HOMILIES OF ST. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE,ON THE
GOSPEL ACCORDING TO ST. JOHN
And
THE HOMILIES OF ST. JOHN CHRYSOSTOM, ARCHBISHOP OF
CONSTANTINOPLE, ON THE EPISTLE TO THE HEBREWS
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Homilies of St. John Chrysostom, Archbishop of Constantinople, On the
Gospel According to St. John
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HOMILY I
PREFACE.
[1.] THEY that are spectators of the heathen games,
when they have learned that a distinguished athlete and winner of
crowns is come from any quarter, run all together to view his
wrestling, and all his skill and strength; and you may see the whole
theater of many ten thousands, all there straining their eyes both of
body and mind, that nothing of what is done may escape them. So again
these same persons, if any admirable musician come amongst them, leave
all that they had in hand, which often is necessary and pressing
business, and mount the steps, and sit listening very attentively to
the words and the accompaniments, and criticising the agreement of the
two. This is what the many do. Again; those who
are skilled in rhetoric do just the same with respect to the sophists,
for they too have their theaters, and their audience, and clappings of
hands, and noise, and closest criticism of what is said.
And if in the case of rhetoricians, musicians, and
athletes, people sit in the one case to look on, in the other to see at
once and to listen with such earnest attention; what zeal, what
earnestness ought ye in reason to display, when it is no musician or
debater who now comes forward to a trial of skill, but when a man is
speaking from heaven, and utters a voice plainer than thunder? for he
has pervaded the whole earth with the sound; and occupied and filled
it, not by the loudness of the cry, but by moving his tongue with the
grace of God.
And what is wonderful, this sound, great as it is,
is neither a harsh nor an unpleasant one, but sweeter and more
delightful than all harmony of music, and with more skill to soothe;
and besides all this, most holy, and most awful, and full of mysteries
so great, and bringing with it goods so great, that if men were exactly
and with ready mind to receive and keep them, they could no longer be
mere men nor remain upon the earth, but would take their stand above
all the things of this life, and having adapted themselves to the
condition of angels, would dwell on earth just as if it were heaven.
[2.] For the son of thunder, the beloved of Christ,
the pillar of the Churches throughout the world, who holds the keys of
heaven, who drank the cup of Christ, and was baptized with His baptism,
who lay upon his Master's bosom with much confidence,(1) this man comes
forward to us now; not as an actor of a play, not hiding his head with
a mask, (for he hath another sort of words to speak,) nor mounting a
platform,(2) nor striking the stage with his foot, nor dressed out with
apparel of gold, but he enters wearing a robe of inconceivable beauty.
For he will appear before us having "put on Christ" (Rom. xiii. 14;
Gal. iii. 27), having his beautiful "feet shod with the preparation of
the Gospel of peace" (Eph. vi. 15); wearing a girdle not about his
waist, but about his loins, not made of scarlet leather nor daubed
outside(3) with gold, but woven and composed of truth itself. Now will
he appear before us, not acting a part, (for with him there is nothing
counterfeit, nor fiction, nor fable,) but with unmasked head he
2
proclaims to us the truth unmasked; not making the audience believe him
other than he is by carriage, by look, by voice, needing for the
delivery of his message no instruments of music, as harp, lyre, or any
other the like, for he effects all with his tongue, uttering a voice
which is sweeter and more profitable than that of any harper or any
music. All heaven is his stage his theater, the habitable world; his
audience, all angels; and of men as many as are angels already, or
desire to become so, for none but these can hear that harmony aright,
and show it forth by their works; all the rest, like little children
who hear, but what they hear understand not, from their anxiety about
sweetmeats and childish playthings; so they too, being in mirth and
luxury, and living only for wealth and power and sensuality, hear
sometimes what is said, it is true, but show forth nothing great or
noble in their actions through fastening(1) themselves for good to the
clay of the brickmaking. By this Apostle stand the powers from above,
marveling at the beauty of his soul, and his understanding, and the
bloom of that virtue by which he drew unto him Christ Himself, and
obtained the grace of the Spirit. For he hath made ready his soul, as
some well-fashioned and jeweled lyre with strings of gold, and yielded
it for the utterance of something great and sublime to the Spirit.
[3.] Seeing then it is no longer the fisherman the
son of Zebedee, but He who knoweth "the deep things of God" (1 Cor. ii.
10), the Holy Spirit I mean, that striketh this lyre, let us hearken
accordingly. For he will say nothing to us as a man, but what he saith,
he will say from the depths of the Spirit, from those secret things
which before they came to pass the very Angels knew not; since they too
have learned by the voice of John with us, and by us, the things which
we know. And this hath another Apostle declared, saying, "To the intent
that unto the principalities and powers might be known by the Church
the manifold wisdom of God." (Eph. iii. 10.) If then principalities,
and powers, and Cherubim, and Seraphim, learned these things by the
Church, it is very clear that they were exceedingly earnest in
listening to this teaching; and even in this we have been not a little
honored, that the Angels learned things which before they knew not with
us; I do not at present speak of their learning by us also. Let us then
show much silence and orderly behavior; not to-day only, nor during the
day on which we are hearers, but during all our life, since it is at
all times good to hear Him. For if we long to know what is going on in
the palace, what, for instance, the king has said, what he has done,
what counsel he is taking concerning his subjects, though in truth
these things are for the most part nothing to us; much more is it
desirable to hear what God hath said, especially when all concerns us.
And all this will this man tell us exactly, as being a friend of the
King Himself, or rather, as having Him speaking within himself, and
from Him hearing all things which He heareth from the Father. "I have
called you friends," He saith, "for all things that I have heard of My
Father, I have made known unto you." (John xv. 15.)
[4.] As then we should all run together if we saw
one from above bend down "on a sudden "(2) from the height of heaven,
promising to describe exactly all things there, even so let us be
disposed now. It is from thence that this Man speaketh to us; He is not
of this world, as Christ Himself declareth, "Ye are not of the world"
(John xv. 19), and He hath speaking within him the Comforter, the
Omnipresent, who knoweth the things of God as exactly as the soul of
man knoweth what belongs to herself, the Spirit of holiness, the
righteous Spirit, the guiding Spirit, which leads men by the hand to
heaven, which gives them other eyes, fitting them to see things to come
as though present, and giving them even in the flesh to look into
things heavenly. To Him then let us yield ourselves during all our
life(3) in much tranquillity. Let none dull, none sleepy, none sordid,
enter here and tarry; but let us remove ourselves to heaven, for there
He speaketh these things to those who are citizens there. And if we
tarry on earth, we shall gain nothing great from thence. For the words
of John are nothing to those who do not desire to be freed from this
swinish life, just as the things of this world to him are nothing. The
thunder amazes our souls, having sound without significance;(4) but
this man's voice troubles none of the faithful, yea, rather releases
them from trouble and confusion; it amazes the devils only, and those
who are their slaves. Therefore that we may know how it amazes them,
let us preserve deep silence, both external and mental, but especially
the latter; for what advantage is it that the mouth be hushed, if the
soul is disturbed and full of tossing? I look for that calm which is of
the mind, of the soul, since it is the hearing of the soul which I
require. Let then no desire of riches trouble us, no lust of glory, no
tyranny of anger, nor the crowd of other passions besides these; for it
is not possible for the ear, except it be cleansed, to perceive as it
ought the sublimity of the things spoken; nor rightly to understand the
awful and unutterable nature of these mysteries, and all other virtue
which is in
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these divine oracles. If a man cannot learn well a melody on pipe or
harp, unless he in every way strain his attention; how shall one, who
sits as a listener to sounds mystical, be able to hear with a careless
soul?
[5.] Wherefore Christ Himself exhorted, saying,
"Give not that which is holy unto the dogs, neither cast ye your pearls
before swine." (Matt. vii. 6.) He called these words "pearls," though
in truth they be much more precious than they, because we have no
substance more precious than that. For this reason too He is wont often
to compare their sweetness to honey, not that so much only is the
measure of their sweetness, but because amongst us there is nothing
sweeter. Now, to show that they very exceedingly surpass the nature of
precious stones, and the sweetness of any honey, hear the prophet
speaking concerning them, and declaring this superiority; "More to be
desired are they," he saith "than gold and much precious stone; sweeter
are they also than honey and the honeycomb." (Ps. xix. 10.) But to
those (only) who are in health; wherefore he has added, "For thy
servant keepeth them." And again in another place calling them sweet he
has added, "to my throat." For he saith, "How sweet are thy words unto
my throat." (Ps. cxix. 103.) And again he insisteth on the superiority,
saying, "Above honey and the honeycomb to my mouth." For he was in very
sound health. And let not us either come nigh to these while we are
sick, but when we have healed our soul, so receive the food that is
offered us.
It is for this reason that, after so long a preface,
I have not yet attempted to fathom(1) these expressions (of St. John),
in order that every one having laid aside all manner of infirmity, as
· though he were entering into heaven itself, so may enter here
pure, and freed from wrath and · carefulness and anxiety of this
life, of all other passions. For it is not otherwise possible for a man
to gain from hence anything great, except he have first so cleansed
anew his soul. And let no one say that the time to the coming
communion(2) is short, for it is possible, not only in five days, but
in one moment, to change the whole course of life. Tell me what is
worse than a robber and a murderer, is not this the extremest kind of
wickedness? Yet such an one arrived straight at the summit of
excellence, and passed into Paradise itself, not needing days, nor half
a day, but one little moment. So that a man may change suddenly, and
become gold instead of clay. For since what belongs to virtue and to
vice is not by nature, the change is easy, as being independent of any
necessity. "If ye be willing and obedient," He saith, "ye shall eat the
good of the land." (Isa. i. 19.) Seest thou that there needs the will
only? will--not the common wishing of the multitude--but earnest will.
For I know that all are wishing to fly up to heaven even now; but it is
necessary to show forth the wish by works. The merchant too wishes to
get rich; but he doth not allow his wish to stop with the thought of
it; no, he fits out a ship, and gets together sailors, and engages a
pilot, and furnishes the vessel with all other stores, and borrows
money, and crosses the sea, and goes away into a strange land, and
endures many dangers, and all the rest which they know who sail the
sea. So too must we show our will; for we also sail a voyage, not from
land to land, but from earth to heaven. Let us then so order our
reason, that it be serviceable to steer our upward course, and our
sailors that they be obedient to it, and let our vessel be stout, that
it be not swamped amidst the reverses and despondencies of this life,
nor be lifted up by the blasts of vainglory, but be a fast and easy
vessel. If So we order our ship, and so our pilot and our crew, we
shall sail with a fair wind, and we shall draw down to ourselves the
Son of God, the true Pilot, who will not leave our bark to be engulfed,
but, though ten thousand winds may blow, will rebuke the winds and the
sea, and instead of raging waves, make a great calm.
[6.] Having therefore ordered yourselves, so come to
our next assembly, if at least it be at all an object of desire to you
to hear somewhat to your advantage, and lay up what is said in your
souls. But let not one of you be the "wayside," none the "stony
ground," none the "full of thorns." (Matt. xiii. 4, 5, 7.) Let us make
ourselves fallow lands. For so shall we (the preachers) put in the seed
with gladness, when we see the land clean, but if stony or rough,
pardon us if we like not to labor in vain. For if we shall leave off
sowing and begin to cut up thorns, surely to cast seed into ground
unwrought were extreme folly.
It is not meet that he who has the advantage of such
hearing be partaker of the table of devils. "For what fellowship hath
righteousness with unrighteousness?" (2 Cor, vi. 14.) Thou standest
listening to John, and learning the things of the Spirit by him; and
dost thou after this depart to listen to harlots speaking vile things,
and acting viler, and to effeminates cuffing one another? How wilt thou
be able to be fairly cleansed, if thou wallowest in such mire? Why need
I reckon in detail all the indecency that is there? All there is
laughter, all is shame, all disgrace, revilings and mockings, all
abandonment, all destruction, See, I forewarn and charge you all. Let
none of those who enjoy the blessings of this table destroy his own
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soul by those pernicious spectacles. All that is said and done there is
a pageant of Satan. But ye who have been initiated know what manner of
covenants ye made with us, or rather ye made with Christ when He guided
you into His mysteries, what ye spoke to Him, what speech ye had with
Him concerning Satan's pageant;(1) how with Satan and his angels ye
renounced this also, and promised that you would not so much as cast a
glance(2) that way. There is then no slight ground for fear, lest, by
becoming careless of such promises, one should render himself
unworthy of these mysteries.
[7.] Seest thou not how in king's palaces it is not
those who have offended, but those who have been honorably
distinguished,(3) that are called to share especial favor,(4) and are
numbered among the king's friends. A messenger has come to us from
heaven, sent by God Himself, to speak with us on certain necessary
matters, and you leave hearing His will, and the message He sends to
you, and sit listening to stage-players. What thunderings, what bolts
from heaven, does not this conduct deserve! For as it is not meet to
partake of the table of devils, so neither is it of the listening to
devils; nor to be present with filthy raiment at that glorious Table,
loaded with so many good things, which God Himself hath provided. Such
is its power, that it can raise us at once to heaven, if only we
approach it with a sober mind. For it is not possible that he who is
continually under the influence of(7) the words of God, can remain in
this present low condition, but he needs must presently take wing, and
fly away to the land which is above, and light on the infinite
treasures of good things; which may it be that we all attain to,
through the grace and lovingkindness of our Lord Jesus Christ, through
whom and with whom be glory to the Father and the All-holy Spirit, now
and ever, and world without end. Amen.
HOMILY II.
JOHN i. 1.
"In the beginning was the Word."
WERE John about to converse with us, and to say to
us words of his own, we needs must describe his family, his
country, and his education. But since it is not he, but God by him,
that speaks to mankind, it seems to me superfluous and distracting to
enquire into these matters. And yet even thus it is not superfluous,
but even very necessary. For when you have learned who he was, and from
whence, who his parents, and what his character, and then hear his
voice and all his heavenly wisdom,(5) then you shall know right well
that these (doctrines) belong not to him, but to the Divine power
stirring his soul.
From what country(6) then was he? From no country;
but from a poor village, and from a land little esteemed, and producing
no good thing. For the Scribes speak evil of Galilee, saying, "Search
and look, for out of Galilee ariseth no prophet." (John vii. 52.) And
"the Israelite indeed" speaks ill of it, saying, "Can any good thing
come out of Nazareth?" And being of this land, he was not even of any
remarkable place in it, but of one not even distinguished by name. Of
this he was,(8) and his father a poor fisherman, so poor that he took
his sons to the same employment. Now you all know that no workman will
choose to bring up his son to succeed him in his trade, unless poverty
press him very hard, especially where the trade is a mean one. But
nothing can be poorer, meaner, no, nor more ignorant, than fishermen.
Yet even among them there are some greater, some less; and even there
our Apostle occupied the lower rank, for he did not take his prey from
the sea, but passed his time on a certain little lake. And as he was
engaged by it with his father and his brother James, and they mending
their broken nets, a thing which of itself marked extreme poverty, so
Christ called him.(9)
As for worldly instruction, we may learn from these
facts that he had none at all of it. Besides, Luke testifies this when
he writes not only that he was ignorant,(10) but that he was absolutely
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unlettered.(1) (Acts iv. 13.) As was likely. For one who was so poor,
never coming into the public assemblies, nor falling in with men of
respectability, but as it were nailed to his fishing, or even if he
ever did meet any one, conversing with fishmongers and cooks, how, I
say, was he likely to be in a state better than that of the irrational
animals? how could he help imitating the very dumbness of his fishes?
[2.] This fisherman then, whose business was about
lakes, and nets, and fish; this native of Bethsaida of Galilee; this
son of a poor fisherman, yes, and poor to the last degree; this man
ignorant, and to the last degree of ignorance too, who never learned
letters either before or after he accompanied Christ; let us see what
he utters, and on what matters he converses with us. Is it of things in
the field? Is it of things in rivers? On the trade in fish? For these
things, perhaps, one expects to hear from a fisherman. But fear ye not;
we shall hear nought of these; but we shall hear of things in heaven,
and what no one ever learned before this man. For, as might be expected
of one who speaks from the very treasures of the Spirit, he is come
bringing to us sublime doctrines, and the best way of life and wisdom,
[as though just arrived from the very heavens; yea, rather such as it
was not likely that all even there should know, as I said before.(2) ]
Do these things belong to a fisherman? Tell me. Do they belong to a
rhetorician at all? To a sophist or philosopher? To every one trained
in the wisdom of the Gentiles? By no means. The human soul is simply
unable thus to philosophize on that pure and blessed nature; on the
powers that come next to it; on immortality and endless life; on the
nature of mortal bodies which shall hereafter be immortal; on
punishment and the judgment to come; on the enquiries that shall be as
to deeds and words, as to thoughts and imaginations. It cannot tell
what is man, what the world; what is man indeed, and what he who seems
to be man, but is not; what is the nature of virtue, what of vice.
[3.] Some of these things indeed the disciples of
Plato and Pythagoras enquired into. Of the other philosophers we need
make no mention at all; they have all on this point been so excessively
ridiculous; and those who have been among them in greater esteem than
the rest, and who have been considered the leading men in this science,
are so more than the others; and they have composed and written
somewhat on the subject of polity and doctrines, and in all have been
more shamefully ridiculous than children. For they have spent their
whole life in making women common to all, in overthrowing the very
order of life,(3) in doing away the honor of marriage, and in making
other the like ridiculous laws. As for doctrines on the soul, there is
nothing excessively shameful that they have left unsaid; asserting that
the souls of men become flies, and gnats, and bushes,(4) and that God
Himself is a soul; with some other the like indecencies.
And not this alone in them is worthy of blame, but
so is also their ever-shifting current of words; for since they
assert everything on uncertain and fallacious arguments, they are like
men carried hither and thither in Euripus, and never remain in the same
place.
Not so this fisherman; for all he saith is
infallible; and standing as it were upon a rock, he never shifts his
ground. For since he has been thought worthy to be in the most secret
places, and has the Lord of all speaking within him, he is subject to
nothing that is human. But they, like persons who are not held worthy
even in a dream(5) to set foot in the king's palace, but who pass their
time in the forum with other men, guessing from their own imagination
at what they cannot see, have erred a great error, and, like blind or
drunken men in their wandering, have dashed against each other; and not
only against each other, but against themselves, by continually
changing their opinion, and that ever on the same matters.
[4.] But this unlettered man, the ignorant, the
native of Bethsaida, the son of Zebedee, (though the Greeks mock ten
thousand times at the rusticity of the names, I shall not the less
speak them with the greater boldness.) For the more barbarous his
nation seems to them, and the more he seems removed from Grecian
discipline, so much the brighter does what we have with us appear. For
when a barbarian and an untaught person utters things which no man on
earth ever knew, and does not only utter, (though if this were the only
thing it were a great marvel,) but besides this, affords another and a
stronger proof that what he says is divinely inspired, namely, the
convincing all his hearers through all time; who will not wonder at the
power that dwells in him? Since this is, as I said, the strongest proof
that he lays down no laws of his own. This barbarian then, with his
writing of the Gospel, has occupied all the habitable world. With his
body he has taken possession of the center of Asia, where of old
philosophized all of the Grecian party, shining forth in the midst of
his foes, dispersing(6) their darkness, and breaking down the
stronghold of
6
devils: but in soul he has retired to that place which is fit for one
who has done such things.
[5.] And as for the writings of the Greeks, they are
all put out and vanished, but this man's shine brighter day by day. For
from the time that he (was) and the other fishermen, since then the
(doctrines) of Pythagoras and of Plato, which seemed before to prevail,
have ceased to be spoken of, and most men do not know them even by
name. Yet Plato was, they say, the invited companion of kings, had many
friends, and sailed to Sicily. And Pythagoras occupied Magna
Graecia,(1) and practiced there ten thousand kinds of sorcery. For to
converse with oxen, (which they say he did,) was nothing else but a
piece of sorcery. As is most clear from this. He that so conversed with
brutes did not in anything benefit the race of men, but even did them
the greatest wrong. Yet surely, the nature of men was better adapted
for the reasoning of philosophy; still he did, as they say, converse
with eagles and oxen, using sorceries. For he did not make their
irrational nature rational, (this was impossible to man,) but by his
magic tricks he deceived the foolish. And neglecting to teach men
anything useful, he taught that they might as well eat the heads of
those who begot them, as beans. And he persuaded those who associated
with him, that the soul of their teacher had actually been at one time
a bush, at another a girl, at another a fish.
Are not these things with good cause extinct, and
vanished utterly? With good cause, and reasonably. But not so the words
of him who was ignorant and unlettered; for Syrians, and Egyptians, and
Indians, and Persians, and Ethiopians, and ten thousand other nations,
translating into their own tongues the doctrines introduced by him,
barbarians though they be, have learned to philosophize. I did not
therefore idly say that all the world has become his theater. For he
did not leave those of his own kind, and waste his labor on the
irrational creatures, (an act of excessive vainglory and extreme
folly,) but being clear of this as well as of other passions, he was
earnest on one point only, that all the world might learn somewhat of
the things which might profit it, and be able to translate it from
earth to heaven.
For this reason too, he did not hide his teaching in
mist and darkness, as they did who threw obscurity of speech, like a
kind of veil, around the mischiefs laid up within. But this man's
doctrines are clearer than the sunbeams, wherefore they have been
unfolded(2) to all men throughout the world. For he did not teach as
Pythagoras did, commanding those who came to him to be silent for five
years, or to sit like senseless stones; neither did he invent fables
defining the universe to consist of numbers; but casting away all this
devilish trash and mischief, he diffused such simplicity through his
words, that all he said was plain, not only to wise men, but also to
women and youths. For he was persuaded that the words were true and
profitable to all that should hearken to them. And all time after him
is his witness; since he has drawn to him all the world, and has freed
our life when we have listened to these words from all monstrous
display of wisdom; wherefore we who hear them would prefer rather to
give up our lives, than the doctrines by him delivered to
[6.] From this then, and from every other
circumstance, it is plain, that nothing of this man's is human, but
divine and heavenly are the lessons which come to us by this divine
soul. For we shall observe not sounding sentences, nor magnificent
diction, nor excessive and useless order and arrangement of words and
sentences, (these things are far from all true wisdom,) but strength
invincible and divine, and irresistible force of right doctrines, and a
rich supply of unnumbered good things. For their overcare about
expression was so excessive, so worthy of mere sophists, or rather not
even of sophists, but of silly striplings, that even their own chief
philosopher introduces his own master as greatly ashamed of this art,
and as saying to the judges, that what they hear from him shall be
spoken plainly and without premeditation, not tricked out rhetorically
nor ornamented with (fine) sentences and words; since, says he, it
cannot surely be becoming, O men, that one at my age should come before
you like a lad inventing speeches.(3) And observe the extreme absurdity
of the thing; what he has described his master avoiding as disgraceful,
unworthy of philosophy and work for lads, this above all he himself has
cultivated. So entirely were they given up to mere love of distinction.
And as, if you uncover those sepulchers which are
whitened without you will find them full of corruption, and stench, and
rotten bones; so too the doctrines of the philosopher, if you strip
them of their flowery diction, you will see to be full of much
abomination, especially when he philosophizes on the soul, which he
both honors and speaks ill of without measure. And this is the snare of
the devil, never to keep due proportion, but by excess on either hand
to lead aside those who are entangled by it into evil speaking. At one
time he says, that the soul is of the substance of God; at another,
after having exalted it thus immoderately and impiously, he exceeds
again in a different way, and treats it
7
with insult, making it pass into swine and asses, and other animals of
yet less esteem than these.
But enough of this; or rather even this is out of
measure. For if it were possible to learn anything profitable from
these things, we must have been longer occupied with them; but if it be
only to observe their indecency and absurdity, more than requisite has
been said by us already. We will therefore leave their fables, and
attach ourselves to our own doctrines, which have been brought to us
from above by the tongue of this fisherman, and which have nothing
human in them.
[7.] Let us then bring forward the words, having
reminded you now, as I exhorted you at the first, earnestly to attend
to what is said. What then does this Evangelist say immediately on his
outset?
"In the beginning was the Word, and the Word was
with God." (Ver. 1.) Seest thou the great boldness and power of the
words, how he speaks nothing doubting nor conjecturing, but declaring
all things plainly? For this is the teacher's part, not to waver in
anything he says, since if he who is to be a guide to the rest require
another person who shall be able to establish him with certainty, he
would be rightly ranked not among teachers, but among disciples.
But if any one say, "What can be the reason that he
has neglected the first cause, and spoken to us at once concerning the
second?" we shall decline to speak of "first" and "second," for the
Divinity is above number, and the succession of times. Wherefore we
decline these expressions; but we confess that the Father is from none,
and that the Son is begotten of the Father. Yes, it may be said, but
why then does he leave the Father, and speak concerning the Son? Why?
because the former was manifest to all, if not as Father, at least as
God; but the Only-Begotten was not known; and therefore with reason did
he immediately from the very beginning hasten to implant the knowledge
of Him in those who knew Him not.
Besides, he has not been silent as to the Father in
his writings on these points. And observe, I beg of you, his spiritual
wisdom. He knows that men most honor the eldest of beings which was
before all, and account this to be God. Wherefore from this point first
he makes his beginning, and as he advances, declares that God is, and
does not like Plato assert, sometimes that He is intellect, sometimes
that He is soul; for these things are far removed from that divine and
unmixed Nature which has nothing common with us, but is separated from
any fellowship with created things, I mean as to substance, though not
as to relation.
And for this reason he calls Him "The Word." For
since he is about to teach that this "Word" is the only-begotten Son of
God, in order that no one may imagine that His generation is passible,
by giving Him the appellation of "The Word," he anticipates and removes
beforehand the evil suspicion, showing that the Son is from the Father,
and that without His suffering (change)
[8.] Seest thou then that as I said, he has not been
silent as to the Father in his words concerning the Son? And if these
instances are not sufficient fully to explain the whole matter, marvel
not, for our argument is God, whom it is impossible to describe, or to
imagine worthily; hence this man nowhere assigns the name of His
essence, (for it is not possible to say what God is, as to essence,)
but everywhere he declares Him to us by His workings. For this "Word"
one may see shortly after called "Light," and the "Light" in turn named
"Life."
Although not for this reason only did he so name
Him; this was the first reason, and the second was because He was about
to declare to us the things of the Father. For "all things," He saith,
"that I have heard from my Father, I have made known unto you." (John
xv. 15.) He calls Him both "Light" and "Life," for He hath freely given
to us the light which proceeds from knowledge, and the life which
follows it. In short, one name is not sufficient, nor two, nor three,
nor more, to teach us what belongs to God. But we must be content to be
able even by means of many to apprehend, though but obscurely, His
attributes.
And he has not called Him simply "Word," but with
the addition of the article, distinguishing Him from the rest in this
way also. Seest thou then that I said not without cause that this
Evangelist speaks to us from heaven? Only see from the very beginning
whither he has drawn up the soul, having given it wings, and has
carried up with him the mind of his hearers. For having set it higher
than all the things of sense, than earth, than sea, than heaven, he
leads it by the hand above the very angels, above cherubim and
seraphim, above thrones and principalities and powers; in a word,
persuades it to journey beyond all created things.
[9.] What then? when he has brought us to such a
height as this, is he in sooth able to stop us there? By no means; but
just as one by transporting into the midst of the sea a person who was
standing on the beach, and looking on cities, and beaches, and havens,
removes him indeed from the former objects, yet does not stay his sight
anywhere, but brings him to a view without bound; so this Evangelist,
having brought us above all creation, and escorted us towards the
eternal periods which lie beyond it, leaves the sight suspended,(1) not
allowing it to
8
arrive at any limit upwards, as indeed there is none.
For the intellect, having ascended to "the
beginning," enquires what "beginning"; and then finding the "was"
always outstripping its imagination, has no point at which to stay its
thought; but looking intently onwards, and being unable to cease at any
point, it becomes wearied out, and turns back to things below. For this
"was in the beginning," is nothing else than expressive of ever being
and being infinitely.
Seest thou true philosophy and divine doctrines? Not
like those of the Greeks, who assign times, and say that some indeed of
the gods are younger, some eider. There is nothing of this with us. For
if God Is, as certainly He Is, then nothing was before Him. If He is
Creator of all things, He must be first; if Master and Lord of all,
then all, both creatures and ages, are after Him.
[10.] I had desired to enter the lists yet on other
difficulties, but perhaps our minds are wearied out; when therefore I
have advised you on those points which are useful(1) to us for the
hearing, both of what has been said, and of what is yet to be said, I
again will hold my peace. What then are these points? I know that many
have become confused(2) by reason of the length of what has been
spoken. Now this takes place when the soul is heavy laden with many
burdens of this life. For as the eye when it is clear and transparent
is keen-sighted also, and will not easily be tired in making out even
the minutest bodies; but when from some bad humor from the head having
poured into it, or some smoke-like fumes having ascended to it from
beneath, a kind of thick cloud is formed before the ball, this does not
allow it clearly to perceive even any larger object; so is naturally
the case with the soul. For when it is purified, and has no passion to
disturb it, it looks steadfastly to the fit objects of its regard; but
when, darkened by many passions, it loses its proper excellence, then
it is not easily able to be sufficient for any high thing, but soon is
wearied, and falls back; and turning aside to sleep and sloth, lets
pass things that concern it with a view to excellence and the life
thence arising, instead of receiving them with much readiness.
And that you may not suffer this, (I shall not cease
continually thus to warn you,) strengthen your minds, that ye may not
hear what the faithful among the Hebrews heard from Paul. For to them
he said that he had "many things to say, and hard to be uttered" (Heb.
v. 11); not as though they were by nature such, but because, says he,
"ye are dull of hearing." For it is the nature of the weak and infirm
man to be confused even by few words as by many, and what is clear and
easy he thinks hard to be comprehended. Let not any here be such an
one, but having chased from him all worldly care, so let him hear these
doctrines.
For when the desire of money possesses the hearer,
the desire of hearing cannot possess him as well; since the soul, being
one, cannot suffice for many desires; but one of the two is injured by
the other, and, from division, becomes weaker as its rival prevails,
and expends all upon itself.
And this is wont to happen in the case of children.
When a man has only one, he loves that one exceedingly. But when he has
become father of many, then also his dispositions of affection being
divided become weaker.
If this happens where there is the absolute rule and
power of nature, and the objects beloved are akin one with another,
what can we say as to that desire and disposition which is according to
deliberate choice; especially where these desires lie directly opposed
to each other; for the love of wealth is a thing opposed to the love of
this kind of hearing. We enter heaven when we enter here; not in place,
I mean, but in disposition; for it is possible for one who is on earth
to stand in heaven, and to have vision of the things that are there,
and to hear the words from thence.
[11.] Let none then introduce the things of earth
into heaven; let no one standing here be careful about what is at his
house. For he ought to bear with him, and to preserve both at home and
in his business, what he gains from this place, not to allow it to be
loaded with the burdens of house and market. Our reason for entering in
to the chair of instruction is, that thence we may cleanse ourselves
from(3) the filth of the outer world; but if we are likely even in this
little space to be injured by things said or done without, it is better
for us not to enter at all. Let no one then in the assembly be thinking
about domestic matters, but let him at home be stirring with what he
heard in the assembly. Let these things be more precious to us than
any. These concern the soul, but those the body; or rather what is said
here concerns both body and soul. Wherefore let these things be our
leading business, and all others but occasional employments; for these
belong both to the future and the present life, but the rest neither to
the one nor the other, unless they be managed according to the law laid
down for these. Since from these it is impossible to learn not only
what we shall hereafter be, and how we
9
shall then live, but how we shall rightly direct this present life also.
For this house is(1) a spiritual surgery, that
whatever wounds we may have received without, here(2) we may heal, not
that we may gather fresh ones to take with us hence. Yet if we do not
give heed to the Spirit speaking to us, we shall not only fill to clear
ourselves of our former hurts, but shall get others in addition.
Let us then with much earnestness attend to the book
as it is being unfolded to us; since if we learn exactly its first
principles and fundamental doctrines,(3) we shall not afterwards
require much close study, but after laboring a little at the beginning,
shall be able, as Paul says, to instruct others also. (Rom. xv. 14.)
For this Apostle is very sublime, abounding in many doctrines, and on
these he dwells more than on other matters.
Let us not then be careless hearers. And this is the
reason why we set them forth to you by little and little, so that all
may be easily intelligible to you, and may not escape your memory. Let
us fear then lest we come under the condemnation of that word which
says, "If I had not come and spoken unto them, they had not had sin."
(John XV. 22.) For what shall we be profited more than those who have
not heard, if even after hearing we go our way home bearing nothing
with us, but only wondering at what has been said.
Allow us then to sow in good ground; allow us, that
you may draw us the more to you. If any man hath thorns, let him cast
the fire of the Spirit amongst them. If any hath a hard and
stubborn heart, let him by employing the same fire make it soft and
yielding. If any by the wayside is trodden down by all kind of
thoughts, let him enter into more sheltered places, and not lie exposed
for those that will to invade for plunder: that so we may see your
cornfields waving with corn. Besides, if we exercise such care as this
over ourselves, and apply ourselves industriously to this spiritual
hearing, if not at once yet by degrees, we shall surely be freed from
all the cares of life.
Let us therefore take heed that it be not said of
us, that our(4) ears are those of a deaf adder. (Ps. lviii. 4.) For
tell me, in what does a hearer of this kind differ from a beast? and
how could he be otherwise than more irrational than any irrational
animal, who does not attend when God is speaking? And if to be
well-pleasing(5) to God is really to be a man, what else but a beast
can he be who will not even hear how he may succeed in this? Consider
then what a misfortune it would be for us to fall down(6) of our own
accord from (the nature of) men to (that of) beasts, when Christ is
willing of men to make us equal to angels. For to serve the belly, to
be possessed by the desire of riches, to be given to anger, to bite, to
kick, become not men, but beasts. Nay, even the beasts have each, as
one may say, one single passion, and that by nature. But man, when he
has cast away the dominion of reason, and torn himself from the
commonwealth of God's devising, gives himself up to all the passions,
is no longer merely a beast, but a kind of many-formed motley monster;
nor has he even the excuse from nature, for all his wickedness proceeds
from deliberate choice and determination.
May we never have cause to suspect this of the
Church of Christ. Indeed, we are concerning you persuaded of better
things, and such as belong to salvation; but the more we are so
persuaded, the more careful we will be not to desist from words of
caution. In order that having mounted to the summit of excellencies, we
may obtain the promised goods. Which may it come to pass that we all
attain to, through the grace and lovingkindness of our Lord Jesus
Christ, by whom and with whom, to the Father and the Holy Ghost, be
glory world without end. Amen.
10
HOMILY III.
JOHN i. 1.
"In the beginning was the Word."
[1.] ON the subject of attention in hearkening it is
superfluous to exhort you any more, so quickly have you shown by your
actions the effects of my advice. For your manner of running together,
your attentive postures, the thrusting one another in your eagerness to
get the inner places, where my voice may more clearly be heard by you,
your unwillingness to retire from the press until this spiritual
assembly be dissolved, the clapping of hands, the murmurs of applause;
in a word, all things of this kind may be considered proofs of the
fervor of your souls, and of your desire to hear. So that on this point
it is superfluous to exhort you. One thing, however, it is necessary
for us to bid and entreat, that you continue to have the same zeal, and
manifest it not here only, but that also when you are at home, you
converse man with wife, and father with son, concerning these matters.
And say somewhat of yourselves, and require somewhat in return from
them; and so all contribute to this excellent banquet.(1)
For let no one tell me that our children ought not
to be occupied with these things; they ought not only to be occupied
with them, but to be zealous about them only. And although on account
of your infirmity I do not assert this, nor take them away from their
worldly learning,(2) just as I do not draw you either from your civil
business; yet of these seven days I claim that you dedicate one to the
common Lord of us all. For is it not a strange thing that we should bid
our domestics slave for us all their time, and ourselves apportion not
even a little of our leisure to God; and this too when all our service
adds nothing to Him, (for the Godhead is incapable of want,) but turns
out to our own advantage? And yet when you take your children into the
theaters, you allege neither their mathematical lessons, nor anything
of the kind; but if it be required to gain or collect anything
spiritual, you call the matter a waste of time. And how shall' you not
anger God, if you find leisure and assign a season for everything
else, and yet think it a troublesome and unseasonable thing for
your children to take in hand what relates to Him?
Do not so, brethren, do not so. It is this very age
that most of all needs the hearing these things; for from its
tenderness it readily stores up what is said; and what children hear is
impressed as a seal on the wax of their minds. Besides, it is then that
their life begins to incline to vice or virtue; and if from the very
gates(3) and portals one lead them away from iniquity, and guide them
by the hand to the best road, he will fix them for the time to come in
a sort of habit and nature, and they will not, even if they be willing,
easily change for the worse, since this force of custom draws them to
the performance of good actions. So that we shall see them become more
worthy of respect than those who have grown old, and they will be more
useful in civil matters, displaying in youth the qualities of the aged.
For, as I before said, it cannot be that they who
enjoy the hearing of such things as these, and who are in the company
of such an Apostle, should depart without receiving some great and
remarkable advantage, be it man, woman, or youth, that partakes of this
table. If we train by words the animals which we have, and so tame
them, how much more shall we effect this with men by this spiritual
teaching, when there is a wide difference between the remedy in each
case, and the subject healed as well. For neither is there so much
fierceness in us as in the brutes, since theirs is from nature, ours
from choice; nor is the power of the words the same, for the power of
the first is that of the human intellect, the power of the second is
that of the might and grace of the Spirit.(4) Let then the man who
despairs of himself consider the tame animals, and he shall no longer
be thus affected; let him come continually to this house of healing,
let him hear at all times the laws of the Spirit, and on retiring home
let him write down in his mind the things which he has heard; so shall
his hopes be good and his confidence great, as he feels his progress by
experience. For when the devil sees the law of God written in the soul,
and the heart become tablets to write it on, he will not approach any
more. Since wherever the king's writing is, not engraved on a pillar of
brass, but stamped by the Holy Ghost on a mind loving God, and bright
with abundant grace, that (evil one) will not be able even to look at
it, but from afar will turn his back upon us. For nothing is so
terrible to him and to the thoughts which are suggested by him as a
mind careful
11
about Divine matters, and a soul which ever hangs over this fountain.
Such an one can nothing present annoy, even though it be displeasing;
nothing puff up or make proud, even though it be favorable; but amidst
all this storm and surge it will even enjoy a great calm.
[2.] For confusion arises within us, not from, the
nature of circumstances, but from the infirmity of our minds; for if we
were thus affected by reason of what befalls us, then, (as we all sail
the same sea, and it is impossible to escape waves and spray,) all men
must needs be troubled; but if there are some who stand beyond the
influence of the storm and the raging sea, then it is clear that it is
not circumstances which make the storm, but the condition of our own
mind. If therefore we so order the mind that it may bear all things
contentedly, we shall have no storm nor even a ripple, but always a
clear calm.
After professing that I should say nothing on these
points, I know not how I have been carried away into such a length of
exhortation. Pardon my prolixity; for I fear, yes, I greatly fear lest
this zeal of ours should ever become weaker. Did I feel confident
respecting it, I would not now have said to you anything on these
matters, since it is sufficient to make all things easy to you. But it
is time in what follows to proceed to the matters proposed for
consideration to-day; that you may not come weary to the contest. For
we have contests against the enemies of the truth, against those who
use every artifice to destroy the honor of the Son of God, or rather
their own. This remains for ever as it now is, nothing lessened by the
blaspheming tongue, but they, by seeking eagerly to pull down Him whom
they say they worship, fill their faces with shame and their souls with
punishment.
What then do they say when we assert what we have
asserted? "That the words, "in the beginning was the Word,' do not
denote eternity absolutely, for that this same expression was used also
concerning heaven and earth." What enormous shamelessness and
irreverence! I speak to thee concerning God, and dost thou bring the
earth into the argument, and men who are of the earth? At this rate,
since Christ is called Son of God, and God, Man who is called Son of
God must be God also. For, "I have said, Ye are Gods, and all of you
are children of the Most High." (Ps. lxxxii. 6.) Wilt thou contend with
the Only-Begotten concerning Sonship, and assert that in that respect
He enjoys nothing more than thou? "By no means," is the reply. And yet
thou doest this even though thou say not so in words. "How?" Because
thou sayest that thou by grace art partaker of the adoption, and He in
like manner. For by saying that He is not Son by nature, thou only
makest him to be so by grace.
However, let us see the proofs which they produce to
us. "In the beginning," it is said, "God made the Heaven and the earth,
and the earth was invisible and unformed." (Gen. i. 2.) And, "There
'was' a man of Ramathaim Zophim." (1 Sam. i. 1.) These are what they
think strong arguments, and they are strong; but it is to prove the
correctness of the doctrines asserted by us, while they are utterly
powerless to establish their blasphemy. For tell me, what has the word
"was" in common with the word "made"? What hath God in common with man?
