither was it in
a theatre, but in a house,that it took place, and this a house of some
leper, the disciples only being present.
2. Who then proclaimed it, and caused it to be
spread abroad? It was the power of Him who is speaking these words. And
while of countless kings and generals the noble exploits even of those
whose memorials remain have sunk into silence; and having overthrown
cities, and encompassed them with walls,(1) and set up trophies, and
enslaved many nations, they are not known so much as by hearsay, nor by
name, though they have both set up statues, and established laws; yet
that a woman who was a harlot poured out oil in the house of some
leper, in the presence of ten men, this all men celebrate throughout
the world; and so great a time has passed, and yet the memory of that
which was done hath not faded away, but alike Persians and Indians,
Scythians and Thracians, and Sarmatians, and the race of the Moors, and
they that dwell in the British Islands, spread abroad that which was
done secretly in a house by a woman that had been a harlot.(2)
Great is the loving-kindness of the Lord. He
endureth an harlot, an harlot kissing his feet, and moistening them
with oil, and wiping them with her hair, and He receives her, and
reproves them that blame her. For neither was it right that for so much
zeal the woman should be driven to despair.
But mark thou this too, how far they were now raised
up above the world, and forward in almsgiving. And why was it He did
not merely say, "She hath wrought a good work," but before this, "Why
trouble ye the woman?" That they might learn not at the beginning to
require too high principles of the weaker sort. Therefore neither doth
He examine the act merely itself by itself, but taking into account the
person of the woman. And indeed if He had been making a law, He would
not have brought in the woman, but that thou mightest learn that for
her sake these things were said, that they might not mar her budding
faith, but rather cherish it, therefore He saith it, teaching us
whatever good thing may be done by any man, though it be not quite
perfect, to receive it, and encourage it, and advance it, and not to
seek all perfection at the beginning. For, that at least He Himself
would rather have desired this, is manifest from the fact, that He
required a bag to be borne, who had not where to lay His head. But then
the time demanded not this, that He should correct the deed, but that
He should accept it only. For even as, if any one asked Him, without
the woman's having done it, He would not have approved this; so, after
she had done it, He looks to one thing only, that she be not driven to
perplexity by the reproof of the disciples, but that she should go from
His care, having been made more cheerful and better. For indeed after
the oil had been
482
poured out, their rebuke had no seasonableness.
Do thou then likewise, if thou shouldest see any one
provide sacred vessels and offer them, and loving to labor upon any
other ornament of the church, about its walls or floor; do not command
what has been made to be sold, or overthrown, lest thou spoil his zeal.
But if, before he had provided them, he were to tell thee of it,
command it to be given to the poor; forasmuch as He also did this not
to spoil the spirit of the woman, and as many things as He says, He
speaks for her comfort.
Then because He had said, 'She hath done it for my
burial;" that He might not seem to perplex the woman, by making mention
of such a thing as this, His burial and death, I mean; see how by that
which follows He recovers her, saying, "What she hath done shall be
spoken of in the whole world."
And this was at once consolation to His disciples,
and comfort and praise to her. For all men, He saith, shall celebrate
her hereafter; and now too hath she announced beforehand my passion, by
bringing unto me what was needed for a funeral, let not therefore any
man reprove her. For I am so far from condemning her as having done
amiss, or from blaming her as having not acted rightly, that I will not
suffer what hath been done to lie hid, but the world shall know that
which has been done in a house, and in secret. For in truth the deed
came of a reverential mind, and fervent faith, and a contrite soul.
And wherefore did He promise the woman nothing
spiritual; but the perpetual memory? From this He is causing her to
feel a confidence about the other things also. For if she hath wrought
a good work, it is quite evident she shall receive a due reward.
"Then went one of the twelve, he that was called
Judas Iscariot, unto the chief priests, and said unto them, What will
ye give me, and I will deliver Him unto you?"(1) Then. When? When these
things were spoken, when He had said, it is for my burial, and not even
thereby was he moved to compunction, neither when he heard that the
Gospel should be preached everywhere did he fear (and yet it was the
language of unspeakable power), but when women showed so much honor,
and women that had been harlots, then he wrought the devil's works.
But what can be the reason they mention his surname?
Because there was also another Judas. And they do not shrink from
saying, He was of the twelve; so entirely do they hide none of those
things which seem to be matters of reproach. And yet they might have
said merely this, that he was one of the disciples, for there were
others besides. But now they add, of the twelve, as though they had
said, of the first company of those selected as the best, of them with
Peter and John. Because for one thing did they care, for truth alone,
not for concealing what things were done.
For this cause many of the signs they pass by, but
of the things that appear to be matters of reproach they conceal
nothing; but though it be word, though it be deed, though it be what
you will of this kind, they proclaim it with confidence.
3. And not these only, but even John himself, who
utters the higher doctrines. For he most of all tells us of the
affronts and the reproachful things that were done unto Him.
And see how great is the wickedness of Judas, in
that he comes unto them of his own accord, in that he does this for
money, and for such a sum of money.
But Luke saith, that he conferred with the chief
captains.(2) For after that the Jews became seditious, the Romans set
over them those that should provide for their good order For their
government had now undergone a change according to the prophecy.
To these then he went and said, "What will ye give
me, and I will deliver him unto you. And they covenanted with him for
thirty pieces of silver. And from that time he sought opportunity to
betray Him."(3) For indeed he was afraid of the multitude, and desired
to seize him alone.
Oh madness! how did covetousness altogether blind
him! For he that had often seen Him when He went through the midst, and
was not seized, and when He afforded many demonstrations of His Godhead
and power, looked to lay hold on Him; and this while He was using like
a charm for him so many, both awful and soothing words, to put an end
to this evil thought. For not even at the supper did He forbear from
this care of him, but unto the last day discoursed to him of these
things. But he profited nothing. Yet not for that did the Lord cease to
do His part. Knowing this, then, let us also not intermit
483
to do all things unto them that sin and are remiss, warning, teaching,
exhorting, admonishing, advising, though we profit nothing. For Christ
indeed foreknew that the traitor was incorrigible, yet nevertheless He
ceased not to supply what could be done by Himself, as well admonishing
as threatening and bewailing over him, and nowhere plainly, nor openly,
but in a concealed way. And at the very time of the betrayal, He
allowed him even to kiss Him, but this benefited him nothing. So great
an evil is covetousness, this made him both a traitor, and a
sacrilegious robber.
Hearken, all ye covetous, ye that have the disease
of Judas; hearken, and beware of the calamity. For if he that was with
Christ, and wrought signs, and had the benefit of so much instruction,
because he was not freed from the disease, was sunk into such a gulf;
how much more shall ye, who do not so much as listen to the Scripture,
who are constantly riveted to the things present, become an easy prey
to this calamity, unless ye have the advantage of constant care. Every
day was that man with Him, who had not where to lay His head, and every
day was he instructed by deeds, and by words, not to have gold, nor
silver, nor two coats; and yet he was not taught self restraint; and
how dost thou expect to escape the disease, if thou hast not the
benefit of earnest attention, and dost not use much diligence? For
terrible, terrible is the monster, yet nevertheless, if thou be
willing, thou wilt easily get the better of him. For the desire is not
natural; and this is manifest from them that are free from it. For
natural things are common to all; but this desire has its origin from
remissness alone; hence it takes its birth, hence it derives its
increase, and when it has seized upon those who look greedily after it,
it makes them live contrary to nature. For when they regard not their
fellow countrymen, their friends, their brethren,(1) in a word all men,
and with these even themselves, this is to live against nature. Whence
it is evident that the vice and disease of covetousness, wherein Judas,
being entangled, became a traitor, is contrary to nature. And how did
he become such a one, you may say, having been called by Christ?
Because God's call is not compulsory, neither does it force the will of
them who are not minded to choose virtue, but admonishes indeed, and
advises, and does and manages all things, so as to persuade men to
become good; but if some endure not, it does not compel. But if thou
wouldest learn from what cause he became such as he was, thou wilt find
him to have been ruined by covetousness.
And how was he taken by this calamity? one may say.
Because he grew remiss. For hence arise such changes, as on the other
hand, those for the better from diligence. How many for instance that
were violent, are now more gentle than lambs? how many lascivious
persons have become afterwards continent? how many, heretofore
covetous, yet now have cast away even their own possessions? And the
contrary again has been the result of remissness. For Gehazi also lived
with a holy man, and he too became depraved from the same disease. For
this calamity is the most grievous of all. Hence come robbers of tombs,
hence menslayers, hence wars and fightings, and whatsoever evil thou
mayest mention, it cometh hence. And in every respect is such a one
useless, whether it be requisite to lead an army or to guide a people:
or rather not in public matters only, but also in private. If he is to
marry a wife, he will not take the virtuous woman, but the vilest of
all; if he have to buy a house, not that which becomes a free man, but
what can bring much rent; if he is to buy slaves, or what else it may
be, he will take the worst.
And why do I speak of leading an army, and guiding a
people, and managing households; for should he be a king, he is the
most wretched of all men, and a pest to the world, and the poorest of
all men. For he will feel like one of the common sort, not accounting
all men's possessions to be his, but himself to be one of all; and when
spoiling all men's goods, thinks himself to have less than any. For
measuring the things present by his desire for those whereof he is not
yet possessed, he will account the former nothing compared to the
latter. Wherefore also one saith, "There is not a more wicked thing
than a covetous man."(2)
4. For such a one both setteth himself to sale, and
goeth about, a common enemy of the world, grieving that the earth doth
not bear gold instead of the corn, and the fountains instead of
streams, and the mountains instead of stone; vexed at the fruitfulness
of the seasons, troubled at common benefits; shunning every means
whence one cannot obtain money; undergoing all things whence one can
scrape together so much as two farthings; hating all men, the poor and
the rich; the poor, lest they should come and beg of him; the rich.
because he hath not their possessions. All men he accounts to be
possessed
484
of what is his, and as though he had been injured by all, so is he
displeased with all. He knows not plenty, he has no experience of
satiety, he is more wretched than any, even as, on the other hand, he
that is freed from these things, and practises self-restraint, is the
most enviable. For the virtuous man, though he be a servant, though a
prisoner, is the most happy of all men. For no one shall do him ill, no
not though all men should come together out of the world, setting in
motion arms and camps, and warring with him. But he that is depraved
and vile, and such as we have described, though he be a king, though he
have on a thousand diadems, will suffer the utmost extremities, even
from a common hand. So feeble is vice, so strong is virtue.
Why then dost thou mourn, being in a state of
poverty. Why wailest thou keeping a feast, for indeed it is an occasion
of feasting. Why weepest thou, for poverty is a festival, if thou be
wise. Why lamentest thou, thou little child; for such a one we should
call a little child. Did such a person strike thee? What is this, he
made thee more able to endure? But did he take away thy money? He hath
removed the greater part of thy burden. But hath he cut off thine
honor? Again thou tellest me of another kind of freedom. Hear even
those without teaching wisdom touching these things, and saying, "Thou
hast suffered no ill, if thou show no regard to it." But hath he taken
away that great house of thine, which hath enclosures about it? But
behold the whole earth is before thee, the public buildings, whether
thou wouldest have them for delight, or for use. And what is more
pleasing or more beautiful than the firmament of Heaven.
How long are ye poor and needy? It is not possible
for him to be rich, who is not wealthy in his soul; like as it is not
possible for him to be poor, who hath not the poverty in his mind. For
if the soul is a nobler thing than the body, the less noble parts have
not power to affect it after themselves; but the noble part draws over
unto herself, and changes those that are not so noble. For so the
heart, when it has received any hurt, affects the whole body
accordingly; if its temperament be disordered, it mars all, if it be
rightly tempered, it profits all. And if any of the remaining parts
should have become corrupt, while this remains sound, it easily shakes
off what is evil in them also.
And that I may further make what I say more plain,
what is the use, I pray thee, of verdant branches, when the root is
withering? and what is the harm of the leaves being withered above,
while this is sound? So also here there is no use of money, while the
soul is poor; neither harm from poverty, when the soul is rich. And how
can a soul, one may say, be rich, being in want of money? Then above
all times might this be; for then also is it wont to be rich.
For if, as we have often shown, this is a sure proof
of being rich, to despise wealth, and to want nothing; and of poverty
again, to want, and any one would more easily despise money in poverty
than in wealth, it is quite evident that to be in poverty rather makes
one to be rich. For indeed that the rich man sets his heart on money
more than the poor man, is surely plain to every one; like as the
drunken man is thirsty, rather than he that hath partaken of drink
sufficiently. For neither is his desire such as to be quenched by too
much; but, on the contrary, it is its nature to be inflamed by this.
For fire likewise, when it has received more food, then most of all
waxes fierce; and the tyranny of wealth, when thou hast cast into it
more gold, then most especially is increased.
If then the desiring more be a mark of poverty; and
he that is in the possession of riches is like this; he is especially
in poverty. Seest thou that the soul then most of all is poor, when it
is rich; and then is rich, when it is in poverty?
And if thou wilt, let us exercise our reasoning in
persons also, and let there be two, the one having ten thousand
talents, the other ten, and from both let us take away these things.
Who then will grieve the most? He that hath lost the ten thousand. But
he would not have grieved more, unless he had loved it more; but if he
loves more, he desires more; but if he desires more, he is more in
poverty. For this do we most desire, of which we are most in want, for
desire is from want. For where there is satiety, there cannot be
desire. For then are we most thirsty, when we have most need of drink.
And all these things have I said, to show that if we
be vigilant, no one shall harm us; and that the harm arises not from
poverty but from ourselves. Wherefore I beseech you with all diligence
to put away the pest of covetousness, that we may both be wealthy here,
and enjoy the good things eternal, unto which God grant we may all
attain, by the grace and love towards man of our Lord Jesus Christ, to
whom be glory world without end. Amen.
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HOMILY LXXXI.
MATT. XXVI. 17, 18.
"Now the first day of the feast of unleavened bread the disciples came
to Jesus, saying, Where wilt Thou that we prepare for Thee to eat the
Passover? And He said, Go into the city to such a man, and say unto
him, The Master saith, My time is at hand; I will keep the Passover at
thy house with My disciples."
By the first day of the feast of unleavened bread,
he means the day before that feast for they are accustomed always to
reckon the day from the evening, and he makes mention of this in which
in the evening the passover must be killed;(1) for on the fifth day of
the week they came unto Him. And this one(2) calls the day before the
feast of unleavened bread,(3) speaking of the time when they came to
Him, and another saith on this wise, "Then came the day of unleavened
bread, when the passover must be killed;"(4) by the word "came,"
meaning this, it was nigh, it was at the doors, making mention plainly
of that evening. For they began with the evening, wherefore also each
adds, when the passover was killed.
And they say, "Where wilt Thou that we prepare for
Thee to eat the passover?" So even from this it is manifest, that He
had no house, no place of sojourning; and I suppose neither had they.
For surely they would have entreated him to come there. But neither had
they any, having now parted with all things.
But wherefore did He keep the passover? To indicate
by all things unto the last day, that He is not opposed to the law.
And for what possible reason doth He send them to an
unknown person? To show by this also that He might have avoided
suffering. For He who prevailed over this man's mind, so that he
received them, and that by words; what would He not have done with them
that crucified Him, if it had been His will not to suffer? And what He
did about the ass, this He did here also. For there too He saith, "If
any man say aught unto you, ye shall say, that the Lord hath need of
them;"(5) and so likewise here, "The Master saith, I will keep the
passover at thy house." But I marvel not at this only, that he received
Him, being unknown, but that expecting to bring upon himself such
enmity and implacable hostility, he despised the enmity of the
multitude.
After this, because they knew him not, He gave them
a sign, like as the prophet touching Saul, saying, "Thou shall find one
going up and carrying a bottle;"(6) and here, "carrying a pitcher." And
see again the display of his power. For He did not only say, "I will
keep the passover," but He adds another thing also, "My time is at
hand." And this He did, at once continually reminding His disciples of
the passion, so that exercised by the frequency of the prediction, they
should be prepared for what was to take place; and at the same time to
show to themselves, and to him that was receiving Him, and to all the
Jews, which I have often mentioned, that not involuntarily doth He come
to His passion. And He adds, "with my disciples," in order that both
the preparation should be sufficient, and that the man should not
suppose that He was concealing Himself.
"Now when the even was come, He sat down with the
twelve disciples."(7) Oh the shamelessness of Judas! For he too was
present there, and came to partake both of the mysteries, and of the
meal,(8) and is convicted at the very table, when although he had been
a wild beast, he would have become tame.
For this cause the evangelist also signifies, that
while they are eating, Christ speaks of His betrayal, that both by the
time and by the table he might show the wickedness of the traitor.
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For when the disciples had done, as Jesus had
appointed them, "when the even was come, He sat down with the
twelve.(1) And as they did eat, He said," we are told, "Verily, I say
unto you, that one of you shall betray me."(2) And before the supper,
He had even washed his feet. And see how He spares the traitor. For He
said not, such a one shall betray me; but, "one of you," so as again to
give him power of repentance by concealment And He chooseth to alarm
all, for the sake of saving this man. Of you, the twelve, saith He,
that are everywhere present with me, whose feet I washed, to whom I
promised so many things.
Intolerable sorrow thereupon seized that holy
company. And John indeed saith, they "were in doubt, and looked one
upon another,"(3) and each of them asked in fear concerning himself,
although conscious to themselves of no such thing. But this evangelist
saith, that "being exceeding sorrowful, they began every one of them to
say unto Him, Is it I, Lord?(4) And He answered and said, He it is, to
whom I shall give a sop, when I have dipped it."(5)
Mark at what time He discovered him. It was when it
was His will to deliver the rest from this trouble, for they were even
dead with the fear, wherefore also they were instant with their
questions. But not only as desiring to deliver them from their distress
He did this, but also as willing to amend the traitor. For since after
having often heard it generally, he continued incorrigible, being past
feeling, He being minded to make him feel more, takes off his mask.
For when being sorrowful they began to say, "Is it
I, Lord? He answered and said, He that dippeth(6) with me in the dish,
the same shall betray me. The Son of Man goeth, as it is written of
Him, but woe to the man by(7) whom the Son of Man is betrayed. It had
been good for that man if he had not been born."(8)
Now some say that he was so bold as not to honor his
Master, but to dip with Him: but to me Christ seems to have done this
too, to shame him the more, and bring him over to a better disposition.
For this act again has something more in it.
2. But these things we ought not to pass by at
random, but they should be infixed in our minds, and wrath would find
no place at any time.
For who, bearing in mind that supper, and the
traitor sitting at meat with the Saviour of all, and Him who was to be
betrayed thus meekly reasoning, would not put away all venom of wrath
and anger? See at any rate how meekly He conducts Himself towards him,
"The Son of Man goeth, as it is written of Him."
And these things again He said, both to restore the
disciples, that they might not think the thing was a sign of weakness,
and to amend the traitor.
"But woe unto that(9) man by whom the Son of Man is
betrayed! it had been good for that man if he had not been born." See
again in His rebukes His unspeakable meekness. For not even here with
invective, but more in the way of compassion, doth He apply what He
saith, but in a disguised way again; and yet not his former
senselessness only, but his subsequent shamelessness was deserving of
the utmost indignation. For after this conviction he saith, "Is it I,
Lord?"(10) Oh insensibility! He inquires, when conscious to himself of
such things. For the evangelist too, marvelling at his boldness, saith
this. What then saith the most mild and gentle Jesus? "Thou sayest."
And yet He might have said, O thou unholy, thou all unholy one;
accursed, and profane; so long a time in travail with mischief, who
hast gone thy way, and made satanical compacts, and hast agreed to
receive money, and hast been convicted by me too, dost thou yet dare to
ask? But none of these things did He say; but how? "Thou sayest?"
fixing for us hounds and rules of long suffering.
But some one will say, Yet if it was written that He
was to suffer these things, wherefore is Judas blamed, for he did the
things that were written? But not with this intent, but from
wickedness. For if thou inquire not concerning the motive, thou wilt
deliver even the devil from the charges against him. But these things
are not, they are not so. For both the one and the other are deserving
of countless punishments, although the world was saved. For neither did
the treason of Judas work out salvation for us, but the wisdom of
Christ, and the good contrivance of His fair skill, using the
wickednesses of others for our advantage.
"What then," one may say, "though Judas had not
betrayed Him, would not another have betrayed Him?" And what has this to
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do with the question? "Because if Christ must needs be crucified, it
must be by the means of some one, and if by some one, surely by such a
person as this. But if all had been good, the dispensation in our
behalf had been impeded." Not so. For the All wise knows how He shall
bring about our benefits, even had this happened. For His wisdom is
rich in contrivance, and incomprehensible. So for this reason, that no
one might suppose that Judas had become a minister of the dispensation,
He declares the wretchedness of the man. But some one Will say again,
"And if it had been good if he had never been born, wherefore did He
suffer both this man, and all the wicked, to come into the world?" When
thou oughtest to blame the wicked, for that having the power not to
become such as they are, they have become wicked, thou leavest this,
and busiest thyself, and art curious about the things of God; although
knowing that it is not by necessity that any one is wicked.
"But the good only should be born," he would say,
"and there were no need of hell, nor punishment, nor vengeance, nor
trace of vice, but the wicked should either not be born at all, or
being born should straightway depart."
First then, it were well to repeat to thee the
saying of the apostle, "Nay but, O man, who art thou that repliest
against God? Shall the thing formed say to Him that formed it, Why hast
Thou made me thus?"(1)
But if thou still demandest reasons, we would say
this, that the good are more admired for being among the bad; because
their long-suffering and great self-command is then most shown. But
thou takest away the occasion of their wrestlings, and conflicts, by
saying these things. "What then, in order that these may appear good,
are others punished?" saith he. God forbid, but for their own
wickedness. For neither because they were brought into the world did
they become wicked, but on account of their own wickedness; wherefore
also they are punished. For how should they fail to be deserving of
punishment, seeing they have so many teachers of virtue, and gain
nothing therefrom. For like as the noble and good are worthy of double
honor, because they both became good, and took no hurt from the wicked;
so also the worthless deserve twofold punishment, both because they
became wicked, when they might have become good (they show it who have
become such), and because they gained nothing from the good.
But let us see what saith this wretched man, when
convicted by his Master. What then saith he? "Is it I, Rabbi?"(2) And
why did he not ask this from the beginning? He thought to escape
knowledge by its being said, "one of you;" but when He had made him
manifest, he ventured again to ask, confiding in the clemency of his
Master, that He would not convict him.(3)
3. O blindness! Whereunto hath it led him? Such is
covetousness, it renders men fools and senseless, yea reckless, and
dogs instead of men, or rather even more fierce than dogs, and devils
after being dogs. This man at least received unto him the devil even
when plotting against him, but Jesus, even when doing him good, he
betrayed, having already become a devil in will, For such doth the
insatiable desire of gain make men, out of their mind,
frenzy-smitten,altogether given up to gain, as was the case even with
Judas.
But how do Matthew and the other evangelists say,
that, when he made the agreement touching the treason, then the devil
seized him; but John, that "after the sop Satan entered into him."(4)
And John himself knew this, for further back he saith, "The devil
having now put into the heart of Judas, that he should betray Him."(5)
How then doth he say, "After the sop Satan entered into him?" Because
he enters not in suddenly, nor at once, but makes much trial first,
which accordingly was done here also. For after having tried him in the
beginning, and assailed him quietly, after that he saw him prepared to
receive him, he thenceforth wholly breathed himself into him, and
completely got the better of him.
But how, if they were eating the passover, did they
eat it contrary to the law? For they should not have eaten it, sitting
down to their meat.(6) What then can be said? That after eating it,
they then sat down to the banquet.
