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