Why dost thou mix what may not be mixed? Why confound things which are
distinct, why bring low what is above? In that place it is not the
expression "was" only which denotes eternity, but that One "was in the
beginning." And that other, "The Word was"; for as the word "being,"
when used concerning man, only distinguishes present time, but when
concerning God, denotes eternity,(1) so "was," when used respecting our
nature, signifies to us past time, and that too limited, but when
respecting God it declares eternity. It would have been enough then
when one had heard the words "earth" and "man," to imagine nothing more
concerning them than what one may fitly think of a nature that came
into being,(2) for that which came to be, be it what it may, hath come
to be either in time, or the age before time was, but the Son of God is
above not only times, but all ages which were before, for He is the
Creator and Maker of them, as the Apostle says, "by whom also He made
the ages." Now the Maker necessarily is, before the thing made. Yet
since some are so senseless, as even after this to have higher notions
concerning creatures than is their due, by the expression "He made,"
and by that other, "there was a man," he lays hold beforehand of the
mind of his hearer, and cuts up all shamelessness by the roots. For all
that has been made, both heaven and earth, has been made in time, and
has its beginning in time, and none of them is without beginning, as
having been made: so that when you hear that "he made the earth," and
that "there was a man," you are trifling(3) to no purpose, and weaving
a tissue of useless folly.
For I can mention even another thing by way of going
further. What is it? It is, that if it had been said of the earth, "In
the beginning was the earth," and of man, "In the beginning was the
man," we must not even then have
12
imagined any greater things concerning them than what we have now
determined.(1) For the terms "earth" and "man" as they are presupposed,
whatever may be said concerning them, do not allow the mind to imagine
to itself anything greater concerning them than what we know at
present. Just as "the Word," although but little be said of It, does
not allow us to think (respecting It) anything low or poor. Since in
proceeding he says of the earth, "The earth was invisible and
unformed." For having said that "He made" it, and having settled its
proper limit, he afterwards declares fearlessly what follows, as
knowing that there is no one so silly as to suppose that it is without
beginning and uncreated, since the word "earth," and that other "made,"
are enough to convince even a very simple person that it is not eternal
nor increate, but one of those things created in time.
[3.] Besides, the expression "was," applied to the
earth and to man, is not indicative of absolute existence. But in the
case of a man (it denotes) his being of a certain place, in that of the
earth its being in a certain way. For he has not said absolutely "the
earth was," and then held his peace, but has taught how it was even
after its creation, as that it was "invisible and unformed," as yet
covered by the waters and in confusion. So in the case of Elkanah he
does not merely say that "there was a man," but adds also whence he
was, "of Armathaim Zophim." But in the case of "the Word," it is not
so. I am ashamed to try these cases, one against the other, for if we
find fault with those who do so in the case of men, when there is a
great difference in the virtue of those who are so tried, though in
truth their substance be one; where the difference both of nature and
of everything else is so infinite, is it not the extremest madness to
raise such questions? But may He who is blasphemed by them be merciful
to us. For it was not we who invented the necessity of such
discussions, but they who war against their own salvation laid it on us.
What then do I say? That this first "was," applied
to "the Word," is only indicative of His eternal Being, (for" In the
beginning," he saith, "was the Word,") and that the second "was," ("and
the Word was with God,") denotes His relative Being. For since to be
eternal and without beginning is most peculiar to God, this he puts
first; and then, lest any one hearing that He was "in the beginning,"
should assert, that He was "unbegotten" also, he immediately remedies
this by saying, before he declares what He was, that He was "with God."
And he has prevented any one from supposing, that this "Word" is simply
such a one as is either uttered(2) or conceived,(3) by the addition, as
I beforesaid, of the article, as well as by this second expression. For
he does not say, was "in God," but was "with God": declaring to us His
eternity as to person? Then, as he advances, he has more clearly
revealed it, by adding, that this "Word" also "was God."
"But yet created," it may be said. What then
hindered him from saying, that "In the beginning God made the Word"? at
least Moses speaking of the earth says, not that "in the beginning was
the earth," but that "He made it," and then it was. What now hindered
John from saying in like manner, that "In the beginning God made the
Word"? For if Moses feared lest any one should assert that the earth
was uncreated,(5) much more ought John to have feared this respecting
the Son, if He was indeed created. The world being visible, by this
very circumstance proclaims its Maker, ("the heavens," says the
Psalmist, "declare the glory of God"--Ps. xix. 1), but the Son is
invisible, and is greatly, infinitely, higher than all creation. If
now, in the one instance, where we needed neither argument nor teaching
to know that the world is created,(6) yet the prophet sets down this
fact clearly and before all others; much more should John have declared
the same concerning the Son, if He had really been created.(7)
"Yes," it may be said, "but Peter has asserted this
clearly and openly." Where and when? "When speaking to the Jews he
said, that 'God hath made Him both Lord and Christ.'" (Acts ii. 36.)
Why dost thou not add what follows, "That same Jesus whom ye have
crucified"? or dost thou not know that of the words, part relate to His
unmixed Nature, part to His Incarnation?(8) But if this be not the
case, and thou wilt absolutely understand all as referring to the
Godhead, then thou wilt make the Godhead capable of suffering; but if
not capable of suffering, then not created. For if blood had flowed
from that divine and ineffable Nature, and if that Nature, and not the
flesh, had been torn and cut by the nails upon the cross, on this
supposition your quibbling would have had reason; but if not even the
devil himself could utter such a blasphemy, why dost thou feign to be
ignorant with ignorance so unpardonable, and such as not the evil
spirits themselves could pretend? Besides the expressions "Lord" and
"Christ" belong not to His Essence, but to His dignity; for the one
refers to His Power,(9) the other to his having been anointed. What
then wouldest thou say con-
13
cerning the Son of God? for if he were even, as you assert, created,
this argument could not have place. For He was not first created and
afterwards God chose Him, nor does He hold a kingdom which could be
thrown aside, but one which belongs by nature to His Essence; since,
when asked if He were a King, He answers, "To this end was I born." (c.
xviii. 37.) But Peter speaks as concerning one chosen, because his
argument wholly refers to the Dispensation.
[4.] And why dost thou wonder if Peter says this?
for Paul, reasoning with the Athenians, calls Him "Man" only, saying,
"By that Man whom He hath ordained, whereof He hath given assurance to
all men, in that He hath raised Him from the dead." (Acts xvii. 31.) He
speaks nothing concerning "the form of God" (Phil. ii. 6), nor that He
was "equal to Him," nor that He was the "brightness of His glory."
(Heb. i. 3.) And with reason. The time for words like these was not yet
come; but it would have contented him that they should in the meanwhile
admit that He was Man, and that He rose again from the dead. Christ
Himself acted in the same manner, from whom Paul having learned, used
this reserve.(1) For He did not at once reveal to us His Divinity, but
was at first held to be a Prophet and a good man;(2) but afterwards His
real nature was shown by His works and words. On this account Peter too
at first used this method, (for this was the first sermon that he made
to the Jews;) and because they were not yet able clearly to understand
anything respecting His Godhead, he dwelt on the arguments relating to
His Incarnation; that their ears being exercised in these, might open a
way to the rest of his teaching. And if any one will go through all the
sermon from the beginning, he will find what I say very observable, for
he (Peter) calls Him "Man," and dwells on the accounts of His Passion,
His Resurrection, and His generation according to the flesh. Paul too
when he says, "Who was born of the seed of David according to the
flesh" (Rom. i. 3), only teaches us that the word "made"(3) is taken
with a view(4) to His Incarnation, as we allow. But the son of thunder
is now speaking to us concerning His Ineffable and Eternal(5)
Existence, and therefore he leaves the word "made" and puts "was"; yet
if He were created, this point he needs must most especially have
determined. For if Paul feared that some foolish persons might suppose
that He shall be greater than the Father, and have Him who begat Him
made subject to Him, (for this is the reason why the Apostle in sending
to the Corinthians writes, "But when He saith, All things are put under
Him, it is manifest that He is excepted which did put all things under
Him," yet who could possibly imagine that the Father, even in common
with all things, will be subject to the Son?) if, I say, he
nevertheless feared these foolish imaginations, and says, "He is
excepted that did put all things under Him;" much more if the Son of
God were indeed created, ought John to have feared lest any one should
suppose Him uncreated, and to have taught on this point before any
other.
But now, since He was Begotten, with good reason
neither John nor any other, whether apostle or prophet, hath asserted
that He was created. Neither had it been so would the Only-Begotten
Himself have let it pass unmentioned. For He who spoke of Himself so
humbly from condescension(6) would certainly not have been silent on
this matter. And I think it not unreasonable to suppose, that He would
be more likely to have the higher Nature, and say nothing of it, than
not having it to pass by this omission, and fail to make known that He
had it not. For in the first case there was a good excuse for silence,
namely, His desire to teach mankind humility by being silent as to the
greatness of His attributes; but in the second case you can find no
just excuse for silence. For why should He who declined many of His
real attributes have been, if He were created, silent as to His having
been made? He who, in order to teach humility, often uttered
expressions of lowliness, such as did not properly belong to Him, much
more if He had been indeed created, would not have failed to speak of
this. Do you not see Him, in order that none may imagine Him not to
have been begotten,(7) doing and saying everything to show that He was
so, uttering words unworthy both of His dignity and His essence, and
descending to the humble character of a Prophet? For the expression,
"As I hear, I judge" (v. 30); and that other, "He hath told Me what I
should say, and what I should speak" (xii. 49), and the like, belong
merely to a prophet. If now, from His desire to remove this suspicion,
He did not disdain to utter words thus lowly, much more if He were
created would He have said many like words, that none might suppose Him
to be uncreated; as, "Think not that I am begotten of the Father; I am
created, not begotten, nor do I share His essence." But as it is, He
does the very contrary, and utters words which compel men, even against
their will and desire, to admit the opposite opinion. As, "I am in the
Father, and the Father in Me" (xiv. 11); and, "Have I been so long time
with you, and yet hast thou
14
not known Me, Philip? he that hath seen Me, hath seen the Father."
(xiv. 9.) And, "That all men should honor the Son, even as they honor
the Father." (v. 23.) "As the Father raiseth up the dead and quickeneth
them, even so the Son quickeneth whom He will." (v. 21.) "My Father
worketh hitherto, and I work." (v. 17.) "As the Father knoweth Me, even
so know I the Father." (x. 15.) "I and My Father are One." (x. 30.) And
everywhere by putting the "as," and the "so," and the "being with the
Father," He declares His undeviating likeness to Him.(1) His power in
Himself He manifests by these, as well as by many other words; as when
He says, "Peace, be still." (Mark iv. 39.) "I will, be thou clean."
(Matt. viii. 3.) "Thou dumb and deaf spirit, I charge thee, come out of
him." (Mark ix. 25.) And again, "Ye have heard that it was said by them
of old time, Thou shalt not kill; but I say unto you, That whosoever is
angry with his brother without a cause, shall be in danger." (Matt. v.
21, 22.) And all the other laws which He gave, and wonders which He
worked, are sufficient to show His power, or rather, I should say, a
very small part of them is enough to bring over and convince any,
except the utterly insensate.
[5.] But vainglory(2) is a thing powerful to blind
even to very evident truths the minds of those ensnared by it, and to
persuade them to dispute against what is allowed by others; nay, it
instigates a some who know and are persuaded of the truth to pretended
ignorance and opposition. As took place in the case of the Jews, for
they did not through ignorance deny the Son of God, but that they might
obtain honor from the multitude; "they believed," says the Evangelist,
but were afraid, "lest they should be put out of the synagogue." (xii.
40.) And so they gave up(4) their salvation to others.(5) For it cannot
be that he who is so zealous a slave to the glory of this present world
can obtain the glory which is from God. Wherefore He rebuked them,
saying, "How can ye believe, which receive honor of men, and seek not
the honor which cometh from God?" (v. 44.) This passion is a sort of
deep intoxication, and makes him who is subdued by it hard to recover.
And having detached the souls of its captives from heavenly things, it
nails them to earth, and lets them not look up to the true light, but
persuades them ever. to wallow in the mire, giving them masters so
powerful, that they have the rule over them without needing to use
commands. For the man who is sick of this disease, does of his own
accord, and without bidding, all that he thinks will be agreeable to
his masters. On their account he clothes himself in rich apparel, and
beautifies his face, taking these pains not for himself but for others;
and he leads about a train of followers through the market-place, that
others may admire him, and all that he does he goes through, merely out
of obsequiousness to the rest of the world. Can any state of mind be
more wretched than this? That others may admire him, he is ever being
precipitated(6) to ruin.
Would you learn what a tyrannous sway it exercises?
Why surely, the words of Christ are sufficient to show it all. But yet
listen to these further remarks.(7) If you will ask any of those men
who mingle in state affairs and incur great expenses, why they lavish
so much gold, and what their so vast expenditure means; you will hear
from them, that it is for nothing else but to gratify the people. If
again you ask what the people may be; they will say, that it is a thing
full of confusion and turbulent, made up for the most part of folly,
tossed blindly to and fro like the waves of the sea, and often composed
of varying and adverse opinions. Must not the man who has such a master
be more pitiable than any one? And yet strange though it be, it is not
so strange that worldly men should be eager about these things; but
that those who say that they have started away from the world should be
sick of this same disease, or rather of one more grievous still, this
is the strangest thing of all. For with the first the loss extends only
to money, but in the last case the danger reaches to the soul. For when
men alter a fight faith for reputation's sake, and dishonor God that
they may be in high repute themselves, tell me, what excess of
stupidity and madness must there not be in what they do? Other
passions, even if they are very hurtful, at least bring some pleasure
with them, though it be but for a time and fleeting; those who love
money, or wine, or women, have, with their hurt, a pleasure, though a
brief one. But those who are taken captives by this passion, live a
life continually embittered and stripped of enjoyment, for they do not
obtain what they earnestly desire, glory, I mean, from the many. They
think they enjoy it, but do not really, because the thing they aim at
is not glory at all. And therefore their state of mind is not called
glory,(8) but a something void of glory, vaingloriousness,(9) so have
all the ancients named it, and with good reason; inasmuch as it is
quite empty, and contains nothing bright or glorious within it, but as
players' masks seem to be bright and lovely, but are hollow within,
(for which cause, though they be more
15
beautiful than natural faces, yet they never draw. any to love them,)
even so, or rather yet more wretchedly, has the applause of the
multitude tricked out for us this passion, dangerous as an
antagonist, and cruel as a master. Its countenance alone is bright, but
within it is no more like the mask's mere emptiness, but crammed with
dishonor, and full of savage tyranny. Whence then, it may be asked, has
this passion, so unreasonable, so devoid of pleasure, its birth? Whence
else but from a low, mean soul? It cannot be that one who is captivated
by love of applause should imagine readily anything great or noble; he
needs must be base, mean, dishonorable, little. He who does nothing for
virtue's sake, but to please men worthy of no consideration, and who
ever makes account of their mistaken and erring opinions, how can he be
worth anything? Consider; if any one should ask him, What do you think
of the many? he clearly would say, "that they are thoughtless, and not
to be regarded." Then if any one again should ask him, "Would you
choose to be like them?" I do not suppose he could possibly desire to
be like them. Must it not then be excessively ridiculous to seek the
good opinion of those whom you never would choose to resemble?
[6.] Do you say that they are many and a sort of
collective body? this is the very reason why you ought most to despise
them. If when taken singly they are contemptible, still more will this
be the case when they are many; for when they are assembled together,
their individual folly is increased by numbers, and becomes greater. So
that a man might possibly take a single one of them and set him right,
but could not do so with them when together, because then their folly
becomes intense, and they are led like sheep, and follow in every
direction the opinions of one another. Tell me, will you seek to obtain
this vulgar glory? Do not, I beg and entreat you. It turns everything
upside down; it is the mother of avarice, of slander, of false witness,
of treacheries; it arms and exasperates those who have received no
injury against those who have inflicted none. He who has fallen into
this disease neither knows friendship nor remembers old companionship,
and knows not how to respect any one at all; he has cast away from his
soul all goodness, and is at war with every one, unstable, without
natural affection.
Again, the passion of anger, tyrannical though it be
and hard to bear, still is not wont always to disturb, but only when it
has persons that excite it; but that of vainglory is ever active, and
there is no time, as one may say, when it can cease, since reason
neither hinders nor restrains it, but it is always with us not only
persuading us to sin, but snatching from our hands anything which we
may chance to do aright, or sometimes not allowing us to do right at
all. If Paul calls covetousness idolatry, what ought we to name that
which is mother, and root, and source of it, I mean, vainglory? We
cannot possibly find any term such as its wickedness deserves. Beloved,
let us now return to our senses; let us put off this filthy garment,
let us rend and cut it off from us, let us at some time or other become
free with true freedom, and be sensible of the nobility(1) which has
been given to us by God; let us despise vulgar applause. For nothing is
so ridiculous and disgraceful as this passion, nothing so full of shame
and dishonor. One may in many ways see, that to love honor, is
dishonor; and that true honor consists in neglecting honor, in making
no account of it, but in saying and doing everything according to what
seems good to God. In this way we shall be able to receive a reward
from Him who sees exactly all our doings, if we are content to have Him
only for a spectator. What need we other eyes, when He who shall confer
the prize is ever beholding our actions? Is it not a strange thing
that, whatever a servant does, he should do to please his master,
should seek nothing more than his master's observation, desire not to
attract other eyes (though they be great men who are looking on) to his
conduct, but aim at one thing only, that his master may observe him;
while we who have a Lord so great, seek other spectators who can
nothing profit, but rather hurt us by their observation, and make all
our labor vain? Not so, I beseech you. Let us call Him to applaud and
view our actions from whom we shall receive our rewards. Let us have
nothing to do with human eyes. For if we should even desire to attain
this honor, we shall then attain to it, when we seek that which cometh
from God alone. For, He saith, "Them that honor Me, I will honor." (1
Sam. ii. 30.) And even as we are best supplied with riches when we
despise them, and seek only the wealth which cometh from God ("Seek,"
he saith, "the kingdom of God, and all these things shall be added to
you"--Matt. vi. 33); so it is in the case of honor. When the granting
either of riches or honor is no longer attended with danger to us, then
God gives them freely; and it is then unattended with danger, when they
have not the rule or power over us, do not command us as slaves, but
belong to us as masters and free men. For the reason that He wishes us
not to love them is, that we may not be ruled by them; and if we
succeed in this respect, He gives us them with great liberality. Tell
me, what is brighter than Paul, when he says, "We seek not honor of
men, neither of you, nor yet of others." (1 Thess. ii. 6.) What then is
richer than him
16
who hath nothing, and yet possesseth all things? for as I said, when we
are not mastered by them, then we shall master them, then we shall
receive them. If then we desire to obtain honor, let us shun honor, so
shall we be enabled after accomplishing the laws of God to obtain both
the good things which are here, and those which are promised, by the
grace of Christ, with whom, to the Father and the Holy Ghost, be glory
for ever and ever. Amen.
HOMILY IV.
JOHN i. 1.
"In the beginning was the Word, and the Word was
with God."
[1.] WhEN children are just brought to their
learning, their teachers do not give them many tasks in succession, nor
do they set them once for all, but they often repeat to them the same
short ones, so that what is said may be easily implanted in their
minds, and they may not be vexed at the first onset with the quantity,
and with finding it hard to remember, and become less active in picking
up what is given them, a kind of sluggishness arising from the
difficulty. And I, who wish to effect the same with you, and to render
your labor easy, take by little and little the food which lies on this
Divine table, and instill it into your souls. On this account I shall
handle again the same words, not so as to say again the same things,
but to set before you only what yet remains. Come, then, let us again
apply our discourse to the introduction.
"In the beginning was the Word, and the Word was
with God." Why, when all the other Evangelists had begun with the
Dispensation(1) ; (for Matthew says, "The Book of the generation of
Jesus Christ, the Son of David"; and Luke too relates to us in the
beginning of his Gospel the events relating to Mary; and in like manner
Mark dwells on the same narratives, from that point detailing to us the
history of the Baptist;) why, when they began with these matters, did
John briefly and in a later place hint at them, saying, "the Word was
made flesh" (ver. 14.); and, passing by everything else, His
conception, His birth, His bringing up, His growth, at once discourse
to us concerning His Eternal Generation?
I will now tell you what the reason of this is.
Because the other Evangelists had dwelt most on the accounts of His
coming in the flesh, there was fear lest some, being of grovelling
minds, might for this reason rest in these doctrines alone, as indeed
was the case with Paul of Samosata. In order, therefore, to lead away
from this fondness for earth those who were like to fall into it, and
to draw them up towards heaven, with good reason he commences his
narrative from above, and from the eternal subsistence. For while
Matthew enters upon his relation from Herod the king, Luke from
Tiberius Caesar, Mark from the Baptism of John, this Apostle, leaving
alone all these things, ascends beyond all time or age.(2) Thither
darting forward the imagination of his hearers to the "WAS IN THE
BEGINNING," not allowing it to stay at any point, nor setting any
limit, as they did in Herod, and Tiberius, and John.
And what we may mention besides as especially
deserving our admiration is, that John, though he gave himself up to
the higher doctrine,(3) yet did not neglect the Dispensation; nor were
the others, though intent upon the relation of this, silent as to the
subsistence before the ages. With good cause; for One Spirit It was
that moved the souls of all; and therefore they have shown great
unanimity in their narrative. But thou, beloved, when thou hast heard
of "The Word," do not endure those who say, that He is a work; nor
those even who think, that He is simply a word. For many are the words
of God which angels execute, but of those words none is God; they all
are prophecies or commands, (for in Scripture it is usual to call the
laws of God His commands, and prophecies, words; wherefore in speaking
of the angels, he says, "Mighty in strength, fulfilling His word") (Ps.
ciii. 20), but this WORD is a Being with subsistence,(4) proceeding(5)
without affection(6) from the Father Himself. For this, as I
before said, he has shown by the term "Word." As therefore the
expression, "In the beginning was the Word," shows His Eternity, so
"was in the beginning with God," has declared to us His Co-eternity.
For that you may not, when you hear "In the beginning was the Word,"
suppose Him to be Eternal, and yet imagine the life of
17
the Father to differ from His by some interval and longer duration, and
so assign a beginning to the Only-Begotten, he adds, "was in the
beginning with God"; so eternally even as the Father Himself, for the
Father was never without the Word, but He was always God with God, yet
Each in His proper Person.(1)
How then, one says, does John assert, that He was in
the world, if He was with God? Because He was both(2) with God and in
the world also. For neither Father nor Son are limited in any way.
Since, if "there is no end of His greatness" (Ps. cxlv. 3), and if "of
His wisdom there is no number" (Ps. cxlvii. 5), it is clear that there
cannot be any beginning in time(3) to His Essence. Thou hast heard,
that "In the beginning God made the heaven and the earth" (Gen. i. 1);
what dost thou understand from this "beginning"? clearly, that they
were created before all visible things. So, respecting the
Only-Begotten, when you hear that He was "in the beginning," conceive
of him as before all intelligible things,(4) and before the ages.
But if any one say, "How can it be that He is a Son,
and yet not younger than the Father? since that which proceeds from
something else needs must be later than that from which it proceeds";
we will say that, properly speaking, these are human reasonings; that
he who questions on this matter will question on others yet more
improper;(5) and that to such we ought not even to give ear. For our
speech is now concerning God, not concerning the nature of men, which
is subject to the sequence and necessary conclusions of these
reasonings. Still, for the assurance of the weaker sort, we will speak
even to these points.
[2.] Tell me, then, does the radiance of the sun
proceed from the substance(6) itself of the sun, or from some other
source? Any one not deprived of his very senses needs must confess,
that it proceeds from the substance itself. Yet, although the radiance
proceeds from the sun itself, we cannot say that it is later in
point of time than the substance of that body, since the sun has never
appeared without its rays. Now if in the case of these visible and
sensible bodies there has been shown to be something which proceeds
from something else, and yet is not after that from whence it proceeds;
why are you incredulous in the case of the invisible and ineffable
Nature? This same thing there takes place, but in a manner suitable to
That Substance? For it is for this reason that Paul too calls Him
"Brightness" (Heb. i. 3); setting forth thereby His being from Him and
His Co-eternity. Again, tell me, were not all the ages, and every
interval s created by Him? Any man not deprived of his senses must
necessarily confess this. There is no interval(9) therefore between the
Son and the Father; and if there be none, then He is not after, but
Co-eternal with Him. For "before" and "after" are notions implying
time, since, without age or time, no man could possibly imagine these
words; but God is above times and ages.
But if in any case you say that you have found a
beginning to the Son, see whether by the same reason and argument you
are not compelled to reduce the Father also to a beginning, earlier
indeed, but still a beginning. For when you have assigned to the Son a
limit and beginning of existence, do you not proceed upwards from that
point, and say, that the Father was before it? Clearly you do. Tell me
then, what is the extent of the Father's prior subsistence? For whether
you say that the interval is little, or whether you say it is great,
you equally have brought the Father to a beginning. For it is clear,
that it is by measuring the space that you say whether it is little or
great; yet it would not be possible to measure it, unless there were a
beginning on either side; so that as far as you are concerned you have
given the Father a beginning, and henceforth, according to your
argument, not even the Father will be without beginning. See you that
the word spoken by the Saviour is true, and the saying everywhere
discovers its force? And what is that word? It is "He that honoreth not
the Son, honoreth not the Father." (John v. 23.)
And I know indeed that what now has been said cannot
by many be comprehended, and therefore it is that in many places we
avoid(10) agitating questions of human reasonings, because the rest of
the people cannot follow such arguments, and if they could, still they
have nothing firm or sure in them. "For the thoughts of mortal men are
miserable, and our devices are but uncertain." (Wisd. ix. 14.) Still I
should like to ask our objectors, what means that which is said by the
Prophet, "Before Me there was no God formed, nor is there any after Me?
(Isa. xliii. 10.) For if the Son is younger than the Father, how, says
He, "Nor is there(11) any after me"? Will you take away the being of
the Only-Begotten Himself? You either must dare this, or admit one
Godhead with distinct Persons of the Father and Son.
Finally, how could the expression, "All things were
made by Him," be true? For if there is an age older than He, how can
that(12) which was before Him have been made by Him? See ye to what
daring the argument has carried them,
18
when once the truth has been unsettled? Why did not the Evangelist say,
that He was made from things that were not, as Paul declares of all
things, when he says, "Who calleth those things which be not as though
they were"; but says, "Was in the beginning"? (Rom. iv. 17.) This is
contrary to that; and with good reason. For God neither is made,(1) nor
has anything older; these are words of the Greeks.(2) Tell me this too:
Would you not say, that the Creator beyond all comparison excels His
works? Yet since that which is from things that were not is similar to
them, where is the superiority not admitting of comparison? And what
mean the expressions, "I am the first and I am the last" (Isa. xliv.
6); and, "before Me was no other God formed"? (Isa. xliii. 10.) For if
the Son be not of the same Essence, there is another God; and if He be
not Co-eternal, He is after Him; and if He did not proceed from His
Essence, clear it is that He was made. But if they assert, that these
things were said to distinguish Him from idols, why do they not
allow that it is to distinguish Him from idols that he says, "the Only
True God"? (John xvii. 3.) Besides, if this was said to distinguish Him
from idols, how would you interpret the whole sentence? "After Me," He
says, "is no other God." In saying this, He does not exclude the Son,
but that "After Me there is no idol God," not that "there is no Son."
Allowed, says he; what then? and the expression, "Before Me was no
other God formed," will you so understand, as that no idol God
indeed was formed before Him, but yet a Son was formed before Him? What
evil spirit would assert this? I do not suppose that even Satan himself
would do so.
Moreover, if He be not Co-eternal with the Father,
how can you say that His Life is infinite? For if it have a beginning
from before,(3) although it be endless, yet it is not infinite; for the
infinite must be infinite in both directions. As Paul also declared,
when he said, "Having neither beginning of days, nor end of life" (Heb.
vii. 3); by this expression showing that He is both without beginning
and without end. For as the one has no limit, so neither has the other.
In one direction there is no end, in the other no beginning.
[3.] And how again, since He is "Life," was
there ever when He was not? For all must allow, that Life both is
always, and is without beginning and without end, if It be indeed
Life, as indeed It is. For if there be when It is not, how
can It be the life of others, when It even Itself is not?
"How then," says one, "does John lay down a
beginning by saying, 'In the beginning was'?" Tell me, have you
attended to the "In the beginning," and to the "was," and do you not
understand the expression, "the Word was"? What! when the Prophet says,
"From everlasting(4) and to everlasting Thou art" (Ps. xc. 2), does he
say this to assign Him limits? No, but to declare His Eternity.
Consider now that the case is the same in this place. He did not use
the expression as assigning limits, since he did not say, "had a
beginning," but "was in the beginning"; by the word "was" carrying thee
forward to the idea that the Son is without beginning. "Yet observe,"
says he, "the Father is named with the addition of the article, but the
Son without it." What then, when the Apostle says, "The Great God, and
our Saviour Jesus Christ" (Tit. ii. 13); and again, "Who is above all,
God"? (Rom. ix. 5.) It is true that here he has mentioned the Son,
without the article; but he does the same with the Father also, at
least in his Epistle to the Philippians (c. ii. 6), he says, "Who being
in the form of God, thought it not robbery to be equal with God"; and
again to the Romans, "Grace to you, and peace, from God our Father, and
the Lord Jesus Christ." (Rom. i. 7.) Besides, it was superfluous for it
to be attached in that place, when close(5) above it was continually
attached to "the Word." For as in speaking concerning the Father, he
says, "God is a Spirit" (John iv. 24), and we do not, because the
article is not joined to "Spirit," yet deny the Spiritual Nature of
God; so here, although the article is not annexed to the Son, the Son
is not on that account a less God. Why so? Because in saying "God," and
again "God," he does not reveal to us any difference in this Godhead,
but the contrary; for having before said, "and the Word was God"; that
no one might suppose the Godhead of the Son to be inferior, he
immediately adds the characteristics of genuine Godhead, including
Eternity, (for "He was," says he, "in the beginning with God,") and
attributing to Him the office of Creator. For "by Him were all things
made, and without Him was not anything made that was made"; which His
Father also everywhere by the Prophets declares to be especially
characteristic of His own Essence. And the Prophets are continually
busy on this kind of demonstration, not only of itself, but when they
contend against the honor shown to idols; "Let the gods perish," says
one who have not made heaven and earth" (Jer. x. 11): and again,
"I have stretched out the heaven with My hand" (Isa. xliv. 24); and it
is as declaring it to be indicative of Divinity, that
19
He everywhere puts it. And the Evangelist himself was not satisfied
with these words, but calls Him "Life" too and "Light." If now He
was ever with the Father, if He Himself created all things, if He
brought all things into existence, and keeps together(1) all things,
(for, this he meant by "Life,") if He enlightens all things, who so
senseless as to say, that the Evangelist desired to teach an
inferiority of Divinity by those very expressions, by which, rather
than by any others, it is possible to express its equality and not
differing? Let us not then confound the creation with the Creator, lest
we too hear it said of us, that." they served the creature rather than
the Creator" (Rom. i. 25); for although it be asserted that this is
said of the heavens, still in speaking of the heavens he positively
says, that we must not serve(2) the creature, for it is a heathenish(3)
thing.
[4.] Let us therefore not lay ourselves under this
curse. For this the Son of God came, that He might rid us from this
service; for this He took the form of a slave, that He might free us
from this slavery; for this He was spit upon, for this He was buffeted,
for this He endured the shameful death. Let us not, I entreat you, make
all these things of none effect, let us not go back to our former
unrighteousness, or rather to unrighteousness much more grievous; for
to serve the creature is not the same thing as to bring down the
Creator, as far at least as in us lies, to the meanness of the
creature. For He continues being such as He is; as says the Psalmist,
"Thou art the same, and Thy years shall not fail." (Ps. cii. 27.) Let
us then glorify Him as we have received from our fathers, let us
glorify Him both by our faith and by our works; for sound doctrines
avail us nothing to salvation, if our life is corrupt. Let us then
order it according to what is well-pleasing to God, setting ourselves
far from all filthiness, unrighteousness, and covetousness, as
strangers and foreigners and aliens to the things here on earth. If any
have much wealth and possessions, let him so use them as one who is a
sojourner, and who, whether he will or not, shall shortly pass from
them. If one be injured by another, let him not be angry forever, nay
rather not even for a time. For the Apostle has not allowed us
more than a single day for the venting of anger.
"Let not," says he, "the sun go down upon your
wrath" (Eph. iv. 26); and with reason; for it is matter for contentment
that even in so short a time nothing unpleasant take place; but if
night also overtake us, what has happened becomes more grievous,
because the fire of our wrath is increased ten thousand times by
memory, and we at our leisure enquire into it more bitterly. Before
therefore we obtain this pernicious leisure and kindle a hotter fire,
he bids us arrest beforehand and quench the mischief. For the passion
of wrath is fierce, fiercer than any flame; and so we need much haste
to prevent the flame, and not allow it to blaze up high, for so this
disease becomes a cause of many evils. It has overturned whole Houses,
it has dissolved old companionships, and has worked tragedies not to be
remedied in a short moment of time. "For," saith one, "the sway of his
fury shall be his destruction." (Ecclus. i. 22.) Let us not then leave
such a wild beast unbridled, but put upon him a muzzle in all ways
strong, the fear of the judgment to come. Whenever a friend grieves
thee, or one of thine own family exasperates thee, think of the sins
thou hast committed against God, and that by kindness towards him thou
makest that judgment more lenient to thyself, ("Forgive," saith He,
"and ye shall be forgiven") (Luke vi. 37), and thy passion shall
quickly skulk away.(4)
And besides, consider this, whether there has been a
time when thou wert being carried away into ferocity, and didst control
thyself, and another time when thou hast been dragged along by the
passion. Compare the two seasons, and thou shalt gain thence great
improvement. For tell me, when didst thou praise thyself? Was it when
thou wast worsted, or when thou hadst the mastery? Do we not in the
first case vehemently blame ourselves, and feel ashamed. even when none
reproves us, and do not many feelings of repentance come over us, both
for what we have said and done; but when we gain the mastery, then are
we not proud, and exult as conquerors? For victory in the case of anger
is, not the requiting evil with the like, (that is utter defeat,) but
the bearing meekly to be ill treated and ill spoken of. To get the
better is not to inflict but to suffer evil. Therefore when angry do
not say, "certainly I will retaliate," "certainly I will be revenged";
do not persist in saying to those who exhort you to gain a victory, "I
will not endure that the man mock me, and escape clear." He will never
mock thee, except when thou avengest thyself; or if he even should mock
thee he will do so as a fool. Seek not when thou conquerest honor from
fools, but consider that sufficient which comes from men of
understanding. Nay, why do I set before thee a small and mean body of
spectators, when I make it up of men? Look up straight to God: He will
praise thee, and the man who is approved by Him must not seek honor
from mortals, Mortal honor often arises from flattery or hatred of
others, and brings no profit; but the
20
decision of God is free from this inequality, and brings great
advantage to the man whom He approves. This praise then let us follow
after.
Will you learn what an evil is anger? Stand by while
others are quarreling in the forum. In yourself you cannot easily see
the disgrace of the thing, because your reason is darkened and drunken;
but when you are clear from the passion, and while your judgment is
sound, view your own case in others. Observe, I pray you, the crowds
collecting round, and the angry men like maniacs acting shamefully in
the midst. For when the passion boils up within the breast, and becomes
excited and savage, the mouth breathes fire, the eyes emit fire, all
the face becomes swollen, the hands are extended disorderly, the feet
dance ridiculously, and they spring at those who restrain them, and
differ nothing from madmen in their insensibility to all these things;
nay, differ not from wild asses, kicking and biting. Truly a passionate
man is not a graceful one.
And then, when after this exceedingly
ridiculous conduct, they return home and come to themselves, they have
the greater pain, and much fear, thinking who were present when they
were angry. For like raving men, they did not then know the standers
by, but when they have returned to their right mind, then they
consider, were they friends? were they foes and enemies that looked on?
And they fear alike about both; the first because they will condemn
them and give them more shame; the others because they will rejoice at
it. And if they have even exchanged blows, then their fear is the more
pressing; for instance, lest anything very grievous happen to the
sufferer; a fever follow and bring on death, or a troublesome swelling
rise and place him in danger of the worst. And, "what need" (say they)
"had I of fighting, and violence, and quarreling? Perish such things."
And then they curse the ill-fated business which caused them to begin,
and the more foolish lay on "wicked spirits," and "an evil hour," the
blame of what has been done; but these things are not from an evil
hour, (for there is no such thing as an evil hour,) nor from a wicked
spirit, but from the wickedness of those captured by the passion; they
draw the spirits to them, and bring upon themselves all things
terrible. "But the heart swells," says one, "and is stung by insults."
I know it; and that is the reason why I admire those who master this
dreadful wild beast; yet it is possible if we will, to beat off the
passion. For why when our rulers insult us do we not feel it? It is
because fear counterbalances the passion, and frightens us from it, and
does not allow it to spring up at all. And why too do our servants,
though insulted by us in ten thousand ways, bear all in silence?
Because they too have the same restraint laid upon them. And think thou
not merely of the fear of God, but that it is even God Himself who then
insults thee, who bids thee be silent, and then thou wilt bear all
things meekly, and say to the aggressor, How can I be angry with thee?
there is another that restrains both my hand and my tongue; and the
saying will be a suggestion of sound wisdom, both to thyself and to
him. Even now we bear unbearable things on account of men, and often
say to those who have insulted us, "Such an one insulted me, not you."
Shall we not use the same caution in the case of God? How else can we
hope for pardon? Let us say to our soul, "It is God who holds our
hands, who now insults us; let us not be restive, let not God be less
honored by us than men." Did ye shudder at the word? I wish you would
shudder not at the word only, but at the deed. For God hath commanded
us when buffeted not only to endure it, but even to offer ourselves to
suffer something worse; and we withstand Him with such vehemence, that
we not only refuse to offer ourselves to suffer evil, but even avenge
ourselves, nay often are the first to act on the offensive,(1) and
think we are disgraced if we do not the same in return. Yes, and the
mischief is, that when utterly worsted we think ourselves conquerors,
and when lying undermost and receiving ten thousand blows from the
devil, then we imagine that we are mastering him. Let us then, I exhort
you, understand what is the nature(2) of this victory, and this kind of
nature(3) let us follow after. To suffer evil is to get the crown. If
then we wish to be proclaimed victors by God, let us not in these
contests observe the laws of heathen games, but those of God, and learn
to bear all things with longsuffering; for so we may get the better of
our antagonists, and obtain both present and promised goods, through
the grace and lovingkindness of our Lord Jesus Christ, through whom and
with whom to the Father and the Holy Spirit be glory, power, and honor,
now and ever, and world without end. Amen.
21
HOMILY
JOHN i. 3.
" All things were made by Him; and without Him was not anything made
that was made."
[1.] MOSES in the beginning of the history and
writings of the Old Testament speaks to us of the objects of sense, and
enumerates them to us at length. For, "In the beginning," he says, "God
made the heaven and the earth," and then he adds, that light was
created, and a second heaven and the stars, the various kinds of living
creatures, and, that we may not delay by going through particulars,
everything else. But this Evangelist, cutting all short, includes both
these things and the things which are above these in a single sentence;
with reason, because they were known to his hearers, and because he is
hastening to a greater subject, and has instituted all his treatise,
that he might speak not of the works but of the Creator, and Him who
produced them all. And therefore Moses, though he has selected the
smaller portion of the creation, (for he has spoken nothing to us
concerning the invisible powers,) dwells on these things;(1) while
John, as hastening to ascend to the Creator Himself, runs by both these
things, and those on which Moses was silent, having comprised them in
one little saying, "All things were made by Him." And that you may not
think that he merely speaks of all the things mentioned by Moses, he
adds, that "without Him was not anything made that was made." That is
to say, that of created things, not one, whether it be visible(2) or
intelligible(3) was brought into being without the power of the Son.
For we will not put the full stop after "not
anything," as the heretics do. They, because they wish to make the
Spirit created, say, "What was made, in Him was Life"; yet so what is
said becomes unintelligible. First, it was not the time here to make
mention of the Spirit, and if he desired to do so, why did he state it
so indistinctly? For how is it clear that this saying relates to the
Spirit? Besides, we shall find by this argument, not that the Spirit,
but that the Son Himself, is created by Himself. But rouse yourselves,
that what is said may not escape you; and come, let us read for a while
after their fashion, for so its absurdity will be clearer to us. "What
was made, in Him was Life." They say that the Spirit is called" Life."
But this "Life" is found to be also "Light," for he adds, "And the Life
was the Light of men." (Ver. 4.) Therefore, according to them the
"Light of men" here means the Spirit. Well, but when he goes on to say,
that "There was a man sent from God, to bear witness of that Light"
(vers. 6, 7), they needs must assert, that this too is spoken of the
Spirit; for whom he above called "Word," Him as he proceeds he calls
"God," and "Life," and "Light." This "Word" he says was "Life," and
this "Life" was "Light." If now this Word was Life, and if this Word
and this Life became flesh, then the Life, that is to say, the Word,
"was made flesh, and we beheld" Its "glory, the glory as of the
Only-Begotten of the Father." If then they say that the Spirit is here
called "Life," consider what strange consequences will follow. It will
be the Spirit, not the Son, that was made flesh; the Spirit will be the
Only-Begotten Son.