But another evangelist saith, that on that evening
He not only ate the passover, but also said, "With desire I have
desired to eat this passover with you,"(7) that is, on that year. For
what reason? Because then the salvation of the world was to be brought
about, and the mysteries to be delivered, and the subjects of sorrow to
be done away with by His death; so welcome was the cross to Him. But
nothing softened the savage monster, nor
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moved, nor shamed him. He pronounced him wretched, saying, "Woe to that
man." He alarmed him again, saying, "It were good for him if he had not
been born." He put him to shame, saying, "To whom I shall give a sop,
when I have dipped it." And none of these things checked him, but he
was seized by covetousness, as by some madness, or rather by a more
grievous disease. For indeed this is the more grievous madness.
For what would the madman do like this He poured not
forth foam out of his mouth but he poured forth the murder of his Lord.
He distorted not his hands, but stretched them out for the price of
precious blood. Wherefore his madness was greater, because he was mad
being in health.
But he doth not utter sayest thou, sounds without
meaning. And what is more without meaning than this language. "What
will ye give me, and I will deliver Him unto you?"(1) "I will deliver,"
the devil spake by that mouth. But he did not smite the ground with his
feet struggling? Nay, how much better so to struggle, than thus to
stand upright. But sayest thou, he did not cut himself with stones? Yet
how much better, than to do such things as these!
Will ye, that we bring forward the possessed and the
covetous, and make a comparison between the two. But let no one account
what is done a reproach to himself. For we do not reproach the nature,
but we lament the act. The possessed was never clad with garments,
cutting himself with stones, and running, he rushes over rough paths,
driven headlong of the devil. Do not these things seem to be dreadful?
What then, if I shall show the covetous doing more grievous things than
these to their own soul, and to such a degree more grievous, that these
are considered child's play compared with those. Will you indeed shun
the pest? Come then, let us see if they are in any respect in a more
tolerable state than they. In none, but even in a more grievous
condition; for indeed they are more objects of shame than ten thousand
naked persons. For it were far better to be naked as to clothing, than
being clad with the fruits of covetousness, to go about like them that
celebrate the orgies for Bacchus. For like as they have on madmen's
masks and clothes, so have these also. And much as the nakedness of the
possessed is caused by madness, so doth madness produce this clothing,
and the clothing is more miserable than the nakedness.
And this I will hereby endeavor to prove. For
whom should we say was more mad, amongst madmen themselves; one who
should cut himself, or one who together with himself should hurt those
who met him? It is quite clear that it is this last. The madmen then
strip themselves of their clothing, but these all that meet them. "But
these tear their clothes to pieces." And how readily would every one of
those that are injured consent that his garment should be torn, rather
than be stripped of all his substance?
"But those do not aim blows at the face." In the
first place, the covetous do even this, and if not all, yet do all
inflict by famine and penury more grievous pains on the belly.
"But those bite not with the teeth." Would that it
were with teeth, and not with the darts of covetousness fiercer than
teeth. "For their teeth are weapons and darts."(2) For who will feel
most pained, he that was bitten once, and straightway healed, or he
that is for ever eaten up by the teeth of penury? For penury when
involuntary is more grievous than furnace or wild beast.
"But those rush not into the deserts like the
possessed of devils." Would it were the deserts, and not the cities,
that they overran, and so all in the cities enjoyed security. For now
in this respect again, they are more intolerable than all the insane,
because they do in the cities these things which the others do in the
deserts, making the cities deserts, and like as in a desert, where
there is none to hinder, so plundering the goods of all men.
"But they do not pelt with stones them that meet
them." And what is this? Of stones it were easy to beware; but of the
wounds which by paper and ink they work to the wretched poor (framing
writings full of blows without number), who, out of those that fall in
with them, can ever easily beware?
4. And let us see also what they do to themselves.
They walk naked up and down the city, for they have no garment of
virtue. But if this doth not seem to them to be a disgrace, this again
is of their exceeding madness, for that they have no feeling of the
unseemliness, but while they are ashamed of having their body naked,
they bear about the soul naked, and glory in it. And if you wish, I
will tell you also the cause of their insensibility. What then is the
cause? They are naked amongst many that are thus naked, wherefore
neither are they ashamed, like as neither are we in the baths. So that
if indeed there were many clothed with virtue, then would their shame
appear more. But
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now this above all is a worthy subject for many tears, that because the
bad are many, bad things are not even esteemed as a disgrace. For
besides the rest, the devil hath brought about this too, not to allow
them to obtain even a sense of their evil deeds, but by the multitude
of them that practise wickedness, to throw a shade over their disgrace;
since if it came to pass that he was in the midst of a multitude of
persons practising self-restraint, such a one would see his nakedness
more.
That they are more naked than the possessed is
evident from these things; and that they go into the deserts, neither
this again could any one gainsay. For the wide and
broad way is more desert than any desert. For though it have many that
journey on yet none from amongst men, but serpents, scorpions, wolves,
adders, and asps. Such are they that practise wickedness. And this way
is not only desert, but much more rugged than that of the mad. And this
is hereby evident. For stones and ravines and crags do not so wound
those that mount them, as robbery and covetousness the souls that
practise them.
And that they live by the tombs, like the possessed,
or rather that they themselves are tombs, is plain by this. What is a
tomb? A stone having a dead body lying in it. Wherein then do these
men's bodies differ from those stones? or rather, they are more
miserable even than they. For it is not a stone containing a dead body,
but a body more insensible than stones, bearing about a dead soul.
Wherefore one would not be wrong in calling them tombs. For so did our
Lord too call the Jews, for this reason most especially; He went on at
least to say, "Their inward parts are full of ravening and
covetousness."(1)
Would ye that I show next, how they also cut their
heads with stones? Whence then first, I pray thee, wilt thou learn
this? From the things here, or from the things to come? But of the
things to come they have not much regard; we must speak then of the
things here. For are not anxieties more grievous than many stones, not
wounding heads, but consuming a soul. For they are afraid, test those
things should justly go forth out of their house, which have come unto
them unjustly; they tremble in fear of the utmost ills, are angry, are
provoked, against those of their own house, against strangers; and now
despondency, now fear, now wrath, comes upon them in succession, and
they are as if they were crossing precipice after precipice, and they
are earnestly looking day by day for what they have not yet acquired.
Wherefore neither do they feel pleasure in the things they have, both
by reason of not feeling confidence about the security of them, and
because with their whole mind they are intent upon what they have not
yet seized. And like as one continually thirsting, though he should
drink up ten thousand fountains, feeleth not the pleasure, because he
is not satisfied; so also these, so far from feeling pleasure, are even
tormented, the more they heap around themselves; from their not feeling
any limit to such desire.
And things here are like this; but let us speak also
of the day to come. For though they give not heed, yet it is necessary
for us to speak. In the day to come then, one will see everywhere such
men as these undergoing punishment. For when He saith, "I was an
hungered, and ye gave me no meat; I was thirsty, and ye gave me no
drink;"(2) He is punishing these; and when He saith, "Depart into the
eternal fire prepared for the devil," He is sending thither them that
make a bad use of riches. And the wicked servant, who gives not to his
fellow-servants the goods of his Lord, is of the number of these men,
and he that buried his talent, and the five virgins.
And whithersoever thou shalt go, thou wilt see the
covetous punished. And now they will hear, "There is a void between us
and you;"(3) now, "Depart from me into the fire that is prepared."(4)
And now being cut asunder, they will go away, where there is gnashing
of teeth, and from every place one may see them driven, and finding a
place nowhere, but gathered in hell alone.
5. What then is the use of the right faith to us for
salvation, when we hear these things? There, gnashing of teeth, and
outer darkness, and the fire prepared for the devil, and to be cut
asunder, and to be driven away; here, enmities, evil speakings,
slanders, perils, cares, plots, to be hated of all, to be abhorred of
all, even of the very persons that seem to flatter us. For as good men
are admired not by the good only but even by the wicked; so bad men,
not the good only, but also the worthless, hate. And in proof that this
is true, I would gladly ask of the covetous, whether they do not feel
painfully one toward another; and account such more their enemies than
those that have done them the greatest wrong; whether they do not also
accuse themselves, whether they do not account the thing
490
an affront, if any one brings this reproach upon them. For indeed this
is an extreme reproach, and a sure proof of much wickedness; for if
thou dost not endure to despise wealth, of what wilt thou ever get the
better? of lust, or of the mad desire of glory, or anger, or of wrath?
And how would any be persuaded of it? For as to lust, and anger, and
wrath, many impute it even to the temperament of the flesh, and to this
do students of medicine refer the excesses thereof; and him that is of
a more hot and languid temperament, they affirm to be more lustful; but
him that runs out into a drier kind of ill temperament, eager, and
irritable, and wrathful. But with respect to covetousness, no one ever
heard of their having said any such thing. So entirely is the pest the
effect of mere remissness, and of a soul past feeling.
Therefore, I beseech you, let us give diligence to
amend all such things, and to give an opposite direction to the
passions that come upon us in every age. But if in every part of our
life we sail past the labors of virtue, everywhere undergoing
shipwrecks; when we have arrived at the harbor destitute of spiritual
freight, we shall undergo extreme punishment. For our present life is
an out stretched ocean. And as in the sea here, there are different
bays exposed to different tempests, and the Ægean is difficult
because of the winds, the Tyrrhenian strait because of the confined
space, the Charybdis that is by Africa because of the shallows, the
Propontis, which is without the Euxine sea, on account of its violence
and currents, the parts without Cadiz because of the desolation, and
tracklessness, and unexplored places therein, and other portions for
other causes; so also is it in our life.
And the first sea to view is that of our childish
days, having much tempestuousness, because of its folly, its facility,
because it is not steadfast. Therefore also we set over it guides
and teachers, by our diligence adding what is wanting to nature, even
as there by the pilot's skill.
After this age succeeds the sea of the youth, where
the winds are violent as in the Ægean, lust increasing upon us.
And this age especially is destitute of correction; not only because he
is beset more fiercely, but also because his faults are not reproved,
for both teacher and guide after that withdraw. When therefore the
winds blow more fiercely, and the pilot is more feeble, and there is no
helper, consider the greatness of the tempest.
After this there is again another period of life,
that of men, in which the cares of the household press upon us, when
there is a wife, and marriage, and begetting of children, and ruling of
a house, and thick falling showers of cares. Then especially both
covetousness flourishes and envy.
When then we pass each part of our life with
shipwrecks, how shall we suffice for the present life? how shall we
escape future punishment. For when first in the earliest age we
learn nothing healthful, and then in youth we do not practise sobriety,
and when grown to manhood do not get the better of covetousness, coming
to old age as to a hold full of bilgewater, and as having made the
barque of the soul weak by all these shocks, the planks being
separated, we shall arrive at that harbor, bearing much filth instead
of spiritual merchandise, and to the devil we shall furnish laughter,
but lamentation to ourselves, and bring upon ourselves the intolerable
punishments.
That these things may not be, let us brace ourselves
up on every side, and, withstanding all our passions, let us east out
the lust of wealth, that we may also attain unto the good things to
come, by the grace and love towards man of our Lord Jesus Christ, to
whom be glory forever and ever. Amen.
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HOMILY LXXXII.
MATT. XXVI. 26--28.
"And as they were eating, Jesus took bread, and gave thanks, and brake
it, and gave(1) it to the disciples, and said, Take, eat; This is my
body." "And He took a cup, and gave thanks, and gave it to them,
saying, Drink ye all of it; This is my blood of the New Testament,
Which is shed for many, for the remission of sins."(2)
Ah! how great is the blindness of the traitor! Even
partaking of the mysteries, he remained the same; and admitted to the
most holy(3) table, he changed not. And this Luke shows by saying, that
after this Satan entered(4) into him, not as despising the Lord's body,
but thenceforth laughing to scorn the traitor's shamelessness. For
indeed his sin became greater from both causes, as well in that he came
to the mysteries with such a disposition, as that having approached
them, he did not become better, either from fear, or from the benefit,
or from the honor. But Christ forbad him not, although He knew all
things, that thou mightest learn that He omits none of the things that
pertain to correction. Wherefore both before this, and after this, He
continually admonished him, and checked him, both by deeds, and by
words; both by fear, and by kindness; both by threatening, and by
honor. But none of these things withdrew him from that grievous pest.
Wherefore thenceforth He leaves him, and by the
mysteries again reminds the disciples of His being slain, and in the
midst of the meal His discourse is of the cross, by the continual
repeating of the prediction, making His passion easy to receive. For
if, when so many things had been done and foretold, they were troubled;
if they had heard none of these things, what would they not have felt?
"And as they were eating, He took bread, and brake
it." Why can it have been that He ordained this sacrament then, at the
time of the passover? That thou mightest learn from everything, both
that He is the lawgiver of the Old Testament, and that the things
therein are foreshadowed because of these things. Therefore, I say,
where the type is, there He puts the truth.
But the evening is a sure sign of the fullness of
times, and that the things were now come to the very end.
And He gives thanks, to teach us how we ought to
celebrate this sacrament, and to show that not unwillingly doth He come
to the passion, and to teach us whatever we may suffer to bear it
thankfully, thence also suggesting good hopes. For if the type was a
deliverance from such bondage, how much more will the truth set free
the world, and will He be delivered up for the benefit of our race.
Wherefore, I would add, neither did He appoint the sacrament before
this, but when henceforth the rites of the law were to cease. And thus
the very chief of the feasts He brings to an end, removing them to
another most awful table, and He saith, "Take, eat, This is my body,
Which is broken for many."
And how were they not confounded at hearing this?
Because He had before told unto them many and great things touching
this. Wherefore that He establishes no more, for they had heard it
sufficiently, but he speaks of the cause of His passion, namely, the
taking away of sins. And He calls it blood of a New Testament, that of
the undertaking, the promise, the new law. For this He undertook also
of old, and this comprises the Testament that is in the new law. And
like as the Old Testament had sheep and bullocks, so this has the
Lord's blood. Hence also He shows that He is soon to die, wherefore
also He made mention of a Testament, and He reminds them also of the
former Testament, for that also was dedicated with blood. And again He
tells the cause of His death, "which is shed for many for the remission
of
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sins;" and He saith, "Do this in remembrance of me." Seest thou how He
removes and draws them off from Jewish customs. For like as ye did
that, He saith, in remembrance of the miracles in Egypt, so do this
likewise in remembrance of me. That was shed for the preservation of
the firstborn, this for the remission of the sins of the whole world.
For, "This," saith He, "is my blood, which is shed for the remission of
sins."
But this He said, indicating thereby, that His
passion and His cross are a mystery, by this too again comforting His
disciples. And like as Moses saith, "This shall be to you for an
everlasting memorial,"(1) so He too, "in remembrance of me," until I
come.(2) Therefore also He saith, "With desire I have desired to eat
this passover,"(3) that is, to deliver you the new rites, and to give a
passover, by which I am to make you spiritual.
And He Himself drank of it. For lest on hearing
this, they should say, What then? do we drink blood, and eat flesh? and
then be perplexed (for when He began to discourse concerning these
things, even at the very sayings many were offended),(4) therefore lest
they should be troubled then likewise, He first did this Himself,
leading them to the calm participation of the mysteries. Therefore He
Himself drank His own blood. What then must we observe that other
ancient rite also? some one may say. By no means. For on this account
He said, "Do this," that He might withdraw them from the other. For if
this worketh remission of sins, as it surely doth work it, the other is
now superfluous.
As then in the case of the Jews, so here also He
hath bound up the memorial of the benefit with the mystery, by this
again stopping the mouths of heretics. For when they say, Whence is it
manifest that Christ was sacrificed? together with the other arguments
we stop their mouths from the mysteries also. For if Jesus did not die,
of what are the rites the symbols?
2. Seest thou how much diligence hath been used,
that it should be ever borne in mind that He died for us? For since the
Marcionists, and Valentinians, and Manichaeans were to arise, denying
this dispensation, He continually reminds us of the passion even by the
mysteries, (so that no man should be deceived); at once saving, and at
the same time teaching by means of that sacred table. For this is the
chief of the blessings; wherefore Paul also is in every way pressing
this.
Then, when He had delivered it, He saith, "I will
not drink of the fruit of this wine, until that day when I drink it new
with you in my Father's kingdom."(5) For because He had discoursed with
them concerning passion and cross, He again introduces what He has to
say of His resurrection, having made mention of a kingdom before
them,(6) and so calling His own resurrection.
And wherefore did He drink after He was risen again?
Lest the grosser sort might suppose the resurrection was an appearance.
For the common sort made this an infallible test of His having risen
again. Wherefore also the apostles also persuading them concerning the
resurrection say this, "We who did eat and drink with Him."(7)
To show therefore that they should see Him
manifestly risen, again, and that He should be with them once more, and
that they themselves shall be witnesses to the things that are done,
both by sight, and by act, He saith, "Until I drink it new with you,"
you bearing witness. For you shall see me risen again.
But what is "new." In a new, that is, a strange
manner, not having a passible body, but now immortal and incorruptible,
and not needing food.
It was not then for want that He both ate and drank
after the resurrection, for neither did His body need these things any
more, but for the full assurance of His resurrection.
And wherefore did He not drink water after He was
risen again, but wine. To pluck up by the roots another wicked heresy.
For since there are certain who use water in the mysteries; to show
that both when He delivered the mysteries He had given wine, and that
when He had risen and was setting before them a mere meal without
mysteries, He used wine, "of the fruit," He saith, "of the vine." But a
vine produces wine, not water.
"And when they had sung an hymn, they went out unto
the Mount of Olives."(8) Let them hear this, as many as, like swine
eating at random, rudely spurn the natural(9) table, and rise up in
drunkenness, whereas it were meet to give thanks, and end with an hymn
Hear this, as many as wait not again for the last
prayer of the mysteries, for this is a
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symbol of that. He gave thanks before He gave it to His disciples, that
we also may give thanks. He gave thanks, and sang an hymn after the
giving, that we also may do this selfsame thing.
But for what reason doth He go forth unto the
mountain? Making Himself manifest, that He may be taken, in order not
to seem to hide himself. For He hastened to go to the place which was
also known to Judas.
Then "He saith unto them, All ye shall be offended
in me."(1) After this He mentions also a prophecy, "For it is written,
I will smite the shepherd, and the sheep shall be scattered abroad:"(2)
at once persuading them ever to give heed to the things that are
written, and at same time making it plain that He was crucified,
according to God's purpose; and by everything showing He was no alien
from the old covenant, nor from the God preached therein, but that what
is done is a dispensation,(3) and that the prophets all proclaimed all
things beforehand from the beginning that are comprised in the matter,
so that they be quite confident about the better things also.
And He teaches us to know what the disciples were
before the crucifixion, what after the crucifixion. For indeed they
who, when He was crucified, were not able so much as to stand their
ground, these after His death were mighty, and stronger than adamant.
And this self-same thing is a demonstration of His
death, the fright and cowardice, I mean, of His disciples. For if when
so many things have been both done and said, still some are shameless,
and say that He was not crucified; if none of these things had come to
pass, to what pitch of wickedness would they not have proceeded? So for
this reason, not by His own sufferings only, but by what took place
with respect to the disciples, He confirms the word concerning His
death, and by the mysteries also, in every way confounding those that
are diseased with the pest of Marcion. For this reason He suffers even
the chief apostle to deny Him. But if He was not bound nor crucified,
whence sprung the fear to Peter, and to the rest of the apostles.
He suffers them not however, on the other hand, to
wait until the sorrows, but what saith He? "But after I am risen again,
I will go before you into Galilee."(4) For not from Heaven doth He
appear at once, neither will He depart into any distant country, but in
the same nation, in which He had also been crucified, nearly in the
same place, so as hereby again to assure them that He that was
crucified was the very same that rose again, and in this way to comfort
them more abundantly when in sorrow. Therefore also He said "in
Galilee," that being freed from the fears of the Jews they might
believe His saying. For which cause indeed He appeared there.
"But Peter answered and said, Though all men should
be offended because of Thee, yet will I never be offended."(5)
3. What sayest thou, O Peter? the prophet said, "The
sheep shall be scattered;" Christ hath confirmed the saying, and sayest
thou, No? Is not what passed before enough, when Thou saidst, "Far be
it from Thee,"(6) and thy mouth was stopped? For this then He suffers
him to fall, teaching him thereby to believe Christ in all things, and
to account His declaration more trustworthy than one's own conscience.
And the rest too reaped no small benefit from his denial, having come
to know manes weakness, and God' s truth. For when He foretells
anything, we must no longer be subtle, nor lift up ourselves above the
common sort. For, "thy rejoicing," it is said, "thou shall have in
thyself, and not in another."(7) For where he should have prayed, and
have said, Help us, that we be not cut off, he is confident in himself,
and saith, "Though all men should be offended in Thee, yet will I
never;" though all should undergo this, I shall not undergo it, which
led him on by little and little to self-confidence. Christ then, out of
a desire to put down this, permitted his denial. For since he neither
submitted to Him nor the prophet (and yet for this intent He brought in
the prophet be sides, that they may not gainsay), but nevertheless
since he submitted not to His words, he is instructed by deeds.
For in proof that for this intent He permitted it,
that He might amend this in him, hear what He saith, "I have prayed for
thee, that thy faith fail not."(8) For this He said sharply reproving
him, and showing that his fall was more grievous than the rest, and
needed more help. For the matters of blame were two; both that he
gainsaid; and, that he set himself before the other; or rather a third
too, namely, that he attributed all to himself.
To cure these things then, He suffered the fall to
take place, and for this cause also
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leaves the others, and addresses Himself earnestly to him. For,
"Simon,"(1) saith He, "Simon, behold Satan hath desired to have you
that he may sift you as wheat;" that is, that he may trouble, confound,
tempt you; but "I have prayed for thee, that thy faith fail not."
And why, if Satan desired all, did He not say
concerning all, I have prayed for you? Is it not quite plain that it is
this, which I have mentioned before, that it is as reproving him, and
showing that his fall was more grievous than the rest, that He directs
His words to him?
And wherefore said He not, But I did not suffer it,
rather than, "I have prayed?" He speaks from this time lowly things, on
His way to His passion, that He may show His humanity. For He that has
built His church upon Peter's confession, and has so fortified it, that
ten thousand dangers and deaths are not to prevail over it; He that
hath given him the keys of Heaven, and hath put him in possession of so
much authority, and in no manner needed a prayer for these ends (for
neither did He say, I have prayed, but with His own authority, "I will
build my church, and I will give thee the keys of Heaven"), how should
He need to pray, that He might brace up the shaken soul of a single
man? Wherefore then did He speak in this way? For the cause which I
mentioned, and because of their weakness, for they had not as yet the
becoming view of Him.
How then was it that He denied? he said not, that
thou mayest not deny, but that thy faith fail not, that thou perish not
utterly. For this came from His care.
For indeed fear had driven out all else, for it was
beyond measure, and it became beyond measure, since God had to an
exceeding degree deprived him of His help, and He did exceedingly
deprive him thereof, because there was to an exceeding degree in him
the passion of self-will and contradiction. In order then that He might
pluck it up by the roots, therefore He suffered the terror to overtake
him.
For in proof that this passion was grievous in him,
he was not content with his former words, gainsaying both prophet and
Christ, but also after these things when Christ had said unto him,
"Verily I say unto thee, that this night,2) before the cock crow, thou
shalt deny me thrice," he replieth, "Though I should die with
Thee, I will not deny Thee in any wise."3) And Luke signifies moreover,
that the more Christ warned him, so much the more did Peter exceedingly
oppose Him.