And those who read the passage so will fall, if not
into this, yet in avoiding this into another most strange conclusion.
If they allow that the words are spoken of the Son, and yet do not stop
or read as we do, then they will assert that the Son is created by
Himself. Since, if "the Word was Life," and "what was made in Him was
Life"; according to this reading He is created in Himself and through
Himself. Then after some words between, he has added, "And we beheld
His glory, the glory as of the Only-Begotten of the Father." (Ver. 14.)
See, the Holy Spirit is found, according to the reading of those who
assert these things, to be also an only-begotten Son, for it is
concerning Him that all this declaration is uttered by him. See
when the word has swerved(4) from the truth, whither it is perverted,
and what strange consequences it produces!
What then, says one, is not the Spirit "Light"? It
is Light: but in this place there is no mention of the Spirit. Since
even God (the Father) is called "Spirit," that is to say, incorporeal,
yet God (the Father) is not absolutely meant wherever "Spirit" is
mentioned. And why do you wonder if we say this of the Father? We could
not even say of the Comforter, that wherever "Spirit" (is mentioned),
the Comforter is absolutely meant, and yet this is His most distinctive
name; still not always where Spirit (is mentioned is) the Comforter
(meant). Thus Christ is called "the power of God" (1 Cor. i. 24),
22
and "the wisdom of God"; yet not always where "the power" and "the
wisdom of God" are mentioned is Christ meant; so in this passage,
although the Spirit does give "Light," yet the Evangelist is not now
speaking of the Spirit.
When we have shut them out from these strange
opinions, they who take all manner of pains to withstand the truth,
say, (still clinging to the same reading,) "Whatever came into
existence(1) by him was life, because," says one, "whatever came into
existence was life." What then do you say of the punishment of the men
of Sodom, and the flood, and hell fire, and ten thousand like things?
"But," says one, "we are speaking of the material creation."(2) Well,
these too belong entirely to the material creation. But that we may out
of our abundance(3) refute their argument, we will ask them, "Is wood,
life," tell me? "Is stone, life?" these things that are lifeless and
motionless? Nay, is man absolutely life? Who would say so? he is not
pure life,(4) but is capable of receiving life.
[2.] See here again, an absurdity; by the same
succession of consequences we will bring the argument to such a point,
that even hence you may learn their folly. In this way they assert
things by no means befitting of the Spirit. Being driven from their
other ground, they apply those things to men, which they
before thought to be spoken worthily of the Spirit. However, let us
examine the reading itself this way also. The creature is now called
"life," therefore, the same is "light," and John came to witness
concerning it. Why then is not he also "light"? He says that "he was
not that light" (ver. 8), and yet he belonged to created things? How
then is he not "light"? How was he" in the world, and the world was
made by him"? (Ver. 10.) Was the creature in the creature, and was the
creature made by the creature? But how did "the world know him not"?
How did the creature not know the creature? "But as many as received
him, to them gave he power to become the sons of God." (Ver. 12.) But
enough of laughter. For the rest I leave it to you to attack these
monstrous reasonings, that we may not seem to have chosen(5) to raise a
laugh for its own sake, and waste the time without cause. For if these
things are neither said of the Spirit, (and it has been shown that they
are not,) nor of anything created, and yet they still hold to the same
reading, that stranger conclusion than any which we before mentioned,
will follow, that the Son was made by Himself. For if the Son is the
true Light, and this Light was Life, and this Life was made in Him,
this must needs be the result according to their own reading. Let us
then relinquish this reading, and come to the recognized reading and
explanation.(8)
And what is that? It is to make the sentence end at
"was made," and to begin the next sentence with, "In Him was Life."
What (the Evangelist) says is this, "Without Him was not anything made
that was made"; whatever created thing was made, says he, was not made
without Him. See you how by this short addition he has rectified all
the besetting(7) difficulties; for the saying, that "without Him was
not anything made," and then the adding, "which was made," includes
things cognizable by the intellect,(8) but excludes the Spirit.
For after he had said that "all things were made by Him," and
"without Him was not anything made," he needed this addition,
lest some one should say, "If all things were made by Him, then the
Spirit also was made." "I," he replies, "asserted that whatever was
made was made by Him, even though it be invisible, or incorporeal, or
in the heavens. For this reason, I did not say absolutely, 'all
things,' but 'whatever was made,' that is, 'created things,' but the
Spirit is uncreated."
Do you see the precision of his teaching? He has
alluded to the creation of material things, (for concerning these Moses
had taught before him,) and after bringing us to advance from thence to
higher things, I mean the immaterial and the invisible, he excepts the
Holy Spirit from all creation. And so Paul, inspired by the same grace,
said, "For by Him were all things created." (Col. i. 16.) Observe too
here again the same exactness. For the same Spirit moved this soul
also. That no one should except any created things from the works of
God because of their being invisible, nor yet should confound the
Comforter with them, after running through the objects of sense which
are known to all, he enumerates also things in the heavens, saying,
"Whether they be thrones, or dominions, or principalities, or powers";
for the expression "whether" subjoined to each, shows to us nothing
else but this, that "by Him all things were made, and without Him was
not anything made that was made."
But if you think that the expression "by"(9) is a
mark of inferiority, (as making Christ an instrument,) hear him say,
"Thou, Lord, in the beginning, hast laid the foundation of the earth,
and the heavens are the work of Thy hands." (Ps. cii. 25.) He says of
the Son what is said of the Father in His character of Creator; which
he would not have said, unless he had deemed of Him as of a Creator,
and yet not subservient
23
to any. And if the expression "by Him" is here used, it is put for no
other reason but to prevent any one from supposing the Son to be
Unbegotten. For that in respect of the title of Creator He is nothing
inferior to the Father; hear from Himself, where He saith, "As the
Father raiseth up the dead and quickeneth them, even so the Son
quickeneth whom He will." (c. v. 21.) If now in the Old Testament it is
said of the Son, "Thou, Lord, in the beginning hast laid the foundation
of the earth," His title of Creator is plain. But if you say that the
Prophet spoke this of the Father, and that Paul attributed to the Son
what was said of the Father, even so the conclusion is the same. For
Paul would not have decided that the same expression suited the Son,
unless he had been very confident that between Father and Son there was
an equality of honor; since it would have been an act of extremest
rashness to refer what suited an incomparable Nature to a nature
inferior to, and falling short of it. But the Son is not inferior to,
nor falls short of, the Essence of the Father; and therefore Paul has
not only dared to use these expressions concerning Him, but also others
like them. For the expression "from Whom," which you decide to belong
properly to the Father alone, he uses also concerning the Son, when he
says, "from which all the body by joints and bands having nourishment
ministered, and knit together, increaseth with the increase of God."
(Col. ii. 19.)
[3.] And he is not content with this only, he stops
your mouths in another way also, by applying to the Father the
expression "by whom," which you say is a mark of inferiority. For he
says, "God is faithful, by whom ye were called unto the fellowship of
His Son" (1 Cor. i. 9): and again, "By His will" (1 Cor. i. 1,
&c.); and in another place, "For of Him, and through Him, and to
Him, are all things." (Rom. xi. 26.) Neither is the expression "from(1)
whom," assigned to the Son only, but also to the Spirit; for the angel
said to Joseph, "Fear not to take unto thee Mary thy wife, for that
which is conceived in her is of the Holy Ghost." (Matt. i. 20.) As also
the Prophet does not deem it improper to apply to the Father the
expression "in whom,"(2) which belongs to the Spirit, when he says,
"In(3) God we shall do valiantly." (Ps. lx.. 12.) And Paul, "Making
request, if by any means now at length I might have a prosperous
journey, in the will of God, to come unto you." (Rom. i. 10.) And again
he uses it of Christ, saying, "In Christ Jesus." (Rom. vi. 11, 23,
&c.) In short, we may often and continually find these expressions
interchanged;(4) now this would not have taken place, had not the same
Essence been in every instance their subject. And that you may not
imagine that the words, "All things were made by Him," are in this case
used concerning His miracles, (for the other Evangelists have
discoursed concerning these;) he farther goes on to say, "He was in the
world, and the world was made by Him"; (but not the Spirit, for This is
not of the number of created things, but of those above all creation.)
Let us now attend to what follows. John having
spoken of the work of creation, that "All things were made by Him, and
without Him was not anything made that was made," goes on
to speak concerning His Providence, where he saith, "In Him
was Life." That no one may doubt how so many and so great things were
"made by Him," he adds, that "In Him was Life." For as with the
fountain which is the mother of the great deeps, however much you take
away you nothing lessen the fountain; so with the energy of the
Only-Begotten, however much you believe has been produced and made by
it, it has become no whir the less. Or, to use a more familiar example,
I will instance that of light, which the Apostle himself added
immediately, saying, "And the Life was the Light." As then light,
however many myriads it may enlighten, suffers no diminution of its own
brightness; so also God, before commencing His work and after
completing it, remains alike indefectible, nothing diminished, nor
wearied by the greatness of the creation. Nay, if need were that ten
thousand, or even an infinite number of such worlds be created, He
remains the same, sufficient for them all not merely to produce, but
also to control them after their creation. For the word "Life" here
refers not merely to the act of creation, but also to the providence
(engaged) about the permanence of the things created; it also lays down
beforehand the doctrine of the resurrection, and is the beginning(5) of
these marvelous good tidings.(6) Since when "life" has come to be with
us, the power of death is dissolved; and when "light" has shone upon
us, there is no longer darkness, but life ever abides within us, and
death cannot overcome it. So that what is asserted of the Father might
be asserted absolutely of Him (Christ) also, that "In Him we live and
move and have our being." (Col. i. 16, 17.) As Paul has shown when he
says, "By Him were all things created," and "by Him all things
consist"; for which reason He has been called also "Root"(7) and
"Foundation."(8)
But when you hear that "In Him was Life," do not
imagine Him a compound Being, since
24
farther on he says of the Father also, "As the Father hath Life in
Himself, so hath He given to the Son also to have Life" (John v. 26);
now as you would not on account of this expression say that the Father
is compounded, so neither can you say so of the Son. Thus in another
place he says, that "God is Light" (1 John i. 5), and elsewhere (it is
said), that He "dwelleth in light unapproachable" (1 Tim. vi. 16); yet
these expressions are used not that we may suppose a compounded
nature,(1) but that by little and little we may be led up to the
highest doctrines. For since one of the multitude could not easily have
understood how His life was Life Impersonate,(2) he first used that
humbler expression, and afterwards leads them (thus) trained to the
higher doctrine. For He who had said that "He hath given Him (the Son)
to have life" (c. v. 26); the Same saith in another place, "I am the
Life" (c. xiv. 6); and in another, "I am the Light." (c. viii. 12.) And
what, tell me, is the nature of this "light"? This kind (of light) is
the object not of the senses, but of the intellect, enlightening the
soul herself. And since Christ should hereafter say, that "None can
come unto Me except the Father draw him" (c. vi. 44); the Apostle has
in this place anticipated an objection, and declared that it is He (the
Son) who "giveth light" (ver. 9); that although you hear a saying like
this concerning the Father, you may not say that it belongs to the
Father only, but also to the Son. For, "All things," He saith, "which
the Father hath are Mine." (c. xvi. 15.)
First then, the Evangelist hath instructed us
respecting the creation, after that he tells us of the goods relating
to the soul which He supplied to us by His coming; and these he has
darkly described in one sentence, when he says, "And the Life was the
Light of men." (Ver. 4.) He does not say, "was the light of the Jews,"
but universally "of men": nor did the Jews only, but the Greeks also,
come to this knowledge, and this light was a common proffer made(3) to
all. "Why did he not add 'Angels,' but said, 'of men'?" Because at
present his discourse is of the nature of men, and to them he came
bearing glad tidings of good things.
"And the light shineth in darkness." (Ver. 5.) He
calls death and error, "darkness." For the light which is the object of
our senses does not shine in darkness, but apart from it; but the
preaching of Christ hath shone forth in the midst of prevailing error,
and made it to disappear. And He by enduring death(4) hath so overcome
death, that He hath recovered those already held by it. Since then
neither death overcame it, nor error, since it is bright everywhere,
and shines by its proper strength, therefore he says,
"And the darkness comprehended it not." For it
cannot be overcome, and will not dwell in souls which wish not to be
enlightened.
[4.] But let it not trouble thee that It took not
all, for not by necessity and force, but by will and consent(5) does
God bring us to Himself. Therefore do not thou shut thy doors against
this light, and thou shalt enjoy great happiness.(6) But this light
cometh by faith, and when it is come, it lighteth abundantly him that
hath received it; and if thou displayest a pure life (meet) for it,
remains indwelling within continually. "For," He saith, "He that loveth
Me, will keep My commandments; and I and My Father will come unto him,
and make Our abode with him." (John xiv. 23; slightly varied.) As then
one cannot rightly enjoy the sunlight, unless he opens his eyes; so
neither can one largely share this splendor, unless he have expanded
the eye of the soul, and rendered it in every way keen of sight.
But how is this effected? Then when we have cleansed
the soul from all the passions. For sin is darkness, and a deep
darkness; as is clear, because men do it unconsciously and secretly.
For, "every one that doeth evil hateth the light, neither cometh to the
light." (c. iii. 20.) And, "It is a shame even to speak of those things
which are done of them in secret." (Eph. v. 12.) For, as in darkness a
man knows neither friend nor foe, but cannot perceive any of the
properties of objects; so too is it in sin. For he who desires to get
more gain, makes no difference between friend and enemy; and the
envious regards with hostile eyes the man with whom he is very
intimate; and the plotter is at mortal quarrel with all alike. In
short, as to distinguishing the nature of objects, he who commits sin
is no better than men who are drunk or mad. And as in the night, wood,
lead, iron, silver, gold, precious stones, seem to us all alike on
account of the absence of the light which shows their distinctions; so
he who leads an impure life knows neither the excellence of temperance
nor the beauty of philosophy. For in darkness, as I said before, even
precious stones if they be displayed do not show their luster, not by
reason of their own nature, but because of the want of discernment in
the beholders. Nor is this the only evil which happens to us who are in
sin, but this also, that we live in constant fear: and as men walking
in a moonless night tremble, though none be by to frighten them; so
those who work iniquity cannot have confidence, though there be none to
accuse them; but they are afraid of everything,
25
and are suspicious, being pricked by their conscience: all to them is
full of fear and distress,(1) they look about them at everything, are
terrified at everything. Let us then flee a life so painful, especially
since after this painfulness shall follow death; a deathless death, for
of the punishment in that place there will be no end; and in this life
they (who sin) are no better than madmen, in that they are dreaming of
things that have no existence. They think they are rich when they are
not rich, that they enjoy when they are not enjoying, nor do they
properly perceive the cheat until they are freed from the madness
and have shaken off the sleep. Wherefore Paul exhorts all to be sober,
and to watch; and Christ also commands the same. For he who is sober
and awake, although he be captured by sin, quickly beats it off; while
he who sleeps and is beside himself, perceives not how he is held
prisoner of it.
Let us then not sleep. This is not the season of
night, but of day. Let us therefore "walk honestly(2) as in the day"
(Rom. xiii. 13); and nothing is more indecent than sin. In point of
indecency it is not so bad to go about naked as in sin and wrong doing.
That is not so great matter of blame, since it might even be caused by
poverty; but nothing has more shame and less honor than the sinner. Let
us think of those who come to the justice-hall on some account of
extortion, or overreaching;(3) how base and ridiculous they appear to
all by their utter shamelessness, their lies, and audacity.(4) But we
are such pitiable and wretched beings, that we cannot bear ourselves to
put on a garment awkwardly or awry; nay, if we see another person in
this state, we set him right; and yet though we and all our neighbors
are walking on our heads, we do not even perceive it. For what, say,
can be more shameful than a man who goes in to a harlot? what more
contemptible than an insolent, a foul-tongued or an envious man? Whence
then is it that these things do not seem so disgraceful as to walk
naked? Merely from habit. To go naked no one has ever willingly
endured; but all men are continually venturing on the others without
any fear. Yet if one came into an assembly of angels, among whom
nothing of the sort has ever taken place, there he would clearly see
the great ridicule (of such conduct). And why do I say an assembly of
angels? Even in the very palaces among us, should one introduce a
harlot and enjoy her, or be oppressed by excess of wine, or commit any
other like indecency, he would suffer extreme punishment. But if it be
intolerable hat men should dare such things in palaces, much more when
the King is everywhere present, and observes what is done, shall we if
we dare them undergo severest chastisement. Wherefore let us, I exhort
you, show forth in our life much gentleness, much purity, for we have a
King who beholds all our actions continually. In order then that this
light may ever richly enlighten us, let us gladly accept(6) these
bright beams,(7) for so shall we enjoy both the good things present and
those to come, through the grace and lovingkindness of our Lord Jesus
Christ, by whom, and with whom, to the Father, and the Holy Spirit, be
glory for ever and ever. Amen.
HOMILY VI.
JOHN i. 6.
"There was a man sent
from God, whose name was
[I.] HAVING in the introduction spoken to us things
of urgent importance(5) concerning God the Word, (the Evangelist)
proceeding on his road, and in order, afterwards comes to the herald of
the Word, his namesake John. And now that thou hearest that he was
"sent from God," do not for the future imagine that any of the words
spoken by him are mere man's words; for all that he utters is not his
own, but is of Him who sent him. Wherefore he is called(8) "messenger"
(Mal. iii. 1), for the excellence of a messenger is, that he say
nothing of his own. But the expression "was," in this place is not
significative of his coming into existence, but refers to his office of
messenger; for "'there was' a man sent from God," is used instead of "a
man 'was sent' from God."
How then do some say,(9) that the expression, "being
in the form of God" (Phil. ii. 6) is not
26
used of His invariable likeness(1) to the Father, because no article is
added?(2) For observe, that the article is nowhere added here. Are
these words then not spoken of the Father? What then shall we say to
the prophet who says, that, "Behold, I send My messenger before Thy
face, who shall prepare Thy way" (Mal. iii. 1, as found in Mark i. 2)?
for the expressions "My" and "Thy" declare two Persons.
Ver. 7. "The same came for a witness, to bear
witness of that Light."
What is this, perhaps one may say, the servant bear
witness to his Master? When then you see Him not only witnessed to by
His servant, but even coming to him, and with Jews baptized by him,
will you not be still more astonished and perplexed? Yet you ought not
to be troubled nor confused, but amazed at such unspeakable goodness.
Though if any still continue bewildered s and confused, He will say to
such art one what He said to John, "Suffer it to be so now for thus it
becometh us to fulfill all righteousness" (Matt. iii. 15); and, if any
be still further troubled, again He will say to him too(4) what he said
to the Jews, "But I receive not testimony from man." (c. v. 34.) If now
he needs not this witness, why was John sent from God? Not as though He
required his testimony --this were extremest blasphemy. Why then? John
himself informs us, when he says,
"That all men through him might believe."
And Christ also, after having said that "I receive
not testimony from man" (c. v. 34), in order that He may not seem to
the foolish to clash with(5) Himself, by declaring at one time "There
is another that beareth witness of Me and I know that his(6) witness is
true" (c. v. 32) (for He pointed to John;) and at another, "I receive
not testimony from man" (c. v. 34); He immediately adds the solution of
the doubt, "But these things I say" for your own sake,(7) "that ye
might be saved." As though He had said, that "I am God, and the
really-Begotten(8) Son of God, and am of that Simple and Blessed
Essence, I need none to witness to Me; and even though none would do
so, yet am not I by this anything diminished in My Essence; but because
I care for the salvation of the many,(9) I have descended to such
humility as to commit the witness of Me to a man." For by reason of the
groveling nature and infirmity of the Jews, the faith in Him would in
this way be more easily received, and more palatable.(10) As then He
clothed Himself with flesh, that he might not, by encountering men with
the unveiled Godhead, destroy them all; so He sent forth a man for His
herald, that those who heard might at the hearing of a kindred voice
approach more readily. For (to prove) that He had no need of that
(herald's) testimony, it would have sufficed that He should only have
shown Himself who He was in His unveiled Essence, and have confounded
them all. But this He did not for the reason I have before mentioned.
He would have annihilated(11) all, since none could have endured the
encounter of that unapproachable light.(12) Wherefore, as I said, He
put on flesh, and entrusted the witness (of Himself) to one of our
fellow-servants, since He arranged(13) all for the salvation of men,
looking not only to His own honor, but also to what might be readily
received by, and be profitable to, His hearers. Which He glanced at
when He said, "These things I say" for your sake, "that ye might be
saved." (c. v. 34.) And the Evangelist using the same language as his
Master, after saying, "to bear witness of that Light," adds,
"That all men through Him might believe." All but
saying, Think not that the reason why John the Baptist came to bear
witness, was that he might add aught to the trustworthiness of his
Master. No; (He came,) that by his means beings of his own class(14)
might believe. For it is clear from what follows, that he used this
expression in his anxiety to remove this suspicion beforehand, since he
adds,
Ver. 8. "He was not that Light."
Now if he did not introduce this as setting himself
against this suspicion, then the expression is absolutely superfluous,
and tautology rather than elucidation of his teaching. For why, after
having said that he "was sent to bear witness of that Light," does he
again say, "He was not that Light"? (He says it,) not loosely or
without reason; but, because, for the most part, among ourselves, the
person witnessing is held to be greater, and generally more trustworthy
than the person witnessed of; therefore, that none might suspect this
in the case of John, at once from the very beginning he removes this
evil suspicion, and having torn it up by the roots, shows who this is
that bears witness, and who is He who is witnessed of, and what an
interval there is between the witnessed of, and the bearer of witness.
And after having done this, and shown His incomparable
superiority, he afterwards proceeds fearlessly to the narrative which
remains; and after carefully removing whatever strange (ideas) might
secretly harbor(15) in the
27
minds of the simpler sort, so instills into all(1) easily and without
impediment the word of doctrine in its proper order.
Let us pray then, that henceforth with the
revelation of these thoughts and rightness of doctrine, we may have
also a pure life and bright conversation,(2) since these things profit
nothing unless good works be present with us. For though we have all
faith and all knowledge of the Scriptures, yet if we be naked and
destitute of the protection derived from (holy) living, there is
nothing to hinder us from being hurried into the fire of hell, and
burning for ever in the unquenchable flame. For as they who have done
good shall rise to life everlasting, so they who have dared the
contrary shall rise to everlasting punishment, which never has an end.
Let us then manifest all eagerness not to mar the gain which accrues to
us from a right faith by the vileness of our actions, but becoming
well-pleasing to Him by these also, boldly to look on Christ. No
happiness can be equal to this. And may it come to pass, that we all
having obtained(7) what has been mentioned, may do all to the glory of
God; to whom, with the Only-Begotten Son and the Holy Ghost, be glory
for ever and ever. Amen.
HOMILY VII.
JOHN i. 9.
That was the true Light, which lighteth every
man that
cometh into the world."
[1.] THE reason, O children greatly beloved, why we
entertain you portion by portion with the thoughts taken from the
Scriptures, and do not at once pour all forth to you, is, that the
retaining what is successively set before you may be easy. For even in
building, one who before the first stones are settled lays on others,
constructs(3) a rotten wall altogether, and easily thrown down while
one who waits that the mortar may first get hard, and so adds what
remains little by little, finishes the whole house firmly, and makes it
strong, not one to last for a short time, or easily to fall to pieces.
These builders we imitate,(4) and in like manner build up your souls.
For we fear lest, while the first foundation is but newly laid, the
addition of the succeeding speculations(5) may do harm to the former,
through the insufficiency of the intellect to contain them all at once.
What now is it that has been read to us today?
"That was the true Light, which lighteth every man
that cometh into the world." For since above in speaking of John he
said, that he came "to bear witness of that Light"; and that he
was sent in these our days;(6) lest any one at hearing this
should, on account of the recent coming of the witness, conceive some
like suspicion concerning Him, who is witnessed of, he has carried up
the imagination, and transported it to that existence which is before
all beginning, which has neither end nor commencement.
"And how is it possible," says one, "that being a
Son, He should possess this (nature)?" We are speaking of God, and do
you ask how? And do you not fear nor shudder? Yet should any one ask
you, "How should our souls and bodies have endless life in
the world to come?(8)" you will laugh at the question, on the
ground that it does not belong to the intellect of man to search into
such questions, but that he ought only to believe, and not to be
over-curious on the subject mentioned, since he has a sufficient proof
of the saying, in the power of Him who spake it. And if we say, that
He, who created our souls and bodies, and who incomparably excels all
created things, is without beginning, will you require us to say"
How?" Who could assert this to be the act of a well-ordered soul, or of
sound reason? you have heard that "That was the true Light": why are
you vainly and rashly striving to overshoot(9) by force of reasoning
this Life which is unlimited? You cannot do it. Why seek what may not
be sought? Why be curious about what is incomprehensible? Why search
what is unsearchable? Gaze upon the very source of the sunbeams. You
cannot; yet you are neither vexed nor impatient at your weakness; how
then have you become so daring and headlong in greater matters? The son
of thunder, John who sounds(10) the spiritual trumpet, when he had
heard from the Spirit the was, enquired no farther. And are you, who
share not in his grace, but speak from your own wretched
28
reasonings, ambitious to exceed the measure of his knowledge? Then for
this very reason you will never be able even to reach to the measure of
his knowledge. For this is the craft of the devil: he leads away those
who obey him from the limits assigned by God, as though to things much
greater: but when, having enticed us by these hopes, he has cast us out
of the grace of God, he not only gives nothing more, (how can he, devil
as he is?) but does not even allow us to return again to our former
situation, where we dwelt safely and surely, but leads us about in all
directions wandering and not having any standing ground. So he caused
the first created man to be banished from the abode of Paradise. Having
puffed him up with the expectation of greater knowledge and honor, he
expelled him from what he already possessed in security. For he not
only did not become like a god as (the devil) promised him, but even
fell beneath the dominion of death; having not only gained no further
advantage by eating of the tree, but having lost no small portion of
the knowledge which he possessed, through hope of greater knowledge.
For the sense of shame, and the desire to hide himself because of his
nakedness, then came upon him, who before the cheat was superior to all
such shame; and this very seeing himself to be naked, and the need for
the future of the covering of garments, and many other infirmities,(1)
became thenceforth natural to him. That this be not our case, let us
obey God, continue in His commandments, and not be busy about anything
beyond them, that we may not be cast out from the good things already
given us. Thus they have fared (of whom we speak). For seeking to find
a beginning of the Life which has no beginning, they lost what they
might have retained. They found not what they sought, (this is
impossible,) and they fell away from the true faith concerning the
Only-Begotten.
Let us not then remove the eternal bounds which our
fathers set, but let us ever yield to the laws of the Spirit; and when
we hear that "That was the true Light," let us seek to discover nothing
more. For it is not possible to pass beyond this saying. Had His
generation been like that of a man, needs must there have been an
interval between the begetter and the begotten; but since it is in a
manner ineffable and becoming God, give up the "before" and the
"after," for these are the names of points in time, but the Son is the
Creator even of all ages.(2)
[2.] "Then," says one, "He is not Father, but
brother." What need, pray? If we had asserted that the Father and the
Son were from a different root, you might have then spoken this well.
But, if we flee this impiety, and say the Father, besides being without
beginning, is Unbegotten also, while the Son, though without beginning,
is Begotten of the Father, what kind of need that as a consequence of
this idea, that unholy assertion should be introduced? None at all. For
He is an Effulgence: but an effulgence is included in the idea of the
nature whose effulgence it is. For this reason Paul has called Him so,
that you may imagine no interval between the Father and the Son. (Heb.
i. 3.) This expression(3) therefore is declaratory of the point; but
the following part of the proof quoted, corrects an erroneous opinion
which might beset simple men. For, says the Apostle, do not, because
you have heard that he is an Effulgence, suppose that He is deprived of
His proper person; this is impious, and belongs to the madness of the
Sabellians, and of Marcellus' followers. We say not so, but that He is
also in His proper Person. And for this reason, after having called Him
"Effulgence," Paul has added that He is "the express image of His
Person" (Heb. i. 3), in order to make evident His proper Personality,
and that He belongs to the same Essence of which He is also the express
image. For, as I before(4) said, it is not sufficient by a single
expression to set before men the doctrines concerning God, but it is
desirable that we bring many together, and choose from each what is
suitable. So shall we be able to attain to a worthy telling of His
glory, worthy, I mean, as regards our power; for if any should deem
himself able to speak words suitable to His essential worthiness, and
be ambitious to do so, saying, that he knows God as God knows Himself,
he it is who is most ignorant of God.
Knowing therefore this, let us continue steadfastly
to hold what "they have delivered unto us, which from the beginning
were eye-witnesses, and ministers of the word." (Luke i. 2.) And let us
not be curious beyond: for two evils will attend those who are sick of
this disease, (curiosity,) the wearying themselves in vain by seeking
what it is impossible to find, and the provoking God by their endeavors
to overturn the bounds set by Him. Now what anger this excites, it
needs not that you who know should learn from us. Abstaining therefore
from their madness, let us tremble at His words, that He may
continually build us up. For, "upon whom shall I look "(Isa. lxvi. 2,
LXX.), saith He, "but upon the lowly, and quiet, and who feareth my
words?" Let us then leave this pernicious curiosity, and bruise our
hearts, let us mourn for our sins as Christ commanded, let us be
pricked at heart(5) for our transgressions, let us reckon up exactly
all the wicked deeds, which
29
in time past we have dared, and let us earnestly strive to wipe them
off in all kinds of ways.
Now to this end God hath opened to us many ways.
For, "Tell thou first," saith He, "thy sins, that thou mayest be
justified" (Isa. xliii. 26(1)); and again, "I said, I have declared
mine iniquity unto Thee, and Thou hast taken(2) away the
unrighteousness of my heart" (Ps. xxxii. 5, LXX.); since a continual
accusation and remembrance of sins contributes not a little to lessen
their magnitude. But there is another more prevailing way than this; to
bear malice against none of those who have offended against us, to
forgive their trespasses to all those who have trespassed against us.
Will you learn a third? Hear Daniel, saying, "Redeem thy sins by
almsdeeds, and thine iniquities by showing mercy to the poor."
(Dan. iv. 27, LXX.) And there is another besides this; constancy in
prayer, and persevering attendance on the intercessions(3) made with
God. In like manner fasting brings to us some, and that not small
comfort and release from sins committed,(4) provided it be attended
with kindness to others, and quenches the vehemence of the wrath of
God. (1 Tim. ii. 1.) For "water will quench a blazing fire, and by
almsdeeds sins are purged away." (Ecclus. iii. 30, LXX.)
Let us then travel along all these ways; for if we
give ourselves wholly to these employments, if on them we spend our
time, not only shall we wash off our bygone transgressions, but shall
gain very great profit for the future. For we shall not allow the devil
to assault us with leisure either for slothful living, or for
pernicious curiosity, since by these among other means, and in
consequence of these, he leads us to foolish questions and hurtful
disputations, from seeing us at leisure, and idle, and taking no
forethought for excellency of living. But let us block up this approach
against him, let us watch, let us be sober, that having in this short
time toiled a little, we may obtain eternal goods in endless ages, by
the grace and lovingkindness of our Lord Jesus Christ; by whom and with
whom to the Father and the Holy Ghost, be glory for ever and ever. Amen.
HOMILY VIII.
JOHN i. 9.
"That was the true Light, which lighteth every
man that
cometh into the world,"
[1.] NOTHING hinders us from handling to-day also
the same words, since before we were prevented by the setting forth of
doctrines, from considering all that was read. Where now are those
who deny that He is true God? for here He is called" the true
Light" (c. xiv. 6), and elsewhere very" Truth" and very "Life." That
saying we will discuss more clearly when we come to the place; but at
present we must for a while be speaking to your Charity of that other
matter.
If He "lighteth every man that cometh into the
world," how is it that so many continue unenlightened? for not all have
known the majesty of Christ. How then doth He "light every man"? He
lighteth all as far as in Him lies. But if some, wilfully closing the
eyes of their mind, would not receive the rays of that Light, their
darkness arises not from the nature of the Light, but from their own
wickedness, who willfully deprive themselves of the gift. For the grace
is shed forth upon all, turning itself back neither from Jew, nor
Greek, nor Barbarian, nor Scythian, nor free, nor bond, nor male, nor
female, nor old, nor young, but admitting all alike, and inviting with
an equal regard. And those who are not willing to enjoy this gift,
ought in justice to impute their blindness to themselves; for if when
the gate is opened to all, and there is none to hinder, any being
willfully evil(5) remain without, they perish through none other, but
only through their own wickedness.
Ver. 10. "He was in the world."
But not as of equal duration with the world. Away
with the thought. Wherefore he adds, "And the world was made by Him";
thus leading thee up again to the eternal(6) existence of the
Only-Begotten. For he who has heard that this universe is His work,
though he be very dull, though he be a hater, though he be an enemy of
the glory of God, will certainly, willing or unwilling, be forced to
confess that the maker is before his works. Whence wonder always comes
over me at the madness of Paul of Samosata, who dared to look in the
face so manifest a truth, and voluntarily threw himself down the preci-
30
pice.(1) For he erred not ignorantly but with full knowledge, being in
the same case as the Jews. For as they, looking to men, gave up sound
faith, knowing that he was the only-begotten Son of God, but not
confessing Him, because of their rulers, lest they should be cast out
of the synagogue; so it is said that he, to gratify a certain
woman,(2) sold his own salvation. A powerful thing, powerful indeed, is
the tyranny of vainglory; it is able to make blind the eyes even of the
wise, except they be sober; for if the taking of gifts can effect this,
much more will the yet more violent feeling of this passion. Wherefore
Jesus said to the Jews, "How can ye believe, which receive honor one of
another, and seek not the honor that cometh from God only?" (c. v. 44.)
"And the world knew Him not." By "the world" he here
means the multitude, which is corrupt, and closely attached(3) to
earthly things, the common(4) turbulent, silly people. For the friends
and favorites(5) of God all knew Him, even before His coming in the
flesh. Concerning the Patriarch Christ Himself speaks by name, "that
your father Abraham rejoiced to see My day, and he saw it, and was
glad." (c. viii. 56.) And concerning David, confuting the Jews He said,
"How then doth David in spirit call Him Lord, saying, the Lord said
unto my Lord, Sit Thou on My right hand." (Matt. xxii. 43; Mark xii.
36; Luke xx. 42.) And in many places, disputing with them, He mentions
Moses; and the Apostle (mentions) the rest of the prophets; for Peter
declares, that all the prophets from Samuel knew Him, and proclaimed
beforehand His coming afar off, when he says, "All the prophets from
Samuel and those that follow after, as many as have spoken, have
likewise foretold of these days." (Acts iii. 24.) But Jacob and his
father, as well as his grandfather, He both appeared to and
talked with, and promised that He would give them many and great
blessings, which also He brought to pass.
"How then," says one, "did He say Himself, 'Many
prophets have desired to see those things which ye see, and have not
seen them; and to hear those things which ye hear, and have not heard
them'? (Luke x. 24.) Did they then not share in the knowledge of Him?"
Surely they did; and I will endeavor to make this plain from, this very
saying, by which some think that they are deprived of it. "For many,"
He saith, "have desired to see the things which ye see." So that they
knew that He would come [to men] from heaven, and would live and
teach(6) as He lived and taught; for had they not known, they could
have not desired, since no one can conceive desire for things of which
he has no idea; therefore they knew the Son of Man, and that He would
come among men. What then are the things which they did not hear? What
those which they did not know? The things which ye now see and hear.
For if they did hear His voice and did see Him, it was not in the
Flesh, not among men; nor when He was living so familiarly, and
conversing so frankly with them? And indeed He to show this said not
simply, "to see" "Me": but what? "the things which ye see"; nor "to
hear" "Me": but what? "the things which ye hear."(8) So that if they
did not behold His coming in the Flesh, still they knew that it would
be, and they desired it, and believed on Him without having seen Him in
the Flesh.
When therefore the Greeks bring charges such as
these against us, and say; "What then did Christ in former time, that
He did not look upon the race of men? And for what possible reason did
He come at last to assist in our salvation, after neglecting us so
long?" we will reply, that before this He was in the world, and took
thought for His works, and was known to all who were worthy. But if ye
should say, that, because all did not then know Him, because He was
only known by those noble and excellent persons, therefore He was not
acknowledged; at this rate you will not allow that He is worshiped even
now, since even now all men do not know Him. But as at present no one,
because of those who do not know Him, would refuse credit to those who
do, so as regards former times, we must not doubt that He was known to
many, or rather to all of those noble and admirable persons.
[2.] And if any one say, "Why did not all men give
heed to Him? nor all worship Him, but the just only?" I also will ask,
why even now do not all men know him? But why do I speak of Christ,
when not all men knew His Father then, or know Him now? For some say,
that all things are borne along by chance, while others commit the
providence of the universe to devils. Others invent another God
besides Him, and some blasphemously assert, that His is an opposing
power,(9) and think that His laws are the laws of a wicked daemon. What
then? Shall we say that He is not God because their
31
are some who say so? And shall we confess Him to be evil? for there are
some who even so blaspheme Him. Away with such mental wandering, such
utter insanity. If we should delineate(1) doctrines according to the
judgment of madmen, there is nothing to hinder us from being mad
ourselves with most grievous madness. No one will assert, looking to
those who have weak vision, that the sun is injurious to the eyes, but
he will say that it is fitted to give light, drawing his judgments from
persons in health. And no one will call honey bitter, because it seems
so to the sense of the sick. And will any, from the imaginations of men
diseased (in mind) decide that God either is not, or is evil; or that
He sometimes indeed exerts His Providence, sometimes doth not so at
all? Who can say that such men are of sound mind, or deny that they are
beside themselves, delirious, utterly mad?
"The world," he says, "knew Him not"; but they of
whom the world was not worthy knew Him. And having spoken of those who
knew Him not, he in a short time puts the cause of their ignorance; for
he does not absolutely say, that no one knew Him, but that "the world
knew him not"; that is, those persons who are as it were nailed to the
world alone, and who mind the things of the world. For so Christ was
wont to call them; as when He says, "O Holy(2) Father, the world hath
not known Thee." (c. xvii. 25.) The world then was ignorant, not only
of Him, but also of His Father, as we have said; for nothing so
darkens(3) the mind as to be closely attached(4) to present things.
Knowing therefore this, remove yourselves from the
world, and tear yourselves as much as possible from carnal things, for
the loss which comes to you from these lies not in common matters, but
in what is the chief of goods. For it is not possible for the man who
clings strongly to the things of the present life really(5) to lay hold
on those in heaven, but he who is earnest about the one must needs lose
the other. "Ye cannot," He says, "serve God and Mammon" (Matt. vi. 24),
for you must hold to the one and hate the other. And this too the very
experience of the things proclaims aloud. Those, for instance, who
deride the lust of money, are especially the persons who love God as
they ought, just as those who respect that sovereignty (of Mammon), are
the men who above all others have the slackest(6) love for Him. For the
soul when made captive once for all(7) by covetousness, will not easily
or readily refuse doing or saying any of the things which anger God, as
being the slave of another master, and one who gives all his commands
in direct opposition to God. Return then at length to your sober
senses, and rouse yourselves, and calling to mind whose servants we
are, let us love His kingdom only; let us weep, let us wail for the
times past in which we were servants of Mammon; let us cast off once
for all his yoke so intolerable, so heavy, and continue to bear the
light and easy yoke of Christ. For He lays no such commands upon us as
Mammon does. Mammon bids us be enemies to all men, but Christ, on the
contrary, to embrace and to love all. The one having nailed us s to the
clay and the brickmaking, (for gold is this,) allows us not even at
night to take breath a little; the other releases us from this
excessive and insensate care, and bids us gather treasures in heaven,
not by injustice towards others, but by our own righteousness. The one
after our many toils and sufferings is not able to assist us when we
are punished in that place? and suffer because of his laws, nay, he
increases the flame; the other, though He command us to give but a cup
of cold water, never allows us to lose our reward and recompense even
for this, but repays us with great abundance. How then is it not
extremest folly to slight a rule so mild, so full of all good things,
and to serve a thankless, ungrateful tyrant, and one who neither in
this world nor in the world to come is able to help those who obey and
give heed to him. Nor is this the only dreadful thing, nor is this only
the penalty, that he does not defend them when they are being punished;
but that besides this, he, as I before said, surrounds those who obey
him with ten thousand evils. For of those who are punished in that
place, one may see that the greater part are punished for this cause,
that they were slaves to money, that they loved gold, and would not
assist those who needed. That we be not in this case, let us scatter,
let us give to the poor, let us deliver our souls from hurtful cares in
this world, and from the vengeance, which because of these things is
appointed for us in that place. Let us store up righteousness in the
heavens. Instead of riches upon earth, let us collect treasures
impregnable, treasures which can accompany us on our journey to heaven,
which can assist us in our peril, and make the Judge propitious at that
hour. Whom may we all have gracious unto us, both now and at that day,
and enjoy with much confidence(10) the good things prepared in the
heavens for those who love Him as they ought, through the grace and
lovingkindness of our Lord Jesus Christ, with whom, to the Father and
the Holy Ghost, be glory, now and ever, and world without end. Amen.
32
HOMILY IX.
JOHN i. 11
"He came unto His own, and His own received Him not."
[1.] IF ye remember our former reflections, we shall
the more zealously proceed with the building up(1) of what remains, as
doing so for great gain. For so will our discourse be more intelligible
to you who remember what has been already said, and we shall not need
much labor, because you are able through your great love of learning to
see more clearly into what remains. The man who is always losing what
is given to him will always need a teacher, and will never know
anything; but he who retains what he has received, and so receives in
addition what remains, will quickly. be a teacher instead of a learner,
and useful not only to himself, but to all others also; as,
conjecturing from their great readiness to hear, I anticipate that this
assembly will specially be. Come then, let us lay up in your souls, as
in a safe treasury, the Lord's money, and unfold, as far as the grace
of the Spirit may afford us power, the words this day set before us.
He (St. John) had said, speaking of the old times,
that" the world knew him not" (ver. 10); afterwards he comes down in
his narrative to the times of the proclamation (of the Gospel), and
says, "He came to His own, and His own received Him not," now calling
the Jews "His own," as His peculiar people, or perhaps even all
mankind, as created by Him. And as above, when perplexed at the folly
of the many, and ashamed of our common nature, he said that "the world
by Him was made," and having been made, did not recognize its Maker; so
here again, being troubled beyond bearing(2) at the stupidity of the
Jews and the many, he sets forth the charge in a yet more striking
manner, saying, that "His own received Him not," and that too when "He
came to them." And not only he, but the prophets also, wondering, said
the very same, as did afterwards Paul, amazed at the very same things.
Thus did the prophets cry aloud in the person of Christ, saying, "A
people whom I have not known, have served Me; as soon as they heard Me,
they obeyed Me; the strange children have dealt falsely with Me.(3) The
strange children have waxed aged, and have halted from their paths."
(Ps. xviii. 43-45, LXX.) And again, "They to whom it had not been told
concerning Him, shall see, and they which had not heard, shall
understand." And," I was found of them that sought Me not" (Isa. lii.
15); "I was made manifest unto them that asked not after me." (Isa.
xlv. 1, as quoted Rom. x. 20.) And Paul, in his Epistles to the Romans,
has said, "What then? Israel hath not obtained that which he seeketh
for: but the election hath obtained it." (Rom. xi. 7.) And again; "What
shall we say then? That the Gentiles which followed not after
righteousness, have attained unto righteousness: but Israel which
followed after the law of righteousness, hath not attained to the law
of righteousness." (Rom. ix. 30.)
For it is a thing indeed worthy of our amazement,
how they who were nurtured in (knowledge of) the prophetical books, who
heard Moses every day telling them ten thousand things concerning the
coming of the Christ, and the other prophets afterwards, who moreover
themselves beheld Christ Himself daily working miracles among them,
giving up His time(4) to them alone, neither as yet allowing His
disciples to depart into the way of the Gentiles, or to enter into a
city of Samaritans, nor doing so Himself, but everywhere(5) declaring
that He was sent to the lost sheep of the house of Israel (Matt. x. 5):
how, (I say), while they saw the signs, and heard the Prophets, and had
Christ Himself continually putting them in remembrance, they yet made
themselves once for all so blind and dull, as by none of these things
to be brought to faith in Christ. (Matt. xv. 24.) While they of the
Gentiles, who had enjoyed none of these things, who had never heard the
oracles of God, not, as one may say, so much as in a dream, but ever
ranging among the fables of madmen, (for heathen philosophy is this,)
having ever in their hands(6) the sillinesses of their poets, nailed to
stocks and stones, and neither in doctrines nor in conversation(7)
possessing anything good or sound. (For their way of life was more
impure and more accursed than their doctrine. As was likely; for when
they saw their gods delighting in all wickedness, worshiped by shameful
words, and more shameful deeds, reckoning this festivity and praise,
and moreover honored by foul murders, and child-slaughters, how should
not they emulate these things?) Still, fallen as they were as low as
the very depth of wickedness, on a
33
sudden, as by the agency of some machine, they have appeared to us
shining from on high, and from the very summit of heaven.
How then and whence came it to pass? Hear Paul
telling you. For that blessed person searching exactly into these
things, ceased not until he had found the cause, and had declared it to
all others. What then is it? and whence came such blindness upon the
Jews? Hear him who was entrusted with this stewardship declare. What
then does he say in resolving this doubt of the many? (1 Cor. ix. 17.)
"For they," says he, "being ignorant of God's righteousness and going
about to establish their own righteousness, have not submitted
themselves unto the righteousness of God." (Rom. x. 3.) Wherefore they
have suffered this. And again, explaining the same matter in other
terms, he says, "What shall we say then? That the Gentiles which
followed not after righteousness, have attained unto righteousness,
even the righteousness which is of faith; but Israel, which followed
after the law of righteousness, hath not attained to the law of
righteousness. Wherefore? Because they sought it not by faith. For they
stumbled at that stumbling stone." (Rom. ix. 30, 32.) His meaning is
this: "These men's unbelief has been the cause of their misfortunes,
and their haughtiness was parent of their unbelief." For when having
before enjoyed greater privileges than the heathen,(1) through having
received the law, through knowing God, and the rest which Paul
enumerates, they after the coming of Christ saw the heathen and
themselves called on equal terms through faith, and after faith
received one of the circumcision in nothing preferred to the Gentile,
they came to envy and were stung by their haughtiness, and could not
endure the unspeakable and exceeding lovingkindness of the Lord. So
this has happened to them from nothing else but pride, and wickedness,
and unkindness.
[2.] For in what, O most foolish of men, are ye
injured by the care(2) bestowed on others? How are your blessings made
less through having others to share the same? But of a truth wickedness
is blind, and cannot readily perceive anything that it ought. Being
therefore stung by the prospect of having others to share the same
confidence,(3) they thrust a sword against themselves, and cast
themselves out from the lovingkindness of God. And with good reason.
For He saith, "Friend, I do thee no wrong, I will give to 'these also'
even as unto thee." (Matt. xx. 14.) Or rather, these Jews are not
deserving even of these words. For the man in the parable if he was
discontented, could yet speak of the labors and weariness, the heat and
sweat, of a whole day. But what could these men have to tell? nothing
like this, but slothfulness and profligacy and ten thousand evil things
of which all the prophets continued ever to accuse them, and by which
they like the Gentiles had offended against God. And Paul declaring
this says, "For there is no difference between the few and the Greek:
For all have sinned, and come short of the glory of God: being
justified freely by His grace." (Rom. x. 12; Rom. iii, 22-24.) And on
this head he treats profitably and very wisely throughout that Epistle.
But in a former part of it he proves that they are worthy of still
greater punishment. "For as many as have sinned in the law shall be
judged by the law" (Rom. ii. 12); that is to say, more severely, as
having for their accuser the law as well as nature. And not for this
only, but for that they have been the cause that God is blasphemed
among the Gentiles: "My(4) Name," He saith, "is blasphemed among the
Gentiles through you." (Rom. ii. 24; Isa. lii. 5.)
Since now this it was that stung them most, (for the
thing appeared incredible even to those of the circumcision who
believed, and therefore they brought it as a charge against Peter, when
he was come up to them from Cesarea, that he "went in to men
uncircumcised, and did eat with them" (Acts xi. 3); and after that they
had learned the dispensation of God, even so still(5) they wondered how
"on the Gentiles also was poured out the gift of the Holy Ghost" (Acts
x. 45): showing by their astonishment that they could never have
expected so incredible a thing,) since then he knew that this touched
them nearest, see how he has emptied(6) their pride and relaxed(7)
their highly swelling insolence. For after having discoursed on the
case of the heathen,(8) and shown that they had i not from any quarter
any excuse, or hope of salvation, and after having definitely charged
them both with the perversion(9) of their doctrines and the uncleanness
of their lives, he shifts his argument to the Jews; and(10) after
recounting all the expressions of the Prophet, in which he had said
that they were polluted, treacherous, hypocritical persons, and had
"altogether become unprofitable," that there was "none" among them
"that seeketh after God," that they had "all gone out of the way" (Rom.
iii. 12), and the like, he adds, "Now we know that what things soever
the law saith, it saith to them who are under the law: that every mouth
may be stopped, and all the world may become guilty before God." (Rom.
iii. 19.) "For all have sinned, and come short of the glory of God."
(Rom. iii. 23.)
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Why then exaltest thou thyself, O Jew? why art thou
high minded? for thy mouth also is stopped, thy boldness also is taken
away, thou also with all the world art become guilty, and, like others,
art placed in need of being justified freely. Thou oughtest surely even
if thou hadst stood upright and hadst had great boldness with God, not
even so to have envied those who should be pitied and saved through His
lovingkindness. This is the extreme of wickedness, to pine at the
blessings of others; especially when this was to be effected without
any loss of thine. If indeed the salvation of others had been
prejudicial to thy advantages, thy grieving might have been reasonable;
though not even then would it have been so to one who had learned true.
wisdom.(1) But if thy reward is not increased by the punishment of
another, nor diminished by his welfare, why dost thou bewail thyself
because that other is freely saved? As I said, thou oughtest not, even
wert thou (one) of the approved, to be pained at the salvation which
cometh to the Gentiles through grace. But when thou, who art guilty
before thy Lord of the same things as they, and hast thyself offended,
art displeased at the good of others, and thinkest great things, as if
thou alone oughtest to be partaker of the grace, thou art guilty not
only of envy and insolence, but of extreme folly, and mayest be liable
to all the severest torments; for thou hast planted within thyself the
root of all evils, pride.
Wherefore a wise man has said, "Pride is the
beginning of sin" (Ecclus. x. 13): that is, its root, its source, its
mother. By this the first created was banished from that happy abode:
by this the devil who deceived him had fallen from that height of
dignity; from which that accursed one, knowing that the nature of the
sin was sufficient to cast down even from heaven itself, came this way
when he labored to bring down Adam from such high honor. For having
puffed him up with the promise that he should be as a God, so he broke
him down, and cast him down into the very gulfs of hell.(2) Because
nothing so alienates men from the lovingkindness of God, and gives them
over to the fire of the pit,(3) as the tyranny of pride. For when this
is present with us, our whole life becomes impure, even though we
fulfill temperance, chastity, fasting, prayer, almsgiving, anything.
For, "Every one," saith the wise man, "that is proud in heart is an
abomination(4) to the Lord." (Prov. xvi. 5.) Let us then restrain this
swelling of the soul, let us cut up by the roots this lump of pride, if
at least we would wish to be clean, and to escape the punishment
appointed for the devil. For that the proud must fall under the same
punishment as that (wicked) one, hear Paul declare; "Not a novice, test
being lifted up with pride, he fall into the judgment, and the snare of
the devil."(5) What is "the judgment"?(6) He means, into the same
"condemnation," the same punishment. How then does he say, that a man
may avoid this dreadful thing? By reflecting upon(7) his own nature,
upon the number of his sins, upon the greatness of the torments in that
place, upon the transitory nature of the things which seem bright in
this world, differing in nothing from grass, and more fading than the
flowers of spring. If we continually stir within ourselves these
considerations, and keep in mind those who have walked most upright,
the devil, though he strive ten thousand ways, will not be able to
lift(8) us up, nor even to trip(9) us at all. May the God who is the
God Of the humble, the good and merciful God, grant both to you and me
a broken and humbled heart, so shall we be enabled easily to order the
rest aright, to the glory of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory forever and ever. Amen.
35
HOMILY X.
JOHN i. 11.
"He came unto His own, and His own received Him not."
[1.] BELOVED, God being loving towards man and
beneficent, does and contrives all things in order that we may shine in
virtue, and as desiring that we be well approved by Him. And to this
end He draws no one by force or compulsion: but by persuasion and
benefits He draws all that will, and wins them to Himself. Wherefore
when He came, some received Him, and others received Him not. For He
will have no unwilling, no forced domestic, but all of their own will
and choice, and grateful to Him for their service. Men, as needing the
ministry of servants, keep many in that state even against their will,
by the law of ownership;(1) but God, being without wants, and not
standing in need of anything of ours, but doing all only for our
salvation makes us absolute(2) in this matter, and therefore lays
neither force nor compulsion on any of those who are unwilling. For He
looks only to our advantage: and to be drawn unwilling to a service
like this is the same as not serving at all.
"Why then," says one, "does He punish those who will
not listen(3) to Him, and why hath He threatened hell to those who
endure(4) not His commands?" Because, being Good exceedingly, He cares
even for those who obey Him not, and withdraws not from them who start
back and flee from Him. But when we(5) had rejected the first way of
His beneficence, and had refused to come by the path of persuasion and
kind treatment, then He brought in upon us the other way, that of
correction and punishments; most bitter indeed, but still necessary,
when the former is disregarded.(6) Now lawgivers also appoint many and
grievous penalties against offenders, and yet we feel no aversion to
them for this; we even honor them the more on account of the
punishments they have enacted, and because though not needing a single
thing that we have, and often not knowing who they should be that
should enjoy the help afforded by their written laws,(7) they still
took care for the good ordering of our lives, rewarding those who live
virtuously, and checking by punishments the intemperate, and those(8)
who would mar the repose(9) of others. And if we admire and love these
men, ought we not much more to marvel at and love God on account of His
so great care? For the difference between their and His forethought
regarding us is infinite. Unspeakable of a truth are the riches of the
goodness of God, and passing all excess? Consider; "He came to His
own," not for His personal need, (for, as I said, the Divinity is
without wants,) but to do good unto His own people. Yet not even so did
His own receive Him, when He came to His own for their advantage, but
repelled Him, and not this only, but they even cast Him out of the
vineyard, and slew Him. Yet not for this even did He shut them out from
repentance, but granted them, if they had been willing, after such
wickedness as this, to wash off all their transgressions by faith in
Him, and to be made equal to those who had done no such thing, but are
His especial friends. And that I say not this at random, or for
persuasion's sake, all the history of the blessed Paul loudly declares.
For when he, who after the Cross persecuted Christ, and had stoned His
martyr Stephen by those many hands, repented, and condemned his former
sins, and ran to Him whom he had persecuted, He immediately enrolled
him among His friends, and the chiefest of them, having appointed him a
herald and teacher of all the world, who had been "a blasphemer, and
persecutor, and injurious." (1 Tim. i. 13.) Even as he rejoicing at the
lovingkindness of God, has proclaimed aloud, and has not been ashamed,
but having recorded in his writings, as on a pillar, the deeds formerly
dared by him, has exhibited them to all; thinking it better that his
former life should be placarded(11) in sight of all, so that the
greatness of the free gift of God might appear, than that he should
obscure His ineffable and indescribable lovingkindness by hesitating to
parade(12) before all men his own error. Wherefore continually(13) he
treats of his persecution, his plottings, his wars against the Church,
at one time saying, "I am not meet to be called an Apostle, because I
persecuted the Church of God" (1 Cor. xv. 9); at another, "Jesus came
into the world to save sinners, of whom I am chief." (1 Tim. i. 15.)
And again, "Ye have heard of my conversation in time
36
past in the Jews' religion, how that beyond measure I persecuted the
church of God, and wasted it." (Gal. i. 13.)
[2.] For making as it were a kind of return to
Christ for His longsuffering towards him, by showing who it was, what a
hater and enemy that He saved, he declared with much openness the
warfare which at the first with all zeal he warred against Christ; and
with this he holds forth good hopes to those who despaired of their
condition. For he says, that Christ accepted him, in order that in him
first He "might show forth all longsuffering" (Tim. i. 16), and the
abundant riches of His goodness, "for a pattern to them that should
hereafter believe in Him to life everlasting." Because the things which
they had dared were too great for any pardon which the Evangelist
declaring, said,
"He came to His own, and His own received Him not."
Whence came He, who filleth all things, and who is everywhere present?
What place did He empty of His presence, who holdeth and graspeth all
things in His hand? He exchanged not one place for another; how should
He? But by His coming down to us He effected this. For since, though
being in the world, He did not seem to be there, because He was not yet
known, but afterwards manifested Himself by deigning to take upon Him
our flesh he (St. John) calls this manifestation and descent "a
coming."(1) One might wonder at(2) the disciple who is not ashamed of
the dishonor of his Teacher, but even records the insolence which was
used towards Him: yet this is no small proof of his truth-loving
disposition. And besides, he who feels shame should feel it for those
who have offered an insult, not for the person outraged.(3) Indeed He
by this very thing shone the brighter, as taking, even after the
insult, so much care for those who had offered it; while they appeared
ungrateful and accursed in the eyes of all men, for having rejected Him
who came to bring them so great goods, as hateful to them, and an
enemy. And not only in this were they hurt, but also in not obtaining
what they obtained who received Him. What did these obtain?
Ver. 12. "As many as received Him, to them gave He
power to become the sons of God," says the Evangelist. "Why then, O
blessed one, dost thou not also tell us the punishment of them who
received Him not? Thou hast said that they were 'His own,' and that
when 'He came to His own, they received Him not'; but what they shall
suffer for this, what punishment they shall undergo, thou hast not gone
on to add. Yet so thou wouldest the more have terrified them, and have
softened the hardness of their insanity by threatening. Wherefore then
hast thou been silent?" "And what other punishment," he would say, "can
be greater than this, that when power is offered them to become sons of
God, they do not become so, but willingly deprive themselves of such
nobility and honor as this?" Although their punishment shall not even
stop at this point, that they gain no good, but moreover the
unquenchable fire shall receive them, as in going on he has more
plainly revealed. But for the present he speaks of the unutterable
goods of those who received Him, and sets these words in brief before
us,(4) saying, "As many as received Him, to them gave He power to
become sons of God." Whether bond or free, whether Greeks or barbarians
or Scythians, unlearned or learned, female or male, children or old
men, in honor or dishonor, rich or poor, rulers or private persons,
all, He saith, are deemed worthy the same privilege; for faith and the
grace of the Spirit, removing the inequality caused by worldly things,
hath moulded all to one fashion, and stamped them with one impress, the
King's. What can equal this lovingkindness? A king, who is framed of
the same clay with us, does not deign to enrol among the royal host his
fellow-servants, who share the same nature with himself, and in
character often are better than he, if they chance to be slaves; but
the Only-Begotten Son of God did not disdain to reckon among the
company of His children both publicans, sorcerers, and slaves, nay, men
of less repute and greater poverty than these, maimed in body, and
suffering from ten thousand ills. Such is the power of faith in Him,
such the excess of His grace. And as the element of fire, when it meets
with ore from the mine, straightway of earth makes it gold, even so and
much more Baptism makes those who are washed to be of gold instead of
clay; the Spirit at that time falling like fire into our souls, burning
up the "image of the earthy" (1 Cor. xv. 49), and producing "the image
of the heavenly," fresh coined, bright and glittering, as from the
furnace-mould.
Why then did he say not that" He made them sons of
God," but that "He gave them power to become sons of God"? To show that
we need much zeal to keep the image of sonship impressed on us at
Baptism, all through without spot or soils; and at the same time to
show that no one shall be able to take this power from us, unless we
are the first to deprive ourselves of it. For if among men, those who
have received the absolute control of any matters have well-nigh as
much power as those who gave them the charge; much more shall we, who
have obtained such honor from God, be, if we do noth-
37
is greater and better than all. At the same time too he wishes to show,
that not even does grace come upon man irrespectively,(1) but upon
those who desire and take pains for it. For it lies in the power of
these to become (His) children since if they do not themselves first
make the choice, the gift does not come upon them, nor have any effect.
[3.] Having therefore everywhere excluded compulsion
and pointing to (man's) voluntary choice and free power, he has said
the same now. For even in these mystical blessings,(2) it is, on the
one hand, God's part, to give the grace, on the other, man's to supply
faith; and in after time there needs for what remains much earnestness.
In order to preserve our purity, it is not sufficient for us merely to
have been baptized and to have believed, but we must if we will
continually enjoy this brightness, display a life worthy of it. This
then is God's work in us. To have been born the mystical Birth, and to
have been cleansed from all our former sins, comes from Baptism; but to
remain for the future pure, never again after this to admit any stain
belongs to our own power and diligence. And this is the reason why he
remains us of the manner of the birth, and by comparison with fleshly
pangs shows its excellence, when he says,
Ver. 13. "Who were born, not of blood,(3) nor of the
will of the flesh, but of God." This he has done, in order that,
considering the vileness, and lowness of the first birth, which is "of
blood," and "the will of the flesh," and perceiving the highness and
nobleness of the second, which is by grace, we may form from thence
some great opinion of it, and one worthy of the gift of Him who hath
begotten, us, and for the future exhibit much earnestness.
For there is no small fear, lest, having sometime
defiled that beautiful robe by our after sloth and transgressions, we
be cast out from the inner room(4) and bridal chamber, like the five
foolish virgins, or him who had not on a wedding garment. (Matt. xxv.;
xxii.) He too was one of the guests, for he had been invited; but
because, after the invitation and so great an honor, he behaved with
insolence towards Him who had invited him, hear what punishment he
suffers, how pitiable, fit subject for many tears. For when he comes to
partake of that splendid table, not only is he forbidden the least, but
bound hand and foot alike, is carried into outer darkness, to undergo
eternal and endless wailing and gnashing of teeth. Therefore, beloved,
let not us either expect(5) that faith is sufficient to us for
salvation; for if we do not show forth a pure life, but come clothed
with garments unworthy of this blessed calling, nothing. hinders us
from suffering the same as that wretched one, It is strange that He,
who is God and King, is not ashamed of men who are vile, beggars, and
of no repute, but brings even them of the cross ways to that table;
while we manifest so much insensibility, as not even to be made better
by so great an honor, but even after the call remain in our old
wickedness, insolently abusing(6) the unspeakable lovingkindness of Him
who hath called us. For it was not for this that He called us to the
spiritual and awful communion of His mysteries, that we should enter
with our former wickedness; but that, putting off our filthiness, we
should change our raiment to such as becomes those who are entertained
in places. But if we will not act worthily of that calling this no
longer rests with Him who hath honored us, but with ourselves; it is
not He that casts us out from that admirable company of guests, but we
cast out ourselves.
He has done all His part. He has made the marriage,
He has provided the table, He has sent men to call us, has received us
when we came, and honored us with all other honor; but we, when we have
offered insult to Him, to the company, and to the wedding, by our
filthy garments, that is, our impure actions, are then with good cause
cast out. It is to honor the marriage and the guests, that He drives
off those bold(7) and shameless persons; for were He to suffer those
clothed in such a garment, He would seem to be offering insult to the
rest. But may it never be that one, either of us or of other, find this
of Him who has called us! For to this end have all these things been
written before they come to pass, that we, being sobered by the threats
of the Scriptures, may not suffer this disgrace and punishment to go on
to the deed, but stop it at the word only, and each with bright apparel
come to that call; which may it come to pass that we all enjoy, through
the grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory for ever and ever.
Amen.
38
HOMILY XI.
JOHN i. 14.
"And the Word was made Flesh, and dwelt among us."
[1.] I DESIRE tO ask one
favor of you all, before
I touch on the words of the Gospel; do not you refuse my request, for I
ask nothing heavy or burdensome, nor, if granted, will it be useful
only to me who receive, but also to you who grant it, and perhaps far
more so to you. What then is it that I require of you? That each of you
take in hand that section of the Gospels which is to be read among you
on the first day of the week, or even on the Sabbath, and before the
day arrive, that he sit down at home and read it through, and often
carefully consider its contents, and examine all its parts well,
what(1) is deal what obscure,(2) what seems to make for the
adversaries,(3) but does not really so; and when you have tried,(4) in
a word(5) every point, so go to hear it read. For from zeal like this
will be no small gain both to you and to us. We shall not need much
labor to render dear the meaning of what is said, because your minds
will be already made familiar with the sense of the words, and you will
become keener and more clear-sighted not for hearing only, nor for
learning, but also for the teaching of others. Since, in the way that
now most of those who come hither hear, competed to take in the meaning
of all at once, both the words, and the remarks we make upon them, they
will not, though we should go on doing this for a whole year, reap any
great gain. How can they, when they have leisure for what is said as a
by work,(6) and only in this place, and for this short time? If any lay
the fault on business, and cares, and constant occupation in public and
private matters, in the first place, this is no slight charge in
itself, that they are surrounded with such a multitude of business, are
so continually nailed to the things of this life, that they cannot find
even a little leisure for what is more needful than all Besides, that
this is a mere pretext and excuse, their meetings with friends would
prove against them, their loitering in the theaters, and the parties(7)
they make to see horse races, at which they often spend whole days, yet
never in that case does one of them complain of the pressure of
business. For trifles then you can without making any excuses, always
find abundant leisure; but when you ought to attend to the things of
God, do these seem to you so utterly superfluous and mean, that you
think you need not assign even a little leisure to them? How do men of
such disposition deserve to breathe or to look upon this sun?
There is another most foolish excuse of these
sluggards; that they have not the books in their possession. Now as to
the rich, it is ludicrous that we should take our aim at(8) this
excuse; but because I imagine that many of the poorer sort continually
use it, I would gladly ask, if every one of them does not have all the
instruments of the trade which he works at, full and complete, though
infinite(9) poverty stand in his way? Is it not then a strange thing,
in that case to throw no blame on poverty, but to use every means that
there be no obstacle from any quarter, but, when we might gain such
great advantage, to lament our want of leisure and our poverty?
Besides, even if any should be so poor, it is in
their power, by means of the continual reading of the holy Scriptures
which takes place here, to be ignorant of nothing contained in them. Or
if this seems to you impossible, it seems so with reason; for many do
not come with fervent zeal to hearken to what is said, but having done
this one thing(10) for form's sake(11) on our account,(12) immediately
return home. Or if any should stay, they are no better disposed than
those who have retired, since they are only present here with us in
body. But that we may not overload you with accusations, and spend all
the time in finding fault, let us proceed to the words of the Gospel,
for it is time to direct the remainder of our discourse to what is set
before us. Rouse yourselves therefore, that nothing of what is said
escape you.
"And the Word was made Flesh," he saith, "and dwelt
among us."
Having declared that they who received Him were
"born of God," and had become "sons of God," he adds the cause and
reason of this unspeakable honor. It is that "the Word became Flesh,"
that the Master took on Him the form of a servant. For He became Son of
man, who was God's own(13) Son, in order that He might make the sons of
men to be children of God. For the high when it associates with the low
touches not at all its own honor, while it raises
39
up the other from its excessive lowness; and even thus it was with the
Lord. He in nothing diminished His own Nature by this condescension,(1)
but raised us, who had always sat in disgrace and darkness, to glory
unspeakable. Thus it may be, a king, conversing with interest and
kindness with a poor mean man, does not at all shame himself, yet makes
the other observed by all and illustrious. Now if in the case of the
adventitious dignity of men, intercourse with the humbler person in
nothing injuries the more honorable, much less can it do so in the case
of that simple and blessed Essence which has nothing adventitious, or
subject to growth or decay, but has(2) all good things immovable, and
fixed for ever. So that when you hear that "the Word became Flesh," be
not disturbed nor cast down, For that Essence did not change(3) to
flesh, (it is impiety(4) to imagine this,) but continuing what it is,
It so took upon It the form of a servant.
[2.] Wherefore then does he use the expression, "was
made"? To stop the mouths of the heretics. For since there are some(5)
who say that all the circumstances of the Dispensation were an
appearance, a piece of acting, an allegory, at once to remove
beforehand their blasphemy, he has put "was made"; desiring to show
thereby not a change of substance, (away with the thought,) but the
assumption of very flesh. For as when (Paul) says, "Christ hath
redeemed us from the curse of the law, being made a curse for us," he
does not mean that His essence removing from Its proper glory took upon
It the being(6) of an accused thing, (this not even devils could
imagine, nor even the very foolish, nor those deprived of their natural
understanding, such impiety as well as madness does it contain,) as
(St. Paul) does not say this, but that He, taking upon Himself the
curse pronounced against us, leaves us no more under the curse; so also
here he (St. John) says that He "was made Flesh," not by changing His
Essence to flesh, but by taking flesh to Himself, His Essence remained
untouched.
If they say that being God, He is Omnipotent, so
that He could lower Himself(7) to the substance of flesh, we will reply
to them, that He is Omnipotent as long as He continues to be God. But
if He admit of change, change for the worse, how could He be God? for
change is far from that simple Nature. Wherefore the Prophet saith,
"They all shall wax old as doth a garment, and as a vesture shalt Thou
roll them up, and they shall be changed; but Thou art the same, and Thy
years shall not fail." (Ps. cii. 27, LXX.) For that Essence is superior
to all change. There is nothing better than He, to which He might
advance and reach. Better do I say? No, nor equal to, nor the least
approaching Him. It remains, therefore, that if He change, He must
admit a change for the worse; and this would not be God. But let the
blasphemy return upon the heads of those who utter it. Nay, to show
that he uses the expression,'" was made" only that you should not
suppose a mere appearance, hear from what follows how he clears the
argument, and overthrows that wicked suggestion. For what does he add?
"And dwelt among us." All but saying, "Imagine nothing improper from
the word 'was made'; I spoke not of any change of that un- changeable
Nature, but of Its dwelling(8) and in habiting. But that which
dwells(9) cannot be the same with that in which it dwells, but
different; one thing dwells in a different thing, otherwise it would
not be dwelling; for nothing can inhabit itself. I mean, different as
to essence; for by an Union.(10) and Conjoining(11) God the Word and
the Flesh are One, not by any confusion or obliteration of substances,
but by a certain union ineffable, and past(12) understand. Ask not
how(13) for It was MADE, sO as He knoweth."
What then was the tabernacle in which He dwelt? Hear
the Prophet say; "I will raise up the tabernacle of David that is
fallen." (Amos ix. II.) It was fallen indeed, our nature had fallen an
incurable fall, and needed only that mighty Hand. There was no
possibility of raising it again, had not He who fashioned it at first
stretched forth to it His Hand, and stamped it mew with His Image, by
the regeneration of water and the Spirit. And observe I pray you, the
awful and ineffable nature(14) of the mystery. He inhabits this
tabernacle for ever, for He clothed Himself with our flesh, not as
again to leave it, but always to have it with Him. Had not this been
the case, He would not have deemed it worthy of the royal throne, nor
would He while wearing it have been worshiped by all the host of
heaven, angels archangel, thrones, principalities, dominions, powers.
What word, what though can represent such great honor done to our race,
so truly marvelous and awful? What angel what archangel? Not one in any
place, whether in heaven, or upon earth. For such are the mighty
works(15) of God, so great and marvelous are His benefits, that a right
description of them exceeds not only the tongue of men, but even the
power of angels.
40
Wherefore we will(1) for a while dose our discourse,
and be silent; only delivering to you this charge,(2) that you repay
this our so great Benefactor by a return which again shall bring round
to us all profit. The return is, that we look with all carefulness to
the state of our souls. For this too is the work of His lovingkindness,
that He who stands in no need of anything of ours says that He is
repaid when we take care of our own souls. It is therefore an act of
extremist folly, and one deserving ten thousand chastisements, if we,
when such honor has been lavished upon us, will not even contribute
what we can, and that too when profit comes round to us again by these
means, and ten thousand blessings are laid before us on these
conditions. For all these things let us returns glory to our merciful
God, not by words only, but much more by works that we may obtain the
good things hereafter, which may it be that we all attain to, through
the grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory for ever and ever.
Amen.
HOMILY XII.
JOHN i. 14.
"And we beheld His glory, the glory as of the Only-Begotten of the
Father, fall of grace and truth."
[ I.] PERHAPS we seemed to you the other day(3)
needlessly hard upon you and burdensome using too sharp language, and
extending too far our reproaches against the sluggishness of the many.
Now if we had done this merry from a desire to vex you, each of you
would with cause have been angry; but if, looking to your advantage, we
neglected in our speech what might gratify you, if ye will not give us
credit for our forethought, you should at least pardon us on account of
such tender love(4) For in truth we greatly fear, lest, if we are
taking pains,(5) and you are not willing to manifest the same diligence
in listening your future reckoning may be the more severe. Wherefore we
are compelled continually to arouse and waken you, that nothing. of
what is said may escape(6) you. For so you will be enabled to live for
the present with much confidence, and to exhibit it at that Day before
the judgment-seat of Christ. Since then we have lately sufficiently
touched you, let us to-day at the outset enter on the expressions
themselves.
"We beheld," he says, "His glory, the glory as of
the Only-Begotten of the Father."
Having declared that we were made "sons of God," and
having shown in what manner(7) namely, by the "Word" having been "made
Flesh," he again mentions another advantage which we gain from this
same circumstance. What is it? "We beheld His glory, the glory as of
the Only-Begotten of the Father"; which we could not have beheld, had
it not been shown to us, by means of a body like to our own(9) For if
the men of old time could not even bear to look upon the glorified
countenance of Moses, who partook of the same nature with us, if that
just man needed a veil which might shade over the purity(10) of his
glory, and show to them have face of their prophet mild and gentle;(11)
how could we creatures of clay and earth have endured the unveiled
Godhead, which is unapproachable even by the powers above? Wherefore He
tabernacled (12) among us, that we might be able with much fearlessness
to approach Him, speak to, and converse with Him.
But what means "the glory as of the Only-Begotten of
the Father "? Since many of the Prophets too were glorified, as this
Moses himself, Elijah, and Elisha, the one encircled by the fiery
chariot (2 Kings vi. 17), the other taken up by it; and after them,
Daniel and the Three Children, and the many others who showed forth
wonders(13); and angels who have appeared among men, and partly
disclosed 14 to beholders the flashing light of their proper nature;
and since not angels only, but even the Cherubim were seen by the
Prophet in great glory, and the Seraphim also: the Evangelist leading
us away from all these, and removing our thoughts from created things,
and from the brightness of our fellow-servants, sets us at the very
summit of good. For, "not of prophet," says(15) he, "nor angel, nor
archangel, nor of the higher power, nor of any other created nature,"
if other there
41
be, but of the Master Himself the King Himself, the true Only-Begotten
Son Himself, of the Very Lord(1) of all, did we "behold the glory."
For the expression "as," does not in this place
belong to similarity or comparison, but to confirmation and
unquestionable definition; as though he said, "We beheld glory, such as
it was becoming, and likely that He should possess, who is the
Only-Begotten and true Son of God, the King of all." The habit (of so
speaking) is general, for I shall not refuse to strengthen my argument
even from common custom, since it is not now my object to speak with
any reference to beauty of words, or elegance of composition, but only
for your advantage; and therefore there is nothing to prevent my
establishing my argument by the instance of a common practice. What
then is the habit of most persons? Often when any have seen a king
richly decked, and glittering on all sides with precious stones, and
are afterwards describing to others the beauty, the ornaments, the
splendor, they enumerate as much as they can, the glowing tint of the
purple robe, the size of the jewels, the whiteness of the mules, the
gold about the yoke, the soft and shining couch. But when after
enumerating these things, and other things besides these, they cannot
say what they will, give a full idea of(2) the splendor, they
immediately bring in: "But why say much about it; once for all, he was
like a king;" not desiring by the expression "like," to show that he,
of whom they say this, resembles a king, but that he is a real king.
Just so now the Evangelist has put the word AS, desiring to represent
the transcendent nature and incomparable excellence of His glory.
For indeed all others both angels and archangels and
prophets, did everything as under command; but He with the authority
which becomes a King and Master; at which even the multitudes wondered,
that He taught as "one having authority." (Matt. vii. 29.) Even angels
as I said, have appeared with great glory upon the earth; as in the
case of Daniel, of David, of Moses, but they did all as servants who
have a Master. But He as Lord and Ruler of all, and this when He
appeared in poor and humble form; but even so creation recognized her
Lord. Now the star from heaven which called the wise men to worship
Him, the vast throng pouring everywhere of angels attending the
Lord,(3) and hymning His praise and besides them, many other heralds
sprang up on a sudden, and all, as they met,(4) declared to one another
the glad tidings of this ineffable mystery; the angels to the
shepherds; the shepherds to those of the city; Gabriel to Mary and
Elisabeth; Anna and Simeon to those who came to the Temple. Nor were
men and women only lifted up(5) with pleasure, but the very infant who
had not yet come forth to light, I mean the citizen of the wilderness,
the namesake of this Evangelist, leaped while yet in his mother's womb,
and all were soaring(6) with hopes for the future. This too immediately
after the Birth. But when He had manifested Himself still farther,
other wonders, yet greater than the first, were seen. For it was no
more star, or sky, no more angels, or archangels, not Gabriel, or
Michael, but the Father Himself from heaven above, who proclaimed Him,
and with the Father the Comforter, flying down at the uttering of the
Voice and resting on Him. Truly therefore did he say, "We beheld His
glory, the glory as of the Only-Begotten of the Father."
[2.] Yet he says it not only on account of these
things, but also on account of what followed them; for no longer do
shepherds only, and widow women, and aged men, declare to us the good
tidings, but the very voice(7) of the things themselves, sounding
clearer than any trumpet, and so loudly, that the sound was straightway
heard even in this land. "For," says on, "his fame went into(8) all
Syria" (Matt. iv. 24); and He revealed Himself to all, and all things
everywhere exclaimed, that the King of Heaven was come. Evil spirits
everywhere fled and started away from Him, Satan covered his face(9)
and retired, death(10) at that time retreated before Him, and
afterwards disappeared altogether; every kind of infirmity was loosed,
the graves let free the dead, the devils those whom they had maddened,n
and diseases the sick. And one might see things strange and wonderful,
such as with good cause the prophets desired to see, and saw not. One
might see eyes fashioned (John ix. 6, 7), (might see) Him showing to
all in short space and on the more noble portion of the body, that
admirable thing which all would have desired to see, how God formed
Adam from the earth; palsied and distorted limbs fastened and adapted
to each other, dead hands moving, palsied feet leaping amen, ears that
were stopped re-opened, and the tongue sounding aloud which before was
tied by speechlessness. For having taken in hand the common nature of
men, as some excellent workman might take a house decayed by time, He
filled up what was broken off banded together its crevices and shaken
portions, and raised up again what was entirely fallen down.
And what should one say of the fashioning of
42
the soul, so much more admirable than that of the body? The health of
our bodies is a great thing, but that of our souls is as much greater
as the soul is better than the body. And not on this account only, but
because our bodily nature follows withersoever the Creator will lead it
and there is nothing to resist, but the soul bring its own mistress,
and possessing power over its acts, does not in all things obey God,
unless it will to do so. For God will not make it beautiful and
excellent, if it be reluctant and in a manner constrained by force, for
this is not virtue at all; but He must persuade it to become so of its
own will and choice. And so this cure is more difficult than the other;
yet even this succeeded, and every kind of wickedness was banished. And
as He re-ordered the bodies which He cured, not to health only, but to
the highest vigor, so did He not merely deliver the souls from
extremist wickedness, but brought them to the very summit of
excellence. A publican became an Apostle, and a persecutor, blasphemer,
and injurious, appeared as herald to the world and the Magi became
teachers of the Jews, and a thief was declared a citizen of Paradise,
and a harlot shone forth by the greatness of her faith, and of the two
women, of Canaan and Samaria, the latter who was another harlot
undertook to preach the Gospel to her countrymen, and having enclosed a
whole city in her net,(1) so brought them(2) to Christ; while the
former by faith and perseverance, procured the expulsion of an evil
spirit from her daughter's soul; and many others much worse than these
were straightway numbered in the rank of disciples, and at once all the
infirmities(3) of their bodies and diseases of their souls were
transformed, and they were fashioner anew to health and exactest
virtue. And of these, not two or three men, not five, or ten and
nations, were very easily remodeled. Why should one speak of the wisdom
of the commands, the excellency of the heavenly laws, the good ordering
of the angelic polity? For such a life hath He proposed to us, such
laws appointed for us, such a polity established, that those who put
these things into practice, immediately become angels and like to God,
as far as is in our power, even though they(4) may have been
worse than all men.