What mean these things, O Peter? When He was saying,
"One of you shall betray me," thou didst fear lest thou shouldest be
the traitor, and didst constrain the disciple to ask, although
conscious to thyself of no such thing; but now, when He is plainly
crying out, and saying, "All shall be offended," art thou gainsaying
it, and not once only, but twice and often? For this is what Luke saith.
Whence then did this come to him? From much love,
from much pleasure. I mean, that after that he was delivered from that
distressing fear about the betrayal, and knew the traitor, he then
spoke confidently, and lifted himself up over the rest, saying, "Though
all men shall be offended, yet will I not be offended."4) And in some
degree too his conduct sprung from jealousy, for at supper they
reasoned "which of them is the greater,"5) to such a degree did this
passion trouble them. Therefore He checked him, not compelling him to
the denial, God forbid! but leaving him destitute of His help, and
convicting human nature.
See at any rate after these things how he was
subdued. For after the resurrection, when he had said, "And what shall
this man do?"6) and was silenced, he ventured no more to gainsay as
here, but held his peace. Again, towards the assumption,7) when he
heard, "It is not for you to know times or seasons,"8) again he holds
his peace, and contradicts not. After these things, on the house, and
by the sheet, when he heard a voice saying to him, "What God hath
cleansed, call not thou common,"9) even though he knew not for the time
what the saying could be, he is quiet, and strives not.
4. All these things did that fall effect, and
whereas before that he attributes all to himself, saying, "Though all
men shall be offended, yet will I not be offended;" and, "If I should
die, I will not deny Thee"when he should have said, If I receive the
assistance from Thee);--yet after these things altogether the contrary,
"Why do ye give heed to us, as though by our own power or holiness we
had made him to walk?10)
Hence we learn a great doctrine, that a man's
willingness is not sufficient, unless any one receive the succor from
above; and that again we shall gain nothing by the succor
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from above, if there be not a willingness. And both these things do
Judas and Peter show; for the one, though he had received much help,
was profited nothing, because he was not willing, neither contributed
his part; but this one, though he was ready in mind, because he
received no assistance, fell. For indeed of these two things is
virtue's web
woven.
Wherefore I entreat you neitherwhen you have cast
all upon God) to sleep yourselves, nor, when laboring earnestly, to
think to accomplish all by your own toils. For neither is it God's will
that we should be supine ourselves, therefore He worketh it not all
Himself; nor yet boasters, therefore He did not give all to us; but
having removed what was hurtful in either way, left that which is
useful for us. Therefore He suffered even the chief apostle to fall,
both rendering him more humbled in mind, and training him thenceforth
to greater love. "For to whom more is forgiven," it is said, "he loveth
more."1)
Let us then in everything believe God, and gainsay
Him in nothing, though what is said seem to be contrary to our thoughts
and senses, but let His word be of higher authority than both
reasonings and sight. Thus let us do in the mysteries also, not looking
at the things set before us, but keeping in mind His sayings.
For His word cannot deceive, but our senses are
easily beguiled. That hath never failed, but this in most things goeth
wrong. Since then the word saith, "This is my body," let us both be
persuaded and believe, and look at it with the eyes of the mind.
For Christ hath given nothing sensible, but though
in things sensible yet all to be perceived by the mind. So also in
baptism, the gift is bestowed by a sensible thing, that is, by water;
but that which is done is perceived by the mind, the birth, I mean, and
the renewal. For if thou hadst been incorporeal, He would have
delivered thee the incorporeal gifts bare; but because the soul hath
been locked up in a body, He delivers thee the things that the mind
perceives, in things sensible.
How many now say, I would wish to see His form, the
mark, His clothes, His shoes. Lo! thou seest Him, Thou touchest Him,
thou eatest Him. And thou indeed desirest to see His clothes, but He
giveth Himself to thee not to see only, but also to touch and eat and
receive within thee.
Let then no one approach it with indifference, no
one faint-hearted, but all with burning hearts, all fervent, all
aroused. For if Jews standing, and having on their shoes and their
staves in their hands, ate with haste, much more oughtest thou to be
watchful. For they indeed were to go forth to Palestine, wherefore also
they had the garb of pilgrims, but thou art about to remove unto Heaven.
5. Wherefore it is needful in all respects to be
vigilant, for indeed no small punishment is appointed to them that
partake unworthily.
Consider how indignant thou art against the traitor,
against them that crucified Him. Look therefore, lest thou also thyself
become guilty of the body and blood of Christ. They slaughtered the
all-holy body, but thou receivest it in a filthy soul after such great
benefits. For neither was it enough for Him to be made man, to be
smitten and slaughtered, but He also commingleth Himself with us, and
not by faith only, but also in very deed maketh us His body. What then
ought not he to exceed in purity that hath the benefit of this
sacrifice, than what sunbeam should not that hand be more pure which is
to sever this flesh, the mouth that is filled with spiritual fire, the
tongue that is reddened by that most awful blood? Consider with what
sort of honor thou wast honored, of what sort of table thou art
partaking. That which when angels behold, they tremble, and dare not so
much as look up at it without awe on account of the brightness that
cometh thence, with this we are fed with this we are commingled, and we
are made one body and one flesh with Christ. "Who shall declare the
mighty works of the Lord, and cause all His praises to be heard?"2)
What shepherd feeds his sheep with his own limbs? And why do I say,
shepherd? There are often mothers that after the travail of birth send
out their children to other women as nurses; but He endureth not to do
this, but Himself feeds us with His own blood, and by all means
entwines us with Himself.
Mark it, He was born of our substance. But, you say,
this is nothing to all men; though it does concern all. For if He came
unto our nature, it is quite plain that it was to all; but if to all,
then to each one. And how was it, you say, that all did not reap
the profit therefrom. This was not of His doing, whose
choice it was to do this in behalf of all, but the fault of them that
were not willing. With each one of the faithful doth He mingle
Himself in the mysteries, and whom He begat, He nourishes by Himself,
and
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putteth not out to another; by this also persuading thee again, that He
had taken thy flesh. Let us not then be remiss, having been counted
worthy of so much both of love and honor. See ye not the infants with
how much eagerness they lay hold of the breast? with what earnest
desire they fix their lips upon the nipple? With the like let us also
approach this table, and the nipple of the spiritual cup. Or rather,
with much more eagerness let us, as infants at the breast, draw out the
grace of the spirit, let it be our one sorrow, not to partake of this
food. The works set before us are not of man's power. He that then did
these things at that supper, this same now also works them. We occupy
the place of servants. He who sanctifieth and changeth them is the
same. Let then no Judas be present, no covetous man. If any one be not
a disciple, let him withdraw, the table receives not such. For "I keep
the passover," He saith, "with my disciples."1)
This table is the same as that, and hath nothing
less. For it is not so that Christ wrought that, and man this, but He
doth this too. This is that upper chamber, where they were then; and
hence they went forth unto the mount of Olives.
Let us also go out unto the hands of the poor, for
this spot is the mount of Olives. For the multitude of the poor are
olive-trees planted in the house of God, dropping the oil, which is
profitable for us there, which the five virgins had, and the others
that had not received perished thereby. Having received this, let us
enter in that with bright lamps we may meet the bridegroom; having
received this, let us go forth hence.
Let no inhuman person be present, no one that is
cruel and merciless, no one at all that is unclean.
6. These things I say to you that receive, and to
you that minister. For it is necessary to address myself to you also,
that you may with much care distribute the gifts there. There is no
small punishment for you, if being conscious of any wickedness in any
man, you allow him to partake of this table. "His blood shall be
required at your hands."2) Though any one be a general, though a
deputy, though it be he himself who is invested with the diadem, and
come unworthily, forbid him, the authority thou hast is greater than
his. Thou, if thou weft entrusted to keep a spring of water clean for a
flock, and then wert to see a sheep having much mire on its mouth, thou
wouldest not suffer it to stoop down unto it and foul the stream: but
now being entrusted with a spring not of water, but of blood and of
spirit, if thou seest any having on them sin, which is more grievous
than earth and mire, coming unto it, art thou not displeased? dost thou
not drive them off? and what excuse canst thou have?
For this end God hath honored you with this honor,
that ye should discern these things. This is your office, this your
safety, this your whole crown, not that ye should go about clothed in a
white and shining vestment.
And whence know I, you may say, this person, and
that person? I speak not of the unknown, but of the notorious.
Shall I say something more fearful. It is not so
grievous a thing for the energumens(3) to be within, as for such as
these, whom Paul affirms to trample Christ under foot, and to "account
the blood of the covenant unclean. and to do despite to the grace of
the Spirit."(4) For he that hath fallen into sin and draws nigh, is
worse than one possessed with a devil. For they, because they are
possessed are not punished, but those, when they draw nigh unworthily,
are delivered over to undying punishment. Let us not therefore drive
away these only, but all without exception, whomsoever we may see
coming unworthily.
Let no one communicate who is not of the
disciples. Let no Judas receive, lest he suffer the fate of Judas. This
multitude also is Christ's body. Take heed, therefore, thou that
ministerest at the mysteries, lest thou provoke the Lord, not purging
this body. Give not a sword instead of meat.
Nay, though it be from ignorance that he come to
communicate, forbid him, be not afraid. Fear God, not man. If thou
shouldest fear man, thou wilt be laughed to scorn even by him, but if
God, thou wilt be an object of respect even to men.
But if thou darest not to do it thyself, bring him
to me; I will not allow any to dare do these things. I would give up my
life rather than impart of the Lord's blood to the unworthy; and will
shed my own blood rather than impart of such awful blood contrary to.
what is meet.
But if any hath not known the bad man, after much
inquiry, it is no blame. For these things have been said about the open
sinners. For if we amend these, God will speedily discover to us the
unknown also; but if we let these alone, wherefore should He then make
manifest those that are hidden. But these things I say, not that we
repel
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them only, nor cut them off, but in order that we may amend them, and
bring them back, that we may take care of them. For thus shall we both
have God propitious, and shall find many to receive worthily; and for
our own diligence, and for our care for others, receive great reward;
unto which God grant we may all attain by the grace and love towards
man of our Lord Jesus Christ, to whom be glory world without end. Amen.
HOMILY LXXXIII.
MATT. XXVI. 36--38.
"Then cometh Jesus with them unto a place called Gethsemane, and saith
unto the disciples, Sit ye here, while I go and pray yonder. And He
took with Him Peter and the two sons of Zebedee, and began to be
sorrowful and very heavy: and He saith unto them, My soul is exceeding
sorrowful, even unto death; tarry ye here, and watch with me. "(1)
BECAUSE they clung to Him inseparably, therefore He
saith, "Tarry ye here, while I go away and pray." For it was usual with
Him to pray apart from them. And this He did teaching us in our
prayers, to prepare silence for ourselves and great retirement.
And He takes with Him the three, and saith unto
them, "my soul is exceeding sorrowful, even unto death." Wherefore doth
He not take all with Him? That they might not be cast down; but these
He taketh that had been spectators of His glory. However, even these He
dismisses: "And He went on a little farther, and prayeth, saying,
Father, if it be possible, let this cup pass from me; nevertheless not
as I will, but as Thou wilt. And He cometh unto them, and findeth them
sleeping, and saith unto Peter, What, could ye not watch with me one
hour? Watch and pray, that ye enter not into temptation; the spirit
indeed is willing, but the flesh is weak."(2)
Not without reason doth He inveigh against Peter
most, although the others also had slept; but to make him feel by this
also, for the cause which I mentioned before. Then because the others
also said the same thing (for when Peter had said (these are the
words), "Though I must die with Thee, I will not deny Thee; likewise
also," it is added, "said all the disciples");(3) He addresses Himself
to all, convicting their weakness. For they who are desiring to die
with Him, were not then able so much as to sorrow with Him wake-fully,
but sleep overcame them.
And He prays with earnestness, in order that the
thing might not seem to be acting. And sweats flow over him for the
same cause again, even that the heretics might not say this, that He
acts the agony. Therefore there is a sweat like drops of blood, and an
angel appeared strengthening Him, and a thousand sure signs of fear,
lest any one should affirm the words to be reigned. For this cause also
was this prayer. By saying then, "If it be possible, let it pass from
me," He showed His humanity; but by saying, "Nevertheless not as I
will, but as Thou wilt," He showed His virtue and self-command,
teaching us even when nature pulls us back, to follow God. For since it
was not enough for the foolish to show His face only, He uses words
also. Again, words sufficed not alone, but deeds likewise were needed;
these also He joins with the words, that even they who are in a high
degree contentious may believe, that He both became man and died. For
if, even when these things are so, this be still disbelieved by some,
much more, if these had not been. See by how many things He shows the
reality of the incarnation: by what He speaks, by what He suffers.
After that He cometh and saith to Peter, as it is said, "What, couldest
thou not watch one hour with me?"(4) All were sleeping, and He re-
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bukes Peter, hinting at him, in what He spake. And the words, "with
me," are not employed without reason; it is as though He had said, Thou
couldest not watch with me one hour, and wilt thou lay down thy life
for me? and what follows also, intimates this self-same thing. For
"Watch," saith He, "and pray not to enter into temptation." See how He
is again instructing them not to be self-confident, but contrite in
mind, and to be humble, and to refer all to God.
And at one time He addresses Himself to Peter, at
another to all in common. And to him He saith, "Simon, Simon, Satan
hath desired to have you, that he may sift you as wheat; but I have
prayed for thee;" and to all in common, "Pray that ye enter not into
temptation;" every way plucking up their self-will, and making them
earnest-minded. Then, that He might not seem to make His language
altogether condemnatory, He saith, "The spirit indeed is ready, but the
flesh is weak." For even although thou dost desire to despise death,
yet thou wilt not be able, until God stretch forth His hand, for the
carnal mind draws down.
And again He prayed in the same way, saying,
"Father, if this cannot pass from me except I drink it, Thy will be
done,"(1) showing here, that He fully harmonizes with God's will, and
that we must always follow this, and seek after it.
"And He came and found them asleep."(2) For besides
that it was late at night, their eyes also were weighed down by their
despondency. And the third time He went and spake the same thing,
establishing the fact, that He was become man. For the second and third
time is in the Scriptures especially indicative of truth; like as
Joseph also said to Pharaoh, "Did the dream appear to thee the second
time? For truth was this done, and that thou mightest be assured that
this shall surely be."(3) Therefore He too once, and twice, and three
times spake the same thing, for the sake of proving the incarnation.(4)
And wherefore came He the second time? In order to
reprove them, for that they were so drowned in despondency, as not to
have any sense even of His presence. He did not however reprove them,
but stood apart from them a little, showing their unspeakable weakness,
that not even when they had been rebuked, were they able to endure. But
He doth not awake and rebuke them again, lest He should smite them that
were already smitten, but He went away and prayed, and when He is come
back again, He saith, "Sleep on now, and take your rest." And yet then
there was need to be wakeful, but to show that they will not bear so
much as the sight of the dangers, but will be put to flight and desert
Him from their terror, and that He hath no need of their succor, and
that He must by all means be delivered up, "Sleep on now," He saith,
"and take your rest; behold the hour is at hand, and the Son of Man is
betrayed into the hands of sinners."(5)
He shows again that what is done belongs to a divine
dispensation.
2. But He doth not this only, but also, by saying,
"into the hands of sinners," He cheers up their minds, showing it
was the effect of their wickedness, not of His being liable to any
charge.
"Rise, let us be going; behold, he is at hand that
doth betray me."(6) For by all means He taught them, that the matter
was not of necessity, nor of weakness, but of some secret dispensation.
For, as we see, He fore-knew that Judas would come, and so far from
flying, He even went to meet him. At any rate, "While He yet spake, lo,
Judas, one of the twelve, came, and with him a great multitude with
swords and staves, from the chief priests and elders of the people."(7)
Seemly surely are the instruments of the priests! "with swords and
staves" do they come against Him! And Judas, it is said, with them, one
of the twelve. Again he calleth him "of the twelve," and is not
ashamed. Now he that betrayed Him gave them a sign, saying, "Whomsoever
I shall kiss, that same is He, hold Him fast."(8) Oh! what depravity
had the traitor's soul received. For with what kind of eyes did he then
look at his Master? with what mouth did he kiss Him? Oh! accursed
purpose; what did he devise? What did he dare? What sort of sign of
betrayal did he give? Whomsoever I shall kiss, he saith. He was
emboldened by his Master's gentleness, which more than all was
sufficient to shame him, and to deprive him of all excuse for that he
was betraying one so meek.
But wherefore doth He say this? Because often when
seized by them He had gone out through the midst, without their knowing
it. Nevertheless, then also this would have been done, if it had not
been His own will that He should be taken. It was at least with a view
to teach them this, that He then blinded their eyes, and Himself asked,
"Whom seek ye?"(9) And they knew Him not, though being with
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lanterns and torches, and having Judas with them. Afterwards, as they
had said, "Jesus;" He saith, "I am He" whom ye seek: and here again,
"Friend, wherefore art thou come?"(1)
For after having shown His own strength, then at
once He yielded Himself. But John saith, that even to the very moment
He continued to reprove him, saying, "Judas, betrayest thou the Son of
Man with a kiss?"(2) Art thou not ashamed even of the form of the
betrayal? saith He. Nevertheless, forasmuch as not even this checked
him, He submitted to be kissed, and gave Himself up willingly; and they
laid their hands on Him, and seized Him that night on which they ate
the passover, to such a degree did they boil with rage, and were mad.
However, they would have had no strength, unless He had Himself
suffered it. Yet this delivers not Judas from intolerable punishment,
but even more exceedingly condemns him, for that though he had received
such proof of His power, and lenity, and meekness, and gentleness, he
became fiercer than any wild beast.
Knowing then these things, let us flee from
covetousness. For that, that it was, which then drove him to madness;
that exercises them who are taken thereby in the most extreme cruelty
and inhumanity. For, when it makes them to despair of their own
salvation, much more doth it cause them to overlook that of the rest of
mankind. And so tyrannical is the passing, as sometimes to prevail over
the keenest lust. Wherefore indeed I am exceedingly ashamed, that to
spare their money, may indeed have bridled their unchastity, but for
the fear of Christ they were not willing to live chastely and with
gravity.
Wherefore I say, let us flee from it; for I will not
cease for ever saying this. For why, O man, dost thou gather gold? Why
dost thou make thy bondage more bitter? Why thy watching more grievous?
Why thy anxiety more painful? Account for thine own the metals buried
in the mines, those in the kings' courts. For indeed if thou hadst all
that heap, thou wouldest keep it only, and wouldest not use it. For if
now thou hast not used the things thou possessest, but abstainest from
them as though they belonged to others, much more would this be the
case with thee, if thou hadst more. For it is the way of the covetous,
the more they heap up around them, the more to be sparing of it. "But I
know," sayest thou, "that these things are mine." The possession then
is in supposition only, not in enjoyment. But I should be an object of
fear to men, sayest thou. Nay, but thou wouldest by this become a more
easy prey both to rich and poor, to robbers, and false accusers, and
servants, and in general to all that are minded to plot against thee.
For if thou art desirous to be an object of fear, cut off the occasions
by which they are able to lay hold of thee and pain thee, whoever have
set their hearts thereon. Hearest thou not the parable that saith, that
the poor and naked man, not even a hundred men gathered together are
ever able to strip? For he hath his poverty as his great est
protection, which not even the king shall ever be able to subdue and
take.
3. The covetous man indeed all join in vexing. And
why do I say men, when moths and worms war against such a man? And why
do I speak of moths? Length of time is enough alone, even when no one
troubles him, to do the greatest injury to such a man.
What then is the pleasure of wealth? For I see its
discomforts, but do thou tell me the pleasure of it. And what are its
discomforts? sayest thou: anxieties, plots, enmities, hatred, fear; to
be ever thirsting and in pain.
For if any one were to embrace a damsel he loves,
but were not able to satisfy his sire, he undergoes the utmost torment.
Even so also doth the rich man. For he hath plenty, and is with her,
but cannot satisfy all his desire; but the same result takes place as
some wise man mentions; "The lust of eunuch to deflower a virgin;" and,
"Like an eunuch embracing a virgin and groaning;"(3) so are all the
rich.
Why should one speak of the other things? how such a
one is displeasing to all, to his servants, his laborers, his
neighbors, to them that handle public affairs, to them that are
injured, to them that are not injured, to his wife most of all, and to
his children more than to any. For not as men does he bring them up,
but more miserably than menials and purchased slaves.
And countless occasions for anger, and vexation, and
insult, and ridicule against himself, doth he bring about, being set
forth as a common laughing stock to all. So the discomforts are these,
and perhaps more than these; before one could never go through them all
in discourse, but experience will be able to set them before us.
But tell me the pleasure from hence. "I appear to be
rich," he saith, "and am reputed to be rich." And what kind of pleas-
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ure to be so reputed? It is a very great name for envy. I say a name,
for wealth is a name only void of reality.
"Yet he that is rich," saith he, "indulges and
delights himself with this notion." He delights himself in those things
about which he ought to grieve. "To grieve? wherefore?" asks he.
Because this renders him useless for all purposes, and cowardly and
unmanly both with regard to banishment and to death, for he holds this
double, longing more for money than for light. Such a one not even
Heaven delights, because it beareth not gold; nor the sun, forasmuch as
it puts not forth golden beams.
But there are some, saith he, who do enjoy what they
possess, living in luxury, in gluttony, in drunkenness, spending
sumptuously. You are telling me of persons worse than the first. For
the last above all are the men, who have no enjoyment. For the first at
least abstains from other evils, being bound to one love; but the
others are worse than these, besides what we have said, bringing in
upon themselves a crowd of cruel masters, and doing service every day
to the belly, to lust, to drunkenness, to other kinds of intemperance,
as to so many cruel tyrants, keeping harlots, preparing expensive
feasts, purchasing parasites, flatterers, turning aside after unnatural
lusts, involving their body and their soul in a thousand diseases
springing therefrom.
For neither is it on what they want they spend their
goods, but on ruining the body, and on ruining also the soul therewith;
and they do the same, as if any one, when adorning his person, were to
think he was spending his money on his own wants.
So that he alone enjoys pleasure and is master of
his goods, who uses his wealth for a proper object; but these are
slaves and captives, for they aggravate both the passions of the body
and the diseases of the soul. What manner of enjoyment is this, where
is siege and war, and a storm worse than all the raging of the sea? For
if wealth find men fools, it renders them more foolish; if wanton, more
wanton.
And what is the use of understanding, thou wilt say,
to the poor man? As might be expected thou art ignorant; for neither
doth the blind man know what is the advantage of light. Listen to
Solomon, saying, "As far as light excelleth darkness, so doth wisdom
excel folly."(1)
But how shall we instruct him that is in darkness?
For the love of money is darkness, permitting nothing that is to appear
as it is, but otherwise. For much as one in darkness, though he should
see a golden vessel, though a precious stone, though purple garments,
supposes them to be nothing, for he sees not their beauty; so also he
that is in covetousness, knows not as he ought the beauty of those
things that are worthy of our care. Disperse then I pray thee the mist
that arises from this passion, and then wilt thou see the nature of
things.
But nowhere do these things so plainly appear as in
poverty, nowhere are those things. so disproved which seem to be, and
are not, as in self-denial.
4. But oh! foolish men; who do even curse the poor,
and say that both houses and living are disgraced by poverty,
confounding all things. For what is a disgrace to a house? I pray thee.
It hath no couch of ivory, nor silver vessels, but all of earthenware
and wood. Nay, this is the greatest glory and distinction to a house.
For to be indifferent about worldly things, often occasions all a man's
leisure to be spent in the care of his soul.