[3.] The Evangelist therefore having brought
together all these things, the marvels in our bodies, in our souls, in
the elements(5) (of our faith), the commandments, those gifts ineffable
and higher than the heavens, the laws, the polity, the persuasion, the
future promises, His sufferings, uttered that voice so wonderful and
full of exalted doctrine, saying, "We beheld His glory, the glory as of
the Only-Begotten of the Father, full of grace and truth." For we
admire Him not only on account of the miracles, but also by reason of
the sufferings; as that He was nailed upon the Cross, that He was
scourged, that He was buffeted, that He was spit upon, that He received
blows on the cheek from those to whom He had done good. For even of
those very things which seem to be shameful, it is proper to repeat the
same expression, since He Himself called that action(6) "glory." For
what then took place was (proof) not only of kindness and love, but
also of unspeakable power. At that time death was abolished, the curse
was loosed, devils were shamed and led in triumph and made a show of,
and the handwriting of our sins was nailed to the Cross. And then,
since these wonders were doing invisibly, others took place visibly,
showing that He was of a truth the Only-Begotten Son of God, the Lord
of all creation. For while yet that blessed Body hung upon the tree,
the sun turned away his rays, the whole earth was troubled and became
dark, the graves were opened, the ground quaked, and an innumerable
multitude of dead leaped forth, and went into the city. And while the
stones of His tomb were fastened upon the vault, and the sells yet upon
them, the Dead arose, the Crucified, the nail-pierced One, and(7)
having filled His eleven disciples with His mighty(8) power, He sent
them to men throughout all the world, to be the common healers of all
their kind(9) to correct their way of living, to spread through every
part of the earth the knowledge of their heavenly doctrines, to break
down the tyranny of devils, to teach those great and ineffable
blessings, to bring to us the glad tidings of the soul's immortality,
and the eternal life of the body, and rewards which are beyond
conception, and shall never have an end. These things then, and yet
more than these, the blessed Evangelist having in mind, things which
though he knew, he was not able to write, because the world could not
have contained them (for if all things "should be written every one, I
suppose that even the world itself could not contain the books that
should be written"--c xxi. 25), reflecting there,re on all these, he
cries out, "We beheld His glory, the glory as of the Only-Begotten of
the Father, full of grace and truth."
It behooves therefore those who have been deemed
worthy to see and to hear such things, and who have enjoyed so great a
gift, to display also a life worthy of the doctrines, that they may
enjoy also the good things which are (laid up) there. For our Lord
Jesus Christ came, not
43
only that we might behold His glory here, but also that which shall be.
For therefore He saith, "I will that these(1) also be with Me where I
am, that they may behold My glory." (c. xvii. 24.) Now if the glory
here was so bright and splendid, what can one say of that (which shall
be) ? for it shall appear not on this corruptible earth, nor while we
are in perishable bodies, but in a creation which is imperishable, and
waxes not old, even to represent in words. O(2) blessed, thrice
blessed, yea many times so, they who are deemed worthy to be beholders
of that glory! It is concerning this that the prophet says, "Let the
unrighteous be taken away, that he behold not the glory of the Lord."
(Isa. xxvi. 10, LXX.) God grant that not one of us be taken away nor
excluded ever from beholding it. For if we shall not hereafter enjoy
it, then it is time to say of ourselves, "Good were it for" us, "if" we
"had never been born." For why do we live and breathe ? What are we, if
we fail of that spectacle, if no one grant us then to behold our Lord ?
If those who see not the light of the sun endure a life more bitter
than any death, what is it likely that they who are deprived of that
light must suffer? For in the one case the loss is confined to this one
privation; but in the other it does not rest here, (though if this were
the only thing to be dreaded, even then the degrees of punishment would
not be equal, but one would be as much severer than the other, as that
sun is incomparably superior to this,)but now we must look also for
other vengeance; for he who beholds not that light must not only be led
into darkness, but must be burned continually, and waste away, and
gnash his teeth, and suffer ten thousand other dreadful things. Let us
then not permit ourselves by making this brief time a time of
carelessness and remissness, to fall into everlasting punishment, but
let us watch and be sober, let us do all things, and make it all
our business to attain to that felicity, and to keep far from
that river of fire, which rushes with a loud roaring before the
terrible judgment seat. For he who has once been cast in there, must
remain for ever; there is no one to denver him from his punishment, not
father, not mother, not brother. And this the prophets themselves
declared aloud; one saying, "Brother delivers not brother. Shall man
deliver?" (Ps. xlix. 7, LXX.) And Ezekiel has declared somewhat more
than this, saying, "Though Noah, Daniel, and Job were 'in it, they
shall deliver neither sons nor daughters." (Ezek. xiv. 16.) For one
defense(5) only, that through works,(6) is there, and he who is
deprived of that cannot be saved by any other means. Revolving these
things then, and reflecting upon them continually, let us cleanse our
life and make it lustrous, that we may see the Lord with boldness, and
obtain the promised good things; through the grace and lovingkindness
of our Lord Jesus Christ, by whom and with whom, to the Father and the
Holy Spirit be glory for ever and ever. Amen.
HOMILY XIII.
John i. 15.
"John beareth witness of Him, and crieth, saying,
This is He of whom I spake, saying, He that cometh after me is
preferred before me, for He was before me."
[I.] DO we then run and labor in vain? Are we sowing
upon the rocks? Does the seed fall upon the rocks? Does the seed fall
without our knowing it by the wayside, and among thorns? I am greatly
troubled and fear, lest our husbandry be unprofitable; not(3) as though
I shall be a loser as well as you, touching the reward of this labor.
For it h not with those who teach as it is with husbandmen. Oftentimes
the husbandman after his year's toil, his hard work and sweat, if the
earth produce no suitable return for his pains, will be(4) able to find
comfort for his labors from none else, but returns ashamed and downcast
from his barn to his dwelling, his wife and children, unable to require
of any man a reward for his lengthened toil. But in our case there
is(7) nothing like this. For even though the soil which we cultivate
bring forth no fruit, if we have shown all industry, the Lord of it and
of us will not suffer us to depart with disappointed hopes, but will
give us a recompense; for, says St. Paul, "Every man shall receive his
own reward according to his own labor" (1 Cor. iii 8), not according to
the event of things. And that it is so, hearken: "And Thou," he saith,
"Son of man, testify unto this people, if
44
they will hear, and if they will understand." (Ezek. ii. 5, not from
LXX.) And Ezekiiel says,(1) "If the watchman give warning what it
behooves to flee from, and what to choose, he hath delivered his own
soul, although there be none that will take heed." (Ezek. iii. 18, and
xxxiii. 9; not quoted from LXX.) Yet although we have this strong
consolation, and are confident of the recompense that shall be made us,
still when we see that the work in you does not go forward, our state
is not better than the state of those husbandmen who lament and mourn,
who hide their faces and are ashamed. This is the sympathy of a teacher
this is the natural care of a father. For Moses too, when it was in his
power to have been delivered from the ingratitude of the Jews, and to
have laid the more glorious foundation of another and far greater(2)
people, ("Let Me alone," said God, "that may consume them,(3) and make
of thee a nation mightier than this" -- Ex. xxxii. 10,) because he was
a holy man, the servant of God, and a friend(4) very true and generous,
he did not endure even to hearken to this word, but chose rather to
perish with those who had been once allotted to him, than without them
to be saved and be in greater honor. Such ought he to be who has the
charge of souls. For it is a strange thing that any one who has weak
children, will not be called the father of any others than those who
are sprung from him, but that he who has had disciples placed in his
hands should be continually changing one flock for another that we
should be catching at the charge now of these, then of those, then
again of others,(5) having no real affection for any one. May we never
have cause to suspect this of you. We trust that ye abound more, in
faith in our Lord Jesus Christ, and in love to one another and towards
all men. be increased, and the excellence of your conversation(6)
farther advanced. For it is thus that you will be able to bring your
understandings down to the very depth of the words set before us, if no
film(7) of wickedness darken the eyes of your intellect, and disturb
its clearsigtedness and acuteness.
What then is it which is set before(8) us to-day?
"John bare witness of Him, and cried, saying, This was He of whom I
spake, He that cometh after me is preferred before me, for He was
before me." The Evangelist is very full in making frequent mention of
John, and often beating about his testimony. And this he does not
without a reason, but very wiser; for all the Jews held the man in
great admiration, (even Josephus imputes the war to his death;(9) and
shows, that, on his account, what once was the mother city, is now no
city at all,(10) and continues(11) the words of his encomium to great
length,) and therefore desiring by his means to make the Jews ashamed,
he continually reminds them of the testimony of the forerunner. The
other Evangelists make mention of the older prophets, and at each
successive thing that took place respecting Him refer the hearer to
them. Thus when the Child is born, they say, "Now all this was done,
that it might be fulfilled which was spoken by Esias the prophet,
saying, Behold, a virgin shall be with Child, and shall bring forth a
Son" (Matt. i. 22; Isa. vii. 14); and when He is plotted against and
sought for everywhere so diligently, that even tender infancy is
slaughtered by 12 Herod, they bring in Jeremy, saying, "In Ramah was
there a voice heard, lamentation, and weeping, and great mourning
Rachel weeping for her children" (Matt. ii. 18; Jer. xxxi. 15); and
again, when He comes up out of Egypt, they mention (13 Hosea, saying,
"Out of Egypt have I called My Son" (Matt. ii. 15; Hosea xi 1); and
this they do everywhere. But John providing testimony more clear and
fresh, and uttering a voice more glorious than the other, brings
continually forward not those only who had departed and were dead, but
one also who was alive and present, who pointed Him out and baptized
Him, him he continually introduces, not desiring to gain credit for the
master n through the servant, but condescending to the infirmity of his
hearers.(15) For as unless He had taken the form of a servant, He would
not have been easily received, so had He not by the voice of a servant
prepared the ears of his fellow-servants, the many (at any rate) of the
Jews would not(16) have receded the Word.
[2.] But besides this, there was another great and
wonderful provision. For because to speak any great words concerning
himself, makes a man's witness to be suspected, and is often an
obstacle to many hearer, another comes to testify of Him. And besides
this the many(17) are in a manner wont to run more readily to a voice
which is more familiar and natural to them, as recognizing it more than
other voices; and therefore the voice from heaven was uttered(18) once
or twice, but that of John oftentimes and
45
continually. For those(1) of the people who had surmounted the
infirmity of their nature, and had been released from all the things of
sense, could hear the Voice from heaven, and had no great need of that
of man, but in alI things obeyed(2) that other, and were led by it; but
they who yet moved below, and were wrapt in many veils, needed that
meaner (voice). In the same way John, because he had snipped himself in
every way of the(3) things of sense, needed no other instructors,(4)
but was taught from heaven. "He that sent me," saith he, "to baptize
with water, the Same said unto me, Upon whom thou shalt see the Spirit"
of God" descending, the same is He." (c. i. 33.) But the Jews who still
were children, and could not as yet reach to that height, had a man for
their teacher, a man who did not seak to them words of his own, but
brought them a message from above.
What then saith he? He "beareth witness concerning
Him, and crieth, saying" What means that word "crieth "? Boldly, he
means, and freely, without any reserve,(5) he proclaims. What does he
proclaim? to what does he "bear witness," and "cry"? "This is He of
whom I said, He that cometh after me is preferred before me; for He was
before me." The testimony is dark,(6) and contains besides much that is
lowly. For he does not say, "This is the Son of God, the Only-begotten,
the true Son "; but what? "He that cometh after me, is preferred before
me; for He was before me." As the mother birds do not teach their young
all at once how to fly, nor finish their teaching in a single day, but
at first lead them forth so as to be just outside the nest, then after
first allowing them to rest, set them again to flying,(7) and on the
next day continue a flight much farther, and so gently, by little and
little, bring them to the proper height; just so the blessed John did
not immediately bring the Jews to high things, but taught them for a
while to fly up a little above the earth saying, that Christ was
greater than he. And yet this, even this was for the rime no small
thing, to have been able to persuade(8) the hearers that one who had
not yet appeared nor worked any wonders was greater than a man, (John,
I mean,) so marvelous, so famous, to whom all ran, and whom they
thought to be an angel. For a while therefore he labored to establish
this in the minds of his hearers, that He to whom testimony was borne
was greater than he who bore it; He that came after, than he that came
before, He who had not yet appeared, than he that was manifest and
famous. And observe how prudently he introduces his testimony; for he
does not only point Him out when He has appeared, but even before He
appears, proclaims Him. For the expression, "This is He of whom I
spake," is the expression of one declaring this. As Mso Matthew says,
that when all came to him, he said, "I indeed baptize you with water,
but He that cometh after me is mightier than I, the latchet of whose
shoes I am not worthy to unloose"(9) Wherefore then even before His
appearance did he this? In order that when He appeared, the testimony
might readily be received, the minds of the hearers being already
prepossessed by what was said concerning Him, and the mean external
appearance not vitiating it.(10) For if without having heard anything
at all concerning Him they had seen the Lord,(11) and as they beheld
Him had at the same time received the testimony of John's words, so
wonderful and great, the meanness of His appearance(12) would have
straightway been an objection to the grandeur of the expressions. For
Christ took on Him an appearance so mean and ordinary, that even
Samaritan women, and harlots, and publicans, had confidence boldly to
approach and converse with Him. As therefore, I said, if they had at
once heard these words and seen Himself, they might perhaps have mocked
at the testimony of John; but now because even before Christ appeared,
they had often heard and had been accustomed to(10) what was said
concerning Him, they were affected in the opposite way, not rejecting
the instruction of the words by reason of the appearance of Him who was
witnessed of, but from their belief of what had been already told them,
esteeming Him even more glorious.
The phrase, "that cometh after," means, "that"
preacheth "after me," not "that" was born "after me." And this Matthew
glances at when he says,(14) "after me cometh a man," not speaking of
His birth from Mary, but of His coming to preach (the Gospel), for had
he been speaking of the birth, he would not have said, "cometh," but
"is come"; since He was born when John spake this. What then means "is
before me "? Is more glorious more honorable. "Do not," he saith,
"because I came preaching first from this, suppose that I am greater
than He; I am much inferior, so much inferior that I am not worthy to
be counted in the rank of a servant." This is the sense of "is before
me," which Matthew showing in a different manner, saith,(15) "The
latchet of whose shoes I
46
am not worthy to unloose." (Luke iii. 16.) Again that the phrase, "is
before me," does not refer to His coming into Being, is plain from the
sequel; for had he meant to say this, what follows, "for He was before
me," would be superfluous. For who so dull and foolish as not to know
that He who "was born before"(1) him "was before"(2) him? Or if the
words refer to His subsistence(3) before the ages, what is said is
nothing else than that "He who ccometh after me came this is
unintelligible, and the cause is thrown in needlessly; for he ought to
have said the contrary, if he had wished to declare this, "that He who
cometh after me was before me, since also He was born before me." For
one might with reason assign this, (the "being born before") as the
cause of "being before," but not the "being before," as the cause of
"being born." While what we assert is very reasonable. Since you all at
least know this, that they are always things uncertain not things
evident, that require their causes to be assigned. Now if the argument
related to the production of substance,(4) it could not have been
uncertain that he who "was born" first must needs "be" first; but
because he is speaking concerning honor, he with reason explains what
seems to be a difficulty. For many might well enquire, whence and on
what pretext He who came after, became before, that is, appeared with
great honor; in reply to this question therefore, he immediately
assigns the reason; and the reason is, HIS BEING first. He does not
say, that "by some kind of advancement he cast me who has been first
behind him, and so became before me," but that "he was before me," even
though he arrives after me.
But how, says one, if the Evangelist refers(5) to
His manifestation to men, and to the glory which was to attend Him from
them, does he speak of what was not yet accomplished, as having already
taken place? for he does not say, "shall be," but "was." Because this
is a custom among the prophets of old, to speak of the future as of the
past. Thus Isaiah speaking of His slaughter does not say, "He shall be
led (which would have denoted futurity) as a sheep to the slaughter";
but "He was led as a sheep to the slaughter" (Isa. liii. 7); yet He was
not yet Incarnate, but the Prophet speaks of what should be as if it
had come to pass. So David, pointing to the Crucifixion, said not,
"They shall pierce My hands and My feet," but "They pierced My hands
and My feet, and parted My garments among them, and cast lob upon My
vesture" (Ps. xxii. 16, 18); and discoursing of the traitor as yet
unborn, he says, "He which did eat of My bread, hath lifted up(6) his
heel against Me" (Ps. xli. 9); and of the circumstances of the
Crucifixion, "They gave Me gall for meat, and in My thirst they gave Me
vinegar to drink." (Ps. lxix. 21.)
[4.] Do you desire that we adduce more examples, or
do these suffice? For my part, I think they do; for if we have not dug
over the ground in all its extent,(7) we have at least dug down to its
bottom; and this last kind of work is not less laborious than the
former; and we fear lest by straining your attention immoderately we
cause you to fall back.
Let us then give to our discourse a becoming
conclusion. And what conclusion is becoming ? A suitable giving of
glory to God; and that is suitable which is given, not by words only,
but much more by actions. For He saith, "Let your light so shine before
men, that they may see your good works, and glorify your Father which
is in Heaven." (Matt. v. 16.) Now nothing is more full of light than a
most excellent conversation. As one of the wise men has said, "The
paths of the just shine like the light (Prov. iv. 18, LXX.); and they
shine not for them alone who kindle the flame by their works, and are
guides in the way of righteousness, but also for those who are their
neighbors. Let us then pour oil into these lamps, that the flame become
higher,(8) that rich light appear. For not only has this oil great
strength now, but even when sacrifices were at their height,(9) it was
far more acceptable than they could be. "I will have mercy,"(10) He
saith, "and not sacrifice." (Matt. xii. 7; Hos. vi. 6.) And with good
reason; for that is a lifeless altar, this a living; and all that
is laid on that altar becomes the food of fire, and ends in dust, and
it is poured forth as ashes, and the smoke of it is dissolved into the
substance of the air; but here there is nothing like this, the fruits
which it bears are different. As the words of Paul declare; for in
describing the treasures of kindness to the poor laid up by the
Corinthians, he writes, "For the administration of this service not
only supplieth the want of the saints, but is abundant also by many
thanksgivings unto God." (2 Cor. ix. 12.) And again; "Whiles they
glorify God for your professed subjection unto the Gospel of Christ,
and for your liberal distribution unto them, and unto all men; and by
their prayer for you, which long after you. Dost thou behold it(11)
resolving itself into thanksgiving and praise of God, and continual
prayers of those
47
who have been benefited, and more fervent charity? Let us then
sacrifice, beloved, let us sacrifice every day upon these altars. For
this sacrifice is greater than prayer and fasting, and many things
beside,if only it come from honest gain, and honest toils, and be pure
from all cow etousness, and rapine, and violence. For God accepts
such(1) offerings as these, but the others He turns away from and
hates; He will not be honored out of other men's calamities, such
sacrifice is unclean and profane, and would rather anger God than
appease Him. So that we must use all carefulness, that we do not, in
the place of service, insult Him whom we would honor. For if Cain for
making a second-rate offering,(2) having done no other wrong, suffered
extreme punishment, how shall not we when we offer anything gained by
rapine and covetousness, suffer yet more severely. It is for this that
God has shown to us the pattern(3) of this commandment, that we might
have mercy, not be severe to our fellow-servants; but he who
takes what belongs to one and gives it to another, hath not shown
mercy, but inflicted hurt, and done an extreme injustive. As then a
stone cannot yield oil, so neither can cruelty produce humanity; for
alms when it has such a root as this is alms(5) no longer. Therefore I
exhort that we look not to this only, that we give to those that need,
but also that we give not from other men's plunder. "When one prayeth,
and another curseth, whose voice will the Lord hear?" (Ecclus. xxxiv.
24.) If we guide ourselves thus strictly, we shall be able by the grace
of God to obtain much lovingkindness and mercy and pardon for what we
have done amiss during all this long time, and to escape the river of
fire; from which may it come to pass that we be all delivered, and(6)
ascend to the Kingdom of Heaven, through the grace and lovingkindness
of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost,
be glory for ever and ever. Amen.
HOMILY XIV.
John i. 16.
"And of His fullness have all we received, and grace forgrace"
[I.] I SAID the other day, that John, to resolve the
doubts of those who should question with themselves how the Lord,
though He came after to the preaching, became before and more glorious
than he, added, "for He was before me." And this is indeed one reason.
But not content with this, he adds again a second, which now he
declares. What is it ? "And of his fullness," says he, "have all we
received, and grace for grace." With these again he mentions another.
What is this? That
Ver. 7. "The law was given by Moses, but grace and
truth came by Jesus Christ."
And what means that, saith he, "Of His fullness have
all we received"? for to this we must for a while direct our discourse.
He possesseth not, says he, the gift by participation,(4) but is
Himself the very Fountain and very Root of all good, very Life, and
very Light, and very Truth, not retaining within Himself the riches of
His good things, but overflowing with them unto all others, and after
the overflowing remaining full, in nothing diminished by supplying
others, but streaming ever forth, and imparting to others a share of
these blessings, He remains in sameness of perfection. What I possess
is by participation, (for I received it from another) and is a small
portion of the whole, as it were a poor(7) rain-drop compared with the
untold abyss or the boundless sea; or rather not even can this instance
fully express what we attempt to say, for if you take a drop from the
sea, you have lessened the sea itself,(8) though the diminution be
imperceptible. But of that Fountain we cannot say this; how much soever
a man draw, It continues undiminished. We therefore must needs proceed
to another instance, a weak one also, and not able to establish what we
seek, but which guides us better than the former one to the thought now
proposed to us.
Let us suppose that there is a fountain of fire;
that from that fountain ten thousand lamps are kindled, twice as many,
thrice as many, ofttimes as many; does not the fire remain at the same
degree of fullness even after its imparting of its virtue to such
members? It is plain to every man that it does. Now if in the case of
bodies which are made up of parts, and are diminished by abstraction,
one has been found of such a from itself it sustains no loss, much more
will
48
this take place with that incorporeal and uncompounded Power. If in the
instance given, that which is communicated is substance and body, is
divided yet does not suffer division, when our discourse is concerning
an energy, and an energy too of an incorporeal substancce it is much
more probable that this will undergo nothing of the sort. And therefore
John said, "Of His fullness have all we received," and joins his own
testimony to that of the Baptist; for the expression, "Of his fulness
have we all received," belongs not to the forerunner but to the
disciple; and its meaning is something like this: "Think not," he says,
"that we, who long time companied with Him, and partook of His food(1)
and tone, bear witness through favor," since even John, who did not
even know Him before, who had never even been with Him, but merely saw
Him in company with others when he was baptizing cried out, "He was
before me," having from that source(2) received all; and all we the
twelve, the three hundred, the three thousand, the five thousand, the
many myriads of Jews, all the fullness of the faithful who then were,
and now are, and hereafter shall be, have "received of His fulness."
What have we received? "grace for grace," saith he. What grace, for
what? For the old, the new. For there was a righteousness, and again a
righteousness, ("Touching the righteousness which is in the law," saith
Paul "blameless.") (Phil. iii. 6.) There was a faith, there is a faith.
("From faith to faith.") (Rom. i. 17.) There was an adoption, there is
an adoption. ("To whom pertaineth the adoption.") (Rom. ix. 4.) There
was a glory, there is a glory. ("For if that which was done away was
glorious, much more that which remaineth is glorious?") (2 Cor. iii.
II.) There was a law, and there is a law. ("For the law of the Spirit
of life hath made me free.") (Rom. viii. 2.) There was a service, and
there is a service. ("To whom pertaineth the service "-- Rom. ix. 4:
and again: "Serving God in the Spirit.") (Phil. iii. 3.) There was a
covenant, and there is a covenant. ("I will make with you a a new
covenant, not according to the covenant which I made with your(4)
fathers.") (Jer. xxii. 31.) There was a sanctification, and there is a
sanctification: there was a baptism, and there is a Baptism: there was
a sacrifice, and there is a Sacrifice: there was a temple, and there is
a temple: there was a circumcision, and there is a circumcision; and so
too there was a "grace," and there is a "grace." But the words in the
first case are used as types, in the second as realities, preserving a
sameness of sound, though not of sense. So in patterns and figures, the
shape of a man scratched with white lines(5) upon a black ground is
called a man as well as that which has receded the correct coloring;
and in the case of statues, the figure whether formed of gold or of
plaster, is alike called a statue, though in the one case as a model in
the other as a reality.
[2.] Do not then, because the same words are used,
suppose that the things are identical, nor yet diverse either; for in
that they were models they did not differ from the truth; but in that
they merely preserved the outline, they were less than the truth. What
is the difference in all these instances? Will you that we take in hand
and proceed to examine one or two of the cases mentioned? thus the rest
will be plain to you; and we shall see that the first were lessons for
children, the last for high-minded full-grown men; that the first laws
were made as for mortals, the latter as for angels.
Whence then shall we begin? From the sonship itself?
What then is the distinction between the first and second? The first is
the honor of a name, in the second the thing goes with it. Of the first
the Prophet says, "I have said, Ye are gods, and all of you are
children of the Most High" (Ps. lxxxii. 6); but of the latter, that
they "were born of God." How, and in what way? By the washing of
regeneration, and renewing of the Holy Ghost. For then even after they
had received the title of sons, retained the spirit of slavery, (for
while they remained laves they were honored with this appellation,) but
we being made free, received the honor, not in name, but in deed. And
this Paul has declared and said, "For ye have not received the spirit
of bondage again to fear, but ye have received the Spirit of adoption,
whereby we cry, Abba, Father." (Rom. viii. 15.) For having been born
again,(6) and, as one may say, thoroughly remade,(7) we so are called
"sons." And if one consider the character of the holiness, what the
first was and what the second, he will find there also great(8)
difference. Then when they did not worship idols, nor commit
fornication or adultery, were called by this name; but we become holy,
not by refraining from these vices merely, but by acquiring things
greater. And this gift we obtain first by means of the coming upon us
of the Holy Ghost; and next, by a rule of life far more
comprehensive(9) than that of the Jews. To prove that these words are
not mere boasting hear what He saith to them, "Ye shall not use
divination,(10) nor make
49
in being free from the customs of idolatry; but it is not so with us.
"That she may be holy," saith Paul, "in body and spirit." (1 Cor. vii.
34.) "Follow peace, and holiness, without which no man shall see the
Lord" (Heb. xii. 14): and, "Perfecting holiness in the fear of God." (2
Cor. vii. 1.) For the word "holy" has not force to give the same
meaning in every case to which it is applied; since God is called
"Holy," though not as we are. What, for instance, does the Prophet say,
when he heard that cry raised(1) by the flying Seraphim? "Woe is me!
because I am a man of unclean lips, and I dwell in the midst of a
people of unclean lips" (Isa. vi. 5); though he was holy and clean; but
if we be compared with the holiness which is above, we are unclean.
Angels are holy, Archangels are holy, the Cherubim and Seraphim
themselves are holy, but of this holiness again there is a double
difference; that is, in relation to us, and to the higher powers.(2) We
might proceed to all the other points, but then the discussion would
become too long, and its extent too great. We will therefore desist
from proceeding farther, and leave it to you to take in hand the rest,
for it is in your power at home to put these things together, and
examine their difference, and in the same way to go over what remains.
"Give," saith one, "a starting place to the wise, and he becometh
wiser." (Prov. ix. 9, LXX.) The beginning is from us, but the end will
be from you. We must now resume the connection.
After having said, "Of His fullness have all we
received," he adds, "and grace for grace." For by grace the Jews were
saved: "I chose you," saith God, "not because you were many in number,
but because of your fathers." (Deut. vii. 7, LXX.) If now they were
chosen by God not for their own good deeds,(3) it is manifest that by
grace they obtained this honor. And we too all are saved by grace, but
not in like manner; not for the same objects, but for objects much
greater and higher. The grace then that is with us is not like theirs.
For not only was pardon of sins given to us, (since this we have in
common with them, for all have sinned,) but righteousness also, and
sanctification, and sonship, and the gift of the Spirit far more
glorious(4) and more abundant. By this grace we have become the beloved
of God, no longer as servants, but as sons and friends. Wherefore he
saith, "grace for grace." Since even the things of the law were of
grace, and the very fact of man(5) being created from nothing, (for we
did not receive this as a recompense for past good deeds, how could we,
when we even were not? but from God who is ever the first to bestow His
benefits,) and not only that we were created from nothing, but that
when created, we straightway learned what we must and what we must not
do, and that we received this law in our very nature, and that our
Creator entrusted to us the impartial rule of conscience, these I say,
are proofs of the greatest grace and unspeakable lovingkindness. And
the recovery of this law after it had become corrupt, by means of the
written (Law), this too was the work of grace. For what might have been
expected to follow was, that they who falsified(6) the law once given
should suffer correction and punishments; but what actually took place
was not this, but, on the contrary, an amending of our nature, and
pardon, not of debt, but given through mercy and grace. For to show
that it was of grace and mercy, hear what David saith; "The Lord
executeth righteousness and judgment for all that are oppressed; He
made known His ways unto Moses, His acts unto the children of Israel"
(Ps. ciii. 6, 7): and again; "Good and upright is the Lord, therefore
will He give laws to them that are in the way." (Ps. xxv. 8.)
[3.] Therefore that men received the law was of
pity, mercies, and grace; and for this reason he saith, "Grace for
grace." But striving yet more fervently(7) to (express) the greatness
of the gifts, he goes on to say,
Ver. 17. "The law was given by Moses, but grace and
truth came by Jesus Christ."
See ye how gently, by a single word and by little
and little, both John the Baptist and John the Disciple lead up their
hearers to the highest knowledge, having first exercised them in
humbler things? The former having compared to himself Him who is
incomparably superior to all, thus afterwards shows His superiority, by
saying, "is become before me," and then adding the words, "was before
me": while the latter has done much more than he, though too little for
the worthiness of the Only-Begotten, for he makes the comparison, not
with John, but with one reverenced by the Jews more than John, with
Moses. "For the law," saith he, "was given by Moses, but grace and
truth came by Jesus Christ."
Observe his wisdom. He makes enquiry not concerning
the person, but the things; for these being proved, it was probable
that even the senseless would of necessity receive from them a much
higher judgment and notion respecting Christ. For when facts bear
witness, which cannot be suspected(8) of doing so either from favor to
any, or from malice, they afford a means of judging which cannot be
doubted even by the
50
senseless; for they remain to open view just as their actors may have
arranged them, and therefore their evidence is the least liable to
suspicion of any. And see how he makes the comparison easy even to the
weaker sort; for he does not prove the superiority by argument, but
points out the difference by the bare words, opposing "grace and truth"
to "law," and "came" to "was given." Between each of these there is a
great difference; for one, "was given," belongs to something
ministered, when one has received from another, and given to whom he
was commanded to give; but the other, "grace and truth came," befits a
king forgiving all offenses, with authority, and himself furnishing the
gift. Wherefore He said, "Thy sins be forgiven thee" (Matt. ix. 2); and
again, "But that ye may know that the Son of Man hath power on earth to
forgive sins (He saith to the sick of the palsy), Arise, take up thy
bed, and go unto thine house." (Ibid. v. 6.)
Seest(1) thou how "grace" cometh by Him? look also
to "truth." His "grace" the instance just mentioned, and what happened
in the case of the thief, and the gift of Baptism, and the grace of the
Spirit given by Him(2) declare, and many other things. But His "truth"
we shall more clearly know, if we understand the types. For the types
like patterns anticipated and sketched beforehand the dispensations(3)
which should be accomplished under the new covenant, and Christ came
and fulfilled them. Let us now consider the types in few words, for we
cannot at the present time go through all that relates to them; but
when you have learned some points from those (instances) which I shall
set before you,(4) you will know the others also.
Will you then that we begin with the Passion itself?
What then saith the type? "Take ye a lamb for an house, and kill it,
and do as he commanded and ordained." (Ex. xii. 3.) But it is not so
with Christ. He doth not command this to be done, but Himself becomes
It,(5) by offering Himself a Sacrifice and Oblation to His Father.
[4.] See how the type was "given by Moses," but the
"Truth came by Jesus Christ." (Ex. xvii. 12.)
Again, when the Amalekites warred in Mount Sinai,
the hands of Moses were supported, being stayed up by Aaron and Hur
standing on either side of him (Ex. xvii. 12); but when Christ came, He
of Himself stretched forth His Hands upon the Cross. Hast thou observed
how the type "was given," but "the Truth came"?
Again, the Law said, "Cursed is every one that
continueth not in all things that are written in this book." (Deut.
xxvii. 26, LXX.) But I what saith grace? "Come unto Me, all ye that
labor and are heavy laden, and I will give you rest" (Matt. xi. 28);
and Paul, "Christ hath redeemed us from the curse of the law, being
made a curse for us." (Gal. iii. 13.)
Since then we have enjoyed such "grace" and "truth,"
I exhort you that we be not more slothful by reason of the greatness of
the gift; for the greater the honor of which we have been deemed
worthy, the greater our debt of excellence; for one who has received
but small benefits, even though he makes but small returns, does not
deserve the same condemnation; but he who has been raised to the
highest summit of honor, and yet manifests groveling and mean
dispositions, will be worthy of much greater punishment. May I never
have to suspect this of you. For we trust in the Lord that you have
winged your souls for heaven, that you have removed from earth, that
being in the world ye handle not the things of the world; yet though so
persuaded, we do not cease thus continually to exhort you. In the games
of the heathen, they whom all the spectators encourage are not those
who have fallen and lie supine, but those who are exerting themselves
and running still; of the others, (since they would be doing what would
be of no use,(7) and would not be able to raise up by their
encouragements men once for all severed from victory,) they cease to
take any notice. But in this case some good may be expected, not only
of you who are sober, but even of those who have fallen, if they would
but be converted. Wherefore we use every means, exhorting, reproving,
encouraging, praising, in order that we may bring about your salvation.
Be not then offended by our continual admonishing concerning the
Christian conversation, for the words are not the words of one accusing
you of sloth, but of one who has very excellent hopes respecting you.
And not to you alone, but to ourselves who speak them, are these words
said, yea, and shall be said, for we too need the same teaching; so
though they be spoken by us, yet nothing hinders their being spoken to
us, (for the Word, when it finds a man in fault, amends him, when clear
and free, sets him as far off from it as possible,) and we ourselves
are not pure from transgressions. The course of healing is the same for
all, the medicines are set forth for all, only the application is not
the same, but is made according to the choice of those who use the
medicines; for one who will handle the remedy as he ought, gains some
benefit from the application, while he who
51
does not place it upon the wound, makes the evil greater, and brings it
to the most painful end. Let us then not fret when we are being healed,
but much rather rejoice, even though the system of discipline bring
bitter pains, for hereafter it will show to us fruit sweeter than any.
Let us then do all to this end, that we may depart to that world,(1)
cleared of the wounds and strokes which the teeth of sin make in the
soul, so that having become worthy to behold the countenance of Christ,
we may be delivered in that day, not to the avenging and cruel powers,
but to those who are able to bring us to that inheritance of the
heavens which is prepared for them that love Him; to which may it come
to pass that we all attain, through the grace and lovingkindness of our
Lord Jesus Christ, to whom be glory and dominion for ever and ever.
Amen.
HOMILY XV.
JOHN i. 18.
No man hath seen God at any time; the Only-begotten Son, which
is in the bosom of the Father, He hath declared Him."
[1.] GOD will not have us listen to the words and
sentences contained in the Scriptures carelessly, but with much
attention. This is why the blessed David hath prefixed in many places
to his Psalms the title "for understanding,"(2) and hath said, "Open
Thou mine eyes, that I may behold wondrous things out of Thy Law." (Ps.
xxxii. 42, &c.; cxix. 18.) And after him his son again shows that
we ought to "seek out wisdom as silver,(3) and to make merchandise of
her rather than of gold." (Prov. ii. 4 and iii. 14 [partially quoted];
John v. 39.) And the Lord when He exhorts the Jews to "search the
Scriptures," the more urges us to the enquiry, for He would not thus
have spoken if it were possible to comprehend them immediately at the
first reading. No one would ever search for what is obvious and at
hand, but for that which is wrapt in shadow, and which must be found
after much enquiry; and so to arouse us to the search He calls them
"hidden treasure." (Prov. ii. 4; Matt. xiii. 44.) These words are said
to us that we may not apply ourselves to the words of the Scriptures
carelessly or in a chance way, but with great exactness. For if any one
listen to what is said in them without enquiring into the meaning, and
receive all so as it is spoken, according to the letter, he will
suppose many unseemly things of God, will admit of Him that He is a
man, that He is made of brass, is wrathful, is furious, and many
opinions yet worse than these. But if he fully learn the sense that
lies beneath, he will be freed from all this unseemliness. (Rev. i.
15.) The very text which now lies before us says, that God has a bosom,
a thing proper to bodily substances, yet no one is so insane as to
imagine, that He who is without body is a body. In order then that we
may properly interpret the entire passage according to its spiritual
meaning, let us search it through from its beginning.
"No man hath seen God at any time." By what
connection of thought does the Apostle come to say this? After showing
the exceeding greatness of the gifts of Christ, and the infinite
difference between them and those ministered by Moses, he would add the
reasonable cause of the difference. Moses, as being a servant, was
minister of lower things, but Christ being Lord and King, and the
King's Son, brought to us things far greater, being ever with the
Father, and beholding Him continually; wherefore He saith, "No man hath
seen God at any time." What then shall we answer to the most mighty of
voice, Esaias, when he says, "I saw the Lord sitting upon a throne high
and lifted up" (Isa. vi. 1); and to John himself testifying of Him,
that "he said these things when he had seen His glory"? (c. xii. 41.)
What also to Ezekiel? for he too beheld Him sitting above the Cherubim.
(Ezek. i. and x.) What to Daniel? for he too saith, "The Ancient of
days did sit" (Dan. vii. 9.) What to Moses himself, saying, "Show me
Thy Glory, that I may see Thee so as to know Thee." (Ex. xxxiii. 13,
partly from LXX.) And Jacob took his name from this very thing, being
called(4) "Israel"; for Israel is "one that sees God."(5) And others
have seen him. How then saith John, "No man hath seen God at any time"?
It is to declare, that all these were instances of (His) condescension,
not the vision of the Essence itself unveiled. For had they
52
seen the very Nature, they would not have beheld It under different
forms, since that is simple, without form, or parts, or bounding lines.
It sits not, nor stands, nor walks: these things belong all to bodies.
But how He Is, He only knoweth. And this He hath declared by a certain
prophet, saying, "I have multiplied visions, and used similitudes(1) by
the hands of the prophets" (Hos. xii. 10), that is, "I have
condescended, I have not appeared as I really was." For since His Son
was about to appear in very flesh, He prepared them from old time to
behold the substance of God, as far as it was possible for them to see
It; but what God really is, not only have not the prophets seen, but
not even angels nor archangels. If you ask them, you shall not hear
them answering anything concerning His Essence, but sending up,(2)
"Glory to God in the Highest, on earth peace, good will towards men."
(Luke ii. 14.) If you desire to learn something from Cherubim or
Seraphim, you shall hear the mystic song of His Holiness, and that
"heaven and earth are full of His glory." (Isa. vi. 3.) If you enquire
of the higher powers, you shall but find(3) that their one work is the
praise of God. "Praise ye Him," saith David, "all His hosts." (Ps.
cxlviii. 2.) But the Son only Beholds Him, and the Holy Ghost. How can
any created nature even see the Uncreated? If we are absolutely unable
clearly to discern any incorporeal power whatsoever, even though
created, as has been often proved in the case of angels, much less can
we discern the Essence which is incorporeal and uncreated. Wherefore
Paul saith, "Whom no man hath seen, nor can see." (1 Tim. vi. 16.) Does
then this special attribute(4) belong to the Father only, not to the
Son? Away with the thought. It belongs also to the Son; and to show
that it does so, hear Paul declaring this point, and saying, that He
"is the Image of the invisible God." (Col. i. 15.) Now if He be the
Image of the Invisible, He must be invisible Himself, for otherwise He
would not be an "image." And wonder not that Paul saith in another
place, "God was manifested in the Flesh" (1 Tim. iii. 16); because the
manifestation(5) took place by means of the flesh, not according to
(His) Essence. Besides, Paul shows that He is invisible, not only to
men, but also to the powers above, for after saying, "was manifested in
the Flesh," he adds, "was seen of angels."
[2.] So that even to angels He then became visible,
when He put on the Flesh; but before that time they did not so behold
Him, because even to them His Essence was invisible.
"How then," asks some one, "did Christ say, 'Despise
not one of these little ones, for I tell you, that their angels do
always behold the face of My Father which is in heaven'? (Matt. xviii.
10.) Hath then God a face, and is He bounded by the heavens?" Who so
mad as to assert this? What then is the meaning of the words? As when
He saith, "Blessed are the pure in heart, for they shall see God"
(Matt. v. 8), He means that intellectual vision which is possible to
us, and the having God in the thoughts; so in the case of angels, we
must understand(6) that by reason of their pure and sleepless(7) nature
they do nothing else, but always image to themselves God. And therefore
Christ saith, that "No man knoweth the Father, save the Son." (Matt. x.
27.) What then, are we all in ignorance? God forbid; but none knoweth
Him as the Son knoweth Him. As then many(8) have seen Him in the mode
of vision permitted to them, but no one has beheld His Essence, so many
of us know God, but what His substance can be none knoweth, save only
He that was begotten of Him. For by "knowledge" He here means an exact
idea and comprehension, such as the Father hath of the Son. "As the
Father knoweth Me, even so know I the Father." (c. x. 15.)
Observe, therefore, with what fullness(9) the
Evangelist speaks; for having said that "no man hath seen God at any
time," he does not go on to say, "that the Son who hath seen, hath
declared Him," but adds something beyond "seeing" by the words, "Who is
in the bosom of the Father"; because, "to dwell(10) in the bosom" is
far more than "to see." For he that merely "seeth" hath not an in every
way exact knowledge of the object, but he that "dwelleth in the bosom"
can be ignorant of nothing. Now lest when thou hearest that "none
knoweth the Father, save the Son," thou shouldest assert that although
He knoweth the Father more than all, yet He knoweth not how great He
is, the Evangelist says that He dwells in the bosom of the Father; and
Christ Himself declares, that He knoweth Him as much as the Father
knoweth the Son. Ask therefore the gainsayer, "Tell me, doth the Father
know the Son?" And if he be not mad, he will certainly answer "Yes."