When therefore thou seest great care about outward
things, then be ashamed at the great unseemliness. For the houses of
them that are rich most of all want seemliness. For when thou seest
tables covered with hangings, and couches inlaid with silver, much as
in the theatre, much as in the display of the stage, what can be equal
to this unseemliness? For what kind of house is most like the stage,
and the things on the stage? The rich man's or the poor man's? Is it
not quite plain that it is the rich man's? This therefore is full of
unseemliness. What kind of house is most like Paul's, or Abraham's? It
is quite evident that it is the poor man's. This therefore is most
adorned, and to be approved. And that thou mayest learn that this is,
above all, a house's adorning, enter into the house of Zacchaeus, and
learn, when Christ was on the point of entering therein, how Zacchaeus
adored it. For he did not run to his neighbors begging curtains, and
seats, and chairs made of ivory, neither did he bring forth from his
closets Laconian hangings; but he adorned it with an adorning suitable
to Christ. What was this? "The half of my goods I will give, he saith,
"to the poor; and whomsoever I have robbed, I will restore
fourfold."(2) On this wise let us too adorn our houses, that Christ may
enter in unto us also. These are the fair curtains, these are wrought
in Heaven, they are woven there. Where these are, there is also the
King of Heaven. But if thou
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adorn it in another way, thou art inviting the devil and his company.
He came also into the house of the publican Matthew.
What then did this man also do? He first adorned himself by his
readiness, and by his leaving all, and following Christ.
So also Cornelius adorned his house with prayers and
alms; wherefore even unto this day it shines above the very palace. For
the vile state of a house is not in vessels lying in disorder, nor in
an untidy bed, nor in walls covered with smoke, but in the wickedness
of them that dwell therein. And Christ showeth it, for into such a
house, if the inhabitant be virtuous, He is not ashamed to enter; but
into that other, though it have a golden roof, He will never enter. So
that while this one is more gorgeous than the palace, receiving the
Lord of all, that with its golden roof and columns is like filthy
drains and sewers, for it contains the vessels of the devil.
But these things we have spoken not of those who are
rich for a useful purpose, but of the grasping, and the covetous. For
neither is there amongst these, diligence nor care about the things
needful, but about pampering the belly, and drunkenness, and other like
unseemliness; but with the others about self-restraint. Therefore
nowhere did Christ enter into a gorgeous house, but into that of the
publican and chief publican, and fisherman, leaving the kings' palaces,
and them that are clothed with soft raiment.
If then thou also desirest to invite Him, deck thy
house with alms, with prayers, with supplications, with vigils. These
are the decorations of Christ the King, but those of mammon, the enemy
of Christ. Let no one be ashamed then of a humble house, if it hath
this furniture; let no rich man pride himself on having a costly house,
but let him rather hide his face, and seek after this other, forsaking
that, that both here he may receive Christ, and there enjoy the eternal
tabernacles, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory and might world without end. Amen.
HOMILY LXXXIV.
MATT. XXVI. 51--54.
And, behold, one of them which were with Jesus stretched forth his
hand, and drew his sword, and struck a servant of the high priest's,
and smote off his ear." Then said Jesus unto him, Put up again thy
sword unto his place, for all they that take the sword, shall perish by
the sword. Thinkest(1) thou that I cannot pray to the Father, and He
shall presently(2) give me more than twelve legions of angels? How then
should the Scriptures be fulfilled that thus it must be?"(3) Who was
this "one," who cut off the ear? John saith that it was Peter.(4) For
the act was of his fervor.
But this other point is worth inquiry, wherefore they were
bearing swords? For that they bore them is evident not hence only, but
from their saying when asked, "here are two." But wherefore did Christ
even permit them to have swords? For Luke affirms this too, that He
said unto them, "When I sent you without purse, and scrip, and shoes,
lacked ye anything?" And when they said, "Nothing," He said unto them,
"But now, he that hath a purse, let him take it, and a scrip, and he
that hath no sword, let him sell his garment, and buy one." And when
they said, "Here are two swords," He said unto them, "It is enough."(5)
Wherefore then did He suffer them to have them? To
assure them that He was to be betrayed. Therefore He saith unto them,
"Let him buy a sword," not that they should
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arm themselves, far from it; but by this, indicating His being betrayed.
And wherefore doth He mention a scrip also? He was
teaching them henceforth to be sober, and wakeful, and to use much
diligence on their own part. For at the beginning He cherished them (as
being inexperienced) with much putting forth of His power but
afterwards bringing them forth as young birds out of the nest, He
commands them to use their own wings. Then, that they might not suppose
that it was for weakness He is letting them alone, in commanding them
also to work their part, He reminds them of the former things, saying,
"When I sent you without purse, lacked ye anything?" that by both they
might learn His power, both wherein He protected them, and wherein He
now leaveth them to themselves by degrees.
But whence were the swords there? They were come
forth from the supper, and from the table. It was likely also there
should be swords because of the lamb, and that the disciples, hearing
that certain were coming forth against Him, took them for defense, as
meaning to fight in behalf of their Master, which was of their thought
only. Wherefore also Peter is rebuked for using it, and with a severe
threat. For he was resisting the servant who came, warmly indeed, yet
not defending himself, but doing this in behalf of his Master.
Christ however suffered not any harm to ensue. For
He healed him, and showed forth a great miracle, enough to indicate at
once both His forbearance and His power, and the affection and meekness
of His disciple. For then he acted from affection, now with
dutifulness. For when he heard, "Put up thy sword into its sheath,"(1)
he obeyed straightway, and afterwards nowhere doeth this.
But another saith, that they moreover asked, "Shall
we smite?"(2) but that He for-bad it, and healed the man, and rebuked
His disciple, and threatened, that He might move him to obedience. "For
all they that take the sword," He said, "shall die with the sword."
And he adds a reason, saying, "Think ye that I
cannot pray to my Father, and He shall presently give me more than
twelve legions of angels? But that the Scriptures might be
fulfilled."(3) By these words He quenched their anger, indicating that
to the Scriptures also, this seemed good. Wherefore there too He
prayed, that they might take meekly what befell Him, when they had
learnt that this again is done according to God's will.
And by these two things, He comforted them, both by
the punishment of them that are plotting against Him, "For all they,"
He saith, "that take the sword shall perish with the sword;" and by His
not undergoing these things against His will, "For I can pray, He
saith, "to my Father."
And wherefore did He not say, "Think ye that I
cannot destroy them all?" Because He was more likely to be believed in
saying what He did say; for not yet had they the right belief
concerning Him. And a little while before He had said, "My soul is
exceeding sorrowful even unto death," and, "Father, let the cup pass
from me;"(4) and He had appeared in an agony and sweating, and
strengthened by an angel.
Since then He had shown forth many tokens of human
nature, He did not seem likely to speak so as to be believed, if He had
said, "Think ye that I cannot destroy them." Therefore He saith, "What,
think ye that I cannot pray to my Father?" And again He speaks it
humbly, in saying, "He will presently give me twelve legions of
angels." For if one angel slew one hundred and eighty-five armed
thousands,(5) what need of twelve legions against a thousand men? But
He frames His language with a view to their terror and weakness, for
indeed they were dead with fear. Wherefore also He brings against them
the Scriptures, saying, "How then shall the Scriptures be fulfilled?"
alarming them by this also. For if this be approved by the Scriptures,
do ye oppose and fight against them?
2. And to His disciples He saith these things; but
to the others, "Are ye come out as against a thief with swords and
staves for to take me? I sat daily teaching in the temple, and ye laid
no hold on me."(6)
See how many things He doeth that might awaken them.
He cast them to the ground, He healed the servant's ear, He threatened
them with being slain; "For they shall perish with the sword," He
saith, "who take the sword." By the healing of the ear, He gave
assurance of these things also; from every quarter, both from the
things present, and from the things to come, manifesting His power, and
showing that it was not a work of their strength to seize Him.
Wherefore He also adds, "I was daily with you, and sat teaching, and ye
laid no hold on me;" by this also making it manifest, that the seizure
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was of His permission. He passed over the miracles, and mentions the
teaching, that He might not seem to boast.
When I taught, ye laid no hold on me; when I held my
peace, did ye come against me? I was in the temple, and no one seized
me, and now do ye come upon me late and at midnight with swords and
staves? What need was there of these weapons against Him, who was with
you always? by these things teaching them, that unless He had
voluntarily yielded, not even then would they have succeeded o For
neither could they (who were not able to hold Him when in their hands,
and who, when they had got Him in the midst of them, had not prevailed)
even then have succeeded, unless He had been willing.
After this, He solves also the difficulty why He
willed it then. For, "this was done," He saith, "that the Scriptures of
the prophets might be fulfilled."(1) See how even up to the last hour,
and in the very act of being betrayed, He did all things for their
amendment, healing, prophesying, threatening. "For," He saith, "they
shall perish by the sword." To show that He is suffering voluntarily,
He saith, "I was daily with you teaching;" to manifest His accordance
with the Father, He adds, "That the Scriptures of the prophets might be
fulfilled."
But wherefore did they not lay hold on Him in the
temple? Because they would not have dared in the temple, on account of
the people. Wherefore also He went forth without, both by the place and
by the time giving them security, and even to the last hour taking away
their excuse. For He who, in order that He might obey the prophets,
gave up even Himself, how did He teach things contrary to them?
"Then all His disciples," it is said, "forsook Him,
and fled." For when He was seized, they remained; but when He had said
these things to the multitudes, they fled. For thenceforth they saw
that escape was no longer possible, when He was giving Himself up to
them voluntarily, and saying, that this was done according to the
Scriptures.
And when these were fled, "they lead Him away to
Caiaphas; but Peter followed, and entered in to see what the end should
be."(2)
Great was the fervor of the disciple; neither did he
fly when he saw them flying, but stood his ground, and went in with
Him. And if John did so too, yet he was "known to the high priest."(3)
And why did they lead Him away there where they were
all assembled? That they might do all things with consent of the chief
priests. For he was then high priest, and all were waiting for Christ
there, to such a degree did they spend the whole night, and give up
their sleep for this object. For neither did they then eat the
passover, but watched for this other purpose. For John, when he had
said that "it was early," added, "they entered into the judgment hall,
lest they should be defiled, but that they might eat the passover."(4)
What must we say then? That they ate it on another
day, and broke the law, on account of their eager desire about this
murder. For Christ would not have transgressed as to the time of the
passover, but they who were daring all things, and trampling under foot
a thousand laws. For since they were exceedingly boiling with rage, and
having often attempted to seize Him, had not been able; having then
taken Him unexpectedly, they chose even to pass by the passover, for
the sake of satiating their murderous lust.
Wherefore also they were all assembled together, and
it was a council of pestilent men,(5) and they ask some questions,
wishing to invest this plot with the appearance of a court of justice.
For "neither did their testimonies agree together;"(6) so reigned was
the court of justice, and all things full of confusion and disorder.
"But false witnesses came, and said, This fellow
said, I will destroy this temple, and in three days I will raise
it."(7) And indeed He had said, "In three days," but He said not, "I
will destroy," but, "Destroy," and not about that temple but about His
own body.(8)
What then doth. the high priest? Willing to press
Him to a defense, that by that he might take Him, he saith, "Hearest
Thou not what these witness against Thee? But He held His
peace."(9)
For the attempts at defense were unprofitable, no
man hearing. For this was a show only of a court of justice, but in
truth an onset of robbers, assailing Him without cause, as in a cave,
or on a road.
Wherefore "He held His peace," but the other
continued, saying, "I adjure Thee by the living God, that Thou tell us
whether Thou be the Christ, the Son of the living God.
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But He said, Thou hast said. Nevertheless I say unto you, Hereafter
shall ye see the Son of Man sitting at the right hand of power, and
coming in the clouds. Then the high priest rent his clothes, saying, He
hath spoken blasphemy."(1) And this he did to add force to the
accusation, and to aggravate what He said, by the act. For since what
had been said moved the hearers to fear, what they did about
Stephen,(2) stopping their ears, this high priest doth here also.
3. And yet what kind of blasphemy was this? For
indeed before He had said, when they were gathered together, "The Lord
said unto my Lord. Sit Thou on my right hand,"(3) and interpreted the
saying, and they dared say nothing, but held their peace, and from that
time forth gainsaid Him no more. Why then did they now call the saying
a blasphemy? And wherefore also did Christ thus answer them? To take
away all their excuse, because unto the last day He taught that He was
Christ, and that He sitteth at the right hand of the Father, and that
He will come again to judge the world, which was the language of one
manifesting His full accordance with the Father.
Having rent therefore his clothes, he saith, "What
think ye?"(4) He gives not the sentence from himself, but invites it
from them, as in a case of confessed sins, and manifest blasphemy. For,
inasmuch as they knew that if the thing came to be inquired into, and
carefully decided, it would free Him from all blame, they condemn Him
amongst themselves, and anticipate the hearers by saying, "Ye have
heard the blasphemy;" all but necessitating and forcing them to deliver
the sentence. What then say they? "He is guilty of death;" that having
taken Him as condemned, they should thus work upon Pilate thereupon to
pass sentence. In which matter those others also being accomplices say,
"He is guilty of death;" themselves accusing, themselves judging,
themselves passing sentence, themselves being everything then.
But wherefore did they not bring forward the
Sabbaths? Because He had often stopped their mouths; and moreover they
wanted to take Him, and condemn Him by the things then said. And the
high priest anticipated them, and gave the sentence as from them, and
drew them all on by rending his vestments, and having led Him away as
now condemned unto Pilate, thus did all.
Before Pilate at any rate they said nothing of this
kind, but what? "If(5) this Man were not a malefactor, we would not
have delivered Him up unto thee;" attempting to put Him to death by
political accusations. And wherefore did they not slay Him secretly?
They were desirous also to bring up an evil report against His fame.
For since many had now heard Him, and were admiring Him, and amazed at
Him, therefore they endeavored that He should be put to death publicly,
and in the presence of all.
But Christ hindered it not, but made full use of
their wickedness for the establishment of the truth, so that His death
should be manifest. And the result was the contrary to what they
wished. For they wished to make a show of it, as in this way disgracing
Him, but He even by these very things shone forth the more. And much as
they said, "Let us put Him to death, lest the Romans come and take away
our place and nation;"(6) and after they had put Him to death, this
came to pass; so also here; their object was to crucify Him publicly,
that they might injure His fame, and the contrary result took place.
For in proof that indeed they had power to have put
Him to death, even amongst themselves, hear what Pilate saith: "Take ye
Him, and judge Him according to your law."(7) But they would not, that
He might seem to have been put to death as a transgressor, as an
usurper, as a mover of sedition. Therefore also they crucified thieves
with Him; therefore also they said, "Write not that this man is King of
the Jews; but that He said it."(8)
But all these things are done for the truth, so that
they might not have so much as any shadow of a defense that is surely
shameless. And at the sepulchre too, in the like manner, the seals and
the watches made the truth to be the more conspicuous; and the
mockings, and the jeerings, and the revilings, wrought again this
self-same effect.
For such is the nature of error: it is destroyed by
those things whereby it plots; thus at least it fell out even here, for
they that seemed to have conquered, these most of all were put to
shame, and defeated, and ruined; but He that seemed to be defeated,
this man above all hath both shone forth, and conquered mightily.
Let us not then everywhere seek victory, nor
everywhere shun defeat. There is an occasion when victory brings hurt,
but defeat
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profit. For, for instance, in the case of them that are angry; he that
hath been very outrageous seems to have prevailed; but this man above
all is the one subdued and hurt by the most grievous passion; but he
that hath endured nobly, this man hath got the better and conquered.
And while the one hath not had strength to overcome so much as his own
disease; the other hath removed another man's; this hath been subdued
by his own, that hath got the better even of another's passion; and so
far from being burnt up, he quenched the flame of another when raised
to a height. But if he had minded to gain what seems to be victory,
both he himself would have been overcome; and having inflamed the
other, he would have occasioned him to have suffered this more
grievously; and, like women, both the one and the other would have been
disgracefully and miserably overthrown by their anger. But now he that
hath exercised self-control is both freed from this disgrace, and hath
erected a glorious trophy over anger both in himself and in his
neighbor, through his honorable defeat.
4. Let us not then everywhere seek victory. For he
that hath overreached hath conquered the person wronged, but with an
evil victory, and one that brings destruction to him that has won it;
but he that is wronged, and seems to have been conquered, if he have
borne it with self-command, this above all is the one that hath the
crown. For often to be defeated is better, and this is the best mode of
victory. For whether one overreaches, or smites, or envies, he that is
defeated, and enters not into the conflict, this is he who hath the
victory.
And why do I speak of overreaching and envy? For he
also that is dragged to martyrdom, thus conquers by being bound, and
beaten, and maimed, and slain. And what is in wars defeat, namely, for
the combatant to fall; this with us is victory. For nowhere do we
overcome by doing wrongfully, but everywhere by suffering wrongfully.
Thus also cloth the victory become more glorious, when we sufferers get
the better of the doers. Hereby it is shown that the victory is of God.
For indeed it hath an opposite nature to outward conquest. which fact
is again above all an infallible sign of strength. Thus also the rocks
in the sea, by being struck, break the waves; thus also all the saints
were proclaimed, and crowned, and set up their glorious trophies,
winning this tranquil victory. "For stir not thyself," He saith,
"neither weary thyself. God hath given thee this might, to conquer not
by conflict, but by endurance alone. Do not oppose thyself also as he
does, and thou hast conquered; conflict not, and thou hast gained the
crown.(1) Why dost thou disgrace thyself? Allow him not to say that by
conflicting thou hast got the better, but suffer him to be amazed and
to marvel at thy invincible power; and to say to all, that even without
entering into conflict thou hast conquered."
Thus also the blessed Joseph obtained a good report,
everywhere by suffering wrong getting the better of them who were doing
it. For his brethren and the Egyptian woman were amongst those that
were plotting against him, but over all did this man prevail. For tell
me not of the prison, wherein this man dwelt, nor of the kings' courts
where she abode, but show me who it is that is conquered, who it is
that is defeated, who that is in despondency, who that is in pleasure.
For she, so far from being able to prevail over the righteous man,
could not master so much as her own passion; but this man prevailed
both over her and over that grievous disease. But if thou wilt, hear
her very words, and thou shalt see the trophy. "Thou broughtest in unto
us here an Hebrew servant to mock us."(2) It was not this man that
mocked thee, O wretched and unhappy woman, but the devil that told thee
that thou couldest break down the adamant. This thy husband brought not
in unto thee an Hebrew servant to plot against thee, but the wicked
spirit brought in that unclean lasciviousness; he it was that mocked
thee.
What then did Joseph? He held his peace, and thus is
condemned, even as Christ is also.
For all those things are types of these. And he
indeed was in bonds, and she in royal courts. Yet what is this? For he
was more glorious than any crowned victor, even while continuing in his
bonds, but she was in a more wretched condition than any prisoner,
while abiding in royal chambers.
But not hence alone may one see the victory, and the
defeat, but by the end itself. For which accomplished his desired
object? The prisoner, not the high born lady? For he strove to keep his
chastity, but she to destroy it. Which then accomplished what he
desired? he who suffered wrong, or she who did the wrong. It is quite
plain, that it is he who suffered. Surely then this is the one who hath
conquered.
Knowing then these things, let us follow after this
victory, which is obtained by suffering wrong, let us flee from that
which is got
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by doing wrong. For so shall we both live this present life in all
tranquility, and great quietness, and shall attain unto the good things
to come, by the grace and love towards man of our Lord Jesus Christ, to
whom be glory and might world without end. Amen.
HOMILY LXXXV.
MATT. XXVI. 67, 68.
"Then did they spit in His face, and buffeted Him, and others smote Him
with the palms of their hands,(1) saying, Prophesy unto us, thou
Christ, who is he that smote(2) thee?"(2)
Wherefore did they these things, when they were to
put Him to death? What need of this mockery? That thou mightest learn
their intemperate spirit by all things, and that having taken Him like
a preys they thus showed forth their intoxication, and gave full swing
to their madness; making this a festival, and assaulting Him with
pleasure, and showing forth their murderous disposition.
But admire, I pray thee, the self command of the
disciples, with what exactness they relate these things. Hereby is
clearly shown their dispostiion to love the truth, because they relate
with all truthfulness the things that seem to be opprobrious,
disguising nothing, nor being ashamed thereof, but rather accounting it
very great glory, as indeed it was, that the Lord of the universe
should endure to suffer such things for us. This shows both His
unutterable tenderness, and the inexcusable wickedness of those men,
who had the heart to do such things to Him that was so mild and meek,
and was charming them with such words, as were enough to change a lion
into a lamb. For neither did He fail in any things of gentleness, nor
they of insolence and cruelty, in what they did, in what they said. All
which things the prophet Isaiah foretold, thus proclaiming beforehand,
and by one word intimating all this insolence. For "like as many were
astonished at thee," he saith, "so shall thy form be held inglorious of
men, and thy glory of the sons of men."(3)
For what could be equal to this insolence? On that
face which the sea, when it saw it, had reverenced, from which the sun,
when it beheld it on the cross, turned away his rays, they did spit,
and struck it with the palms of their hands, and some upon the head;
giving full swing in every way to their own madness. For indeed they
inflicted the blows that are most insulting of all, buffeting, smiting
with the palms of their hands, and to these blows adding the insult of
spitting at Him. And words again teeming with much derision did they
speak, saying, "prophesy unto us, thou Christ, who is he that smote
thee?" because the multitude called Him a prophet.
But another(4) saith, that they covered His face
with His own garment, and did these things, as though they had got in
the midst of them some vile and worthless fellow. And not freemen only,
but slaves(5) also were intemperate with this intemperance towards Him
at that time.
These things let us read continually, these things
let us hear aright, these things let us write in our minds, for these
are our honors. In these things do I take a pride, not only in the
thousands of dead which He raised, but also in the sufferings which He
endured. These things Paul puts forward in every way, the cross, the
death, the sufferings, the revilings, the insults, the scoffs. And now
he saith, "let us go forth unto Him bearing His reproach; "(6) and now,
"who for the joy that was set before Him endured the cross, despising
the shame."(7)
"Now Peter sat in the court without;(8) and a damsel
came unto him, saying, thou also wast with Jesus of Galilee. But he
denied before them all,(9) saying, I know not what
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thou sayest. And when he was gone out into the porch, another maid saw
him, and saith, this man also was there(1) with Jesus of Nazareth. And
again he denied with an oath. And after a while came unto him they that
stood by, and said unto Peter, surely thou also art one of them, 'for
thy speech bewrayeth thee. Then began he to curse and to swear, I know
not the man. And immediately the cock crew. And Peter remembered the
words of Jesus, which said, before the cock crow, thou shalt deny me
thrice. And he went out, and wept bitterly."(2)
Oh strange and wonderful acts! When indeed he saw
his master seized only, he was so fervent as both to draw his sword,
and to cut off the man's ear; but when it was natural for him to be
more indignant, and to be inflamed and to burn, hearing such revilings,
then he becomes a denier. For who would not have been inflamed to
madness by the things that were then done? yet the disciple, overcome
by fears, so far from showing indignation, even denies, and endures not
the threat of a miserable and mean girl, and not once only, but a
second and third time doth he deny Him; and in a short period, and not
so much as before judges, for it was without for "when he had gone out
into the porch," they asked him, and he did not even readily come to a
sense of his fall. And this Luke saith,(3) namely, that Christ looked
on him showing that he not only denied Him, but was not even brought to
remembrance from within, and this though the cock had crowed; but he
needed a further remembrance from his master, and His look was to him
instead of a voice; so exceedingly was he full of fear
But Mark saith,(4) that when he had once denied,
then first the cock crew, but when thrice, then for the second time;
for he declares more particularly the weakness of the disciple, and
that he was utterly dead with fear; having learnt these things of his
masters himself, for he was a follower of Peter. In which respect one
would most marvel at him, that so far from hiding his teacher's faults,
he declared it more distinctly than the rest. on this very account,
that he was his disciple.
2. How then is what is said true, .when Matthew
affirms that Christ said, "Verily I say unto thee, that before the cock
crow thou shalt deny me thrice;"(6) and Mark declares after the third
denial, that "The cock crew the second time?"(7) Nay, most certainly is
it both true and in harmony. For because at each crowing the cock is
wont to crow both a third and a fourth time, Mark, to show that not
even the sound checked him, and brought him to recollection saith this.
So that both things are true. For before the cock had finished the one
crowing, he had denied a third time. And not even when reminded of his
sin by Christ did he dare to weep openly, lest he should be betrayed by
his tears, but "he went out, and wept bitterly."
"And when it was day, they led away Jesus from
Caiaphas to Pilate."(8) For because they were desirous to put Him to
death, but were not able themselves because of the feast, they lead Him
to the governor.
But mark, I pray thee, how the act was forced on, so
as to take place at the feast. For so was it typified from the first.
"Then Judas, which had betrayed him, when he saw
that He was condemned, repented, and brought again the thirty pieces of
silver."(9)
This was a charge both against him, and against
these men; against him, not because he repented, but because he did so,
late, and slowly, and became self-condemned (for that he delivered Him
up, he himself confessed); and against them, for that having the power
to reverse it, they repented not.
But mark, when it is that he feels remorse. When his
sin was completed, and had received an accomplishment. For the devil is
like this; he suffers not those that are not watchful to see the evil
before this, lest he whom he has taken, should repent. At least, when
Jesus was saying so many things, he was not. influenced, but when his
offense was completed, then repentance came upon him; and not then
profitably. For to condemn it, and to throw down the pieces of silver,
and not to regard the Jewish people, were all acceptable things; but to
hang himself, this again was unpardonable, and a work of an evil
spirit. For the devil led him out of his repentance too soon, so that
he should reap no fruit from thence; and carries him off, by a most
disgraceful death, and one manifest to all, having persuaded him to
destroy himself.
But mark, I pray thee, the truth shining forth on
every side, even by what the adversaries both do and suffer. For indeed
even the very end of the traitor stops the mouths
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of them that had condemned Him, and suffers them not to have so much as
any shadow of an excuses that is surely shameless. For what could they
have to say, when the traitor is shown to pass such a sentence on
himself.
But let us see also the words, what is said; "He
brought again the thirty pieces of silver to the chief priests,(1) and
saith, I have sinned in that I have betrayed innocent blood. And they
said, what is that to us? see thou to that. And he cast down the pieces
of silver in the temple,(2) and departed, and went and hanged
himself.(3)
For neither could he bear his conscience scourging
him. But marks I pray thee, the Jews too suffering the same things. For
these men also, when they ought to have been amended by what they
suffered, do not stop, until they have completed their sin. For his sin
had been completed, for it was a betrayal; but theirs not yet. But when
they too had accomplished theirs, and had nailed Him to the cross then
they also are troubled; at one time saying, "Write not, this is the
king of the Jews"(4) (and yet why are ye afraid? why are ye troubled at
a dead body that is nailed upon the cross?); at another time they guard
over Him, saying, "Lest His disciples steal Him away, and say that He
is risen again; so the last error shall be worse than the first."(5)
And yet if they do it, the thing is refuted, if it be not true. But how
should they say so, which did not dare so much as to stand their
ground, when He was seized; and the chief(6) of them even thrice denied
Him, not bearing a damsel's threat. But, as I said, the chief priests
were now troubled; for that they knew the act was a transgression of
the law is manifest, from their saying, "See thou to that."
Hear, ye covetous, consider what befell him; how he
at the same time lost the money, and committed the sin, and destroyed
his own soul. Such is the tyranny of covetousness. He enjoyed not the
money. neither the present life, nor that to come, but lost all at
once, and having got a bad character even with those very men, so
hanged himself.
But, as I said, after the act, then some see
clearly. See at any rate these men too for a time not willing to have a
clear perception of the fact, but saying, "See thou to that:" which
thing of itself is a most heavy charge against them. For this is the
language of men bearing witness to their daring and their
transgression, but intoxicated by their passion, and not willing to
forbear their satanical attempts, but senselessly wrapping themselves
up in a veil of feigned ignorance.
For if indeed these things had been said after the
crucifixion, and His being slain, of a truth even then the saying would
have had no reasonable meaning, nevertheless it would not have
condemned them so much; but now having Him yet in your own hands, and
having power to release Him, how could ye be able to say these things?
For this defense would be a most heavy accusation against you. How? and
in what way? Because while throwing the whole blame upon the traitor
(for they say, "See thou to that"), being able to have set themselves
free from this murder of Christ, they left the traitor, and even
pressed the crime further, adding the cross to the betrayal. For what
hindered them, when they said to him, "See thou to that," themselves to
forbear the criminal act? But now they even do the contrary, adding to
it the murder and in every thing, both by what they do, and by what
they say, entangling themselves in inevitable ills. For indeed after
these things, when Pilate left it to them, they choose the robber to be
released rather than Jesus; but Him that had done no wrong, but had
even conferred on them so many benefits, they slew.
3. What then did that man? When he saw that he was
laboring to no profit, and that they would not consent to receive the
pieces of silver, "he cast them down in the temple, and went and hanged
himself.(7) And the chief priests took the pieces of silver, and said,
it is not lawful for to put them into the treasury, because it is the
price of blood. And they took counsel, and bought with them the
potter's field to bury strangers in. Wherefore that field was called,
the field of blood, unto this day. Then was fulfilled that which was
spoken by Jeremy the prophet, saying, and they took the thirty pieces
of silver, the price of Him that was valued, and gave them for the
potter's field, as the Lord appointed me."(8)
Seest thou them again self-condemned by their
conscience? For because they knew that they had been buying the murder,
they put them not into the treasury, but bought a field to bury
strangers in. And this also became a witness against them, and a proof
of their treason. For the name of the place more clearly than a
trumpet proclaimed their blood-
509
guiltiness. Neither did they it at random, but having taking counsel,
and in every case in like manner, so that no one should be clear of the
deed, but all guilty. But these things the prophecy foretold from of
old. Seest thou not the apostles only, but the prophets also declaring
exactly those things which were matters of reproach, and every way
proclaiming the passion, and indicating it beforehand?
This was the case with the Jews without their being
conscious of it. For if they had cast it into the treasury, the thing
would not have been so clearly discovered; but now having bought a
piece of ground, they made it all manifest even to subsequent
generations.
Hear ye as many as think to do good works out of
murders, and take a reward for the lives of men. These almsgiving are
Judaical, or rather they are Satanical. For there are, there are now
also they, that take by violence countless things belonging to others,
and think that an excuse is made for all if they cast in some ten or a
hundred gold pieces.
Touching whom also the prophet saith, "Ye covered my
altar with tears."(1) Christ is not willing to be fed by covetousness,
He accepts not this food. Why dost thou insult thy Lord, offering Him
unclean things? It is better to leave men to pine with hunger, than to
feed them from these sources. That was the conduct of a cruel man, this
of one both cruel and insolent. It is better to give nothing, than to
give the things of one set of persons to others. For tell me, if you
saw any two persons, one naked, one having a garment, and then having
stripped the one that had the garment, thou wert to clothe the naked,
wouldest thou not have committed an injustice? It is surely plain to
every one. But if when thou hast given all that thou hast taken to
another, thou hast committed an injustice, and not shown mercy; when
thou givest not even a small portion of what thou robbest, and callest
the deed alms, what manner of punishment wilt thou not undergo? For if
men offering lame brutes were blamed, what favor wilt thou obtain doing
things more grievous? For if the chief, making restitution to the owner
himself, still doeth an injustice, and so doeth an injustice, as by
adding fourfold scarcely to do away the charge against himself, and
this under the old covenant;(2) he that is not stealing, but taking by
violence, and not even giving to him that is robbed, but instead of him
to another; nor yet giving fourfold, but not so much as the half; and
moreover not living under the old dispensation, but under the new;
consider how much fire he is heaping together upon his own head. And if
he do not as yet suffer his punishment, for this self-same thing I say
bewail him, for he is treasuring up against himself a greater wrath,
unless he repent. For what? "Think ye," saith He, "that they alone were
sinners upon whom the tower fell down? Nay, I say unto you, but except
ye repent, ye also shall suffer the same things.(3)
Let us repent then, and give alms pure from
covetousness, and in great abundance. Consider that the Jews used to
feed eight thousand Levites, and together with the Levites, widows also
and orphans, and they bore many other public charges, and together with
these .things also served as soldiers; but now there are fields, and
houses, and hirings of lodgings, and carriages, and muleteers, and
mules, and a great array of this kind in the church on account of you,
and your hardness of heart. For this store of the church ought to be
with you, and your readiness of mind ought to be a revenue to her; but
now two wrong things come to pass, both you continue unfruitful, and
God's priests do not practise their proper duties.
Was it not possible for the houses and the lands to
have remained in the time of the apostles? Wherefore then did they sell
them and give away? Because this was a better thing.
4. But now a fear seized our fathers (when you were
so mad after worldly things, and because of your gatherings, and not
dispersing abroad), lest the companies of the widows and orphans, and
of the virgins, should perish of famine; therefore were they
constrained to provide these things. For it was not their wish to
thrust themselves unto what was so unbecoming; but their desire was
that your good will should have been a supply for them, and that they
should gather their fruits from thence, and that they themselves should
give heed to prayers only.
But now ye have constrained them to imitate the
houses of them that manage public affairs; whereby all things are
turned upside down. For when both you and we are entangled in the same
things, who is there to propitiate God? Therefore it is not possible
for us to open our mouths, when the state of the church is no better
than that of worldly men. Have ye not heard that the apostles would not
consent so much as to distribute the money that was collected without
any trouble? But now our bishops have gone beyond agents, and stewards,
and hucksters
510
in their care about these things; and when they ought to be careful and
thoughtful about your souls, they are vexing themselves every day about
these things, for which the innkeepers, and tax-gatherers, and
accountants, and stewards are careful.
These things I do not mention for nought in the way
of complaint, but in order that there may be some amendment and change,
in order that we may be pitied for serving a grievous servitude, in
order that you may become a revenue and store for the church.
But if ye are not willing, behold the poor before
your eyes; as many as it is possible for us to suffice, we will not
cease to feed; but those, whom it is not possible, we will leave to
you, that ye may not hear those words on the awful day, which shall be
spoken to the unmerciful and cruel. "Ye saw me an hungered, and fed me
not."(1)
For together with you this inhumanity makes. us
laughing-stocks, because leaving our prayers, and our teaching, and the
other parts of holiness, we are fighting all our time, some with wine
merchants, some with corn-factors, others with them that retail other
provisions.
Hence come battles, and strifes, and daily
revilings, and reproaches, and jeers, and on each of the priests names
are imposed more suitable for houses of secular men; when it would have
been fit to take other names in the place of these, and to be named
from those things, from which also the apostles ordained, from the
feeding of the hungry, from the protection of the injured, from the
care of strangers, from succoring them that are despitefully used, from
providing for the orphans, from taking part with the widows, from
presiding over the virgins; and these offices should be distributed
amongst us instead of the care of the lands and houses.
These are the stores of the church, these the
treasures that become her, and that afford in great degree both ease to
us and profit to you; or rather to you ease with the profit. For I
suppose that by the grace of God they that assemble themselves here
amount to the number of one hundred thousand;(2) and if each bestowed
one loaf to some one of the poor, all would be in plenty; but if one
farthing only, no one would be poor; and we should not undergo so many
revilings and jeers, in consequence of our care about the money. For
indeed the saying, "Sell thy goods, and give to the poor, and come and
follow me,"(3) might be seasonably addressed to the prelates of the
church with respect to the property of the church. For in any other way
it is not possible to follow Him as we ought, not being freed from all
grosser and more worldly care.
But now the priests of God attend at the vintage and
harvest, and at the sale and purchase of the produce; and whereas they
that served the shadow had an entire immunity from such matters,
although entrusted with a more carnal service; we, who are invited to
the very inmost shrines of the heavens, and who enter into the true
holy of holies, take upon ourselves the cares of tradesmen and retail
dealers.
Hence great neglect of the Scriptures, and
remissness in prayers, and indifference about all the other duties; for
it is not possible to be split into the two things with due zeal. Where
I pray and beseech you that many fountains may spring up to us from all
quarters, and that your forwardness may be to us the threshing floor
and the wine press.
For in this way both the poor will more easily be
supported, and God will be glorified, and ye will advance unto a
greater degree of love to mankind, and will enjoy the good things
eternal; unto which God grant we may all attain, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory world without
end. Amen.
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HOMILY LXXXVI.
MATT. XXVII. 11, 12.
"And Jesus stood before the governor; and the governor asked Him,
saying, Art thou the king of the Jews? And Jesus said unto him, Thou
sayest. And when He was accused of the chief priests and eiders, He
answered nothing."(1)
Seest thou what He is first asked? which thing most
of all they were continually bringing forward in every way? For since
they saw Pilate making no account of the matters of the law, they
direct their accusation to the state charges. So likewise did they in
the case of the apostles, ever bringing forward these things, and
saying that they were going about proclaiming king one Jesus,(2)
speaking as of a mere man, and investing them with a suspicion of
usurpation.
Whence it is manifest, that both the rending the
garment and the amazement were a pretense. But all things they got up,
and plied, in order to bring Him to death.
This at any rate Pilate then asked. What then said
Christ? "Thou sayest." He confessed that He was a king, but a heavenly
king, which elsewhere also He spake more dearly, replying to Pilate,
"My kingdom is not of this world;"(3) that neither they nor this man
should have an excuse for accusing Him of such things. And He gives a
reason that cannot be gainsaid, saying, "If I were of this world, my
servants would fight, that I should not be delivered." For this purpose
I say, in order to refute this suspicion, He both paid tribute,(4) and
commanded others to pay it, and when they would make Him a king, He
fled.(5)
Wherefore then did he not bring forward these
things, it may be said, at that time, when accused of usurpation?
Because having the proofs from His acts, of His power, His meekness,
His gentleness, beyond number, they were willfully blind, and dealt
unfairly, and the tribunal was corrupt. For these reasons then He
replies to nothing, but holds His peace, yet answering briefly (so as
not to get the reputation of arrogance from continual silence) when the
high priest adjured Him, when the governor asked, but in reply to their
accusations He no longer saith anything; for He was not now likely to
persuade them. Even as the prophet declaring this self-same thing from
of old, said, "In His humiliation His judgment was taken away."(6)
At these things the governor marvelled, and indeed
it was worthy of admiration to see Him showing such great forbearance,
and holding His peace, Him that had countless things to say. For
neither did they accuse Him from knowing of any evil thing in Him, but
from jealousy and envy only. At least when they had set false witness,
wherefore, having nothing to say, did they still urge their point? and
when they saw Judas was dead, and that Pilate had washed his hands of
it, why were they not pricked with remorse. For indeed He did many
things even at the very time, that they might recover themselves, but
by none were they amended.
What then saith Pilate? "Hearest thou not how many
things these witness against thee?"(7) He wished that He should defend
Himself and be acquitted, wherefore also he said these things; but
since He answered nothing, he devises another thing again.
Of what nature was this? It was a custom for them to
release one of the condemned, and by this means he attempted to deliver
Him. For if you are not willing to release Him as innocent, yet as
guilty pardon Him for the feast's sake.
Seest thou order reversed? For the petition in
behalf of the condemned it was customary to be with the people, and the
granting it with the rulers; but now the contrary hath come to pass,
and the ruler petitions the people; and not even so do they become
gentle, but grow more savage and bloodthirsty, driven to frenzy by the
passion of envy. For neither had they whereof they should accuse Him,
and this though He was silent, but they were refuted even then by
reason of the abundance of His righteous deeds, and being silent He
overcame them that say ten thousand things, and are maddened.
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"And when he was set down on the judgment seat, his
wife sent unto him, saying, have thou nothing to do with this just man,
for I have suffered many things this day in a dream because of Him."(1)
See what a thing takes place again, sufficient to recall them all. For
together with the proof from the things done, the dream too was no
small thing. And wherefore doth he not see it himself? Either because
she was more worthy, or because he, if he had seen it, would not have
been equally believed; or would not so much as have told it. Therefore
it was ordered that the wife should see it, so that it might be
manifest to all. And she doth not merely see it, but also suffers many
things, that from his feeling towards his wife, the man may be made
more reluctant to the murder. And the time too contributed not a
little, for on the very night she saw it.
But it was not safe, it may be said, for him to let
Him go, because they said He made Himself a king. He ought then to have
sought for proofs, and a conviction, and for all the things that are
infallible signs of an usurpation, as, for instance, whether He levied
forces, whether He collected money, whether he forged arms, whether He
attempted any other such thing. But he is led away at random, therefore
neither doth Christ acquit him of the blame, in saying, "He that
betrayeth me unto thee hath greater sin."(2) So that it was from
weakness that he yielded and scourged Him, and delivered Him up.
He then was unmanly and weak; but the chief priests
wicked and criminal. For since he had found out a device, namely, the
law of the feast requiring him to release a condemned person, what do
they contrive in opposition to that? "They persuaded the multitude," it
is said, "that they should ask Barabbas."(3)
2. See how much care he taketh for them to relieve
them from blame, and how much diligence they employed, so as not to
leave to themselves so much as a shadow of an excuse. For which was
right? to let go the acknowledged criminal, or Him about whose guilt
there was a question? For, if in the case of acknowledged offenders it
was fit there should be a liberation, much more in those of whom there
was a doubt. For surely this man did not seem to them worse than
acknowledged murderers. For on this account, it is not merely said they
had a robber; but one noted, that is, who was infamous in wickedness,
who had perpetrated countless murders. But nevertheless even him did
they prefer to the Saviour of the world, and neither did they reverence
the season because it was holy, nor the laws of humanity, nor any other
thing of the kind, but envy had once for all blinded them. And besides
their own wickedness, they corrupt the people also, that for deceiving
them too they might suffer the most extreme punishment.
Since therefore they ask for the other, He saith,
"What shall I do then with the Christ,"(4) in this way desiring to put
them to the blush, by giving them the power to choose, that at least
out of shame they might ask for Him, and the whole should be of their
bountifulness. For though to say, He had not done wrong, made them more
contentious, yet to require that He should be saved out of humanity,
carries with it persuasion and entreaty that cannot be gainsaid.
But even then they said, "Crucify Him. But he said,
why, what evil hath He done? but they cried out exceedingly,(5) let Him
be crucified. But he, when he saw that he profited nothing, washed his
hands, saying, I am innocent." Why then didst thou deliver Him up? Why
didst thou not rescue Him, as the centurion did Paul.(6) For that man
too was aware that he would please the Jews; and a sedition had taken
place on his account, and a tumult, nevertheless he stood firm against
all. But not so this man, but he was extremely unmanly and weak, and
all were corrupt together. For neither did this man stand firm against
the multitude, nor the multitude against the Jews,(7) and in in every
way their excuse was taken away. For they "cried out exceedingly," that
is, cried out the more, "Let Him be crucified." For they desired not
only to put Him to death, but also that it should be on a charge of
wickedness, and though the judge was contradicting them, they continued
to cry out the same thing.
Seest thou how many things Christ did in order to
recover them? For like as He often times checked Judas, so likewise did
He restrain these men too, both throughout all His Gospel, and at the
very time of His condemnation. For surely when they saw the ruler and
the judge washing his hands of it,
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and saying, "I am innocent of this blood," they should have been moved
to compunction both by what was said, and by what was done, as well
when they saw Judas had hanged himself, as when they saw Pilate himself
entreating them to take another in the place of Him. For when the
accuser and traitor condemns himself, and he who gives sentence puts
off from himself the guilt, and such a vision appears the very night,
and even as condemned he begs Him off, what kind of plea will they
have? For if they were not willing that He should be innocent, yet they
should not have preferred to him even a robber, one that was
acknowledged to be such, and very notorious.
What then did they? When they saw the judge washing
his hands, and saying, "I am innocent," they cried out "His blood be on
us, and on our children."(1) Then at length when they had given
sentence against themselves, he yielded that all should be done.
See here too their great madness. For passion and
wicked desire are like this. They suffer not men to see anything of
what is right. For be it that ye curse yourselves; why do you draw down
the curse upon your children also?
Nevertheless, the lover of man, though they acted
with so much madness, both against themselves, and against their
children, so far from confirming their sentence upon their children,
confirmed it not even on them, but from the one and from the other
received those that repented, and counts them worthy of good things
beyond number. For indeed even Paul was of them, and the thousands that
believed in Jerusalem; for, "thou seest it is said, brother, how many
thousands of Jews there are which believe."(2) And if some continued in
their sin, to themselves let them impute their punishment.
"Then released he Barabbas unto them, but Jesus,
when he had scourged Him, he delivered to be crucified."(3)
And wherefore did he scourge Him. Either as one
condemned, or willing to invest the judgment with due form, or to
please them. And yet he ought to have resisted them. For indeed even
before this he had said, "Take ye Him, and judge Him according to your
law."(4) And there were many things that might have held back him and
those men, the signs and the miracles, and the great patience
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thirdly, he persuaded him to slay and to deny his murder; and did not
leave him before he had put on him the crowning act of evil.
Wherefore it is necessary for us to resist the
beginning. For at any rate, even if the first sins stopped at
themselves, not even so were it right to despise the first sins; but
now they go on also to what is greater, when the mind is careless.
Wherefore we ought to do all things to remove the beginnings of them.
For look not now at the nature of the sin, that it
is little, but that it becomes a root of great sin when neglected. For
if one may say something marvellous, great sins need not so much
earnestness, as such as are little, and of small account. For the
former the very nature of the sin causes us to abhor, but the little
sins by this very thing cast us into remissness; and allow us not to
rouse ourselves heartily for their removal. Wherefore also they quickly
become great, while we sleep. This one may see happening in bodies also.
So likewise in the instance of Judas, that great
wickedness had its birth. For if it had not seemed to him a little
thing to steal the money of the poor, he would not have been led on to
this treachery. Unless it had seemed to the Jews a little thing to be
taken captive by vainglory, they would not have run on the rock of
becoming Christ's murderers. And indeed all evils we may see arise from
this.
For no one quickly and at once rusheth out into
vices. For the soul hath, yea it hath a shame implanted in us, and a
reverence for right things; and it would not at once become so
shameless as in one act to east away everything, but slowly, and by
little and little doth it perish, when it is careless. Thus also did
idolatry enter in, men being honored beyond measure, both the living
and the departed; thus also were idols worshipped; thus too did
whoredom prevail, and the other evils.
And see. One man laughed unseasonably; another
blamed him; a third took away the fear. by saying, nothing comes of
this. "For what is laughing? What can come of it?" Of this is bred
foolish jesting; from that filthy talking; then filthy doings.
Again, another being blamed for slandering his
neighbors, and reviling, and calumniating, despised it, saying,
evil-speaking is nothing. By this he begets hatred unspeakable,
revilings without end; by the revilings blows, and by the blows
oftentimes murder.
4. From these little things then that wicked spirit
thus brings in the great sins; and from the great despair; having
invented this other while not less mischievous than the former. For to
sin destroys not so much as to despair. For he that hath offended, if
he be vigilant, speedily by repentance amends what hath been done; but
he that hath learnt to despond, and doth not repent, by reason thereof
fails of this amendment by not applying the remedies from repentance.