Then ask again; "Doth He see and know Him with exact vision and
knowledge? Doth He know clearly what He Is?" He will certainly confess
this also. From this next collect the exact comprehension the Son has
of the Father. For He saith, "As the Father knoweth me, even sO know I
the Father" (c. x. 15); and in another place, "Not that any man hath
seen the
53
Father, save He which is of God." (c. vi. 46.) Wherefore, as I said,
the Evangelist mentions "the bosom," to show all this to us by that one
word; that great is the affinity and nearness of the Essence, that the
knowledge is nowise different, that the power is equal. For the Father
would not have in His bosom one of another essence, nor would He have
dared, had He been one amongst many servants, to live(1) in the bosom
of his Lord, for this belongs only to a true Son, to one who has(2)
much confidence towards His Father, and who is in nothing inferior to
Him.
Wouldest thou learn also His eternity? Hear what
Moses saith concerning the Father. When he asked what he was commanded
to answer should the Jews enquire of him, "Who it was that had sent
him," he heard these words: "Say, I AM hath sent me." (Ex. iii. 14.)
Now the expression "I AM,"(3) is significative of Being ever, and Being
without beginning, of Being really and absolutely. And this also the
expression, "Was in the beginning," declares, being indicative of Being
ever; so that John uses this word to show that the Son Is from
everlasting to everlasting(4) in the bosom of the Father. For that you
may not from the sameness of name, suppose that He is some one of those
who are made sons by grace, first, the article is added, distinguishing
Him from those by grace. But if this does not content you, if you still
look earthwards, hear a name more absolute than this, "Only-Begotten."
If even after this you still look below, "I will not refuse," says he,
(St. John,) "to apply to God a term belonging to man, I mean the word
'bosom,' only suspect nothing degrading." Dost thou see the
lovingkindness and carefulness of the Lord? God applies(5) to Himself
unworthy expressions, that even so thou mayest see through them, and
have some great and lofty thought of Him; and dost thou tarry below?
For tell me, wherefore is that gross and carnal word "bosom" employed
in this place? Is it that we may suppose God to be a body? Away, he by
no means saith so. Why then is it spoken? for if by it neither the
genuineness of the Son is established, nor that God is not a body, the
word, because it serves no purpose, is superfluously thrown in. Why
then is it spoken? For I shall not desist from asking thee this
question. Is it not very plain, that it is for no other reason but that
by it we might understand the genuineness of the Only-Begotten, and His
Co-eternity with the Father?
[3.] "He hath declared Him," saith John. What hath
he declared? That "no man hath.seen God at any time"? That "God is
one"? But this all the other prophets testify, and Moses continually(6)
exclaims, "The Lord thy God is one Lord" (Dent. vi. 4); and Esaias,
"Before Me there was no God formed, neither shall there be after me."
(Isa. xliii. 10.) What more then have we learned from "the Son which is
in the bosom of the Father"? What from "the Only-Begotten"? In the
first place, these very words were uttered by His working; in the next
place, we have received a teaching that is far clearer, and learned
that "God is a spirit, and they that worship Him must worship Him in
spirit and in truth" (c. iv. 24); and again, that it is impossible to
see God; "that no man knoweth" Him, "save the Son" (Matt. xi. 27); that
He is the Father of the true and Only-Begotten; and all other things
that are told us of Him. But the word "hath declared"(7) shows the
plainer and clearer teaching which He gave not to the Jews only but to
all the world, and established. To the prophets not even all the Jews
gave heed, but to the Only-Begotten Son of God all the world yielded
and obeyed. So the "declaration" in this place shows the greater
clearness of His teaching, and therefore also He is called "Word," and
"Angel(8) of great Counsel."(9)
Since then we have been vouchsafed a larger and more
perfect teaching, God having no longer spoken by the prophets, but
"having in these last days spoken to us by His Son" (Heb. i. 1), let us
show forth a conversation far higher than theirs, and suitable to the
honor bestowed on us. Strange would it be that He should have so far
lowered Himself, as to choose to speak to us no longer by His servants,
but by His own mouth, and yet we should show forth nothing more than
those of old. They had Moses for their teacher, we, Moses' Lord. Let us
then exhibit a heavenly wisdom(10) worthy of this honor, and let us
have nothing to do with earth. It was for this that He brought His
teaching from heaven above, that He might remove our thoughts thither,
that we might be imitators of our Teacher according to our power. But
how may we become imitators of Christ? By acting in everything for the
common good, and not merely seeking our own. "For even Christ," saith
Paul, "pleased not Himself, but as it is written, The reproaches of
them that reproached Thee fell on Me." (Rom. xv. 3; Ps. lxix. 9.) Let
no one therefore seek his own. In truth, a man (really) seeks his own
good when he looks to that of his neighbor. What is their good is ours;
we are one body, and parts and limbs one of another. Let us not then be
as though we were rent asunder. Let no one say, "such a person is no
54
friend of mine, nor relation, nor neighbor, I have nought to do with
him, how shall I approach, how address him?" Though he be neither
relation nor friend, yet he is a man, who shares the same nature with
thee, owns the same Lord, is thy fellow-servant, and
fellow-sojourner,(1) for he is born in the same world. And if besides
he partakes of the same faith, behold he hath also become a member of
thee: for what friendship could work such union, as the relationship of
faith? And our intimacy one with another must not be such nearness only
as friends ought to show to friends, but such as is between limb and
limb, because no man can possibly discover any intimacy greater than
this sort of friendship and fellowship.(2) As then you cannot say,
"Whence arises my intimacy and connection with this limb?" (that would
be ridiculous;) so neither can you say so in the case of your brother.
"We are all baptized into one body" (1 Cor. xii. 13), saith Paul.
"Wherefore into one body?" That we be not rent asunder, but preserve
the just proportions of that one body by our intercourse and friendship
one with another.
Let us not then despise one another, lest we be
neglectful of ourselves.(3) "For no man ever yet hated his own flesh,
but nourisheth and cherisheth it." (Eph. v. 29.) And therefore God hath
given to us but one habitation, this earth, hath distributed all things
equally, hath lighted one sun for us all, hath spread above us one
roof, the sky, made one table, the earth, bear(4) food for us. And
another table hath He given far better than this, yet that too is one,
(those who share our mysteries understand my words,) one manner of
birth He hath bestowed on all, the spiritual, we all have one country,
that in the heavens, of the same cup drink we all. He hath not bestowed
on the rich man a gift more abundant and more honorable, and on the
poor one more mean and small, but He hath called all alike. He hath
given carnal things with equal regard to all,(5) and spiritual in like
manner. Whence then proceeds the great inequality of conditions in
life? From the avarice and pride of the wealthy. But let not, brethren,
let not this any longer be; and when matters of universal interest and
more pressing necessity bring us together, let us not be divided by
things earthly and insignificant: I mean, by wealth and poverty, by
bodily relationship, by enmity and friendship; for all these things are
a shadow, nay less substantial than a shadow, to those who possess the
bond of charity from above. Let us then preserve this unbroken, and
none of those evil spirits(6) will be able to enter in, who cause
division in so perfect union;(7) to which may we all attain by the
grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory, now and ever, and
world without end. Amen.
HOMILY XVI.
JOHN i. 19.
"And this is the record of John, when the Jews sent priests and Levites
from Jerusalem to ask him, Who art thou?"
[1.] A DREADFUL thing is envy, beloved, a dreadful
thing and a pernicious, to the enviers, not to the envied. For it harms
and wastes them first, like some mortal venom deeply seated in their
souls; and if by chance it injure its objects, the harm it does is
small and trifling, and such as brings greater gain than loss. Indeed
not in the case of envy only, but in every other, it is not he that has
suffered, but he that has done the wrong, who receives injury. For had
not this been so, Paul would not have enjoined the disciples rather to
endure wrong than to inflict it, when he says, "Why do ye not rather
take wrong? Why do ye not rather suffer yourselves to be defrauded?" (1
Cor. vi. 7.) Well he knew, that destruction ever follows, not the
injured party, but the injuring. All this I have said, by reason of the
envy of the Jews. Because those who had flocked from the cities to
John, and had condemned their own sins, and caused themselves to be
baptized, repenting as it were after Baptism, send to ask him, "Who art
thou?" Of a truth they were the offspring of vipers, serpents, and even
worse if possible than this. O evil and adulterous and perverse
generation, after having been baptized, do ye then become vainly
curious, and question about the Baptist? What folly can be greater than
this of yours? How was it that ye came forth? that ye confessed your
sins, that ye ran to the Baptist? How was it that you asked him what
you must do? when in
55
this you were acting unreasonably, since you knew not the principle and
purpose of his coming. Yet of this the blessed John said nothing, nor
does he charge or reproach them with it, but answers them with all
gentleness.
It is worth while to learn why he did thus. It was,
that their wickedness might be manifest and plain to all men. Often did
John testify of Christ to the Jews, and when he baptized them he
continually made mention of Him to his company, and said, "I indeed
baptize you with water, but there cometh One after me who is mightier
than I; He shall baptize you with the Holy Ghost and with fire." (Matt.
iii. 11.) With regard to him they were affected by a human feeling;
for, tremblingly attentive(1) to the opinion of the world, and looking
to "the outward appearance" (2 Cor. x. 7), they deemed it an unworthy
thing that he should be subject to Christ. Since there were many things
that pointed out John for an illustrious person. In the first place,
his distinguished and noble descent; for he was the son of a chief
priest. Then his conversation, his austere mode of life, his contempt
of all human things; for despising dress and table, and house and food
itself, he had passed his former time in the desert. In the case of
Christ all was the contrary of this. His family was mean, (as they
often objected to Him, saying, "Is not this the carpenter's son? Is not
his mother called Mary? and his brethren James and Joses?") (Matt.
xiii. 55); and that which was supposed to be His country was held in
such evil repute, that even Nathanael said, "Can there any good thing
come out of Nazareth?" (c. i. 46.) His mode of living was ordinary, and
His garments not better than those of the many. For He was not girt
with a leathern girdle, nor was His raiment of hair, nor did He eat
honey and locusts. But He fared like all others, and was present at the
feasts of wicked men and publicans, that He might draw them to Him.
Which thing the Jews not understanding reproached Him with, as He also
saith Himself, "The Son of Man came eating and drinking, and they say,
Behold a gluttonous man and a winebibber, a friend of publicans and
sinners." (Matt. xi. 19.) When then John continually sent them from
himself to Jesus, who seemed to them a meaner person, being ashamed and
vexed at this, and wishing rather to have him for their teacher, they
did not dare to say so plainly, but send to him, thinking by their
flattery to induce him to confess that he was the Christ. They do not
therefore send to him mean men, as in the case of Christ, for when they
wished to lay hold on Him, they sent servants, and then Herodians, and
the like, but in this instance, "priests and Levites," and not merely
"priests," but those "from Jerusalem," that is, the more honorable; for
the Evangelist did not notice this without a cause. And they send to
ask, "Who art thou?" Yet the manner of his birth was well known to all,
so that all said, "What manner of child shall this be?" (Luke i. 66);
and the report had gone forth into all the hill country. And afterwards
when he came to Jordan, all the cities were set on the wing, and came
to him from Jerusalem, and from all Judaea, to be baptized. Why then do
they(2) now ask? Not because they did not know him, (how could that be,
when he had been made manifest in so many ways?) but because they
wished to bring him to do that which I have mentioned.
[2.] Hear then how this blessed person answered to
the intention with which they asked the question, not to the question
itself. When they said, "Who art thou?" he did not at once give them
what would have been the direct answer, "I am the voice of one crying
in the wilderness." But what did he? He removed the suspicion they had
formed; for, saith the Evangelist, being asked, "Who art thou?"
Ver. 20. "He confessed, and denied not; but
confessed, I am not the Christ."
Observe the wisdom of the Evangelist. He mentions
this for the third time, to set forth the excellency of the Baptist,
and their wickedness and folly. And Luke also says, that when the
multitudes supposed him to be the Christ, he again removes their
suspicion.(3) This is the part of an honest servant, not only not to
take to himself his master's honor, but also to reject it(4) when given
to him by the many. But the multitudes arrived at this supposition from
simplicity and ignorance; these questioned him from an ill intention,
which I have mentioned, expecting, as I said, to draw him over to their
purpose by their flattery. Had they not expected this, they would not
have proceeded immediately to another question, but would have been
angry with him for having given them an answer foreign to their
enquiry, and would have said, "Why, did we suppose that? did we come to
ask thee that?" But now as taken and detected in the fact, they proceed
to another question, and say,
Ver. 21. "What then? art thou Elias? And he saith, I
am not."
For they expected that Elias also would come, as
Christ declares; for when His disciples enquired, "How then do the
scribes say that Elias must first come?" (Matt. xvii. 10) He replied,
"Elias truly shall first come, and restore all
56
things." Then they ask, "Art thou that prophet? and he answered, No."
(Matt. xvii. 10.) Yet surely he was a prophet. Wherefore then doth he
deny it? Because again he looks to the intention of his questioners.
For they expected that some especial prophet should come, because Moses
said, "The Lord thy God will raise up unto thee a Prophet of thy
brethren like unto me, unto Him shall ye harken." (Deut. xviii. 15.)
Now this was Christ. Wherefore they do not say, "Art thou a prophet?"
meaning thereby one of the ordinary prophets; but the expression, "Art
thou the prophet?" with the addition of the article, means, "Art thou
that Prophet who was foretold by Moses?" and therefore he denied not
that he was a prophet, but that he was "that Prophet."
Ver. 22. "Then said they unto him, Who art thou?
that we may give an answer to them that sent us. What sayest thou of
thyself?"
Observe them pressing him more vehemently, urging
him, repeating their questions, and not desisting; while he first
kindly removes false opinions concerning himself, and then sets before
them one which is true. For, saith he,
Ver. 23. "I am the voice of one crying in the
wilderness, Make straight the way of the Lord, as said the prophet
Esaias."
When he had spoken some high and lofty words
concerning Christ, as if (replying) to their opinion, he immediately
betook himself to the Prophet to draw from thence confirmation of his
assertion.
Ver. 24, 25. "And [saith the Evangelist] they who
were sent were of the Pharisees. And they asked him, and said unto him,
Why baptizest thou then, if thou be not that Christ, neither Elias,
neither that Prophet?"
Seest thou not without reason I said that they
wished to bring him to this? and the reason why they did not at first
say so was, lest they should be detected by all men. And then when he
said, "I am not the Christ," they, being desirous to conceal what they
were plotting(1) within, go on to "Elias," and "that Prophet." But when
he said that he was not one of these either, after that, in their
perplexity, they cast aside the mask, and without any disguise show
clearly their treacherous intention, saying, "Why baptizest thou then,
if thou be not that Christ?" And then again, wishing to throw some
obscurity over the thing,(2) they add the others also, "Elias," and
"that Prophet." For when they were not able to trip a him by their
flattery, they thought that by an accusation they could compel him(4)
to say the thing that was not.
What folly, what insolence, what ill-timed
officiousness! Ye were sent to learn who and whence he might be, not
to(5) lay down laws for him also. This too was the conduct of men who
would compel him to confess himself to be the Christ. Still not even
now is he angry, nor does he, as might have been expected, say to them
anything of this sort, "Do you give orders and make laws for me?" but
again shows great gentleness towards them.
Ver. 26, 27. "I," saith he, "baptize with water: but
there standeth one among you, whom ye know not; He it is, who coming
after me is preferred before me, whose shoe's latchet I am not worthy
to unloose."
[3.] What could the Jews have left to say to this?
for even from this the accusation against them cannot be evaded, the
decision against them admits not of pardon, they have given sentence
against themselves. How? In what way? They deemed John worthy of
credit, and so truthful, that they might believe him not only when he
testified of others, but also when he spoke concerning himself. For had
they not been so disposed, they would not have sent to learn from him
what related to himself. Because you know that the only persons whom we
believe, especially when speaking of themselves, are those whom we
suppose to be more veracious than any others. And it is not this alone
which closes their mouths, but also the disposition with which they had
approached him; for they came forth to him at first with great
eagerness, even though afterwards they altered. Both which things
Christ declared, when He said, "He was a burning (and a shining) light,
and ye were willing for a season to rejoice in his light." Moreover,
his answer made him yet more worthy of credit. For (Christ) saith, "He
that seeketh not his own glory,(6) the same is true, and no
unrighteousness is in him." Now this man sought it not, but refers the
Jews to another. And those who were sent were of the most trustworthy
among them, and of the highest rank, so that they could have in no way
any refuge or excuse, for the unbelief which they exhibited towards
Christ. Wherefore did ye not receive the things spoken concerning Him
by John? you sent men who held the first rank among you, you enquired
by them, you heard what the Baptist answered, they manifested all
possible officiousness, sought into every point, named all the persons
you suspected him to be; and yet most publicly and plainly he confessed
that he was neither "Christ," nor "Elias" nor "that Prophet." Nor did
he stop even there, but also informed them who he was, and spoke of the
nature of his own baptism, that it was but a slight and mean thing,
nothing
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more than some water, and told of the superiority of the Baptism given
by Christ; he also cited Esaias the prophet, testifying of old very
long ago, and calling Christ "Lord" (Isa. xl. 3), but giving him the
names of "minister and servant." What after this ought they to have
done? Ought they not to have believed on Him who was witnessed of, to
have worshiped Him, to have confessed Him to be God? For the character
and heavenly wisdom of the witness showed that his testimony proceeded,
not from flattery, but from truth; which is plain also from this, that
no man prefers his neighbor to himself, nor, when he may lawfully give
honor to himself, will yield it up to another, especially when it is so
great as that of which we speak. So that John would not have
renounced(1) this testimony (as belonging) to Christ, had He not been
God. For though he might have rejected it for himself as being too
great for his own nature, yet he would not have assigned it to another
nature that was beneath it.
"But there standeth One among you, whom ye know
not." Reasonable it was that Christ should mingle among the people as
one of the many, because everywhere He taught men not to be puffed up
and boastful. And in this place by "knowledge" the Baptist means a
perfect acquaintance with Him, who and whence He was. And immediately
next to this he puts, "Who cometh after me"; all but saying, "Think not
that all is contained in my baptism, for had that been perfect, Another
would not have arisen after me to offer you a different One, but this
of mine is a preparation and a clearing the way for that other. Mine is
but a shadow and image, but One must come who shall add to this the
reality. So that His very coming 'after me' especially declares His
dignity: for had the first been perfect, no place would have been
required for a second." "Is(2) before me," is more honorable, brighter.
And then, lest they should imagine that His superiority was found by
comparison, desiring to establish His incomparableness, he says, "Whose
shoe's latchet I am not worthy to unloose"; that is, who is not simply
"before me," but before me in such a way, that I am not worthy to be
numbered among the meanest of His servants. For to loose the shoe is
the office of humblest service.
Now if John was not worthy to "unloose the latchet"
(Matt. xi. 11 ), John, than whom "among them that are born of women
there hath not risen a greater," where shall we rank ourselves? If he
who was equal to, or rather greater than, all the world,(3) (for saith
Paul, "the world was not worthy" of them--Heb. xi. 38,) declares
himself not worthy to be reckoned even among the meanest of those who
should minister unto Him, what shall we say, who are full of ten
thousand sins, and are as far from the excellence of John, as earth
from heaven.
[4.] He then saith that he himself is not "worthy so
much as to unloose the latchet of His shoe"; while the enemies of the
truth are mad with such a madness, as to assert(4) that they are worthy
to know Him even as He knows Himself. What is worse than such insanity,
what more frenized than such arrogance? Well hath a wise man said, "The
beginning of pride is not to know the Lord."(5)
The devil would not have been brought down and
become a devil, not being a devil before, had he not been sick of this
disease. This it was that cast him out from that confidence,(6) this
sent him to the pit of fire, this was the cause of all his woes. For it
is enough of itself to destroy every excellence of the soul, whether it
find almsgiving, or prayer, or fasting, or anything. For, saith the
Evangelist, "That which is highly esteemed among men is impure before
the Lord." (Luke xvi. 15--not quoted exactly.) Therefore it is not only
fornication or adultery that are wont to defile those who practice
them, but pride also, and that far more than those vices. Why? Because
fornication though it is an unpardonable sin, yet a man may plead the
desire; but pride cannot possibly find any cause or pretext of any sort
whatever by which to obtain so much as a shadow of excuse; it is
nothing but a distortion and most grievous disease of the soul,
produced from no other source but folly. For there is nothing more
foolish than a proud man, though he be surrounded with wealth, though
he possess much of the wisdom of this world, though he be set in royal
place, though he bear about with all things that among men appear
desirable.
For if the man who is proud of things really good is
wretched and miserable, and loses the reward of all those things, must
not he who is exalted by things that are nought, and puffs himself up
because of a shadow or the flower of the grass, (for such is this
world's glory,) be more ridiculous than any, when he does just as some
poor needy man might do, pining all his time with hunger, yet if ever
he should chance one night to see a dream of good fortune, filled with
conceit because of it?
O wretched and miserable! when thy soul is perishing
by a most grievous disease, when thou art poor with utter poverty, art
thou high-minded because thou hast such and such a number of talents of
gold? because thou hast a multitude of slaves and cattle? Yet these are
not thine;
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and if thou dost not believe my words, learn from the experience of
those who have gone before(1) thee. And if thou art so drunken, that
thou canst not be instructed even from what has befallen others, wait a
little, and thou shalt know by what befalls thyself that these things
avail thee nothing, when gasping for life, and master not of a single
hour, not even of a little moment, thou shalt unwillingly leave them(2)
to those who are about thee, and these perhaps those whom thou wouldest
not. For many have not been permitted even to give directions
concerning them, but have departed suddenly,(3) desiring to enjoy them,
but not permitted, dragged from them, and forced to yield them up to
others, giving place by compulsion to those to whom they would not.
That this be not our case, let us, while we are yet in strength and
health, send forward our riches hence to our own city, for thus only
and in no other way shall we be able to enjoy them; so shall we lay
them up in a place inviolate and safe. For there is nothing, there is
nothing there that can take them from us; no death, no attested
wills,(4) no successors to inheritances,(5) no false informations, no
plottings against us, but he who has departed hence bearing away great
wealth with him may enjoy it there for ever. Who then is so wretched as
not to desire to revel in riches which are his own throughout? Let us
then transfer our wealth, and remove it thither. We shall not need for
such a removal asses, or camels, or carriages, or ships, (God hath
relieved even us from this difficulty,) but we only want the poor, the
lame, the crippled, the infirm. These are entrusted with this transfer,
these convey our riches to heaven, these introduce the masters of such
wealth as this to the inheritance of goods everlasting. Which may it be
that we all attain through the grace and lovingkindness of our Lord
Jesus Christ, by whom and with whom, to the Father and the Holy Ghost,
be glory, now and ever, and world without end. Amen.
HOMILY XVII.
JOHN i. 28, 29.
"These things were done in Bethany beyond Jordan,
where John was baptizing. The next day he seeth Jesus coming unto him,
and saith, Behold the Lamb of God, which taketh away the sin of the
world."
[1.] A GREAT virtue is boldness and freedom of
speech, and the making all things second in importance to the
confessing of Christ; so great and admirable, that the Only-begotten
Son of God proclaims such an one in the presence of the Father. (Luke
xii. 8.) Yet the recompense is more than just, for thou confessest upon
earth, He in heaven, thou in the presence of men, He before the Father
and all the angels.
Such an one was John, who regarded not the
multitude, nor opinion, nor anything else belonging to men, but trod
all this beneath his feet, and proclaimed to all with becoming freedom
the things respecting Christ. And therefore the Evangelist marks the
very place, to show the boldness of the loud-voiced herald. For it was
not in a house, not in a corner, not in the wilderness, but in the
midst of the multitude, after that he had occupied Jordan, when all
that were baptized by him were present, (for the Jews came upon him as
he was baptizing,) there it was that he proclaimed aloud that wonderful
confession concerning Christ, full of those sublime and great and
mysterious doctrines, and that he was not worthy to unloose the latchet
of His shoe. Wherefore he saith,(6) "These things were done in
Bethany," or, as all the more correct copies have it, "in Bethabara"
For Bethany was not "beyond Jordan," nor bordering on the wilderness,
but somewhere nigh to Jerusalem.
He marks the places also for another reason. Since
he was not about to relate matters of old date, but such as had come to
pass but a little time before, he makes those who were present and had
beheld, witnesses of his words, and supplies proof from the places
themselves. For confident that nothing was added by himself to what was
said, but that he simply and with truth described things as they were,
he draws a testimony from the places, which, as I said, would be no
common demonstration of his veracity.
"The next day he seeth Jesus coming to him, and
saith, Behold the Lamb of God, which taketh away the sin of the world."
The Evangelists distributed the periods amongst
them; and Matthew having cut short
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his notice of the time before John the Baptist was bound, hastens to
that which follows, while the Evangelist John not only does not cut
short this period, but dwells most on it. Matthew, after the return of
Jesus from the wilderness, saying nothing of the intermediate
circumstances, as what John spake, and what the Jews sent and said, and
having cut short all the rest, passes immediately to the prison. "For,"
saith he, "Jesus having heard" that John was betrayed, "departed
thence." (Matt. xiv. 13.) But John does not so. He is silent as to the
journey into the wilderness, as having been described by Matthew; but
he relates what followed the descent from the mountain, and after
having gone through many circumstances, adds, "For John was not yet
cast into prison." (c. iii. 24.)
And wherefore, says one, does Jesus now come to him?
why does he come not merely once, but this second time also? For
Matthew says that His coming was necessary on account of Baptism: since
Jesus adds, that" thus it becometh us to fulfill all righteousness."
(Matt. iii. 15.) But John says that He came again after Baptism, and
declares it in this place, for, "I saw," saith he, "the Spirit
descending from heaven like a dove, and It abode upon Him." Wherefore
then did He come to John? for He came not casually, but went expressly
to him. "John," saith the Evangelist, "seeth Jesus coming unto him."
Then wherefore cometh He? In order that since John had baptized Him
with many (others), no one might suppose that He had hastened to John
for the same reason as the rest to confess sins, and to wash in the
river unto repentance. For this He comes, to give John an opportunity
of setting this opinion right again, for by saying, "Behold the Lamb of
God, that taketh away the sin of the world," he removes the whole
suspicion. For very plain it is that One so pure as to be able to wash
away(1) the sins of others, does not come to confess sins, but to give
opportunity to that marvelous herald to impress what he had said more
definitely on those who had heard his former words, and to add others
besides. The word "Behold" is used, because many had been seeking Him
by reason of what had been said, and for a long time. For this cause,
pointing Him out when present, he said, "Behold," this is He so long
sought, this is "the Lamb." He calls Him "Lamb," to remind the Jews of
the prophecy of Isaiah, and of the shadow under the law of Moses, that
he may the better lead them from the type to the reality. That Lamb of
Moses took not at once away the sin of any one; but this took away the
sin of all the world; for when it was in danger of perishing, He
quickly delivered it from the wrath of God.
Ver. 30. "This is He of whom I said, He that cometh
after me is preferred before me."
[2.] Seest thou here also how he interprets the word
"before"? for having called Him "Lamb," and that He "taketh away the
sin of the world," then he saith that "He is preferred before me, for
He was before me"; declaring that this is the "before," the taking upon
Him the sins of the world, "and the baptizing with the Holy Ghost."
"For my coming had no farther object than to proclaim the common
Benefactor of the world, and to afford the baptism of water; but His
was to cleanse all men, and to give them the power of the Comforter."
"He is preferred before me," that is to say, has appeared brighter than
I, because "He was before me." Let those who have admitted the madness
of Paul of Samosata be ashamed when they withstand so manifest a truth.
Ver. 31. "And I knew Him not," he saith.
Here he renders his testimony free from suspicion,
by showing that it was not from human friendship, but had been caused
by divine revelation. "I knew Him not," he saith. How then couldest
thou be a trustworthy witness? How shalt thou teach others, while thou
thyself art ignorant? He did not say "I know Him not," but, "I knew Him
not"; so that in this way he would be shown most trustworthy; for why
should he have shown favor to one of whom he was ignorant?
"But that He should be made manifest unto Israel,
therefore am I come baptizing with water."
He then did not need baptism, nor had that layer any
other object than to prepare for all others a way to faith on Christ.
For be did not say, "that I might cleanse those who are baptized," or,
"that I might deliver them from their sins," but, "that He should be
made manifest unto lsrael." "And why, tell me, could he not without
baptism have preached and brought the multitudes to Him?" But in this
way it would not have been by any means easy. For they would not so all
have run together, if the preaching had been without the baptism; they
would not by the comparison have learned His superiority. For the
multitude came together not to hear his words, but for what? To be
"baptized, confessing their sins." But when they came, they were taught
the matters concerning Christ, and the difference of His baptism. Yet
even this of John was of greater dignity than the Jewish, and therefore
all ran to it; yet even so it was imperfect.
"How then didst thou know Him?" "By the descent of
the Spirit," he saith. But again, test any one should suppose that he
was in need
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of the Spirit as we are, hear how he removes the suspicion, by showing
that the descent of the Spirit was only to declare Christ. For having
said, "And I knew Him not," he adds "But He that sent me to baptize
with water the Same said unto me, Upon whom thou shalt see the Spirit
descending and remaining on Him, the same is He which baptizeth with
the Holy Ghost." (Ver. 33.)
Seest thou that this was the work of the Spirit, to
point out Christ? The testimony of John was indeed not to be suspected,
but wishing to make it yet more credible, he leads it up to God and the
Holy Spirit. For when John had testified to a thing so great and
wonderful, so fit to astonish all his hearers, that He alone took on
Him the sins of all the world, and that the greatness of the gift
sufficed for so great a ransom, afterwards he proves this assertion.(1)
And the proof is that He is the Son of God, and that He needed not
baptism, and that the object of the descent of the Spirit was only to
make Him known. For it was not in the power of John to give the Spirit,
as those who were baptized by him show when they say, "We have not so
much as heard whether there be any Holy Ghost." (Acts xix. 2.) In
truth, Christ needed not baptism, neither his nor any other;(2) but
rather baptism needed the power of Christ. For that which was wanting
was the crowning blessing of all, that he who was baptized should be
deemed worthy of the Spirit this free gift(3) then of the Spirit He
added when He came.
Ver. 32-34. "And John bare record, saying, I saw the
Spirit descending from the heaven like a dove, and It abode upon Him.
And I knew Him not: but He that sent me to baptize with water, the Same
said unto me, Upon whom thou shalt see the Spirit descending, and
remaining on Him, the same is He which baptizeth with the Holy Ghost.
And I saw, and bare record that this is the Son of God."
He puts the "I knew Him not" repeatedly.(4) On what
account, and wherefore? He was His kinsman according to the flesh.
"Behold," saith the angel, "thy cousin Elisabeth, she also hath
received a son." (Luke i. 36.) That therefore he might not seem to
favor Him because of the relationship, he repeats the "I knew Him not."
And this happened with good reason; for he had passed all his time in
the wilderness away from his father's house.
How then, if he knew Him not before the descent of
the Spirit, and if he then for the first time recognized Him, did he
forbid Him before baptism, saying, "I have need to be baptized of Thee,
and comest Thou to me?" (Matt. iii. 14), since this was a proof that he
knew Him very well. Yet he knew Him not before or for a long time, and
with good cause; for the marvels which took place when He was a child,
as the circumstances of the Magi and others the like, had happened long
before, while John himself was very young, and since much time had
elapsed in the interval, He was naturally unknown to all. For had He
been known, John would not have said, "That He should be made manifest
to Israel, therefore am I come baptizing."
[3.] Hence it remains clear to us, that the miracles
which they say belong to Christ's childhood, are false, and the
inventions of certain who bring them into notice. For if He had begun
from His early age to work wonders, neither could John have been
ignorant of Him, nor would the multitude have needed a teacher to make
Him known. But now he says, that for this he is come, "that He might be
made manifest to Israel"; and for this reason he said again, "I have
need to be baptized of Thee." Afterwards, as having gained more exact
knowledge of Him, he proclaimed Him to the multitude, saying, "This is
He of whom I said, After me cometh a Man which is preferred before me."
For "He who sent me to baptize with water," and sent me for this end,
"that He should be made manifest to Israel," Himself revealed Him even
before the descent of the Spirit. Wherefore even before He came, John
said, "One cometh after me who is preferred before me." He knew Him not
before he came to Jordan and baptized all men, but when He was about to
be baptized, then he knew Him; and this from the Father revealing Him
to the Prophet, and the Spirit showing Him when He was being baptized
to the Jews, for whose sake indeed the descent of the Spirit took
place. For that the witness of John might not be despised who said,
that "He was before me," and that "He baptizeth with the Spirit," and
that "He judgeth the world," the Father utters a Voice proclaiming the
Son, and the Spirit descends, directing(5) that Voice to the Head of
Jesus. For since one was baptizing, the other receiving baptism, the
Spirit Comes to correct the idea which some of those present might
form, that the words were spoken of John. So that when he says, "I knew
Him not," he speaks of former time, not that near to His baptism.
Otherwise how could he have forbidden Him, saying, "I have need to be
baptized of Thee"? How could he have said such words concerning Him?
"But," says one, "how then did not the Jews believe?
for it was not John only that saw the Spirit in the likeness of a
dove." It was, because, even if they did see, such things require
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not only the eyes of the body, but more than these, the vision of the
understanding, to prevent men from supposing the whole to be a vain
illusion. For if when they saw Him working wonders, touching with His
own hands the sick and the dead, and so bringing them back to life and
health, they were so drunk with malice as to declare the contrary of
what they saw; how could they shake off their unbelief by the descent
of the Spirit only? And some say, that they did not all see it, but
only John and those of them who were better(1) disposed. Because even
though it were possible with fleshly eyes to see the Spirit descending
as in the likeness of a dove, still not for this was it absolutely
necessary that the circumstance should be visible to all. For Zacharias
saw many things in a sensible form, as did Daniel and Ezekiel, and had
none to share in what they saw; Moses also saw many things such as none
other hath seen; nor did all the disciples enjoy(2) the view of the
Transfiguration on the mount, nor did they all alike behold Him at the
time of the Resurrection. And this Luke plainly shows, when he says,
that He showed Himself "to witnesses chosen before of God." (Acts x.
41.)
"And I saw, and bare record that this is the Son of
God."
Where did he "bear record that this is the Son of
God?" he called Him indeed "Lamb," and said that He should
"baptize with the Spirit," but nowhere did he say of Him, "Son of God."
But the other Evangelists do not write that He said anything after the
baptism, but having been silent as to the time intervening, they
mention the miracles of Christ which were done after John's
captivity,(3) whence we may reasonably conjecture that these and many
others are omitted. And this our Evangelist himself has declared, at
the end of his narrative. For they were so far from inventing anything
great concerning Him, that the things which seem to bring reproach,
these they have all with one voice(4) and with all exactness set down,
and you will not find one of them omitting one of such circumstances;
but of the miracles, part some have left for the others to relate,(5)
part all have passed over in silence.
I say not this without cause, but to answer the
shamelessness of the heathen.(6) For this is a sufficient proof of
their truth-loving disposition, and that they say nothing for favor.
And thus as well as in other ways you may arm yourselves for trial of
argument(7) with them. But take heed. Strange were it that the
physician, or the shoemaker, or the weaver, in short all artists,
should be able each to contend correctly for his own art, but that one
calling himself Christian should not be able to give a reason for his
own faith; yet those things if overlooked bring only loss to
men's property, these if neglected destroy our very souls. Yet such is
our wretched disposition, that we give all our care to the former, and
the things which are necessary, and which are the groundwork s of our
salvation, as though of little worth, we despise.
[4.] That it is which prevents the heathen from
quickly deriding his own error. For when they, though established in a
lie, use every means to conceal the shamefulness of their opinions,
while we, the servants of the truth, cannot even open our mouths, how
can they help condemning the great weakness of our doctrine? how can
they help suspecting our religion to be fraud and folly? how shall they
not blaspheme Christ as a deceiver, and a cheat, who used the folly of
the many to further his fraud? And we are to blame for this blasphemy,
because we will not be wakeful in arguments for godliness, but deem
these things superfluous, and care only for the things of earth. He who
admires a dancer or a charioteer, or one who contends with beasts, uses
every exertion and contrivance not to come off worst in any disputes
concerning him, and they string together long panegyrics, as they
compose their defense against those who find fault with them, and cast
sneers without number at their opponents: but when arguments for
Christianity are proposed, they all hang their heads, and scratch
themselves, and gape, and retire at length the objects of contempt.
Must not this deserve excessive wrath, when Christ
is shown to be less honorable in your estimation than a dancer? since
you have contrived ten thousand defenses for the things they have done,
though more disgraceful than any, but of the miracles of Christ, though
they have drawn to Him the world, you cannot bear even to think or care
at all. We believe in the Father, and the Son, and the Holy Ghost, in
the Resurrection of bodies, and in Life everlasting. If now any heathen
say, "What is this Father, what this Son, what this Holy Ghost? How do
you who say that there are three Gods, charge us with having many
Gods?" What will you say? What will you answer? How will you repel the
attack of these arguments? But what if when you are silent, the
unbeliever should again propose this other question, and ask, "What in
a word is resurrection? Shall we rise again in this body? or in
another, different from this? If in this, what need that it be
dissolved?" What will you answer? And what, if he say, "Why did Christ
come now and not in old time? Has it
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seemed good to Him now to care for men, and did He despise us during
all the years that are past?" Or if he ask other questions besides,
more than these? for I must not propose many questions, and be silent
as to the answers to them, lest, in so doing, I harm the simpler among
you. What has been already said is sufficient to shake off your
slumbers. Well then, if they ask these questions, and you absolutely
cannot even listen to the words, shall we, tell me, suffer trifling
punishment only, when we have been the cause of such error to those who
sit in darkness? I wished, if you had sufficient leisure, to bring
before you all the book of a certain impure heathen philosopher written
against us, and that of another of earlier date, that so at least I
might have roused you, and led you away from your exceeding
slothfulness. For if they were wakeful that they might say these things
against us, what pardon can we deserve, if we do not even know how to
repel the attacks made upon us? For what purpose have we been brought
forward?(1) Dost thou not hear the Apostle say, "Be ready to give an
answer to every man that asketh you a reason of the hope that is in
you"? (1 Pet, iii. 15.) And Paul exhorts in like manner, saying, "Let
the word of Christ dwell in you richly." (Col. iii. 16.) What do
they who are more slothful(2) than drones reply to this? "Blessed is
every simple soul," and, "he that walketh simply(3) walketh surely."
(Prov. x. 8.) For this is the cause of all sorts of evil, that the many
do not know how to apply rightly even the testimony of the Scriptures.
Thus in this place, the writer does not mean (by "simple") the man who
is foolish, or who knows nothing, but him who is free from wickedness,
who is no evil-doer, who is wise. If it were not so, it would have been
useless to say,(4) "Be ye wise as serpents, and harmless as doves."
(Matt. x. 16.) But why should I name these things, when the discourse
comes in quite out of place? For besides the things already mentioned,
other matters are not right with us, those, I mean, which concern our
life and conversation. We are in every way wretched and ridiculous,
ever ready to find fault with each other, but slow to correct in
ourselves things for which we blame and accuse our neighbor. Wherefore
I exhort you, that now at least we attend to ourselves, and stop not at
the finding fault, (this is not enough to appease God;) but that we
show forth a change in every way most excellent, in order that having
lived here to the glory of God, we may enjoy the glory to come; which
may it come to pass that we will all attain, through the grace and
lovingkindness of our Lord Jesus Christ, to whom be glory for ever and
ever. Amen.
HOMILY XVIII.
JOHN i. 35-37.
"Again the next day after John stood, and two of his
disciples; and looking upon Jesus as He walked, he saith, Behold the
Lamb of God. And the two disciples heard him speak, and they followed
Jesus."
[1.] THE nature of man is somehow a thing slothful,
and easily declining to perdition, not by reason of the constitution of
the nature itself, but by reason of that sloth which is of deliberate
choice. Wherefore it needs much reminding. And for this cause Paul,
writing to the Philippians, said, "To write the same things to you, to
me indeed is not grievous, but for you it is safe." (Phil. iii. 1.)
The earth when it has once received the seed,
straightway gives forth its fruits, and needs not a second sowing; but
with our souls it is not so, and one must be content, after having sown
many times, and manifested much carefulness, to be able once to receive
fruit. For in the first place, what is said settles in the mind with
difficulty, because the ground is very hard, and entangled with thorns
innumerable, and there are many which lay plots, and carry away the
seed; afterwards, when it has been fixed and has taken root, it still
needs the same attention, that it may come to maturity, and having done
so may remain uninjured, and take no harm from any. For in the case of
seeds, when the ear is fully formed and has gained its proper strength,
it easily despises rust, and drought, and every other thing; but it is
not so with doctrines; in their case after all the work has been fully
done, one storm and flood often comes on, and either by the attack of
unpleasant circumstances, or by the plots of men skilled to deceive, or
by various other temptations brought against them, brings them to ruin.