And he hath a third grievous snare; as when he
invests the sin with a show of devotion. And where hath the devil so
far prevailed as to deceive to this degree? Hear, and beware of his
devices. Christ by Paul commanded "that a woman depart not from her
husband,(1) and not to defraud one another, except by consent;"(2) but
some from a love of continence forsooth, having withdrawn from their
own husbands, as though they were doing something devout, have driven
them to adultery. Consider now what an evil it is that they, undergoing
so much toil, should be blamed as having committed the greatest
injustice, and should suffer extreme punishment, and drive their
husbands into the pit of destruction.
Others again, abstaining from meats by a rule of
fasting, have by degrees gone so far as to abhor them; which even of
itself brings a very great punishment.
But this comes to pass, when any hold fast their own
prejudices contrary to what is approved by the Scriptures. Those also
among the Corinthians thought it was a part of perfection to eat of all
things without distinction, even of things forbidden, but nevertheless
this was not of perfection, but of the utmost lawlessness. Wherefore
also Paul earnestly reproves them, and pronounces them to be worthy of
extreme punishment. Others again think it a sign of piety to wear long
hair. And yet this is amongst the things forbidden, and carries with it
much disgrace.
Again, others follow after excessive sorrow for
their sins as a profitable thing; yet it also comes of the devil's
wiles, and Judas showed it; at least in consequence thereof he even
hanged himself. Therefore Paul again was in fear about him that had
committed fornication, lest any such thing should befall him, and
persuaded the Corinthians speedily to deliver him, "lest perhaps such a
one should be swallowed up with overmuch sorrow."(3) Then, indicating
that such a result cometh of the snares of that wicked one, he saith,
"Lest Satan should get an advantage over us, for we are not ignorant of
his devices,"(4) meaning that he assails us with much craft. Since if
he fought against us plainly and openly, the victory would be ready and
easy; or rather even now, if we be vigilant, victory
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will be ready. For indeed against each one: of those ways God hath
armed us.
For to persuade us not to despise even these little
things, hear what warning He gives us, saying, "He that saith to his
brother, thou fool, shall be in danger of hell; "(1) and he that hath
looked with unchaste eyes is a complete adulterer.(2) And on them that
laugh he pronounces a woe, and everywhere He removes the beginning and
the seeds of evil, and saith we have to give an account of an idle
word.(3) Therefore also Job applied a remedy even for the thoughts of
his children,(4)
But about not despairing, it is said, "Doth he fall,
and not arise? Doth he turn away, and not return?"(5) and, "I do not
will the death of the sinner, so much as that he should turn and
live:"(6) and, "To-day if ye will hear His voice: "(7) and many other
such things, both sayings and examples are set in the Scripture. And in
order not to be ruined under the guise of godly fear, hear Paul saying,
"Lest perhaps such a one be swallowed up by overmuch sorrow."
Knowing therefore these things, let us set for a
barrier in all the ways that pervert the unwary the wisdom which is
drawn from the Scriptures. Neither say, why, what is it, if I gaze
curiously at a beautiful woman? For if thou shouldest commit the
adultery in the heart, soon thou wilt venture on that in flesh. Say
not, why, what is it if I should pass by this poor man? For if thou
pass this man by, thou wilt also the next; if him, then the third.
Neither again say, why, what is it, if I should
desire my neighbor's goods. For this, this caused Ahab's ruin; although
he would have paid a price, yet he took it from one unwilling. For a
man ought not to buy by force, but on persuasion. But if he, who would
have paid the fair price, was so punished, because he took from one
unwilling, he who doeth not so much as this, and taketh by violence
from the unwilling, and that when living under grace, of what
punishment will he not be worthy?
In order therefore that we be not punished, keeping
ourselves quite pure from all violence and rapine, and guarding against
the sources of sins together with the sins themselves, let us with much
diligence give heed to virtue; for thus shall we also enjoy the good
things eternal by the grace and love towards man of our Lord Jesus
Christ, to whom be glory world without end. Amen.
HOMILY LXXXVII.
MATT. XXVII. 27--29.
"Then the soldiers of the governor took Jesus into the common hall,(1)
and gathered unto him the whole band of soldiers; and they stripped
Him, and put on Him a purple robe; and when they had platted a crown of
thorns, they put it on His head, and a reed in His right hand; and they
bowed the knee before Him, and mocked Him, saying, Hail, king of the
Jews."(2)
As though on some signal the devil then was entering
in triumph(3) into all. For, be it that Jews pining with envy and
jealousy were mad against Him, as to the soldiers, whence was it, and
from what sort of cause? Is it not clear that it was the devil who was
then entering in fury into the hearts of all? For indeed they made a
pleasure of their insults against Him, being a savage and ruthless set.
I mean that, when they ought to have been awestruck, when they ought to
have wept, which even the people did, this they did not, but, on the
contrary, were despiteful, and insolent; perhaps themselves also
seeking to please the Jews, or it may be doing all in conformity to
their own evil nature.
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And the insults were different, and varied For that
Divine Head at one time they buffeted, at another they insulted with
the crown of thorns, at another they smote with the reed, men unholy
and accursed!
What plea shall we have after this for being moved
by injuries, after Christ suffered these things? For what was done was
the utmost limit of insolence. For not one member, but the whole entire
body throughout was made an object of insolence; the head through the
crown, and the reed, and the buffeting; the face, being spit upon; the
cheeks, being smitten with the palms of the hands; the whole body by
the stripes, by being wrapped in the robe, and by the pretended
worship; the hand by the reed, which they gave him to hold instead of a
sceptre; the mouth again by the offering of the vinegar. What could be
more grievous than these things? What more insulting?
For the things that were done go beyond all
language. For as though they were afraid lest they should seem to fall
short at all in the crime, having killed the prophets with their own
hands, but this man with the sentence of a judge, so they do in every
deed; and make it the work of their own hands, and condemn and sentence
both among themselves and before Pilate, saying, "His blood be on us
and on our children,"(1) and insult Him, and do despite unto Him
themselves, binding Him, leading Him away, and render themselves
authors of the spiteful acts done by the soldiers, and nail Him to the
cross. and revile Him, and spit at Him, and deride Him. For Pilate
contributed nothing in this matter, but they themselves did every
thing, becoming accusers, and judges, and executioners, and all.
And these things are read amongst us, when all meet
together. For that the heathens may not say, that ye display to people
and nations the things that are glorious and illustrious, such as the
signs and the miracles, but that ye hide these which are matters of
reproach; the grace of the Spirit hath brought it to pass, that in the
full festival, when men in multitude and women are present, and all, as
one may say, at the great eve of the passover, then all these things
should be read; when the whole world is present, then are all these
acts proclaimed with a clear voice. And these being read, and made
known to all, Christ is believed to be God and, besides all the rest,
is worshipped, even because of this, that He vouchsafed to stoop so
much for us as actually to suffer these things, and to teach us all
virtue.
These things then let us read continually; for
indeed great is the gain, great the advantage to be thence obtained.
For when thou seest Him, both by gestures and by deeds, mocked and
worshipped with so much derision, and beaten and suffering the utmost
insults, though thou be very stone, thou wilt become softer than any
wax, and wilt cast out of thy soul all haughtiness.
Hear therefore also what follows. For after "they
had mocked Him, they led Him to crucify Him," it is said, and when they
had stripped Him, they took His garments, and sat down and watched Him,
when He should die. And they divide His garments amongst them, which
sort of thing is done in the case of very vile and abject criminals,
and such as have no one belonging to them, and are in utter desolation.
They parted the garments, by which such great
miracles were done. But they wrought none now, Christ restraining His
unspeakable power. And this was no small addition of insult. For as to
one base and abject, as I said, and the vilest of all men; so do they
dare to do all things. To the thieves at any rate they did nothing of
the kind, but to Christ they dare it all. And they crucified Him in the
midst of them, that He might share in their reputation.
And they gave Him gall to drink, and this to insult
Him, but He would not. But another saith, that having tasted it, He
said, "It is finished."(2) And what meaneth, "It is finished?" The
prophecy was fulfilled concerning Him. "For they gave me," it is said,
"gall for my meat, and for my thirst they gave me vinegar to drink."(3)
But neither doth that evangelist indicate that He drank, for merely to
taste differs not from not drinking, but hath one and the same
signification.
But nevertheless not even here doth their contumely
stop, but after having stripped and crucified Him, and offered Him
vinegar, they proceeded still further, and beholding Him impaled upon
the cross, they revile Him, both they themselves and the passers by;
and this was more grievous than all, that on the charge of being an
impostor and deceiver He suffered these things, and as a boaster, and
vainly pretending what He said. Therefore they both crucified Him
publicly, that they might make a show of it in the sight of all; and
therefore also they did it by the hands of the soldiers, that these
things being perpetrated even by a public tribunal, the insult might be
the greater.
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5. And yet who would not have been moved by the
multitude that was following Him, and lamenting Him? Nay, not these
wild beasts. Wherefore also He to the multitude vouchsafes an answer,
but to these men not so. For after having done what they would, they
endeavor also to injure His honor, fearing His resurrection. Therefore
they say these things publicly, and crucified thieves with Him, and
wishing to prove Him a deceiver, they say, "Thou that destroyest the
temple, and buildest it in three days come down from the cross."(1) For
since on telling Pilate to remove the accusation (this was the writing,
"The king of the Jews"), they prevailed not, but he persevered in
saying," What I have written, I have written,"(2) they then endeavor by
their derision of Him to show that He is not a king.
Wherefore they said those things, and also these. If
"He is the king of Israel, let Him come down now from the cross. He
saved others, Himself He cannot save,"(3) aiming hereby to bring
discredit even on His former miracles. And again, "If He be Son of God,
and He will have Him, let Him save Him."(4)
O execrable; most execrable ! What, were not the
prophets prophets, nor the righteous men righteous, because God rescued
them not out of their dangers. Nay surely they were, though suffering
these things. What then could be equal to your folly? For if the coming
of the dangers upon them did not injure their honor with you, how much
more in the case of this man, was it wrong for you to be offended, when
both by what He did, by what He said, He was ever correcting beforehand
this suspicion of yours.
Yet nevertheless, even when these things were said
and done, they prevailed nothing, not even at the very time. At any
rate, he, who was depraved in such great wickedness, and who had spent
his whole life in murders and house-breakings, when these things were
being said, then confessed Him, and made mention of a kingdom, and the
people bewailed Him. And yet the things that were done seemed to
testify the contrary in the eyes of those who knew not the mysterious
dispensations, that He was weak and of no power, nevertheless truth
prevailed even by the contrary things.
Hearing then these things, let us arm ourselves
against all rage, against all anger. Shouldest thou perceive thy heart
swelling, seal thy breast setting upon it the cross. Call to mind some
one of the things that then took place, and thou wilt cast out as dust
all rage by the recollection of the things that were done. Consider the
words, the actions; consider that He is Lord, and thou servant. He is
suffering for thee, thou for thyself; He in behalf of them who had been
benefited by Him and had crucified Him, thou in behalf of thyself; He
in behalf of them who had used Him despitefully, thou oftentimes at the
hands of them who have been injured. He in the sight of the whole city,
or rather of the whole people of the Jews, both strangers, and those of
the country, before whom He spake those merciful words, but thou in the
presence of few; and what. was more insulting to Him, that even His
disciples forsook Him. For those, who before paid Him attention, had
deserted Him, but His enemies and foes, having got Him in the midst of
themselves on the cross, insulted, reviled, mocked, derided, scoffed at
Him, Jews and soldiers from below, from above thieves on either side:
for indeed the thieves insulted, and upbraided Him both of them. How
then saith Luke that one "rebuked?"(5) Both things were done, for at
first both upbraided Him, but afterwards one did so no more. For that
thou mightest not think the thing had been done by any agreement, or
that the thief was not a thief, by his insolence he showeth thee, that
up on the cross he was a thief and an enemy, and at once was changed.
Considering then all these things, control thyself.
For what sufferest thou like what thy Lord suffered? Wast thou publicly
insulted? But not like these things. Art thou mocked? yet not thy whole
body, not being thus scourged, and stripped. And even if thou wast
buffeted, yet not like this.
3. And add to this, I pray thee, by whom, and
wherefore, and when, and who it was; and (the most grievous matter)
that these things being done, no one found fault, no one blamed what
was done, but on the contrary all rather approved, and joined in
mocking Him and in jeering at Him; and as a boaster, impostor, and
deceiver, and not able to prove in His works the things that He said,
so did they revile Him. But He held His peace to all, preparing for us
the most powerful incentives to long suffering.
But we, though hearing such things, are not patient
so much as to servants, but we rush and kick worse than wild asses,
with respect to injuries against ourselves, being savage and inhuman;
but of those against God not making much account. And with
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respect to friends too we have the same disposition; should any one vex
us, we bear it not; should he insult us, we are savage more than wild
beasts, we who are reading these things every day. A disciple betrayed
Him, the rest forsook Him and fled, they that had been benefited by Him
spat at Him, the servants of the high priest smote Him with the palm of
the hand, the soldiers buffeted Him; they that passed by jeered Him and
reviled Him, the thieves accused Him; and to no man did He utter a
word, but by silence overcame all; instructing thee by His actions,
that the more meekly thou shalt endure, the more wilt thou prevail over
them that do thee evil, and wilt be an object of admiration before all.
For who will not admire him that endures with forbearance the insults
he receives from them that are using him despitefully? For even as,
though any man suffer justly, yet enduring the evil meekly, he is
considered by the more part to suffer unjustly; so though one suffer
unjustly, yet if he be violent, he will get the suspicion of suffering
justly, and will be an object of ridicule, as being dragged captive by
his anger, and losing his own nobility. For such a one, we must not
call so much as a freeman, though he be lord over ten thousand servants.
But did some person exceedingly provoke thee? And
what of that? For then should self-control be shown, since when there
is no one to vex, we see even the wild beasts gentle; for neither are
they always savage, but when any one rouses them. And we therefore, if
we are only then quiet, when there is no one provoking us, what
advantage have we over them. For they are both oftentimes justly
indignant, and have much excuse, for by being stirred and goaded are
they roused, and besides these things they are devoid of reason, and
have savageness in their nature.
But whence, I pray thee, canst thou find a plea for
being savage and fierce? What hardship hast thou suffered? Hast thou
been robbed? For this self-same reason shouldest thou endure it, so as
to gain more amply. But wast thou deprived of character? And what is
this? Thy condition is in no way worsened by this, if thou practise
self-command. But if thou sufferest no grievance, whence art thou angry
with him that hath done thee no harm, but hath even benefited thee? For
they who honor, make them that are not watchful the more vain; but they
who insult and despise render those that take heed to themselves more
steadfast. For the careless are more injured by being honored than by
being insulted. And the one set of persons, if we be sober, become to
us authors of self-control, but the others excite our pride, they fill
us with boastfulness, vainglory, folly, they make our soul the feebler.
And to this fathers bear witness, who do not flatter
their own children so much as they chide them, fearing lest from the
praise they should receive any harm, and their teachers use the same
remedy to them. So that if we are to avoid any one, it should be those
that flatter us rather than those that insult us; for this bait brings
greater mischief than insult to them, who do not take heed, and it is
more difficult to control this feeling than that. And the reward too is
far more abundant from thence, and the admiration greater. For indeed
it is more worthy of admiration to see a man insulted, and not moved,
than beaten and smitten, and not falling.
And how is it possible not to be moved? one may say.
Hath any one insulted thee? Place the sign upon thy breast, call to
mind all the things that were then done; and all is quenched. Consider
not the insults only, but if also any good hath been ever done unto
thee, by him that hath insulted thee, and straightway thou wilt become
meek, or rather consider before all things the fear of God, and soon
thou wilt be mild and gentle.
4. Together with these things even from thine own
servants take a lesson concerning these matters; and when thou seest
thyself insulting, but thy servant holding his peace, consider that it
is possible to practise self-control, and condemn thyself for being
violent; and in the very time of offering insults learn not to insult;
and thus not even when insulted, wilt thou be vexed. Consider that he
who is insolent is beside himself and mad, and thou wilt not feel
indignant, when insulted, since the possessed strike us, and we, so far
from being provoked, do rather pity them. This do thou also; pity him
that is insolent to thee, for he is held in subjection by a dreadful
monster, rage, by a grievous demon, anger. Set him free as he is
wrought upon by a grievous demon, and going quickly to ruin. For so
great is this disease as not to need even time for the destruction of
him that is seized with it. Wherefore also one said, "The sway of his
fury shall be his fall; "(1) by this most of all showing its tyranny,
that in a short time it works great ills, and needs not to continue
long with us, so that if in addition to its strength it were apt to
last, it would indeed be hard to strive against.
I should like to show what the man is who insulteth,
what he that practises self-control, and to bring nakedly before you
the soul of
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the one and the other. For thou shouldest see the one like a sea tost
with a tempest, but the other like a harbor free from disturbance. For
it is not disturbed by these evil blasts, but puts them to rest easily.
For indeed they who are insulting, do everything in order to make it
sting. When then they fail of that hope, even they are thenceforth at
peace, and go away amended. For it is impossible that a man, who is
angry, should not utterly condemn himself, even as on the other hand it
is impossible for one who is not angry to be self-condemned. For though
it be necessary to retaliate, it is possible to do this without anger
(and it were more easy and more wise than with anger) and to have no
painful feeling. For if we be willing, the good things will be from
ourselves, and we shall be with the grace of God sufficient for our own
safety and honor.
For why seekest thou the glory that cometh from
another? Do thou honor thyself, and no one will be able to insult thee;
but if thou dishonor thyself, though all should honor thee, thou wilt
not be honored. For like as, unless we put ourselves in an evil state,
no one else puts us in such a state; even so unless we insult
ourselves, no one else can put us to shame.
For let any man be great and worthy of admiration,
and let all men call him an adulterer, a thief, a violater of tombs, a
murderer, a robber, and let him be neither provoked or indignant, nor
be conscious to himself of any of these crimes, what disgrace will he
thence undergo? None. What then, you may say, if many have such an
opinion of him? Not even so is he disgraced, but they bring shame upon
themselves, by accounting one, who is not such, to be such. For tell
me, if any one think the sun to be dark, doth he bring an ill name on
that heavenly body, or on himself? Surely on himself, getting himself
the character of being blind or mad, So also they that account wicked
men good. and they that make the opposite error, disgrace themselves.
Wherefore we ought to give the greater diligence, to
keep our conscience clear, and to give no handle against ourselves, nor
matter for evil suspicion; but if others will be mad, even when this is
our disposition, not to care very much, nor to grieve. For he that hath
got the character of a wicked man, being a good man, is in no degree
thereby hurt as regards his being such as he is; but he that hath been
suspecting another vainly and causelessly, receives the utmost harm;
as, on the other hand, the wicked man, if he be supposed to be the
contrary, will gain nothing thence, but will both have a heavier
judgment, and be led into greater carelessness. For he that is such and
is suspected thereof, may perhaps be humbled, and acknowledge his sins;
but when he escapes detection, he falls into a state past feeling. For
if, while all are accusing them, offenders are hardly stirred up to
compunction, when so far from accusing them, some even praise them, at
what time will they who are living in vice be able to open their eyes?
Hearest thou that Paul also blames for this, that the Corinthians (so
far from permitting him that had been guilty of fornication, to
acknowledge his own sin), applauding and honoring him, did on the
contrary urge him on in vice thereby? Wherefore, I pray, let us leave
the suspicions of the multitude, their insults and their honors, and
let us be diligent about one thing only, that we be conscious to
ourselves of no evil thing, nor insult our own selves. For so both
here, and in the world to come, we shall enjoy much glory, unto which
God grant we all may attain, by the grace and love towards man of our
Lord Jesus Christ, to whom be glory world without end. Amen.
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HOMILY LXXXVIII.
MATT. XXVII. 45--48.
"Now from the sixth hour there was darkness over all the earth until
the ninth hour. And about the ninth hour Jesus cried with a loud voice,
and said, Eli, Eli, lima sabachthani? that is to say, my God my God,
why hast thou forsaken me? Some of them that stood there, when they
heard that said, this man calleth for Elias. And straight way one of
them ran, and took a sponge, and filled it with vinegar, and put it on
a reed, and gave Him to drink."(1)
This is the sign which before He had promised to
give them when they asked it, saying, "An evil and adulterous
generation seeketh after a sign, and there shall no sign be given to
it, but the sign of the prophet Jonas; "(2) meaning His cross, and His
death, His burial, and His resurrection. And again, declaring in
another way the virtue of the cross, He said, "When ye have lifted up
the Son of Man, then shall ye know that I am He."(3) And what He saith
is to this purport: "When ye have crucified me, and think ye have
overcome me, then, above all, shall ye know my might."
For after the crucifixion, the city was destroyed,
and the Jewish state came to an end, they fell away from their polity
and their freedom, the gospel flourished, the word' was spread abroad
to the ends of the world; both sea and land, both the inhabited earth
and the desert perpetually proclaim its' power. These things then He
meaneth, and those which took place at the very time of the
crucifixion. For indeed it was much more marvellous that these things
should be done, when He was nailed to the cross, than when He was
walking on earth. And not in this respect only was the wonder, but
because from heaven also was that done which. they had sought, and it
was over all the world, which had never before happened, but in Egypt
only, when the passover was to be fulfilled. For indeed those events
were a type of these.
And observe when it took place. At midday, that all
that dwell on the earth may know it, when it was day all over the
world; which was enough to convert them, not by the greatness of the
miracle only, but also by its taking place in due season. For after all
their insulting, and their lawless derision, this is done, when they
had let go their anger, when they had ceased mocking, when they were
satiated with their jeerings, and had spoken all that they were minded;
then He shows the darkness, in order that at least so (having vented
their anger) they may profit by the miracle. For this was more
marvellous than to come down from the cross, that being on the cross He
should work these things. For whether they thought He Himself had done
it, they ought to have believed and to have feared; or whether not He,
but the Father, yet thereby ought they to have been moved to
compunction, for that darkness was a token of His anger at their crime.
For that it was not an eclipse, but both wrath and indignation, is not
hence alone manifest, but also by the time, for it continued three
hours, but an eclipse takes place in one moment of time, and they know
it, who have seen this; and indeed it hath taken place even in our
generation.
And how, you may say, did not all marvel, and
account Him to be God? Because the race of man was then held in a state
of great carelessness and vice. And this miracle was but one, and when
it had taken place, immediately passed away; and no one was concerned
to inquire into the cause of it, and great was the prejudice and the
habit of ungodliness. And they knew not what was the cause of that
which took place, and they thought perhaps this happened so, in the way
of an eclipse or some natural effect. And why dost thou marvel about
them that are without, that knew nothing, neither inquired by reason of
great indifference, when even those that were in Judaea itself, after
so many miracles, yet continued using Him despitefully, although He
plainly showed them that He Himself wrought this thing.
And for this reason, even after this He speaks, that
they might learn that He was
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still alive, and that He Himself did this, and that they might become
by this also more gentle, and He saith, "Eli, Eli, lima
sabachthani?"(1) that unto His last breath they might see that He
honors His Father, and is no adversary of God. Wherefore also He
uttered a certain cry from the prophet,(2) even to His last hour
bearing witness to the Old Testament, and not simply a cry from the
prophet, but also in Hebrew, so as to be plain and intelligible to
them, and by all things He shows how He is of one mind with Him that
begat Him.
But mark herein also their wantonness, and
intemperance, and folly. They thought (it is said) that it was Elias
whom He called, and straightway they gave Him vinegar to drink.(3) But
another came unto Him, and "pierced His side with a spear."(4) What
could be more lawless, what more brutal, than these men; who carried
their madness to so great a length, offering insult at last even to a
dead body?
But mark thou, I pray thee, how He made use of their
wickednesses for our salvation. For after the blow the fountains of our
salvation gushed forth from thence.
"And Jesus, when He had cried with a loud voice,
yielded up the Ghost."(5) This is what He said, "I have power to lay
down my life, and I have power to take it again," and, "I lay it down
of myself."(6) So for this cause He cried with the voice, that it might
be shown that the act is done by power. Mark at any rate saith, that
"Pilate marvelled if He were already dead:"(7) and that the centurion
for this cause above all believed, because He died with power.(8)
This cry rent the veil, and opened the tombs, and
made the house desolate. And He did this, not as offering insult to the
temple (for how should He, who saith, "Make not my Father's house a
house of merchandise,"(9) but declaring them to be unworthy even of His
abiding there; like as also when He delivered it over to the
Babylonians. But not for this only were these things done, but what
took place was a prophecy of the coming desolation, and of the change
into the greater and higher state; and a sign of His might.
And together with these things He showed Himself
also by what followed after these things, by the raising of the dead.
For in the instance of Elisha;(10) one on touching a dead body rose
again, but now by a voice He raised them, His body continuing up there,
on the cross. And besides, those things were a type of this. For that
this might be believed, therefore is that all done. And they are not
merely raised, but also rocks are rent, and the earth shaken, that they
might learn, that He was able to strike themselves blind, and to rend
them in pieces. For He that cleft rocks asunder, and darkened the
world, much more could have done these things to them, had it been His
will. But He would not, but having discharged His wrath upon the
elements, them it was His will to save by clemency. But they abated not
their madness. Such is envy, such is jealousy, it is not easily stayed.
At that time then they were impudent in setting themselves against the
actual appearances; and afterwards even against the things
themselves,(11) when a seal being put upon Him, and soldiers watching
Him, He rose again, and they heard these things from the very guards;
they even gave money, in order both to corrupt others, and to steal
away the history of the resurrection.
Marvel not therefore if at this time also they were
perverse, being thus altogether prepared to set themselves impudently
against all things; but observe this other point, how great signs He
had wrought, some from Heaven, some on earth, some in the very temple,
at once marking His indignation, and at the same time showing that what
were unapproachable are now to be entered, and that Heaven shall be
opened; and the work removed to the true Holy of Holies. And they
indeed said, "If He be the King of Israel, let Him come down now from
the cross,"(12) but He shows that He is King of all the world. And
whereas those men said, "Thou that destroyest this temple, and buildest
it in three days,"(13) He shows that it shall be made forever desolate.
Again they said, "He saved others, Himself He cannot save."(14) but He
while abiding on the cross proved this most abundantly on the bodies of
His servants. For if for Lazarus to rise on the fourth day was a great
thing, how much more for all those who had long ago fallen asleep, at
once to appear alive, which was a sign of the future resurrection. For,
"many bodies of the saints which slept, arose," it is said, "and went
into the holy city, and appeared to many."(15) For in order that what
was done might not be accounted to be an imagination,
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they appear, even to many, in the city. And the Centurion too then
glorified God, saying, "Truly this was a righteous man. And the
multitudes that came together to that sight, returned beating their
breasts."(1) So great was the power of the crucified, that after so
many mockings, and scoffs, and jeers, both the centurion was moved to
compunction, and the people. And some say that there is also a
martyrdom of this centurion, who after these things grew to manhood in
the faith.
"And many women were there beholding afar off, which
had followed Him, ministering unto Him, Mary Magdalene, and Mary the
mother of James, and Joses, and the mother of Zebedee's sons."(2)
These things the women see done, these who were most
inclined to feel for Him, who were most of all bewailing Him. And mark
how great their assiduity. They had followed Him ministering to Him,
and were present even unto the time of the dangers. Wherefore also they
saw all; how He cried, how He gave up the ghost, how the rocks were
rent, and all the rest.
And these first see Jesus; and the sex that was most
condemned, this first enjoys the sight of the blessings, this most
shows its courage. And when the disciples had fled, these were present.
But who were these? His mother, for she is called mother of James,(3)
and the rest. But another evangelist(4) saith, that many also lamented
over the things that were done, and smote their breasts, which above
all shows the cruelty of the Jews, for that they gloried in things for
which others were lamenting, and were neither moved by pity, nor
checked by fear. For indeed the things that were done were of great
wrath, and were not merely signs, but signs of anger all of them, the
darkness, the cloven rocks, the veil rent in the midst, the shaking of
the earth, and great was the excess of the indignation.
"But Joseph went, and begged the body."(5) This was
Joseph, who was concealing his discipleship of late; now however he had
become very bold after the death of Christ. For neither was he an
obscure person, nor of the unnoticed; but one of the council, and
highly distinguished; from which circumstance especially one may see
his courage. For he exposed himself to death, taking upon him enmity
with all, by his affection to Jesus, both having dared to beg the body,
and not having desisted until he obtained it. But not by taking it
only, nor by burying it in a costly manner, but also by laying it in
his own new tomb, he showeth his love, and his courage. And this was
not so ordered without purpose, but so there should not be any bare
suspicion, that one had risen instead of another.
"And there was Mary Magdalene, and the other Mary,
sitting over against the sepulchre."(6) For what purpose do these wait
by it? As yet they knew nothing great, as was meet, and high about Him,
wherefore also they had brought ointments, and were waiting at the
tomb, so that if the madness of the Jews should relax, they might go
and embrace the body. Seest thou women's courage? seest thou their
affection? seest thou their noble spirit in money? their noble spirit
even unto death?
Let us men imitate the women; let us not forsake
Jesus in temptations. For they for Him even dead spent so much and
exposed their lives, but we (for again I say the same things) neither
feed Him when hungry, nor clothe Him when naked, but seeing Him
begging, we pass Him by. And yet if ye saw Himself, every one would
strip himself of all his goods. But even now it is the same. For He
Himself has said, I am he. Wherefore then dost thou not strip thyself
of all? For indeed even now thou hearest Him say, Thou doest it unto
me; and there is no difference whether thou givest to this man or to
Him; thou hast nothing less than these women that then fed Him, but
even much more. But be not perplexed! For it is not so much to have fed
Him appearing in His own person, which would be enough to prevail with
a heart of stone, as (because of His mere word) to wait upon the poor,
the maimed, him that is bent down. For in the former case, the look and
the dignity of Him who appears divides with thee that which is done;
but here the reward is entire for thy benevolence; and there is the
proof of the greater reverence towards Him, when at His mere word
waiting upon thy fellow-servant thou refreshest him in all things.
Refresh him, and believe Him, who receiveth it, and saith, Thou givest
to me. For unless thou hadst given to Him, He would not have counted
thee worthy of a kingdom. If thou
523
hadst not turned away from Him, He would not have sent thee to hell, if
thou hadst overlooked a chance person; but because it is He Himself
that is despised, therefore great is the blame.
Thus also Paul persecuted Him, in persecuting them
that are His; wherefore too He said. "Why persecutest thou me?"(1) Thus
therefore let us feel, as bestowing on Christ Himself when we bestow.
For indeed His words are more sure than our sight. When therefore thou
seest a poor man, remember His words, by which He declared, that it is
He Himself who is fed. For though that which appears be not Christ, yet
in this man's form Christ Himself receiveth and beggeth.
But art thou ashamed to hear that Christ beggeth?
Rather be ashamed when thou dost not give to Him begging of thee. For
this is shame, this is vengeance and punishment. Since for Him to beg
is of His goodness, wherefore we ought even to glory therein; but for
thee not to give, is of thy inhumanity. But if thou believe not now,
that in passing by a poor man that is a believer, thou passest by Him,
thou wilt believe it then, when He will bring thee into the midst and
say, "Inasmuch as ye did it not to these, ye did it not to me."(2) But
God forbid that we should so learn it, and grant rather that we may
believe now, and bring forth fruit, and hear that most blessed voice
that bringeth us into the kingdom.
But perhaps some one will say, "Thou art every day
discoursing to us of almsgiving and humanity." Neither will I cease to
speak of this. For if ye had attained to it, in the first place, not
even so ought I to desist, for fear of making you the more remiss; yet
had ye attained, I might have relaxed a little; but if ye have not
arrived even at the half; say not these things to me, but to
yourselves. For indeed thou doest the same in blaming me, as if a
little child, hearing often of the letter alpha, and not learning it,
were to blame its teacher, because he is continually and for ever
reminding him about it.
For who from these discourses has become more
forward in the giving of alms? Who has cast down his money? Who has
given the half of his substance? Who the third part? No one. How then
should it be other than absurd, when ye do not learn, to require us to
desist from teaching? Ye ought to do the contrary. Though we were
minded to desist, ye ought to stop us and to say, we have not yet
learnt these things, and how is it ye have desisted from reminding us
of them? If it befell any one to suffer from his eye, and I happened to
be a physician, and then having covered it up and anointed it, and
having applied other treatment, I had not benefited it much, and so had
desisted; would he not have come to the doors of my surgery and cried
out against me, accusing me of great remissness, for that I had of
myself withdrawn, while the disease remained; and if, on being blamed,
I had said in reply to these things, that I had covered it up, and
anointed it; would he have endured it? By no means, but would
immediately hays said; "And what is the advantage, if I still suffer
pain." Reason thus also with respect to thy soul. But what if after
having often fomented a hand that was lifeless and shrunk, I had not
succeeded in mollifying it? Should I not have heard the same thing? And
even now a hand that is shrunk and withered we bathe, and for this
reason, until we can stretch it out perfectly, we will not desist.
Would that you too were to discourse of nothing else, at home and at
market, at table and at night, and as a dream. For if we were always
careful about these things by day, even in our dreams we should be
engaged in them.
What sayest thou? Am I forever speaking of
almsgiving? I would wish myself that there were not great need for me
to address this advice to you, but that I were to speak of the battle
against the Jews, and heathens, and heretics; but when ye are not yet
sound, how can any one arm you for the fight? How should he lead you to
the array, yet having wounds and gashes. Since if indeed I saw you
thoroughly sound in health, I should lead you forth to that battle
array, and ye would see by the grace of Christ ten thousands lying
dead, and their heads cast one upon another. In other books at any
rate, many discourses have been spoken by us touching these things, but
not even so are we able thoroughly to triumph in the victory, because
of the remissness of the multitude. For when we conquer them ten
thousand times over in doctrines, they reproach us with the lives of
the multitude of those who join our congregations, their wounds, their
diseases in their soul.
How then shall we with confidence show you in the
battle array, when ye rather do us mischief, being straightway wounded
by our enemies, and made a mock of? For one man's hand is diseased, and
shrunk so as not to be able to give away. How then should such a one
hold a shield, and thrust it before him, and avoid being wounded by the
jeers of cruelty. With others the feet halt, as
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many as go up to the theatres, and to the resorts of the harlot women.
How shall these then be able to stand in the battle, and not to be
wounded with the accusation of wantonness? Another suffers and is
maimed in his eyes, not looking straight, but being full of
lasciviousness, and assailing women's chastity, and overthrowing
marriages. How then should this man be able to look in the face of the
enemy, and brandish a spear, and throw his dart, being goaded on all
sides with jeers. We may see also many suffering with the belly not
less than the dropsical, when they are held in subjection by gluttony
and drunkenness. How then shall I be able to lead forth these drunken
men to war? With others the mouth is rotten; such are the passionate,
and revilers, and blasphemers. How then shall this man ever shout in
battle, and achieve anything great and noble, he too being drunk with
another drunkenness, and affording much laughter to the enemy ?
Therefore each day I go about this camp, dressing
your wounds, healing your sores. But if ye ever rouse yourselves up,
and become fit even to wound others, I will both teach you this art of
war, and instruct you how to handle these weapons, or rather your works
themselves will be weapons to you, and all men will immediately submit,
if ye would become merciful, if forbearing, if mild and patient, if ye
would show forth all other virtue. But if any gainsay, then we will
also add the proof of what we can show on our part,(1) bringing you
forward, since now we rather are hindered (at least as to your part) in
this race.
And mark. We say that Christ hath done great things,
having made angels of men; then, when we are called upon to give
account, and required to furnish a proof out of this flock, our mouths
are stopped. For I am afraid, lest in the place of angels, I bring
forth swine as from a style, and horses mad with lust.
I know ye are pained, but not against you all are
these things spoken, but against the guilty, or rather not even against
them if they awake, but for them. Since now indeed all is lost and
ruined, and the church is become nothing better than a stable of oxen,
and a fold for asses and camels, and I go round seeking for a sheep,
and am not able to see it. So much are all kicking, like horses, and
any wild asses, and they fill the place here with much dung, for like
this is their discourse. And if indeed one could see the things spoken
at each assemblage,(2) by men, by women, thou wouldest see their words
more unclean than that dung.
Wherefore I entreat you to change this evil custom,
that the church may smell of ointment. But now, while we lay up in it
perfumes for the senses, the uncleanness of the mind we use no great
diligence to purge out, and drive away. What then is the advantage? For
we do not so much disgrace the church by bringing dung into it, as we
disgrace it by speaking such things one to another, about gains, about
merchandise, about petty tradings, about things that are nothing to us,
when there ought to be choirs of angels here, and we ought to make the
church a heaven, and to know nothing else but earnest prayers, and
silence with listening.
This then let us do at any rate, from the present
time, that we may both purify our lives, and attain unto the promised
blessings, by the grace and love towards man of our Lord Jesus Christ,
to whom be glory world without end. Amen.
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HOMILY LXXXIX.
MATT. XXVII. 62--64.
"Now the next day,that followed the day of the preparation, the chief
priests and Pharisees came together unto Pilate, saying, Sir, we
remember that that deceiver said, while He was yet alive,(1) After
three days I will(2) rise again. Command therefore that the sepulchre
be made sure until the third day, lest His disciples come and steal Him
away, and say to the people, He is risen from the dead: so the last
error should be· worse than the first."
EVERYWHERE deceit recoils upon itself, and against
its will supports the truth. And observe. It was necessary for it to be
believed that He died, and that He rose again, and that He was buried,
and all these things are brought to pass by His enemies. See, at any
rate, these words bearing witness to every one of these facts. "We
remember," these are the words, "that that deceiver said, when He was
yet alive," (He was therefore now dead), "After three days I rise
again. Command therefore that the sepulchre be sealed," (He was
therefore buried), "lest His disciples come and steal Him away." So
that if the sepulchre be sealed, there will be no unfair dealing. For
there could not be. So then the proof of His resurrection has become
incontrovertible by what ye have put forward. For because it was
sealed, there was no unfair dealing. But if there was no unfair
dealing, and the sepulchre was found empty, it is manifest that He is
risen, plainly and incontrovertibly. Seest thou, how even against their
will they contend for the proof of the truth?
But mark thou, I pray thee, the disciples' love of
truth, how they conceal from us none of the things that are said by His
enemies, though they use opprobrious language. Behold, at any rate,
they even call Him a deceiver, and these men are not silent about that.
But these things show also their savageness (that
not even at His death did they let go their anger), and these men's
simple and truthful disposition.
But it were worth while to inquire concerning that
point also, where He said, "After three days I rise again?" For one
would not find this thus distinctly stated,(4) but rather the example
of Jonah. So that they understood His saying, and of their own will
dealt unfairly.
What then saith Pilate? "Ye have a watch; make it as
sure as ye can. And they made it sure, sealing the sepulchre, and
setting the watch."(5) He suffers not the soldiers alone to seal, for
as having learnt the things concerning Christ, he was no longer willing
to co-operate with them. But in order to be rid of them, he endures
this also, and saith, "Do ye seal it as ye will, that ye may not have
it in your power to blame others." For if the soldiers only had sealed,
they might have said (although the saying would have been improbable
and false, yet nevertheless as in the rest they cast aside shame, so in
this too they might have been able to say), that the soldiers, having
given up the body to be stolen, gave His disciples opportunity to feign
the history concerning His resurrection, but now having themselves made
it sure, they are not able to say so much as this.
Seest thou how they labor for the truth against
their will? For they themselves came to Pilate, themselves asked,
themselves sealed, setting the watch, so as to be accusers, and
refuters one of another. And indeed when should they have stolen Him?
on the Sabbath? And how? for it was not lawful so much as to go out.(6)
And even if they transgressed the law, how should they have dared, who
were so timid, to come forth? And how could they also have been able to
persuade the multitude? By saying what? By doing what? And from what
sort of zeal could they have stood in behalf of the dead? expecting
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what recompense? what requital? Seeing Him yet alive and merely seized,
they had fled; and after His death were they likely to speak boldly in
His behalf, unless He had risen again? And how should these things be
reasonable? For that they were neither willing nor able to feign a
resurrection, that did not take place, is plain from hence. He
discoursed to them much of a resurrection, and continually said, as
indeed these very men have stated, "After three days I rise again." If
therefore He rose not again, it is quite clear that these men (having
been deceived and made enemies to an entire nation for His sake, and
come to be without home and without city) would have abhorred Him, and
would not have been willing to invest Him with such glory; as having
been deceived, and having fallen into the utmost dangers on His
account. For that they would not even have been able, unless the
resurrection had been true, to feign it, this does not so much as need
reasoning.
For in what were they confident? In the shrewdness
of their reasonings? Nay of all men they were the most unlearned. But
in the abundance of their possessions? Nay, they had neither staff nor
shoes. But in the distinction of their race? Nay, they were mean, and
of mean ancestors. But in the greatness of their country? Nay, they
were of obscure places. But in their own numbers? Nay, they were not
more than eleven, and they were scattered abroad. But in their Master's
promises? What kind of promises? For if He were not risen again,
neither would those be likely to be trusted by them. And how should
they endure a frantic people. For if the chief of them endured not the
speech of a woman, keeping the door, and if all the rest too, on seeing
Him bound, were scattered abroad, how should they have thought to run
to the ends of the earth, and plant a feigned tale of a resurrection?
For if he stood not a woman's threat, and they not so much as the sight
of bonds, how were they able to stand against kings, and rulers, and
nations, where were swords, and gridirons, and furnaces, and ten
thousand deaths day by day, unless they had the benefit of the power
and grace(1) of Him who rose again? Such miracles and so many were
done, and none of these things did the Jews regard, but crucified Him,
who had done them, and were they likely to believe these men at their
mere word about a resurrection? These things are not, they are not so,
but the might of Him, who rose again, brought them to pass.
2. But mark, I pray thee, their craft, how
ridiculous it is. "We remember," these are their words, "that that
deceiver said, while He was yet alive, After three days I rise again."
Yet if He were a deceiver, and boastfully uttered falsehood, why are ye
afraid and run to and fro, and use so much diligence? We are afraid, it
is replied, lest perchance the disciples steal Him away, and deceive
the multitude. And yet this has been proved to have no probability at
all. Malice, however, is a thing contentious and shameless, and
attempts what is unreasonable.
And they command it to be made sure for three days,
as contending for doctrines, and being minded to prove that before that
time also He was a deceiver, and they extend their malice even to His
tomb. For this reason then He rose sooner, that they might not say that
He spake falsely, and was stolen. For this, His rising sooner, was open
to no charge, but to be later would have been full of suspicion. For
indeed if He had not risen then, when they were sitting there, and
watching, but when they had withdrawn after the three days, they would
have had something to say, and to speak against it, although foolishly.
For this reason then He anticipated the time. For it was meet the
resurrection should take place, while they were sitting by and
watching. Therefore also it was fit it should take place within the
three days, since if it had been when they were passed, and the men had
withdrawn, the matter would have been regarded with suspicion.
Wherefore also He allowed them to seal it, as they were minded, and
soldiers sat around it.
And they cared not about doing these things, and
working on a Sabbath day, but they looked to one object only, their own
wicked purpose, as though by that they were to succeed; which was a
mark of extreme folly, and of fear now greatly dismaying them. For they
who seized Him, when living, are afraid of Him when dead. And yet if He
had been a mere man, they had reason to have taken courage. But that
they might learn, that when living also He endured of His own will,
what He did endure; behold, both a seal, a stone, and a watch, and they
were not able to hold Him. But there was one result only, that the
burial was published, and the resurrection thereby proved. For indeed
soldiers sat by it, and Jews are on the watch.
"But in the end of the Sabbath,(2) as it began to
dawn towards the first day of the week, came Mary Magdalene and the
other Mary to see the sepulchre. And behold there was a
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great earthquake. For an angel of the Lord descended from Heaven, and
came and rolled back the stone from the door of the tomb,(1) and sat
upon it. His countenance was like lightning, and his raiment white as
snow."(2)
After the resurrection came the angel. Wherefore
then came he, and took away the stone? Because of the women, for they
themselves had seen Him then in the sepulchre.(3) Therefore that they
might believe that He was risen again, they see the sepulchre void of
the body. For this cause he removed the stone, for this cause also an
earthquake took place, that they might be thoroughly aroused and
awakened. For they were come to pour oil on Him, and these things were
done at night, and it is likely that some also had become drowsy. And
for what intent and cause doth he say, "Fear not ye?" (4) First he
delivers them from the dread, and then tells them of the resurrection.
And the ye is of one showing them great honor, and indicating, that
extreme punishment awaits them that had dared to do, what the others
had dared, except they repented. For to be afraid is not for you, he
means, but for them that crucified Him.
Having delivered them then from the fear both by his
words, and by his appearance (for his form he showed bright, as bearing
such good tidings), he went on to say, "I know that ye seek Jesus the
Crucified."(5) And he is not ashamed to call Him "crucified;" for this
is the chief of the blessings.
"He is risen."(6) Whence is it evident? "As He
said." So that if ye refuse to believe me, he would say, remember His
words, and neither will ye disbelieve me. Then also another proof,
"Come and see the place where He lay."(7) For this he had lifted up the
stone, in order that from this too they might receive the proof. "And
tell His disciples, that ye shall see Him in Galilee."(8) And he
prepares them to bear good tidings to others, which thing most of all
made them believe. And He said well "in Galilee," freeing them from
troubles and dangers, so that fear should not hinder their faith.
"And they departed from the sepulchre with fear and
joy."(9) Why could this be? They had seen a thing amazing, and beyond
expectation, a tomb empty, where they had before seen Him laid.
Wherefore also He had led them to the sight, that they might become
witnesses of both things, both of His tomb, and of His resurrection.
For they considered that no man could have taken Him, when so many
soldiers were sitting by Him, unless He raised up Himself. For this
cause also they rejoice and wonder, and receive the reward of so much
continuance with Him, that they should first see and gladly declare,
not what had been said only, but also what they beheld.
3. Therefore after then they had departed with fear
and joy, "Behold, Jesus met them, saying, All hail." But "they held Him
by the feet,"(10) and with exceeding joy and gladness ran unto Him, and
received by the touch also, an infallible proof, and full assurance of
the resurrection. "And they worshipped Him." What then saith He? "Be
not afraid." Again, He Himself casts out their fear, making way for
faith, "But go, tell my brethren, that they go into Galilee, and there
shall they see me."(11) Mark how He Himself sends good tidings to His
disciples by these women, bringing to honor, as I have often said, that
sex, which was most dishonored, and to good hopes; and healing that
which was diseased.