I have not said this without cause, but that when
you hear John repeating the same words, yon may not condemn him for
vain talking;(5) nor
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deem him impertinent or wearisome. He desired to have been heard by
once speaking, but because not many gave heed to what was spoken from
the first, by reason of deep sleep, he again rouses them by this second
call. Now observe; he had said, "He that cometh after me, is preferred
before me": and that "I am not worthy to unloose the latchet of His
shoe"; and that "He baptizeth with the Holy Ghost, and with fire"; and
that he "saw the Spirit descending like a dove, and it abode upon Him,"
and he "bare record that this is the Son of God." No one gave heed, nor
asked, nor said, "Why sayest thou these things? in whose behalf? for
what reason?" Again he had said, "Behold the Lamb of God, which taketh
away the sin of the world"; yet not even so did he touch their
insensibility. Therefore, after this he is compelled to repeat the same
words again, as if softening by tillage(1) some hard and stubborn soil,
and by his word as by a(2) plow, disturbing the mind which had hardened
into clods,(8) so as to put in the seed deep. For this reason he does
not make his discourse a long one either; because he desired one
thing only, to bring them over and join them to Christ. He knew that as
soon as they had received this saying, and had been persuaded, they
would not afterwards need one to bear witness unto Him. As also it came
to pass. For, if the Samaritans could say to the woman after hearing
Him, "Now we believe, not because of thy saying, for we know that this
is indeed the Christ, the Saviour of the world," the disciples would be
much more quickly subdued,(4) as was the case. For when they had come
and heard Him but one evening, they returned no more to John, but were
so nailed to Him, that they took upon them the ministry of John, and
themselves proclaimed Him. For, saith the Evangelist, "He findeth his
own brother Simon, and saith unto him, We have found the Messias, which
is, being interpreted, the Christ." And observe, I pray you, this, how,
when he said, "He that cometh after me is preferred before me"; and
that, "I am not worthy to unloose the lachet of His shoe"; he caught no
one, but when he spoke of the Dispensation, and lowered his discourse
to a humbler tone, then the disciples followed Him.
And we may remark this, not only in the instance of
the disciples, but that the many are not so much attracted when some
great and sublime thing is said concerning God, as when some act of
graciousness and lovingkindness, something pertaining to the salvation
of the hearers, is spoken of. They heard that "He taketh away the sin
of the world," and straightway they ran to Him. For, said they, "if it
is possible to wash away(5) the charges that lie against us, why do we
delay? here is One who will deliver us without labor of ours. Is it not
extreme folly to put off accepting the Gift?" Let those hear who are
Catechumens, and are putting off their salvation(6) to their latest
breath.
"Again," saith the Evangelist, "John stood, and
saith, Behold, the Lamb of God." Christ utters no word, His messenger
saith all. So it is with a bridegroom. He saith not for a while
anything to the bride, but is there in silence, while some show him to
the bride, and others give her into his hands; she merely appears, and
he departs not having taken her himself, but when he has received her
from another who gives her to him. And when he has received her thus
given, he so disposes her, that she no more remembers those who
betrothed her. So it was with Christ. He came to join to Himself
the Church; He said nothing, but merely came. It was His friend, John,
who put into His the bride's right hand, when by his discourses he gave
into His hand the souls of men. He having received them, afterwards so
disposed them, that they departed no more to John who had committed
them to Him.
[2.] And here we may remark, not this only, but
something besides. As at a marriage the maiden goes not to the
bridegroom, but he hastens to her, though he be a king's son, and
though he be about to espouse some poor and abject person, or even a
servant, so it was here. Man's nature did not go up,(7) but
contemptible and poor as it was, He came to it, and when the marriage
had taken place, He suffered it no longer to tarry here, but having
taken it to Himself, transported it to the house of His Father.
"Why then doth not John take his disciples apart,
and converse with them on these matters, and so deliver them over to
Christ, instead of saying publicly to them in common with all the
people, 'Behold the Lamb of God'?" That it may not seem to be a matter
of arrangement; for had they gone away from him to Christ after having
been privately admonished by him, and as though to do him a favor, they
would perhaps soon have started away again; but now, having taken upon
them the following Him, from teaching which had been general, they
afterwards remained His firm disciples, as not having followed Him in
order to gratify the teacher, but as looking purely to their own
advantage.
The Prophets and Apostles then all preached Him
absent; the Prophets before His coming according to the flesh, the
Apostles after He was taken up; John alone proclaimed Him present.
64
Wherefore he calls himself the "friend of the Bridegroom" (c. iii. 29),
since he alone was present at the marriage, he it was that did and
accomplished all, he made a beginning of the work. And "looking upon
Jesus walking, he saith, Behold the Lamb of God." Not by voice alone,
but with his eyes also he bore witness to, and expressed his admiration
of, Christ, rejoicing and glorying. Nor does he for awhile address
any(1) word of exhortation to his followers, but only shows wonder and
astonishment at Him who was present, and declares to all the Gift which
He came to give, and the manner of purification. For "the Lamb"
declares both these things. And he said not, "Who shall take," or "Who
hath taken"; but, "Who taketh away the sins of the world"; because this
He ever doth. He took them not then only when He suffered, but from
that time even to the present doth He take them away, not being
repeatedly(2) crucified, (for He offered One Sacrifice for sins,) but
by that One continually purging them. As then THE WORD shows us His
pre-eminence,(3) and THE SON His superiority in comparison with others,
so "The Lamb, The Christ, that Prophet, the True Light, the Good
Shepherd," and whatever other names are applied to Him with the
addition of the article, mark a great difference. For there were many"
Lambs," and" Prophets," and "Christs," and "sons," but from all these
John separates Him by a wide interval. And this he secured not by the
article only, but by the addition of "Only-Begotten"; for He had
nothing in common with the creation.
If it seems to any unseasonable that these things
should be spoken at "the tenth hour" (that was the time of day, for he
says, "It was about the tenth hour "--(v. 39), such an one seems to me
to be much mistaken. In the case indeed of the many, and those who
serve the flesh, the season after feasting is not very suitable for any
matters of pressing moment, because their hearts(4) are burdened with
meats: but here was a man who did not even partake of common food, and
who at evening was as sober as we are at morning, (or rather much more
so; for often the remains of our evening food that are left within us,
fill our souls with imaginations, but he loaded his vessel with none of
these things;) he with good reason spake late in the evening of these
matters. Besides, he was tarrying in the wilderness by Jordan, where
all came to his baptism with great fear, and caring little at that time
for the things of this life; as also they continued with Christ three
days, and had nothing to eat. (Matt. xv. 32.) For this is the part of a
zealous herald and a careful husbandman, not to desist before he see
that the planted seed has got a firm hold.(5) "Why then did he not go
about all the parts of Judaea preaching Christ, rather than stand by
the river waiting for Him to come, that he might point Him out when He
came?" Because he wished that this should be effected by His works; his
own object being in the mean time only to make Him known, and to
persuade some to hear of eternal life. But to Him he leaves the greater
testimony, that of works, as also He saith, "I receive not testimony of
men. The works which My Father hath given Me, the same bear witness of
Me." (c. v. 34, 36.) Observe how much more effectual this was; for when
he had thrown in a little spark, at once the blaze rose on high. For
they who before had not even given heed to his words, afterwards say,
"All things which John spake were true." (c.x. 41.)
[3.] Besides, if he had gone about saying these
things, what was being done would have seemed to be done from some
human motive, and the preaching to be full of suspicion.(6)
"And the two disciples heard him, and followed
Jesus."
Yet John had other disciples, but they not only did
not "follow Jesus," but were even jealously disposed towards him.
"Rabbi," says one, "He that was with thee beyond Jordan, to whom thou
barest witness, behold, the same baptizeth, and all men come unto him."
(c. iii. 26.) And again(7) they appear bringing a charge against him;
"Why do we fast, but thy disciples fast not?" (Matt. ix. 14.) But those
who were better than the rest had no such feeling, but heard, and at
once followed; followed, not as despising their teacher, but as being
most fully persuaded by him, and producing the strongest proof that
they acted thus from a right judgment of his reasonings. For they did
not do so by his advice, that might have appeared suspicious; but when
he merely foretold what was to come to pass, that "He should baptize
with the Holy Ghost, [and with fire,]" they followed. They did not then
desert their teacher, but rather desired to learn what Christ brought
with Him more than John. And observe zeal combined with modesty. They
did not at once approach and question Jesus on necessary and most
important matters, nor were they desirous to converse with Him
publicly, while all were present, at once and in an off-hand manner,
but privately; for they knew that the words of their teacher proceeded
not from humility, but from truth.
Ver. 40. "One of the two who heard, and followed
Him, was Andrew, Simon Peter's brother."
65
Wherefore then has he not made known the name of the
other also? Some say, because it was the writer himself that followed;
others, not so, but that he was not one of the distinguished disciples;
it behooved not therefore to say more than was necessary. For what
would it have advantaged us to learn his name, when the writer does not
mention the names even of the seventy-two? St. Paul also did the
same.(1) "We have sent," says he, "with him the brother," (who has
often in many things been forward,) "whose praise is in the Gospel." (2
Cor. viii. 18.) Moreover, he mentions Andrew for another reason. What
is this? It is, that when you are informed that Simon having in company
with him heard, "Follow Me, and I will make you fishers of men" (Matt.
iv. 19), was not perplexed at so strange a promise, you may learn that
his brother had already laid down within him the beginnings of the
faith.
Ver. 38. "Then Jesus turned, and saw them following,
and saith unto them, What seek ye?"
Hence we are taught, that God does not prevent our
wills by His gifts, but that when we begin, when we provide the being
willing, then He gives us many opportunities of salvation. "What seek
ye?" How is this? He who knoweth the hearts of men, who dwelleth(2) in
our thoughts, doth He ask? He doth; not that He may be informed; how
could that be? but that by the question He may make them more familiar,
and impart to them greater boldness, and show them that they are worthy
to hear Him; for it was probable that they would blush and be afraid,
as being unknown to him, and as having heard such accounts of Him from
the testimony of their teacher. Therefore to remove all this, their
shame and their fear, he questions them, and would not let them come
all the way to the house in silence. Yet the event would have been the
same had He not questioned them; they would have remained by following
Him, and walking in His steps would have reached His dwelling. Why then
did He ask? To effect that which I said, to calm their minds,(3) yet
disturbed with shame and anxiety, and to give them confidence.
Nor was it by their following only that they showed
their earnest desire, but by their question also: for when they had not
as yet learned or even heard anything from Him, they call Him,
"Master"; thrusting themselves as it were among His disciples, and
declaring what was the cause of their following, that they might hear
somewhat profitable. Observe their wisdom also. They did not say,
"Teach us of Thy doctrines, or some other thing that we need to know";
but what? "Where dwellest Thou?" Because, as I before said, they wished
in quiet to say somewhat to Him, and to hear somewhat from Him, and to
learn. Therefore they did not defer the matter, nor say, "We will come
to-morrow by all means, and hear thee speak in public"; but showed the
great eagerness they had to hear Him, by not being turned back even by
the hour, for the sun was already near its setting, ("it was," saith
John, "about the tenth hour.") And therefore Christ does not tell them
the marks of His abode, nor its situation, but rather induces them to
follow Him by showing them that He had accepted them. For this reason
He did not say anything of this kind to them, "It is an unseasonable
time now for you to enter into the house, to-morrow you shall hear if
you have any wish, return home now";(4) but converses with them as with
friends, and those who had long been with Him.
How then saith He in another place, "But the Son of
Man hath not where to lay His head" (Luke ix. 58), while here He saith,
"Come and see" (v. 39) where I abide? Because the expression "hath not
where to lay His head," signifies that He had no dwelling place of His
own, not that He did not abide in a house. And this too is the meaning
of the comparison.(5) The Evangelist has mentioned that "they abode
with Him that day," but has not added wherefore, because the reason was
plain; for from no other motive did they follow Christ, and He draw
them to Him, but only that they might have instruction; and this they
enjoyed so abundantly and eagerly even in a single night, that they
both proceeded straightway to the capture(6) of others.
[4.] Let us then also learn hence to consider all
things secondary(7) to the hearing the word of God, and to deem no
season unseasonable, and, though a man may even have to go into another
person's house, and being a person unknown to make himself known to
great men, though it be late in the day, or at any time whatever, never
to neglect this traffic. Let food and baths and dinners and the other
things of this life have their appointed time; but let the teaching of
heavenly philosophy have no separate time, let every season belong to
it. For Paul saith, "In season, out of season, reprove, rebuke, exhort"
(2 Tim. iv. 2); and the Prophet too saith,(8) " In His law will he
meditate day and night" (Ps. i. 3); and Moses commanded the Jews to do
this always. For the things of this life, baths, I mean, and dinners,
even if they are necessary, yet being continually repeated, render the
body feeble;(9) but the teaching of the soul
66
the more it is prolonged, the stronger it renders the soul which
receives it. But now we portion out all our time for trifles and
unprofitable silly talking, and we sit together idly during the morning
and afternoon,(1) midday and evening besides, and we have appointed
places for this; but hearing the divine doctrines twice or thrice in
the week we become sick,(2) and thoroughly sated. What is the reason?
We are in a bad state of soul; its faculty of desiring and reaching
after these things we have relaxed altogether. And therefore it is not
strong enough to have an appetite for spiritual food. And this among
others is a great proof of weakness, not to hunger nor thirst, but to
be disinclined to both. Now if this, when it takes place in our bodies,
is a sure sign of grievous disease, and productive of weakness, much
more is it so in the soul.
"How then," says one, "shall we be able to renew it,
thus fallen and relaxed, to strength? what doing, what saying?" By
applying ourselves to the divine words of the prophets, of the
Apostles, of the Gospels, and all the others; then we shall know that
it is far better to feed on these than on impure food, for so we must
term our unseasonable idle talking and assemblies. For which is best,
tell me, to converse on things relating to the market, or things in the
law courts, or in the camp, or on things in heaven, and on what shall
be after our departure hence? Which is best, to talk about our neighbor
and our neighbor's affairs, to busy ourselves in what belongs to other
people, or to enquire into the things of angels, and into matters which
concern ourselves? For a neighbor's affairs are not thine at all; but
heavenly things are thine. "But," says some one, "a man may by once
speaking finish these subjects altogether.'' Why do you not think this
in matters on which you converse uselessly and idly, why though ye
waste your lives on this have ye never exhausted the subject? And I
have not yet named what is far more vile than this. These are the
things about which the better sort converse one with the other; but the
more indifferent and careless carry about in their talk players and
dancers and charioteers, defiling men's ears, corrupting their souls,
and driving their nature into mad excesses by these narratives, and by
means of this discourse introducing every kind of wickedness into their
own imagination. For as soon as the tongue has uttered the name of the
dancer, immediately the soul has figured to itself his looks, his hair,
his delicate clothing, and himself more effeminate than all. Another
again fans the flame in another way, by introducing some harlot into
the conversation, with her words, and attitudes, and glances, her
languishing looks and twisted locks, the smoothness of her cheeks, and
her painted eyelids.(3) Were you not somewhat affected when I gave this
description? Yet be not ashamed, nor blush, for the very necessity of
nature requires this, and so disposes the soul according as the
tendency of what is said may be. But if, when it is I that speak, you,
standing in the church, and at a distance from these things, were
somewhat affected at the hearing, consider how it is likely that they
are disposed, who sit in the theater itself, who are totally free from
dread, who are absent from this venerable and awful assembly, who both
see and hear those things with much shamelessness. "And why then,"
perhaps one of those who heed not may say, "if the necessity of nature
so disposes the soul, do you let go that, and blame us?" Because, to be
softened(4) when one hears these things, is nature's work; but to hear
them is not a fault of nature, but of deliberate choice. For so he who
meddles with fire must needs be injured, so wills the weakness of our
nature; yet nature does not therefore draw us to the fire and to the
injury thence arising; this can be only from deliberate perversity. I
beseech you, therefore, to remove and correct this fault, that you may
not of your own accord cast yourself down the precipice, nor thrust
yourselves into the pits of wickedness, nor run of yourselves to the
blaze, lest we place ourselves in jeopardy of the fire prepared for the
devil. May it come to pass, that we all being delivered both from this
fire and from that, may go to the very bosom of Abraham, through the
grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and Holy Ghost, be glory for ever and ever. Amen.
67
HOMILY XIX.
JOHN i 41, 42.
" He first findeth his own brother Simon, and saith
unto him, We have found the Messias, which is, being interpreted, the
Christ. And he brought him to
Jesus."
[1.] WHEN God in the beginning made man, He did not
suffer him to be alone, but gave him woman for a helpmate, and made
them to dwell together, knowing that great advantage would result from
this companionship. What though the woman did not rightly employ this
benefit? still if any one make himself fully acquainted with the nature
of the matter, he will see, that to the wise great advantage arises
from this dwelling together; not in the cause of wife or husband only,
but if brothers do this, they also shall enjoy the benefit. Wherefore
the Prophet hath said, "What is good, what is pleasant, but that
brethren should dwell together?" (Ps. cxxxiii. 1, LXX.) And Paul
exhorted not to neglect the assembling of ourselves together. (Heb. x.
25.) In this it is that we differ from beasts, for this we have built
cities, and markets, and houses, that we may be united one with
another, not in the place of our dwelling only, but by the bond of
love. For since our nature came imperfect(1) from Him who made it, and
is not self-sufficient,(2) God, for our advantage, ordained that the
want hence existing should be corrected by the assistance arising from
mutual intercourse; so that what was lacking in one should be supplied
by another,(3) and the defective nature thus be rendered
self-sufficient; as, for instance, that though made mortal,(4) it
should by succession for a long time maintain immortality. I might have
gone into this argument at greater length, to show what advantages
arise to those who come together from genuine and pure(5) intercourse
with each other: but there is another thing which presses now, that on
account of which we have made these remarks.
Andrew, after having tarried with Jesus and learned
what He did, kept not the treasure to himself, but hastens and runs
quickly to his brother, to impart to him of the good things which he
had received.(6) But wherefore has not John said on what matters Christ
conversed with them? Whence is it clear that it was for this that they
"abode with Him"?(7) It was proved by us the other day; but we may
learn it from what has been read today as well. Observe what Andrew
says to his brother; "We have found the Messias, which is, being
interpreted, the Christ." You see how, as far as he had learned in a
short time, he showed(8) the wisdom of the teacher who persuaded them,
and their own zeal, who cared for these things long ago,(9) and from
the beginning. For this word, "we have found," is the expression of a
soul which travails(10) for His presence, and looks for His coming from
above, and is made overjoyed when the looked-for thing has
happened,(11) and hastens to impart to others the good tidings. This is
the part of brotherly affection, of natural friendship, of a sincere
disposition, to be eager to stretch out the hand to each other in
spiritual things. Hear him besides speak with the addition of the
article; for he does not say "Messias," but "the Messias"; thus they
were expecting some one Christ,(12) having nothing in common with the
others. And behold, I beg of you, the mind of Peter obedient and
tractable from the very beginning; he ran to Him without any delay; "He
brought him," saith St. John, "to Jesus." Yet let no one blame his easy
temper if he received the word without much questioning, because it is
probable that his brother had told him these things more exactly and at
length; but the Evangelists from their care for conciseness constantly
cut many things short. Besides, it is not said absolutely that "he
believed," but that "he brought him to Jesus," to give him up for the
future to Him, so that from Him he might learn all; for the other
disciple also was with him, and contributed to this. And if John the
Baptist, when he had said that He was "the Lamb," and that He "baptized
with the Spirit," gave them over to learn the clearer doctrine
concerning this thing from Him, much more would Andrew have done this,
not deeming him self sufficient to declare the whole, but drawing him
to the very fount of light with so much zeal and joy, theft the
other(13) neither deferred nor delayed at all.(14)
Ver. 42. "And when Jesus beheld him," saith
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the Evangelist, "He said, Thou art Simon, the son of Jonas; thou shalt
be called Cephas, which is, by interpretation, a stone."
[2.] He begins from this time forth to reveal the
things belonging to His Divinity, and to open It out little by little
by predictions. So He did in the case of Nathaniel and the Samaritan
woman. For prophecies bring men over not less than miracles; and are
free from the appearance of boasting. Miracles may possibly be
slandered among foolish men, (" He casteth out devils," said they, "by
Beelzebub"--Matt. xii. 24), but nothing of the kind has ever been said
of prophecy. Now in the case of Nathaniel and Simon He used this method
of teaching, but with Andrew and Philip He did not so. Why was this?
Because those(1) (two) had the testimony of John, no small preparation,
and Philip received a credible evidence of faith, when he saw those who
had been present.
"Thou art Simon, the son of Jonas." By the present,
the future is guaranteed; for it is clear that He who named Peter's
father foreknew the future also. And the prediction is attended with
praise; but the object was not to flatter, but to foretell something
future. Hear(2) at least in the case of the Samaritan woman, how He
utters a prediction with severe reproofs;(3) "Thou hast had," he
saith, "five husbands, and he whom thou now hast is not thy husband."
(c. iv. 18.) So also His Father makes great account of prophecy, when
He sets Himself against the honor paid to idols: "Let them declare to
you," saith He, "what shall come upon you" (Isa. xlvii. 13); and again,
"I have declared, and have saved, and there was no foreign God amongst
you" (Isa. xliii. 12, LXX.); and He brings this forward through all
prophecy. Because prophecy is especially the work of God, which devils
cannot even imitate, though they strive exceedingly. For in the case of
miracles there may be delusion; but exactly to foretell the future
belongs to that pure Nature alone. Or if devils ever have done so, it
was by deceiving the simpler sort; whence their oracles are always
easily detected.
But Peter makes no reply to these words; as yet he
knew nothing clearly, but still was learning. And observe, that not
even the prediction is fully set forth; for Jesus did not say, "I will
change thy name to Peter, and upon this rock I will build My Church,"
but, "Thou shalt be called Cephas." The former speech would have
expressed too great authority(4) and power; for Christ does not
immediately nor at first declare all His power, but speaks for a while
in a humbler tone; and so, when He had given the proof of His Divinity,
He puts it more authoritatively, saying,(5) "Blessed art thou, Simon,
because My Father hath revealed it to thee"; and again, "Thou art
Peter, and upon this rock I will build My Church." (Matt. xvi. 17, 18.)
Him therefore He so named, and James and his brother He called "sons of
thunder." (Mark iii. 17.) Why then doth He this? To show that it was He
who gave the old covenant, that it was He who altered names, who called
Abram "Abraham," and Sarai "Sarah," and Jacob "Israel." To many he
assigned names even from their birth, as to Isaac, and Samson, and to
those in Isaiah and Hosea (Isa. viii. 3; Hos. i. 4, 6, 9); but to
others He gave them after they had been named by their parents, as to
those we have mentioned, and to Joshua the son of Nun. It was also a
custom of the Ancients to give names from things, which in fact Leah
also has done;(6) and this takes place not without cause, but in order
that men may have the appellation to remind them of the goodness of
God, that a perpetual memory of the prophecy conveyed by the names may
sound in the ears of those who receive it. Thus too He named John
early,(7) because they whose virtue was to shine forth from their early
youth, from that time received their names; while to those who were to
become great(8) at a later period, the title also was given later.
[3.] But then they received each a different name,
we now have all one name, that which is greater than any, being
called(9) "Christians," and "sons of God," and (His) "friends," and
(His) "Body." For the very term itself is able more than all those
others to rouse us, and make us more zealous(10) for the practice of
virtue. Let us not then act unworthily of the honor belonging to the
title, considering n the excess of our dignity, we who are called
Christ's; for so Paul hath named us. Let us bear in mind and respect
the grandeur of the appellation. ( 1 Cor. iii. 23.) For if one who is
said to be descended from some famous general, or one otherwise
distinguished, is proud to be called this or that man's son, and deems
the name a great honor, and strives in every way so as not to affix, by
remissness of his own, reproach to him after whom he is called; shall
not we who are called after the name, not of a general, nor any of the
princes upon earth, nor Angel, nor Archangel, nor Seraphim, but of the
King of these Himself, shall
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not we freely give even our very life, so as not to insult Him who has
honored us? Know ye not what honor the royal bands of shield-bearers
and spearmen that are about the king enjoy? So let us who have been
deemed worthy to be near Him, and much closer, and as much nearer than
those just named, as the body is closer to the head than they, let us,
I say, use every means to be imitators of Christ.
What then saith Christ? "The foxes have holes, and
birds of the air have nests; but the Son of man hath not where to lay
His head." (Luke ix. 58.) Now if I demand this of you, it will seem
perhaps to most of you grievous and burdensome; because therefore of
your infirmity I speak not of(1) such perfection, but desire you not to
be nailed to riches; and as I, because of the infirmity of the many,
retire somewhat from (demanding) the excess of virtue, I desire that
you do so and much more on the side of vice. t blame not those who have
houses, and lands, and wealth, and servants, but wish them to
possess(2) these things in a safe and becoming way. And what is "a
becoming way"? As masters, not as slaves; so that they rule them, be
not ruled by them; that they use, not abuse them. This is why they are
called, "things to be used,"(3) that we may employ them on necessary
services, not hoard them up; this is a domestic's office,
that a master's; it is for the slave to keep them, but for the lord and
one who has great authority to expend. Thou didst not receive thy
wealth to bury, but to distribute. Had God desired riches to be
hoarded, He would not have given them to men, but would have let them
remain as they were in the earth; but because He wishes them to be
spent, therefore He has permitted us to have them, that we may impart
them to each other. And if we keep them to ourselves, we are no longer
masters of them. But if you wish to make them greater and therefore
keep them shut up, even in this case the best plan of all is to scatter
and distribute them in all directions; because there can be no revenue
without an outlay, no wealth without expenditure. One may see that it
is so even in worldly matters. So it is with the merchant, so with the
husbandman, who put forth the one his wealth, the other his seed; the
one sails the sea to disperse his wares, the other labors all the year
putting in and tending his seed. But here there is no need of any one
of these things, neither to equip a vessel, nor to yoke oxen, nor to
plough land, nor to be anxious about uncertain weather, nor to dread a
fall of hail; here are neither waves nor rocks; this voyage and this
sowing needs one thing only, that we cast forth our possessions; all
the rest will that Husbandman do, of whom Christ saith, "My Father is
the Husbandman." (c. xv. 1.) Is it not then absurd to be sluggish and
slothful where we may gain all without labor, and where there are many
toils and many(5) troubles and cares, and after all, an uncertain hope,
there to display all eagerness? Let us not, I beseech you, let us not
be to such a degree senseless about our own salvation, but let us leave
the more troublesome task, and run to that which is most easy and more
profitable, that We may obtain also the good things that are to come;
through the grace and lovingkindness of our Lord Jesus Christ, with
whom to the Father and the Holy and quickening Spirit be glory, now and
ever, and world without end. Amen.
HOMILY XX.
JOHN i. 43, 44.
The day following Jesus would go forth into Galilee
and findeth Philip, and saith unto him, Follow Me. Now Philip was of
Bethsaida, the city of Andrew and Peter."
[1.] "To every careful thinker there is a gain"(4)
(Prov. xiv. 23, LXX.), saith the proverb; and Christ implied more than
this, when He said, "He that seeketh findeth." (Matt. vii. 8.)
Wherefore it does not occur to me any more to wonder how Philip
followed Christ. Andrew was persuaded when he had heard from John, and
Peter the same from Andrew, but Philip not having learned anything from
any but Christ who said to him only this, "Follow Me," straightway
obeyed, and went not back, but even became a preacher to others. For he
ran to Nathanael and said to him, "We have found Him of whom Moses in
the Law and the Prophets did write." Seest thou what a thoughtful(6)
mind he had, how assiduously he meditated on the writings of Moses, and
expected the Advent? for the expression, "we have found," belongs
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always to those who are in some way seeking. "The day following Jesus
went forth into Galilee." Before any had joined Him, He called no one;
and He acted thus not without cause, but according to his own wisdom
and intelligence. For if, when no one came to Him spontaneously, He had
Himself drawn them, they might perhaps have started away; but now,
having chosen this of themselves, they afterwards remained firm. He
calls Philip, one who was better acquainted with Him; for he, as having
been born and bred in Galilee, knew Him more than others. Having then
taken the disciples, He next goes to the capture of the others, and
draws to Him Philip and Nathanael. Now in the case of Nathanael this
was not so wonderful, because the fame of Jesus had gone forth into all
Syria. (Matt. iv. 24.) But the wonderful thing was respecting Peter and
James and Philip, that they believed, not only before the miracles, but
that they did so being of Galilee, out of which "ariseth no prophet,"
nor "can any good thing come"; for the Galilaeans were somehow of a
more boorish and dull disposition than others; but even in this Christ
displayed forth His power, by selecting from a land which bore no fruit
His choicest disciples. It is then probable that Philip having seen
Peter and Andrew, and having heard what John had said, followed; and it
is probable also that the voice of Christ wrought in him somewhat; for
He knew those who would be serviceable. But all these points the
Evangelist cuts short. That Christ should come, he knew; that this was
Christ, he knew not, and this I say that he heard either from Peter or
John. But John mentions his village also, that you may learn that "God
hath chosen the weak things of the world." (1 Cor. i. 27.)
Ver. 45. "Philip findeth Nathanael, and saith unto
him, We have found Him of whom Moses in the Law and the Prophets did
write, Jesus of Nazareth, the son of Joseph."
He says this, to make his preaching credible, which
it must be if it rests on Moses and the Prophets besides, and by this
to abash his hearer. For since Nathanael was an exact(1) man, and one
who viewed all things with truth, as Christ also testified and the
event showed, Philip with reason refers him to Moses and the Prophets,
that so he might receive Him who was preached. And he not troubled
though he called Him "the son of Joseph "; for still he was supposed to
be his son. "And whence, O Philip, is it plain that this is He? What
proof dost thou mention to us? for it is not enough merely to assert
this. What sign hast thou seen, what miracle? Not without danger is it
to believe without cause in such matters. What proof then hast thou?"
"The same as Andrew," he replies; for he though unable to produce the
wealth which he had found, or to describe his treasure in words, when
he had discovered it, led his brother to it. So too did Philip. How
this is the Christ, and how the prophets proclaimed Him beforehand, he
said not; but he draws him to Jesus, as knowing that he would not
afterwards fall off, if he should once taste His words and teaching.
Ver. 46, 47. "And Nathanael said unto him, Can there
any good thing come out of Nazareth? Philip saith unto him, Come and
see. Jesus saw Nathanael coming to Him, and saith of him, Behold an
Israelite indeed, in whom is no guile."
He praises and approves the man, because he had
said, "Can any good thing come out of Nazareth?" and yet he ought to
have been blamed. Surely not; for the words are not those of an
unbeliever, nor deserving blame, but praise. "How so, and in what way?"
Because Nathanael had considered the writings of the Prophets more than
Philip. For he had heard from the Scriptures, that Christ must come
from Bethlehem, and from the village in which David was. This belief at
least prevailed among the Jews, and the Prophet had proclaimed it of
old, saying, "And thou, Bethlehem, art by no means the least among the
princes of Judah, for out of thee shall come a Governor, that shall
feed(2) My people Israel." (Matt. ii. 6; Mic. v. 2.) And so when he
heard that He was "from Nazareth," he was confounded, and doubted, not
finding the announcement of Philip to agree with the prediction of the
Prophet.
But observe his wisdom and candor even in his
doubting. He did not at once say, "Philip, thou deceivest me, and
speakest falsely, I believe thee not, I will not come; I have learned
from the prophets that Christ must come from Bethlehem, thou sayest
'from Nazareth'; therefore this is not that Christ." He said nothing
like this; but what does he? He goes to Him himself; showing, by not
admitting that Christ was "of Nazareth," his accuracy respecting the
Scriptures, and a character not easily deceived; and by not rejecting
him who brought the tidings, the great desire which he felt for the
coming of Christ. For he thought within himself that Philip was
probably mistaken about the place.
[2.] And observe, I pray you, his manner of
declining, how gentle he has made it, and in the form of a question.
For he said not, "Galilee produces no good"; but how said he? "Can any
good thing come out of Nazareth?" Philip also was very prudent; for he
is not as one perplexed, angry, and annoyed, but perseveres, wishing to
bring over the(3) man, and manifesting
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to us from the first of his preaching(1) the firmness(2) which becomes
an Apostle. Wherefore also Christ saith, "Behold an Israelite indeed,
in whom is no guile." So that there is such a person as a false
Israelite; but this is not such an one; for his judgment, Christ saith,
is impartial, he speaks nothing from favor, or from ill-feeling. Yet
the Jews, when they were asked where Christ should be born, replied,
"In Bethlehem" (Matt. ii. 5), and produced the evidence, saying, "And
thou, Bethlehem, art by no means the least among the princes of Judah."
(Mic. v. 2.) Before they had seen Him they bore this witness, but when
they saw Him in their malice they concealed the testimony, saying, "But
as for this fellow, we know not whence He is." (c. ix. 29.) Nathanael
did not so, but continued to retain the opinion which he had from the
beginning, that He was not "of Nazareth."
How then do the prophets call Him a Nazarene? From
His being brought up and abiding there. And He omits to say, "I am not
'of Nazareth,' as Philip hath told thee, but of Bethlehem," that He may
not at once make the account seem questionable; and besides this,
because, even if He had gained belief, He would not have given
sufficient proof that He was the Christ.. For what hindered Him without
being Christ, from being of Bethlehem, like the others who were born
there? This then He omits; but He does that which has most power to
bring him over, for He shows that He was present when they were
conversing. For when Nathanael had said,
Ver. 48. "Whence knowest Thou me?" He replies,
"Before that Philip called thee, when thou wast under the fig-tree, I
saw thee."
Observe a man firm and steady.(3) When Christ had
said, "Behold an Israelite indeed," he was not made vain by this
approbation, he ran not after this open praise, but continues seeking
and searching more exactly, and desires to learn something certain. He
still enquired as of a man,(4) but Jesus answered as God. For He said,
"I have known thee from the first,''(5) (him and the candor(6) of his
character,(7) this He knew not as a man, from having closely followed
him, but as God from the first,) "and but now I saw thee by the
fig-tree "; when there was no one present there but only Philip and
Nathanael who said all these things in private. It is mentioned, that
having seen him afar off, He said, "Behold an Israelite indeed "; to
show,(8) that before Philip came near, Christ spoke these words, that
the testimony might not be suspected. For this reason also He named the
time, the place, and the tree; because if He had only said, "Before
Philip came to thee, I saw thee," He might have been suspected of
having sent him, and of saying nothing wonderful; but now, by
mentioning both the place where he was when addressed by Philip, and
the name of the tree, and the time of the conversation, He showed that
His foreknowledge(9) was unquestionable.
And He did not merely show to him His foreknowledge,
but instructed him also in another way. For He brought him to a
recollection of what they then had said; as, "Can there any good thing
come out of Nazareth?" And it was most especially on this account that
Nathanael received Him, because when he had uttered these words, He did
not condemn, but praised and approved him. Therefore he was assured
that this was indeed the Christ, both from His foreknowledge, and from
His having exactly searched out his sentiments, which was the act of
One who would show that He knew what was in his mind; and besides, from
His not having blamed, but rather praised him when he had seemed to
speak against Himself. He said then, that Philip had "called" him; but
what Philip had said to him or he to Philip, He omitted, leaving it to
his own conscience, and not desiring farther to rebuke him.
[3.] Was it then only "before Philip called him"
that He "saw" him? did He not see him before this with His sleepless
eye? He saw him, and none could gainsay it; but this is what it was
needful to say at the time. And what did Nathanael? When he had
received an unquestionable proof of His foreknowledge, he hastened to
confess Him, showing by his previous delay his caution,(10) and his
fairness by his assent afterwards. For, said the Evangelist,
Ver. 49. "He answered and saith unto Him, Rabbi,
Thou art the Son of God, Thou art the King of Israel:"
Seest thou how his soul is filled at once with
exceeding joy, and embraces Jesus with words? "Thou art," saith he,
"that expected, that sought-for One." Seest thou how he is amazed, how
he marvels? how he leaps and dances with delight?
So ought we also to rejoice, who have been thought
worthy to know the Son of God; to rejoice, not in thought alone, but to
show it also by our actions. And what must they do who rejoice? Obey
Him who has been made known to them; and they who obey, must do
whatever He willeth. For if we are going to do what angers Him, how
shall we show that we rejoice? See ye not in our houses when a man
entertains
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one whom he loves, how gladly he exerts himself, running about in every
direction, and though it be needful to spend all that he has, sparing
nothing so that he please his visitor? But if one who invites should
not attend to his guest,(1) and not do such things as would procure him
ease, though he should say ten thousand times that he rejoices at his
coming, he could never be believed by him. And justly; for this should
be shown by actions. Let us then, since Christ hath come to us, show
that we rejoice, and do nothing that may anger him; let us garnish the
abode to which He has come, for this they do who rejoice; let us set
before Him the meal(2) which He desires to eat, for this they do who
hold festival. And what is this meal? He saith Himself; "My meat is,
that I may do the will of Him that sent me." (c. iv. 34.) When He is
hungry, let us feed Him; when He is thirsty, let us give Him drink:
though thou give Him but a cup of cold water, He receives it; for He
loves thee, and to one who loves, the offerings of the beloved, though
they be small, appear great. Only be not thou slothful; though thou
cast in but two farthings, He refuses them not, but receives them as
great riches. For since He is without wants, and receives these
offerings, not because He needs them, it is reasonable that all
distinction should be not in the quantity of the gifts, but the
intention(3) of the giver. Only show that thou lovest Him who is come,
that for His sake thou art giving all diligence, that thou rejoicest at
His coming. See how He is disposed toward thee. He came for thee, He
laid down His life for thee, and after all this He doth not refuse even
to entreat thee. "We are ambassadors," saith Paul, "for Christ, as
though God did beseech you by us." (2 Cor. v. 20.) "And who is so mad,"
saith some one, "as not to love his own Master?" I say so too, and I
know that not one of us would deny this in words or intention; but one
who is beloved desires love to be shown, not by words only, but by
deeds also. For to say that we love, and not to act like lovers, is
ridiculous, not only before God, but even in the sight of men. Since
then to confess Him in word only, while in deeds we oppose Him, is not
only unprofitable, but also hurtful to us; let us, I entreat you, also
make confession by our works; that we also may obtain a confession from
Him in that day, when before His Father He shall confess those who are
worthy in Christ Jesus our Lord, by whom and with whom, to the Father
and the Holy Ghost be glory, now and ever, and world without end. Amen.
HOMILY XXI.
JOHN i. 49, 50.
"Nathanael answered and saith unto Him, Rabbi, Thou
art the Son of God, Thou art the King of Israel. Jesus answered, and
said unto him, Because I said unto thee, I saw thee under the fig-tree,
believest thou? Thou shall see greater things than these."
[1.] BELOVED, we need much care, much watchfulness,
to be able to look into the depth of the Divine Scriptures. For it is
not possible to discover their meaning in a careless way, or while we
are asleep, but there needs close search, and there needs earnest
prayer, that we may be enabled to see some little way into the secrets
of the divine oracles. To-day, for instance, here is no trifling
question proposed to us, but one which requires much zeal and enquiry.
For when Nathanael said, "Thou art the Son of God," Christ replies,
"Because I said unto thee, I saw thee under the fig-tree, believest
thou? Thou shalt see greater things than these."
Now what is the question arising from this passage?
It is this.(4) Peter, when after so many miracles and such high
doctrine he confessed that, "Thou art the Son of God" (Matt. xvi. 16),
is called "blessed," as having received the revelation from the Father;
while Nathanael, though he said the very same thing before seeing or
hearing either miracles or doctrine, had no such word addressed to him,
but as though he had not said so much as he ought to have said, is
brought(5) to things greater still. What can be the reason of this? It
is, that Peter and Nathanael both spoke the same words, but not both
with the same intention. Peter confessed Him to be "The Son of God' but
as being Very God; Nathanael, as being mere man. And whence does this
appear? Fron what he said after these words; for after, "Thou art the
Son of God," he adds, "Thou art the King
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of Israel." But the Son of God is not "King of Israel" only, but of all
the world.
And what I say is clear, not from this only, but
also from what follows. For Christ added nothing more to Peter, but as
though his faith were perfect, said, that upon this confession of his
He would build the Church; but in the other case He did nothing like
this, but the contrary. For as though some large, and that the better,
part were wanting to his confession He added what follows. For what
saith He?
Ver. 51. "Verily, verily I say unto you, Hereafter
ye shall see heaven open, and the Angels of God ascending and
descending upon the Son of Man."