Perchance some one of you would wish to be like
them, to hold the feet of Jesus; ye can even now, and not His feet and
His hands only, but even lay hold on that sacred head, receiving the
awful mysteries with a pure conscience. But not here only, but also in
that day ye shall see Him, coming with that unspeakable glory, and the
multitude of the angels, if ye are disposed to be humane; and ye shall
hear not these words only, "All hail !" but also those others, "Come ye
blessed of my Father, inherit the kingdom prepared for you before the
foundation of the world."(12)
Be ye therefore humane, that ye may hear these
things; and ye women, that wear gold, who have looked on the running of
these women, at last, though late. lay aside the disease of the desire
for golden ornaments. So that if ye are emulous of these women, change
the ornaments-which ye wear, and clothe yourselves instead with
almsgiving. What is the use, I pray you, of these precious stones, and
of the garments spangled with gold? "My soul," you say, "is glad, and
is pleased with these things." I asked thee the profit, but thou
tellest me the hurt. For nothing is
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worse than being taken up with these things, and delighting in them,
and being riveted to them. For more bitter is this grievous slavery,
when any one finds delight even in being a slave. For in what spiritual
matter will she ever be diligent as she ought; when will she laugh to
scorn, as she should, the things of this world, who thinks it a worthy
matter for joy, that she hath been chained in gold? For he that
continues in prison, and is pleased, will never desire to be set free;
as indeed neither will this woman; but as having become a kind of
captive to this wicked desire, she will not endure so much as to hear
spiritual language with becoming desire and diligence, much less to
engage in such work.
What then is the profit of these ornaments and this
luxury? I pray thee. "I am pleased with them," thou sayest. Again thou
hast told of the hurt and the ruin. "But I enjoy also," thou sayest,
"much honor from the beholders." And what is this? This is the occasion
of another destruction, when thou art lifted up to haughtiness, to
arrogance. Come now, since thou hast not told me of the profit, bear
with me while I tell thee of the mischiefs. What then are the mischiefs
resulting therefrom? Anxiety, which is greater than the pleasure.
Wherefore many of the beholders, these I mean of the grosset sort,
derive more pleasure from it than she who wears the gold. For thou
indeed deckest thyself with anxiety, but they, without this, feast
their eyes.
Moreover, there are other things again, the debasing
of the soul, the being looked upon with envy on all sides. For the
neighboring women stung by it, arm themselves against their own
husbands, and stir up against thee grievous wars. Together with these
things, the fact that all one's leisure and anxiety are spent on this
object, that one doth not apply one's self earnestly to spiritual
achievements; that one is filled with haughtiness, arrogance, and
vainglory; that one is riveted to the earth, and loses one's wings, and
instead of an eagle, becometh a dog or a swine. For having given up
looking up into Heaven, and flying thither, thou bendest down to the
earth like the swine, being curious about mines and caverns, and having
an unmanly and base soul. But dost thou, when thou appearest, turn
towards thee the eyes of them at the market-place? Well then; for this
very reason, thou shouldest not wear gold, that thou mayest not become
a common gazing stock, and open the mouths of many accusers. For none
of those whose eyes are toward thee admireth thee, but they jeer at
thee, as fond of dress, as boastful, as a carnal woman. And shouldest
thou enter into a church, thou geest forth, without getting anything
but countless leers, and revilings, and curses, not from the beholders
only, but also from the prophet. For straightway Isaiah,(1) that hath
the fullest voice of all, as soon as he hath seen thee, will cry out,
"These things saith the Lord against the princely daughters of Sion;
because they walked with a lofty neck, and with winkings of the eyes,
and in their walking, trailing their garments, and mincing at the same
time with their feet; the Lord shall take off their bravery, and
instead of a sweet smell there shall be dust, and instead of a
stomacher, thou shalt gird thyself with a cord."(2)
These things for thy gorgeous array. For not to them
only are these words addressed, but to every woman that doeth like
them. And Paul again with him stands as an accuser, telling Timothy to
charge the women, "not to adorn themselves with braided hair, or gold,
or pearls, or costly array."(3) So that everywhere the wearing of gold
is hurtful, but especially when thou art entering into a church, when
thou passest through the poor. For if thou weft exceedingly anxious to
bring an accusation against thyself, thou couldest not put on any other
array than this visage of cruelty and inhumanity.
4. Consider at any rate how many hungry bellies thou
passest by with this array, how many naked bodies with this satanical
display. How much better to feed hungry souls, than to bore through the
lobes of thy ears, and to hang from them the food of countless poor for
no purpose or profit. What? is to be rich a commendation? What? is to
wear gold a praise? Though it be from honest earnings that these things
are put on you, even so what thou hast done is a very heavy charge
against thee; but when it is moreover from dishonesty, consider the
exceeding greatness of it.
But dost thou love praises and honor? Strip thyself
therefore of this ridiculous clothing, and then all will admire thee;
then shalt thou enjoy both honor and pure pleasure; since now at any
rate thou art overwhelmed with jeers, working for thyself many causes
of vexation arising out of these things. For should any of these things
be missing, consider how many are the evils that have their birth
therefrom, how many maidservants are beaten, how many men put to
trouble, how many led to execution, how many cast into prison. And
trials arise hence, and actions, and countless curses and accusations
against the wife from the husband, against the hus-
529
band from her friends, against the soul from itself. "But it will not
be lost." In the first place, this is not-easy to secure, but even if
it be kept safe constantly, yet by being kept, it occasions much
anxiety and care and discomfort, and no advantage.
For what kind of profit arises from hence to the
house? What advantage to the woman herself who wears it? No advantage
indeed, but much unseemliness, and accusation from every quarter? How
wilt thou be able to kiss Christ's feet, and cling to them, when thus
dressed? From this adorning He turneth away. For this cause He
vouchsafed to be born in the house of the carpenter, or rather not even
in that house, but in a shed, and a manger. How then wilt thou be able
to behold Him, not having beauty that is desirable in His eyes, not
wearing the array that is lovely before Him, but what is hateful. For
he that cometh unto Him must not deck himself out with such garments,
but be clothed with virtue.
Consider what after all these jewels are Nothing
else than earth and ashes. Mix water with them, and they are clay.
Consider and be ashamed to make clay thy master, forsaking all, and
abiding by it, and carrying and bearing it about, even when thou
enterest into a church, when most of all thou oughtest to flee from it.
For neither for this cause was the church built, that thou shouldest
display therein these riches, but spiritual riches. But thou, as though
thou wert entering into a pompous procession, thus deckest thyself out
on every side, imitating the women on the stage, even so dost thou
carry about in profusion that ridiculous mass.
Therefore, I tell thee, thou comest for mischief to
many, and when the congregation is dismissed, in their houses, at their
tables, one may hear the more part describing these things. For they
have left off saying, thus, and thus said the prophet and the apostle,
and they describe the costliness of your garments, the size of your
precious stones, and all the other unseemliness of them that wear these
things.
This makes you backward in almsgiving, and your
husbands. For one of you would not readily consent to break up one of
these ornaments to feed a poor man. For when thou wouldest choose even
thyself to be in distress rather than to behold these things broken to
pieces, how shouldest thou feed another at the cost of them?
For most women feel towards these things, as to some
living beings, and not less than towards their children. "God forbid,"
thou sayest. Prove me this then, prove it by your works, as now at
least I see the contrary. For who ever of those that are completely
taken captive, by melting down these things, would rescue a child's
soul from death? And why do I say a child's? Who hath redeemed his own
soul thereby, when perishing? Nay, on the contrary, the more part even
set it to sale for these things every day. And should any bodily
infirmity take place, they do everything, but if they see their soul
depraved, they take no such pains, but are careless both about their
children's soul, and their own soul, in order that these things may
remain to rust with time.
And whilst thou art wearing jewels worth ten
thousand talents, the member of Christ hath not the enjoyment so much
as of necessary food. And whereas the common Lord of all hath imparted
to all alike of heaven, and of the things in Heaven, and of the
spiritual table, thou dost not impart to Him even of perishing
things, on purpose that thou mayest continue perpetually bound with
these grievous chains.
Hence the countless evils,(1) hence the
fornications of the men, when ye prepare them to cast off
self-restraint, when ye teach them to take delight in these things with
which the harlot women deck themselves. For this cause they are so
quickly taken captive. For if thou hadst instructed him to look down
upon these things, and to take delight in chastity, godly fear and
humility, he would not have been so easily taken by the shafts(2) of
fornication. For the harlot is able to adorn herself in this way even
to a greater degree than this, but with those other ornaments not so.
Accustom him then to take delight in these ornaments, which he cannot
see placed on the harlot. And how wilt thou bring him into this habit?
If thou take off these, and put on those others, so shall both thy
husband be in safety, and thou in honor, and God will be propitious to
you, and all men will admire you, and ye will attain unto the good
things to come, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory and might, world without end. Amen.
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HOMILY XC.
MATT. XXVIII. 11--14.
"Now when they were going, behold, some of the watch came into the
city, and declared unto the chief priests all the things that were
done.(1) And when they had assembled with the elders, and had taken
counsel, they gave large money unto the soldiers, saying, Say ye, His
disciples came by night, and stole Him away while we slept. And if this
come to the governor's ears, we will persuade him, and secure you."
Fort the sake of these soldiers that earthquake took
place, in order to dismay them, and that the testimony might come from
them, which accordingly was the result. For the report was thus free
from suspicion, as proceeding from the guards themselves. For of the
signs some were displayed publicly to the world, others privately to
those present on the spot; publicly for the world was the darkness,
privately the appearance of the angel, the earthquake. When then they
came and showed it (for truth shines forth, being proclaimed by its
adversaries), they again gave money, that they might say, as it is
expressed, "that His disciples came and stole Him."
How did they steal Him? O most foolish of all men!
For because of the clearness and conspicuousness of the truth, they are
not even able to make up a falsehood. For indeed what they said was
highly incredible, and the falsehood had not even speciousness. For
how, I ask, did the disciples steal Him, men poor and unlearned, and
not venturing so much as to show themselves? What? was not a seal put
upon it? What? were there not so many watchmen, and soldiers, and Jews
stationed round it? What? did not those men suspect this very thing,
and take thought, and break their rest, and continue anxious about it?
And wherefore moreover did they steal it? That they might feign the
doctrine of the resurrection? And how should it enter their minds to
feign such a thing, men who were well content to be hidden and to
live? And how could they remove the stone that was made sure? how
could they have escaped the observation of so many? Nay, though they
had despised death, they would not have attempted without purpose, and
fruitlessly to venture in defiance of so many who were on the watch.
And that moreover they were timorous, what they had done before showed
clearly, at least, when they saw Him seized, all rushed away from Him.
If then at that time they did not dare so much as to stand their ground
when they saw Him alive, how when He was dead could they but have
feared such a number of soldiers? What? was it to burst open a door?
Was it that one should escape notice? A great stone lay upon it,
needing many hands to move it.
They were right in saying, "So the last error shall
be worse than the first,"(3) making this declaration against
themselves, for that, when after so much mad conduct they ought to have
repented, they rather strive to outdo their former acts, feigning
absurd fictions, and as, when He was alive, they purchased His blood,
so when He was dead and risen again, they again by money were striving
to undermine the evidence of His resurrection. But do thou mark, I pray
thee, how by their own doings they are caught everywhere. For if they
had not come to Pilate, nor asked for the guard, they would have been
more able to act thus impudently, but as it was, not so. For indeed, as
though they were laboring to stop their own mouths, even so did they
all things. For if the disciples had not strength to watch with Him,
and that, though upbraided by Him, how could they have ventured upon
these things? And wherefore did they not steal Him before this, but
when ye were come? For if they had been minded to do this, they would
have done it, when the tomb was not yet guarded on the first night,
when it was to be done without danger, and in security. For it was on
the Sabbath that they came and begged of Pilate to have the watch, and
kept guard, but during the first night none of these was present by the
sepulchre.
2. And what mean also the napkins that were stuck on
with the myrrh; for Peter saw these lying. For if they had been
disposed to steal, they would not have stolen the body
531
naked, not because of dishonoring it only, but in order not to delay
and lose time in stripping it, and not to give them that were so
disposed opportunity to awake and seize them. Especially when it was
myrrh, a drug that adheres so to the body, and cleaves to the clothes,
whence it was not easy to take the clothes off the body, but they that
did this needed much time, so that from this again, the tale of the
theft is improbable.
What? did they not know the rage of the Jews? and
that they would vent their anger on them? And what profit was it at all
to them, if He had not risen again?
So these men, being conscious that they had made up
all this tale, gave money, and said, "Say ye these things, and we
will persuade the governor." For they desire that the report should be
published, fighting in vain against the truth; and by their endeavor:
to obscure it, by these even against their will they occasioned it to
appear clearly. For indeed even this establishes the resurrection, the
fact I mean of their saying, that the disciples stole Him. For this is
the language of men confessing, that the body was not there. When
therefore they confess the body was not there, but the stealing it is
shown to be false and incredible, by their watching by it, and by the
seals, and by the timidity of the disciples, the proof of the
resurrection even hence appears incontrovertible.
Nevertheless, these shameless and audacious men,
although there were so many things to stop their mouths, "Say ye,"
these are their words, "and we will persuade, and will secure you."
Seest thou all depraved? Pilate. for he was persuaded? the soldiers?
the Jewish people? But marvel not, if money prevailed over soldiers.
For if with His disciple it showed its might to be so great, much more
with these.
"And this saying is commonly reported," it is said,
" until this day."(1) Seest thou again the disciples' love of truth,
how they are not ashamed of saying even this, that such a report
prevailed against them.
"Then the eleven disciples went away into
Galilee, and some worshipped, and some when they saw Him doubted."(2)
This seems to me to be the last appearance in
Galilee, when He sent them forth to baptize. And if "some doubted,"
herein again admire their truthfulness, how they conceal not even their
shortcomings up to the last day. Nevertheless, even these are assured
by their sight.
What then saith He unto them, when He seeth them?
"All power is given unto me in heaven and on earth."(3) Again He
speaketh to them more after the manner of man, for they had not yet
received the spirit, which was able to raise them on high. "Go ye, make
disciples of all nations, baptizing them in the name of the Father, and
of the Son, and of the Holy Ghost: teaching them to observe all things
whatsoever I have commanded you;"(4) giving the one charge with a view
to doctrine, the other concerning commandments. And of the Jews He
makes no mention, neither brings forward what had been done, nor
upbraids Peter with his denial, nor any one of the others with their
flight, but having put into their hands a summary of the doctrine, that
expressed by the form of baptism, commands them to pour forth over the
whole world.
After that, because he had enjoined on them great
things, to raise their courage, He says, "Lo! I am with you alway, even
unto the end of the world."(5) Seest thou His own proper power again?
Seest thou how those other things also were spoken for condescension?
And not with those men only did He promise to be, but also with all
that believe after them. For plainly the apostles were not to remain
here unto "the end of the world;" but he speaks to the believers as to
one body. For tell me not, saith He, of the difficulty of the things:
for "I am with you," who make all things easy. This He said to the
prophets also in the Old Testament continually, as well to Jeremiah
objecting his youth,(6) as to Moses(7) and Ezekiel(8) shrinking from
the office, "I am with you," this here also to these men. And mark, I
pray thee, the excellence of these, for the others, when sent to one
nation, often excused themselves, but these said nothing of the sort,
though sent to the world. And He reminds them also of the consummation,
that He may draw them on more, and that they may look not at the
present dangers only, but also at the good things to come that are
without end.
"For the irksome things, saith He, that ye will
undergo are finished together with the present life, since at least
even this world itself shall come to an end, but the good things which
ye shall enjoy remain immortal, as I have often told you before." Thus
having
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invigorated and roused their minds, by the remembrance of that day, He
sent them forth. For that day to them that live in good works is to be
desired, even as on the other hand to those in sin, it is terrible as
to the condemned.
But let us not fear only, and shudder, but let us
change too, while there is opportunity, and let us rise out of our
wickedness, for we can, if we be willing. For if before grace many did
this, much more after grace.
3. For what grievous things are we enjoined? to
cleave mountains asunder? to fly into the air? or to cross the Tuscan
sea? By no means, but a way of life so easy, as not so much as to want
any instruments, but a soul and purpose only. For what instruments had
these apostles, who effected such things? Did they not go about with
one vestment and unshod? and they got the better of all.
For what is difficult of the injunctions? Have no
enemy. Hate no man. Speak ill of no man. Nay, the opposites of these
things are the greater hardships. But He said, you reply, Throw away
thy money. Is this then the grievous thing? In the first place, He did
not command, but advised it. Yet even if it were a command, what is it
grievous not to carry about burdens and unseasonable cares?
But oh covetousness! All things are become money;
for this cause all things are turned upside down. If anyone declares
another happy, he mentions this; should he pronounce him wretched,
hence is derived the description of wretchedness. And all reckonings
are made on this account, how such an one gets rich, how such an one
gets poor. Should it be military service, should it be marriage, should
it be a trade, should it be what you will that any man takes in hand,
he does not apply to what is proposed, until he see these riches are
coming in rapidly upon him. After this shall we not meet together and
consult how we shall drive away this pest? Shall we not regard with
shame the good deeds of our fathers? of the three thousand, of the five
thousand, who had all things common?
What is the profit of this present life, when we do
not use it for our future gain? How long do ye not enslave the mammon
that hath enslaved you? How long are ye slaves of money? How long have
ye no love for liberty, and do not rend in pieces the bargains of
covetousness? But while, if ye should have become slaves of men, you do
all things, if any one should promise you liberty; yet being
captives of covetousness, ye do not so much as consider how ye may be
delivered from this bitter bondage. And yet the one were nothing
terrible, the other is the most bitter tyranny.
Consider how great a price Christ paid for us. He
shed His own blood; He gave up Himself. But ye, even after all this,
are grown supine; and the most grievous thing of all is, that ye even
take delight in the slavery, ye luxuriate in the dishonor, and that,
from which ye ought to flee, is become an object of desire to you.
But since it is right not only to lament and to
blame, but also to correct, let us see from what cause this passion and
this evil have become an object of desire to you. Whence then, whence
hath this come to be an object of desire? Because, thou sayest, it
makes me to be in honor and in security. In what kind of security, I
pray thee? In the confidence, not to suffer hunger, nor cold, not to be
harmed, not to be despised. Wilt thou then, if we promise thee this
security, refrain from being rich? For if it is for this that riches
are an object of desire, if it be in your power to have security
without these, what need hast thou of these any more? "And how is it
possible," thou sayest, "for one who is not rich to attain to this?"
Nay, how is it possible (for I say the opposite thing) if one is rich?
For it is necessary to flatter many, both rulers and subjects, and to
entreat countless numbers, and to be a base slave, and to be in fear
and trembling, and to regard with suspicion the eyes of the envious,
and to fear the tongues of false accusers, and the desires of other
covetous men. But poverty is not like this, but altogether the
contrary. It is a place of refuge and security, a calm harbor, a
wrestling ground, and school of exercise to learn self-command, an
imitation of the life of angels.
Hear these things, as many as are poor; or rather
also, as many as desire to be rich. It is not poverty that is the thing
to be feared, but the not being willing to be poor. Account poverty to
be nothing to fear, and it will not be to thee a matter for fear.
For neither is this fear in the nature of the thing, but in the
judgment of feeble-minded men. Or rather. I am even ashamed that I have
occasion to say so much concerning poverty, to show that it is nothing
to be feared. For if thou practise self-command, it is even a fountain
to thee of countless blessings. And if any one were to offer thee
sovereignty, and political power, and wealth, and luxury, and then
having set against them poverty, were to give thee thy choice to take
which thou
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wouldest, thou wouldest straightway seize upon poverty, if indeed thou
knewest the beauty thereof.
4. And I know that many laugh, when these things are
said; but we are not troubled but we require you to stay, and soon ye
will give judgment with us. For to me poverty seems like some comely,
fair, and well-favored damsel, but covetousness like some monster
shaped woman. some Scylla or Hydra, or some other like prodigies
feigned by fabulous writers.
For bring not forward, I pray thee, them that accuse
poverty, but them that have shone thereby. Nurtured in this, Elias was
caught up in that blessed assumption. With this Eliseus shone; with
this John; with this all the apostles; but with the other, Ahab,
Jezebel, Gehazi, Judas, Nero, Caiaphas, were condemned.
But if it please you, let us not look to those only
that have been glorious in poverty, but let us observe the beauty
itself of this damsel. For indeed her eye is clear and piercing, having
nothing turbid in it, like the eye of covetousness, which is at one
time full of anger, at another sated with pleasure, at another troubled
by incontinence. But the eye of poverty is not like this, but mild,
calm, looking kindly on all, meek, gentle, hating no man, shunning no
man. For where there are riches, there is matter for enmity, and for
countless wars. The mouth again of the other is full of insults, of a
certain haughtiness, of much boasting, cursing, deceit; but the mouth
and the tongue of this are sound, filled with continual thanksgiving,
blessing, words of gentleness. of affection, of courtesy, of praise, of
commendation. And if thou wouldest see also the proportion of her
members, she is of a goodly height, and far loftier than wealth. And if
many flee from her, marvel not at it, for indeed so do fools from the
rest of virtue.
But the poor man, thou wilt say, is insulted by him
that is rich. Again thou art declaring to me the praise of poverty. For
who, I pray thee, is blessed, the insulter, or the insulted? It is
manifest that it is the insulted person. But then, the one,
covetousness, urges to insult the other; poverty persuades to endure.
"But the poor man suffers hunger," thou wilt say. Paul also suffered
hunger, and was in famine.(1) "But he has no rest." Neither "had the
Son of Man where to lay His head."(2)
Seest thou how far the praises of poverty have
proceeded, and where it places thee, to what men it leads thee on, and
how it makes thee a follower of the Lord? If it were good to have gold,
Christ, who have the unutterable blessings, would have given this to
His disciples. But now so far from giving it them, He forbad them to
have it. Wherefore Peter also, so far from being ashamed of poverty,
even glories in it, saying, "Silver and gold have I none; but what I
have give I thee."(3) And who of you would not have desired to utter
this saying? Nay, we all would extremely, perhaps some one may say.
Then throw away thy silver, throw away thy gold. "And if I throw it
away, thou wilt say, shall I receive the power of Peter?" Why, what
made Peter blessed, tell me? Was it indeed to have lifted up the lame
man? By no means, but the not having these riches, this procured him
Heaven. For of those that wrought these miracles, many fell into hell,
but they, who did those good things, attained a kingdom. And this you
may learn even of Peter himself. For there were two things that he
said, "Silver and gold have I none;" and, "In the name of Jesus Christ
rise up and walk."
Which sort of thing then made Him glorious and
blessed, the raising up the lame man, or the casting away his money?
And this you may learn from the Master of the conflicts Himself. What
then doth He Himself say to the rich man seeking eternal life? He said
not, "raise up the lame," but, "Sell thy goods, and give to the poor,
and come and follow me, and thou shall have treasure in Heaven."(4) And
Peter again said not, "Behold, in Thy name we east out devils;"
although he was casting them out, but, "Behold, we have forsaken all
and followed Thee what shall we have?"(5) And Christ again, in
answering this apostle, said not, "If any man raise up the lame," but,
"Whosoever hath forsaken houses or lands, shall receive an hundredfold
in this world, and shall inherit everlasting life."(6)
Let us also then emulate this man, that we may not
be confounded, but may with confidence stand at the judgment seat of
Christ; that we may win Him to be with us, even as He was with His
disciples. For He will be with us, like as He was with them, if we are
willing to follow them, and to be imitators of their life and
conversation. For in consequence of these things God crowns, and
commends men, not requiring of thee to raise the dead, or to cure the
lame. For not these things make one to be like Peter, but the
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casting away one's goods, for this was the apostles' achievement.
But dost thou not find it possible to east them
away? In the first place, I say, it is possible; but I compel thee not,
if thou art not willing, nor constrain thee to it; but this I entreat,
to spend at least a part on the needy, and to seek for thyself nothing
more than is necessary. For thus shall we both live our life here
without trouble, and in security, and enjoy eternal life; unto which
God grant we all may attain, by the grace and love towards man of our
Lord Jesus Christ, to whom be glory and might, together with the Father
and the Holy Ghost, now and always, and world without end. Amen.
End of Etext ON THE GOSPEL ACCORDING TO ST. MATTHEW by St. John
Chrysostom
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