Seest thou how He leads him up by little and little
from the earth, and causes him no longer to imagine Him a man merely?
for One to whom Angels minister, and on whom Angels ascend and descend,
how could He be man? For this reason He said, "Thou shalt see greater
things than these." And in proof of this, He introduces the ministry of
Angels. And what He means is something of this kind: "Doth this, O
Nathanael, seem to thee a great matter, and hast thou for this
confessed me to be King of Israel? What then wilt thou say, when thou
seest the Angels ascending and descending upon Me?" Persuading him by
these words to own Him Lord also of the Angels. For on Him as on the
King's own Son, the royal ministers ascended and descended, once at the
season of the Crucifixion, again at the time of the Resurrection and
the Ascension, and before this also, when they "came and ministered
unto Him" (Matt. iv. 11), when they proclaimed the glad tidings of His
birth, and cried, "Glory to God in the highest, and on earth peace"
(Luke ii. 14), when they came to Mary, when they came to Joseph.
And He does now what He has done in many instances;
He utters two predictions, gives present proof of the one, and confirms
that which has to be accomplished by that which is so already. For of
His sayings some had been proved, such as, "Before Philip called thee,
under the fig-tree I saw thee"; others had yet to come to pass, and had
partly done so, namely, the descending and ascending of the Angels, at
the Crucifixion, the Resurrection, and the Ascension; and this He
renders credible by His words even before the event. For one who had
known His power by what had gone before, and heard from Him of things
to come, would more readily receive this prediction too.
What then does Nathanael? To this he makes no reply.
And therefore at this point Christ stopped His discourse with him,
allowing him to · consider in private what had been said; and
not choosing to pour forth all at once, having cast seed into
fertile ground, He then leaves it to shoot at leisure. And this He has
shown in another place, where He saith, "The kingdom of heaven is like
to a man that soweth good seed, but while he slept, his enemy cometh,
and soweth tares among the wheat."(1)
Chap. ii. ver. 1, 2. "On the third day there was a
marriage in Cana of Galilee. And Jesus was called to the marriage. And
the mother of Jesus was there, and His brethren."(2)
I said before that He was best known in Galilee;
therefore they invite Him to the marriage, and He comes; for He looked
not to His own honor, but to our benefit. He who disdained not to "take
upon Him the form of a servant" (Phil. ii. 7), would much less disdain
to be present at the marriage of servants; He who sat down "with
publicans and sinners" (Matt. ix. 13), would much less refuse to sit
down with those present at the marriage. Assuredly they who invited Him
had not formed a proper judgment of Him, nor did they invite Him as
some great one, but merely as an ordinary acquaintance; and this the
Evangelist has hinted at, when he says, "The mother of Jesus was there,
and His brethren." Just as they invited her and His brethren, they
invited Jesus.
Ver. 3. "And when they wanted wine, His mother saith
unto Him, They have no wine."
Here it is worth while to enquire whence it came
into His mother's mind to imagine anything great of her Son; for He had
as yet done no miracle, since the Evangelist saith, "This beginning of
miracles did Jesus in Cana of Galilee." (c. ii. 11.)
[2.] Now if any say that this is not a sufficient
proof that it was the "beginning of His miracles," because there is
added simply "in Cana of Galilee," as allowing it to have been the
first done there, but not altogether and absolutely the first, for He
probably might have done others elsewhere, we will make answer to him
of that which we have said before. And of what kind? The words of John
(the Baptist); "And I knew Him not; but that He should be made manifest
to Israel, therefore am I come, baptizing with water." Now if He had
wrought miracles in early age, the Israelites would not have needed
another to declare Him. For He who came among men, and by His miracles
was so made known, not to those only in Judaea, but also to those in
Syria and beyond, and who did this in three years only, or rather who
did not need even these three years to manifest Himself (Matt. iv. 24),
for immediately and from the first His fame went abroad everywhere; He,
I say, who in a short time so shone forth by the multitude of His
miracles, that His name was
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well known to all, was much less likely, if while a child He had from
an early age wrought miracles, to escape notice so long. For what was
done would have seemed stranger as done by a boy, and there would have
been time for twice or thrice as many, and much more. But in fact He
did nothing while He was a child, save only that one thing to which
Luke has testified (Luke ii. 46), that at the age of twelve years He
sat hearing the doctors, and was thought admirable for His questioning.
Besides, it was in accordance with likelihood and reason that He did
not begin His signs at once from an early age; for they would have
deemed the thing a delusion. For if when He was of full age many
suspected this, much more, if while quite young He had wrought
miracles, would they have hurried Him sooner and before the proper time
to the Cross, in the venom of their malice; and the very facts of the
Dispensation would have been discredited.
"How then," asks some one, "came it into the mind of
His mother to imagine anything great of Him?" He was now beginning to
reveal Himself, and was plainly discovered by the witness of John, and
by what He had said to His disciples. And before all this, the
Conception itself and all its attending circumstances(1) had inspired
her with a very great opinion of the Child; "for," said Luke, "she
heard all the sayings concerning the Child, and kept them in her
heart."(2) "Why then," says one, "did not she speak this before?"(3)
Because, as I said, it was now at last that He was beginning to
manifest Himself. Before this time He lived as one of the many, and
therefore His mother had not confidence to say any such thing to Him;
but when she heard that John had come on His account, and that he had
borne such witness to Him as he did, and that He had disciples, after
that she took confidence, and called Him, and said, when they wanted
wine, "They have no wine." For she desired both to do them a favor, and
through her Son to render herself more conspicuous; perhaps too she had
some human feelings, like His brethren, when they said, "Show thyself
to the world" (c. xvii. 4), desiring to gain credit from His miracles.
Therefore He answered somewhat vehemently,(4) saying,
Ver. 4. "Woman, what have I to do with thee? Mine
hour is not yet come."
To prove that He greatly respected His mother, hear
Luke relate how He was "subject to" His parents (Luke ii. 51), and our
own Evangelist declare how He had forethought for her at the very
season of the Crucifixion. For where parents cause no impediment or
hindrance in things belonging to God, it is our bounden duty to give
way to them, and there is great danger in not doing so; but when they
require anything unseasonably, and cause hindrance in any spiritual
matter, it is unsafe to obey. And therefore He answered thus in this
place, and again elsewhere, "Who is My mother, and who are My
brethren?" (Matt. xii. 48), because they did not yet think rightly of
Him; and she, because she had borne Him, claimed, according to the
custom of other mothers, to direct Him in all things, when she ought to
have reverenced and worshiped Him. This then was the reason why He
answered as He did on that occasion. For consider what a thing it was,
that when all the people high and low were standing round Him, when the
multitude was intent on hearing(5) Him, and His doctrine had begun to
be set forth, she should come into the midst and take Him away from the
work of exhortation, and converse with Him apart, and not even endure
to come within, but draw Him outside merely to herself. This is why He
said, "Who is My mother and My brethren?" Not to insult her who had
borne Him, (away with the thought!) but to procure her the greatest
benefit, and not to let her think meanly of Him. For if He cared for
others, and used every means to implant in them a becoming opinion of
Himself, much more would He do so in the case of His mother. And since
it was probable that if these words had been addressed to her by her
Son, she would not readily have chosen even then to be convinced, but
would in all cases have claimed the superiority as being His mother,
therefore He replied as He did to them who spake to Him; otherwise He
could not have led up her thoughts from His present lowliness to His
future exaltation, had she expected that she should always be honored
by Him as by a son, and not that He should come as her Master.
[3.] It was then from this motive that He said in
this place, "Woman, what have I to do with thee?" and also for another
reason not less pressing. What was that? It was, that His miracles
might not be suspected. The request ought to have come from those who
needed, not from His mother. And why so? Because what is done at the
request of one's friends, great though it be, often causes offense to
the spectators; but when they make the request who have the need, the
miracle is free from suspicion, the praise unmixed, the benefit great.
So if some excellent physician should enter a house where there were
many sick, and be spoken to by none of the patients or their relations,
but be
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directed only by his own mother, he would be suspected(1) and disliked
by the sufferers, nor would any of the patients or their attendants
deem him able to exhibit anything great or remarkable. And so this was
a reason why He rebuked her on that occasion, saying, "Woman, what have
I to do with thee?" instructing her for the future not to do the like;
because, though He was careful to honor His mother, yet He cared much
more for the salvation of her soul, and for the doing good to the many,
for which He took upon Him the flesh.
These then were the words, not of one speaking
rudely to his mother, but belonging to a wise dispensation, which
brought her into a right frame of mind, and provided that the miracles
should be attended with that honor which was meet. And setting other
things aside, this very appearance which these words have of having
been spoken chidingly, is amply enough to show that He held her in high
honor, for by His displeasure He showed that He reverenced her greatly;
in what manner, we will say in the next discourse. Think of this then,
and when you hear a certain woman saying, "Blessed is the womb that
bare Thee, and the paps which Thou hast sucked," and Him answering,
"rather blessed are they that do the will of my Father"(12) (Luke xi.
27), suppose that those other words also were said with the same
intention. For the answer was not that of one rejecting his mother, but
of One who would show that her having borne Him would have nothing
availed her, had she not been very good and faithful. Now if, setting
aside the excellence of her soul, it profited Mary nothing that the
Christ was born of her, much less will it be able to avail us to have a
father or a brother, or a child of virtuous and noble
disposition, if we ourselves be far removed from his virtue. "A
brother," saith David, "doth not redeem shall man redeem?" (Ps xlix. 7,
LXX.) We must place our hopes of salvation in nothing else, but only in
our own righteous deeds (done) after a the grace of God. For if this by
itself could have availed,(4) it would have availed the Jews, (for
Christ was their kinsman according to the flesh,) it would have availed
the town in which He was born, it would have availed His brethren. But
as long as His brethren cared not for themselves, the honor of their
kindred availed them nothing, but they were condemned with the rest of
the world, and then only were approved, when they shone by their own
virtue; and the city fell, and was burnt, having gained nothing from
this; and His kinsmen according to the flesh were slaughtered and
perished very miserably, having gained nothing towards being
saved from their relationship to Him, because they had not the defense
of virtue. The Apostles, on the contrary, appeared greater than any,
because they followed the true and excellent way of gaining
relationship with Him, that by obedience. And from this we learn that
we have always need of faith, and a life shining and bright, since this
alone will have power to save us. For though His relations were for a
long time everywhere held in honor, being called the Lord's kinsmen,(5)
yet now we do not even know their names, while the lives and names of
the Apostles are everywhere celebrated.
Let us then not be proud of nobleness of birth(6)
according to the flesh, but though we have ten thousand famous
ancestors, let us use diligence ourselves to go beyond their
excellences, knowing that we shall gain nothing from the diligence of
others to help us in the judgment that is to come; nay, this will be
the more grievous condemnation, that though born of righteous parents
and having an example at home, we do not, even thus, imitate our
teachers. And this I say now, because I see many heathens,(7) when we
lead them to the faith and exhort them to become Christians, flying to
their kinsmen and ancestors and house, and saying, "All my relations
and friends and companions are faithful Christians." What is that to
thee, thou wretched and miserable"? This very thing will be especially
thy ruin, that thou didst not respect the number of those around thee,
and run to the truth. Others again who are believers but live a
careless life, when exhorted to virtue make the very same defense, and
say, "my father and my grandfather and my great-grandfather were very
pious and good men." But this will assuredly most condemn thee, that
being descended from such men, thou hast acted unworthily of the root
from whence thou art sprung. For hear what the Prophet says to the
Jews, "lsrael served for a wife, and for a wife he kept (sheep)" (Hos.
xii. 12); and again Christ, "Your father Abraham rejoiced to see My
day, and he saw it, and was glad." (c. viii. 56.) And everywhere they
bring forward s to them the righteous acts of their fathers, not only
to praise them, but also to make the charge against their descendants
more heavy. Knowing then this, let us use every means that we may be
saved by our own works, lest having deceived ourselves by vain trusting
on others, we learn that we have been deceived when the knowledge of it
will profit us nothing. "In the grave," saith David, "who shall give
thee thanks?" (Ps. vi. 5.) Let us then repent here, that we may obtain
the everlasting goods, which may God grant we all
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do, through the grace and lovingkindness of our Lord Jesus Christ, with
whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.
HOMILY XXII.
JOHN ii. 4.
Woman, what have I to do
with thee? Mine hour is
not yet come."
[1.] IN preaching the word there is some toil, and
this Paul declares when he says, "Let the elders that rule well be
counted worthy of double honor, especially they who labor in the word
and doctrine." (1 Tim: v. 17.) Yet it is in your power to make this
labor light or heavy; for if you reject our words, or if without
actually rejecting them you do not show them forth in your works, our
toil will be heavy, because we labor uselessly and in vain: while if ye
heed them and give proof of it by your works, we shall not even feel
the toil, because the fruit produced by our labor will not suffer the
greatness of that labor to appear. So that if you would rouse our zeal,
and not quench or weaken it, show us, I beseech you, your fruit, that
we may behold the fields waving(1) with corn, and being supported by
hopes of an abundant crop, and reckoning up your(2) riches, may not be
slothful(3) in carrying on this good traffic.
It is no slight question which is proposed to us
also to-day. For first, when the mother of Jesus says, "They have no
wine," Christ replies, "Woman, what have I to do with thee? Mine, hour
is not yet come." And then, having thus spoken, He did as His mother
had said; an action which needs enquiry no less than the words. Let us
then, after calling upon Him who wrought the miracle, proceed to the
explanation.
The words are not used in this place only, but in
others also; for the same Evangelist says, "They could not lay hands on
Him,(4) because His hour was not yet come" (c. viii. 20); and again,
"No man laid hands on Him, because His hour was not yet come" (c. vii.
30); and again, "The hour is come, glorify Thy Son." (c. xvii. 1.) What
then do the words mean? I have brought together more instances, that I
may give one explanation of all. And what is that explanation? Christ
did not say, "Mine hour is not yet come," as being subject to the
necessity of seasons, or the observance of an "hour"; how can He be so,
who is Maker of seasons, and Creator of the times and the ages? To what
else then did He allude? He desires to show(5) this; that He works all
things at their convenient season, not doing all at once; because a
kind of confusion and disorder would have ensued, if, instead of
working all at their proper seasons, He had mixed all together, His
Birth, His Resurrection, and His coming to Judgment. Observe this;
creation was to be, yet not all at once; man and woman were to be
created, yet not even these together; mankind were to be condemned to
death, and there was to be a resurrection, yet the interval between the
two was to be great; the law was to be given, but not grace with it,
each was to be dispensed at its proper time. Now Christ was not subject
to the necessity of seasons, but rather settled their order, since He
is their Creator; and therefore He saith in this place, "Mine hour is
not yet come." And His meaning is, that as yet He was not manifest(6)
to the many, nor had He even His whole company of disciples; Andrew
followed Him, and next to(7) him Philip, but no one else. And moreover,
none of these, not even His mother nor His brethren, knew Him as they
ought; for after His many miracles, the Evangelist says of His
brethren, "For neither did His brethren believe in Him." (c. vii. 5.)
And those at the wedding did not know Him either, for in their need
they would certainly have come to and entreated Him. Therefore He
saith, "Mine hour is not yet come"; that is, "I am not yet known to the
company, nor are they even aware that the wine has failed; let them
first be sensible of this. I ought not to have been told it from thee;
thou art My mother, and renderest the miracle suspicious. They who
wanted the wine should have come and besought Me, not that I need this,
but that they might with an entire assent accept the miracle. For one
who knows that he is in need, is very grateful when he obtains
assistance; but one who has not a sense
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of his need, will never have a plain and clear sense of the benefit."
Why then after He had said, "Mine hour is not yet
come," and given her a denial, did He what His mother desired?
Chiefly it was, that they who opposed Him, and thought that He was
subject to the "hour," might have sufficient proof that He was subject
to no hour; for had He been so, how could He, before the proper "hour"
was come, have done what He did? And in the next place, He did it to
honor His mother, that He might not seem entirely to contradict and
shame her that bare Him in the presence of so many; and also, that He
might not be thought to want power,(1) for she brought the servants to
Him.
Besides, even while saying to the Canaanitish woman,
"It is not meet to take the children's bread, and to give(2) it unto
dogs" (Matt. xv. 26), He still gave the bread, as considering her
perseverance; and though after his first reply, He said, "I am not sent
save unto the lost sheep of the house of lsrael," yet even after saying
this, He healed the woman's daughter. Hence we learn, that although we
be unworthy, we often by perseverance make ourselves worthy to receive.
And for this reason His mother remained by, and openly(3) brought to
Him the servants, that the request might be made by a greater number;
and therefore she added,
Ver. 5. "Whatsoever He saith unto you, do it."
For she knew that His refusal proceeded not from
want of power, but from humility, and that He might not seem without
cause(4) to hurry to(5) the miracle; and therefore she brought the
servants.(6)
Ver. 6, 7. "And there were set there six waterpots
of stone, after the manner of the purifying of the Jews, containing two
or three firkins apiece. Jesus said unto them, Fill the waterpots with
water; and they filled them up to the brim."
It is not without a reason that the Evangelist says,
"After the manner of the purifying of the Jews," but in order that none
of the unbelievers might suspect that lees having been left in the
vessels, and water having been poured upon and mixed with them, a very
weak wine had been made. Therefore he says, "after the manner of the
purifying of the Jews," to show that those vessels were never
receptacles for wine. For because Palestine is a country with but
little water, and brooks and fountains were not everywhere to be found,
they always used to fill waterpots with water, so that they might not
have to hasten to the rivers if at any time they were filed, but might
have the means of purification at hand.
"And why was it, that He did not the miracle before
they filled them, which would have been more marvelous by far? for it
is one thing to change given matter to a different quality, and another
to create matter out of nothing." The latter would indeed have been
more wonderful, but would not have seemed so credible to the many. And
therefore He often purposely lessens(7) the greatness of His miracles,
that it may be the more readily received.
"But why," says one, "did not He Himself produce the
water which He afterwards showed to be wine, instead of bidding the
servants bring it?" For the very same reason; and also, that He might
have those who drew it out to witness that what had been effected was
no delusion since if any had been inclined to be shameless, those who
ministered might have said to them, "We drew the water, we filled the
vessels." And besides what we have mentioned, He thus overthrows those
doctrines which spring up against the Church. For since there are some
who say that the Creator of the world is another, and that the things
which are seen are not His works, but those of a certain other opposing
god, to curb these men's madness He doth most of His miracles on matter
found at hand.(8) Because, had the creator of these been opposed to
Him, He would not have used what was another's to set forth His own
power. But now to show that it is He who transmutes water in the vine
plants, and who converts the rain by its passage through the root into
wine, He effected that in a moment at the wedding which in the plant is
long in doing.When they had filled the waterpots, He said,
Ver. 8-10. "Draw out now, and bear unto the governor
of the feast; and they bare it. When the ruler of the feast had tasted
the water that was made wine, and knew not whence it was, (but the
servants which drew the water knew,) the governor of the feast called
the bridegroom, and saith unto him, Every man at the beginning doth set
forth good wine, and when men have well drunk, then that which is
worst; but thou hast kept the good wine until
now."
Here again some mock,(9) saying, "this was an
assembly of drunken men, the sense of the judges was spoilt, and not
able to taste(10) what was made, or to decide on what was done, so that
they did not know whether what was made was water or wine: for that
they were drunk," it is alleged, "the ruler himself has shown by what
he said."
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Now this is most ridiculous, yet even this suspicion the Evangelist has
removed. For he does not say that the guests gave their opinion on the
matter, but "the ruler of the feast," who was sober, and had not as yet
tasted anything. For of course you are aware, that those who are
entrusted with the management(1) of such banquets are the most sober,
as having this one business, to dispose all things in order and
regularity; and therefore the Lord called such a man's sober senses to
testify to what was done. For He did not say, "Pour forth to them that
sit at meat," but, "Bear unto the governor of the feast."
"And when the ruler of the feast had tasted the
water that was made wine, and knew not whence it was, (but the servants
knew,) the governor of the feast called the bridegroom." "And why did
he not call the servants? for so the miracle would have been revealed."
Because Jesus had not Himself revealed what had been done, but desired
that the power of His miracles should be known gently, little by
little. And suppose that it had then been mentioned,(2) the servants
who related it would never have been believed, but would have been
thought mad to bear such testimony to one who at that time seemed to
the many a mere man; and although they knew the certainty of the thing
by experience, (for they were not likely to disbelieve their own
hands,) yet they were not sufficient to convince others. And so He did
not reveal it to all, but to him who was best able to understand what
was done, reserving the clearer knowledge of it for a future time;
since after the manifestation of other miracles this also would be
credible. Thus when he was about to heal the nobleman's son, the
Evangelist has shown that it had already become more clearly known; for
it was chiefly because the nobleman had become acquainted with the
miracle that he called upon Him, as John incidentally shows when he
says, "Jesus came into Cana of Galilee, where He made the water wine."
(c. iv. 46.) And not wine simply, but the best.
[3.] For such are the miraculous works of Christ,
they are far more perfect and better than the operations of nature.
This is seen also in other instances; when He restored any infirm
member of the body, He made(3) it better than the sound.
That it was wine then, and the best of wine, that
had been made, not the servants only, but the bridegroom and the ruler
of the feast would testify; and that it was made by Christ, those who
drew the water; so that although the miracle were not then revealed,
yet it could not in the end be passed in silence, so many and
constraining testimonies had He provided for the future. That He had
made the water wine, He had the servants for witnesses; that the wine
was good that had been made, the ruler of the feast and the bridegroom.
It might be expected that the bridegroom would reply
to this, (the ruler's speech,) and say something, but the Evangelist,
hastening to more pressing matters, has only touched upon this miracle,
and passed on. For what we needed to learn was, that Christ made the
water wine, and that good wine; but what the bridegroom said to the
governor he did not think it necessary to add. And many miracles, at
first somewhat obscure, have in process of time become more plain, when
reported more exactly by those who knew them from the beginning.
At that time, then, Jesus made of water wine, and
both then and now He ceases not to change our weak and unstable(4)
wills. For there are, yes, there are men who in nothing differ from
water, so cold, and weak, and unsettled. But let us bring those of such
disposition to the Lord, that He may change their will to the quality
of wine, so that they be no longer washy,(5) but have body,(6) and be
the cause of gladness in themselves and others. But who can these cold
ones be? They are those who give their minds to the fleeting things of
this present life, who despise not this world's luxury, who are lovers
of glory and dominion: for all these things are flowing waters, never
stable, but ever rushing violently down the steep. The rich to-day is
poor tomorrow, he who one day appears with herald, and girdle, and
chariot, and numerous attendants, is often on the next the inhabitant
of a dungeon, having unwillingly quitted all that show to make room for
another. Again, the gluttonous and dissipated(7) man, when he has
filled himself to bursting,(8) cannot retain even for a single day the
supply(9) conveyed by his delicacies, but when that is dispersed, in
order to renew it he is obliged to put in more, differing in nothing
from a torrent. For as in the torrent when the first body of water is
gone, others in turn succeed; so in gluttony, when one repast is
removed, we again require another. And such is the nature and the lot
of earthly things, never to be stable, but to be always pouring and
hurrying by; but in the case of luxury, it is not merely the flowing
and hastening by; but many other things that trouble us. By the
violence of its course it wears away(10) the strength of the body, and
strips the soul of its manliness, and the strongest currents of rivers
do not so easily eat away their banks and make them sink down, as do
luxury and wantonness sweep away
79
all the bulwarks of our health; and if you enter a physician's house
and ask him, you will find that almost all the causes of diseases arise
from this. For frugality and a plain(1) table is the mother of health,
and therefore physicians(2) have thus named it; for they have called
the not being satisfied "health," (because not to be satisfied with
food is health,) and they have spoken of sparing diet as the "mother of
health." Now if the condition of wants is the mother of health, it is
clear that fullness is the mother of sickness and debility, and
produces attacks which are beyond the skill even of physicians. For
gout in the feet, apoplexy, dimness of sight, pains in the hands,
tremors, paralytic attacks, jaundice, lingering and inflammatory
fevers, and other diseases many more than these, (for we have not time
to go over them all,) are the natural offspring, not of abstinence and
moderate(4) diet, but of gluttony and repletion. And if you will look
to the diseases of the soul that arise from them, you will see that
feelings of coveting, sloth, melancholy, dullness, impurity, and folly
of all kinds, have their origin here. For after such banquets the souls
of the luxurious become no better than asses, being torn to pieces by
such wild beasts as these (passions). Shall I say also how many pains
and displeasures they have who wait upon luxury? I could not enumerate
them all, but by a single principal point I will make the whole clear.
At a table such as I speak of, that is, a sumptuous one, men never eat
with pleasure; for abstinence is the mother of pleasure as well as
health, while repletion is the source and root not only of diseases,
but of displeasure. For where there is satiety there desire cannot be,
and where there is no desire, how can there be pleasure? And therefore
we should find that the poor are not only of better understanding and
healthier than the rich, but also that they enjoy a greater degree of
pleasure. Let us, when we reflect on this, flee drunkenness and luxury,
not that of the table alone, but all other which is found in the things
of this life, and let us take in exchange for it the pleasure arising
from spiritual things, and, as the Prophet says, delight ourselves in
the Lord; "Delight thyself in the Lord, and He shall give thee the
desires of thine heart" (Ps. xxxvii. 4); that so that we may enjoy the
good things both here and hereafter, through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom, to the
Father and the Holy Ghost, be glory, world without end. Amen.
HOMILY XXIII.
John ii. 11.
"This beginning of miracles
did Jesus in Cana of
Galilee."
[1.] FREQUENT and fierce is the devil in his
attacks, on all sides besieging our salvation; we therefore must watch
and be sober, and everywhere fortify ourselves against his assault, for
if he but gain some slight vantage ground,(5) he goes on to make for
himself a broad passage, and by degrees introduces all his forces. If
then we have any care at all for our salvation, let us not allow him to
make his approaches even in trifles, that thus we may check him
beforehand in important matters; for it would be the extreme of folly,
if, while he displays such eagerness to destroy our souls, we should
not bring even an equal amount in defense of our own salvation.
I say not this without a cause, but because I fear
lest that wolf be even now standing unseen by us in the midst of the
fold,(6) and some sheep become a prey to him, being led astray from the
flock and from hearkening by its own carelessness and his craft. Were
the wounds(7) sensible, or did the body receive the blows, there would
be no difficulty in discerning his plots; but since the soul is
invisible, and since that it is which receives the wounds, we need
great watchfulness that each may prove himself; for none knoweth the
things of a man as the spirit of a man that is in him. (1 Cor. ii. 11.)
The word is spoken indeed to all, and is offered as a general remedy to
those who need it, but it is the business of every individual hearer to
take what is suited to his complaint. I know not who are sick, I know
not who are well. And therefore I use every sort of argument, and
introduce remedies suited to all maladies,(8) at one time condemning
covetousness, after that touching on luxury, and again
80
on impurity, then composing something in praise of and exhortation to
charity, and each of the other virtues in their turn. For I fear lest
when my arguments are employed on any one subject, I may without
knowing it be treating you for one disease while you are ill of others.
So that if this congregation were but one person, I should not have
judged it so absolutely necessary to make my discourse varied; but
since in such a multitude there are probably also many maladies, I not
unreasonably diversify my teaching, since my discourse will be sure to
attain its object when it is made to embrace you all. For this cause
also Scripture is something multiform,(1) and speaks on ten thousand
matters, because it addresses itself to the nature of mankind in
common, and in such a multitude all the passions of the soul must needs
be; though all be not in each. Let us then cleanse ourselves of these,
and so listen to the divine oracles, and with contrite heart(2) hear
what has been this day read to us.
And what is that? "This beginning of miracles did
Jesus in Cana of Galilee." I told you the other day, that there are
some who say that this is not the beginning. "For what," says one, "if
'Cana of Galilee' be added? This shows that this was 'the
beginning' He made 'in Cana.' "(3) But on these points I would
not venture to assert anything exactly. I before have shown that He
began His miracles after His Baptism, and wrought no miracle before it
i but whether of the miracles done after His Baptism, this or some
other was the first, it seems to me unnecessary to assert positively.
"And manifested forth His glory."
"How?" asks one, "and in what way? For only the
servants, the ruler of the feast, and the bridegroom, not the greater
number of those present, gave heed to what was done." How then did he
"manifest forth His glory"? He manifested it at least for His own part,
and if all present hear not of the miracle at the time, they would hear
of it afterwards, for unto the present time it is celebrated, and has
not been unnoticed. That all did not know it on the same day is clear
from what follows, for after having said that He "manifested forth His
glory," the Evangelist adds,
"And His disciples believed on Him."
His disciples, who even before this regarded Him
with wonder.(4) Seest thou that it was especially necessary to work the
miracles at times when men were present of honest minds, and who would
carefully give heed to what was done? for these would more readily
believe, and attend more exactly to the circumstances. "And how could
He have become known without miracles?" Because His doctrine and
prophetic powers were sufficient to cause wonder in the souls of His
hearers, so that they took heed to what He did with a right
disposition, their minds being already well affected towards Him. And
therefore in many other places the Evangelists say, that He did no
miracle on account of the perversity of the men who dwelt there. (Matt.
xii. 38; ch. xiii. 58, &c.)
Ver. 12. "After this He went down to Capernaum, He,
and His mother, and His brethren, and His disciples; and they continued
there not many days."
Wherefore comes He with "His mother to Capernaum"?
for He hath done no miracle there, and the inhabitants of that city
were not of those who were rightminded towards Him, but of the utterly
corrupt. And this Christ declared when He said, "And thou, Capernaum,
which are exalted to heaven, shall be thrust down to hell." (Luke x.
15.) Wherefore then goes He? I think it was, because He intended a
little after to go up to Jerusalem, that He then went to Capernaum, to
avoid leading about(5) everywhere with Him, His mother and His
brethren. And so, having departed and tarried a little while to honor
His mother, He again commences His miracles after restoring to her home
her who had borne Him. Therefore the Evangelist says, After "not many
days,"
Ver. 13. "He went up to Jerusalem."
He received baptism then a few days before the
passover. But on going up to Jerusalem, what did He, a deed full of
high authority; for He cast out of the Temple those dealers and money
changers, and those who sold doves, and oxen, and sheep, and who passed
their time there for this purpose.
[2.] Another Evangelist writes, that as He cast them
out, He said, Make not my Father's house(6) "a den of thieves," but
this one,
Ver. 16. (" Make not My Father's house) an house of
merchandise."
They do not in this contradict each other, but show
that he did this a second time, and that both these expressions were
not used on the same occasion, but that He acted thus once at the
beginning of His ministry, and again when He had come to the very time
of His Passion. Therefore, (on the latter occasion,) employing more
strong expressions, He spoke of it as(7) (being made) "a den of
thieves," but here at the commencement of His miracles He does not so,
but uses a more gentle rebuke; from
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which it is probable that this took place(1) a second time.
"And wherefore," says one, "did Christ do this same,
and use such severity against these men, a thing which He is nowhere
else seen to do, even when insulted and reviled, and called by them
'Samaritan' and 'demoniac'? for He was not even satisfied with words
only, but took a scourge, and so cast them out." Yes, but it was when
others were receiving benefit, that the Jews accused and raged against
Him; when it was probable that they would have been made savage by His
rebukes, they showed no such disposition towards Him, for they neither
accused nor reviled Him. What say they?
Ver. 18. "What sign showest Thou unto us, seeing
that Thou doest these things?"
Seest thou their excessive malice, and how the
benefits done to others incensed them more (than reproofs)?
At one time then He said, that the Temple was made
by them "a den of thieves," showing that what they sold was gotten by
theft, and rapine, and covetousness, and that they were rich through
other men's calamities; at another, "a house of merchandise," pointing
to their shameless traffickings. "But wherefore did He this?" Since he
was about to heal on the Sabbath day, and to do many such things which
were thought by them transgressions of the Law in order that He might
not seem to do this as though He had come to be some rival God(2) and
opponent of His Father, He takes occasion hence to correct any such
suspicion of theirs. For One who had exhibited so much zeal for the
House was not likely to oppose Him who was Lord of the House, and who
was worshiped in it. No doubt even the former years during which He
lived according to the Law, were sufficient to show His reverence for
the Legislator, and that He came not to give contrary laws; yet since
it was likely that those years were forgotten through lapse of time, as
not having been known to all because He was brought up in a poor and
mean dwelling, He afterwards does this in the presence of all, (for
many were present because the feast was nigh at hand,) and at great
risk. For he did not merely "cast them out," but also "overturned the
tables," and "poured out the money," giving them by this to understand,
that He who threw Himself into danger for the good order of the House
could never despise his Master. Had He acted as He did from hypocrisy,
He should only have advised them; but to place Himself in danger was
very daring. For it was no light thing to offer Himself to the anger of
so many market-folk,(3) to excite against Himself a most brutal mob of
petty dealers by His reproaches and His blows, this was not the action
of a pretender, but of one choosing to suffer everything for the order
of the House.
And therefore not by His actions only, but by His
words, He shows his agreement with the Father;(4) for He saith not "the
Holy House," but "My Father's House." See, He even calls Him, "Father,"
and they are not wroth; they thought He spoke in a general way:(5) but
when He went on and spoke more plainly, so as to set before them the
idea of His Equality, then they become angry.
And what say they? "What sign showest Thou unto us,
seeing that Thou doest these things?" Alas for their utter madness! Was
there need of a sign before they could cease their evil doings, and
free the house of God from such dishonor? and was it not the greatest
sign of His Excellence that He had gotten such zeal for that House? In
fact, the well-disposed(6) were distinguished by this very thing, for
"They," His disciples, it says,
Ver. 17. "Remembered that it is written, The zeal of
thine house hath eaten me up."
But the Jews did not remember the Prophecy, and
said, "What sign showest Thou unto us?" (Ps. lxix. 9), both grieving
that their shameful traffic was cut off, and expecting by these means
to stop Him, and also desiring to challenge Him to a miracle, and to
find fault with what He was doing. Wherefore He will not give them a
sign; and before, when they came and asked Him, He made them the same
answer, "A wicked and adulterous generation seeketh after a sign; and
there shall no sign be given unto it, but the sign of the prophet
Jonas." (Matt. xvi. 4.) Only then the answer was clear, now it is more
ambiguous. This He doth on account of their extreme insensibility; for
He who prevented(7) them without their asking, and gave them signs,
would never when they asked have turned away from them, had He not seen
that their minds were wicked and false, and their intention
treacherous.(8) Think how full of wickedness the question itself was at
the outset. When they ought to have applauded Him for His earnestness
and zeal, when they ought to have been astonished that He cared so
greatly for the House, they reproach Him, saying, that it was lawful to
traffic, and unlawful for any to stop their traffic, except he should
show them a sign. What saith Christ?
Ver. 19. "Destroy this Temple, and in three
days I will raise it up."
Many such sayings He utters which were not
intelligible to His immediate hearers, but which
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were to be so to those that should come after. And wherefore doth He
this? In order that when the accomplishment of His prediction should
have come to pass, He might be seen to have foreknown from the
beginning what was to follow; which indeed was the case with this
prophecy. For, saith the Evangelist,
Ver. 22. "When He was risen from the dead, His
disciples remembered that He had said this; and they believed the
Scripture, and the word which Jesus had said."
But at the time when this was spoken, the Jews were
perplexed as to what it might mean, and cast about to discover, saying,
Ver. 20. "Forty and six years was this Temple in
building, and wilt thou rear it up in three days?"
"Forty and six years," they said, referring to the
latter building, for the former was finished in twenty years' time.
(Ezra vi. 15.)
[3.] Wherefore then did He not resolve the
difficulty and say, "I speak not of that Temple, but of My flesh"? Why
does the Evangelist, writing the Gospel at a later period, interpret
the saying, and Jesus keep silence at the time? Why did He so keep
silence? Because they would not have received His word; for if not even
the disciples were able to understand the saying, much less were the
multitudes. "When," saith the Evangelist, "He was risen from the dead,
then they remembered, and believed the Scripture and His word." There
were two things that hindered(1) them for the time, one the fact of the
Resurrection, the other, the greater question whether He was God(2)
that dwelt within; of both which things He spake darkly when He said,
"Destroy this Temple, and I will rear it up in three days." And this
St. Paul declares to be no small proof of His Godhead, when he writes,
"Declared to be the Son of God with power, according to the Spirit of
holiness, by the Resurrection from the dead." (Rom. i. 4.).
But why doth He both there, and here, and
everywhere, give this for a sign, at one time saying,(8) "When ye have
lifted up the Son of Man, then ye shall know that I Am" (c. viii. 28);
at another, "There shall no sign be given you(4) but the sign of the
prophet Jonas" (Matt. xii. 39); and again in this place, "In three days
I will raise it up"? Because what especially showed that He was not a
mere man, was His being able to set up a trophy of victory over death,
and so quickly to abolish His long enduring tyranny, and conclude that
difficult war. Wherefore He saith, "Then ye shall know." "Then." When?
When after My Resurrection I shall draw (all) the world to Me, then ye
shall know that I did these things as God, and Very Son of God,
avenging the insult offered to My Father.
"Why then, instead of saying, 'What need is there of
"signs" to check evil deeds?' did He promise that He would give them a
sign?" Because by so doing He would have the more exasperated them; but
in this way He rather astonished them. Still they made no answer to
this, for He seemed to them to say what was incredible, so that they
did not stay even to question Him upon it, but passed it by as
impossible. Yet had they been wise, though it seemed to them at the
time incredible, still when He wrought His many miracles they would
then have come and questioned Him, would then have intreated that the
difficulty might be resolved to them; but because they were foolish,
they gave no heed at all to part of what was said, and part they heard
with evil frame of mind. And therefore Christ spoke to them in an
enigmatical way.
The question still remains, "How was it that the
disciples did not know that He must rise from the dead?" It was,
because they had not been vouchsafed the gift of the Spirit; and
therefore, though they constantly heard His discourses concerning the
Resurrection, they understood them not, but reasoned with themselves
what this might be. For very strange and paradoxical was the assertion
that one could raise himself, and would raise himself in such wise. And
so Peter was rebuked, when, knowing nothing about the Resurrection, he
said, "Be it far from Thee." (Matt. xvi. 22.) And Christ did not reveal
it clearly to them before the event, that they might not be offended at
the very outset, being led to distrust His words on account of the
great improbability of the thing, and because they did not yet clearly
know Him, who He was. For no one could help believing what was
proclaimed aloud by facts, while some would probably disbelieve what
was told to them in words. Therefore He at first allowed the meaning of
His words to be concealed; but when by their experience He had verified
His sayings, He after that gave them understanding of His words, and
such gifts of the Spirit that they received them all at once. "He,"
saith Jesus, "shall bring all things to your remembrance." (c. xiv.
26.) For they who in a single night cast off all respect for Him, and
fled from and denied that they even knew Him, would scarcely have
remembered what He had done and said during the whole time, unless they
had enjoyed much grace of the Spirit.
"But," says one, "if they were to hear from the
Spirit, why needed they to accompany Christ when they would not retain
His words?" Be-
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cause the Spirit taught them not, but called to their mind what Christ
had said before; and it contributes not a little to the glory of
Christ, that they were referred to the remembrance of the words He had
spoken to them. At the first then it was of the gift of God that the
grace of the Spirit lighted upon them so largely and abundantly; but
after that, it was of their own virtue that they retained the Gift. For
they displayed a shining life, and much wisdom, and great labors, and
despised this present life, and thought nothing of earthly things, but
were above them all; and like a sort of light-winged eagle, soaring
high by their works; reached(1) to heaven itself, and by these
possessed the unspeakable grace of the Spirit.
Let us then imitate them, and not quench our lamps,
but keep them bright by alms-doing, for so is the light of this fire
preserved. Let us collect the oil into our vessels whilst we are here,
for we cannot buy it when we have departed to that other place, nor can
we procure it elsewhere, save only at the hands of the poor. Let us
therefore collect it thence very abundantly, if, at least, we desire to
enter in with the Bridegroom. But if we do not this, we must remain
without the bridechamber, for it is impossible, it is impossible,
though we perform ten thousand other good deeds, to enter the portals
of the Kingdom without alms-doing. Let us then show forth this very
abundantly, that we may enjoy those ineffable blessings; which may it
come to pass that we all attain, by the grace and lovingkindness of our
Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory,
for ever and ever. Amen.
HOMILY XXIV.
John ii. 23.
" Now when He was in Jerusalem at the
Passover, in the
feast, many believed on Him."
[1.] Of the men of that time some clung to their
error, others laid hold on the truth, while of these last, some having
retained it for a little while again fell off from it. Alluding to
these, Christ compared them to seeds not deeply sown, but having their
roots upon the surface of the earth; and He said that they should
quickly perish. And these the Evangelist has here pointed out to us,
saying,
"When He was in Jerusalem, at the Passover, in the
feast, many believed on Him,(2) when they saw the miracles which He
did."
Ver. 24. "But Jesus did not commit Himself unto
them."
For they were the more perfect(3) among His
disciples, who came to Him not only because of His miracles, but
through His teaching also. The grosser sort the miracles attracted, but
the better reasoners His prophecies and doctrines; and so they who were
taken by His teaching were more steadfast than those attracted by His
miracles. And Christ also called them "blessed," saying, "Blessed are
they that have not seen, and yet have believed." (c. xx. 29.) But that
these here mentioned were not real disciples, the following passage
shows, for it saith, "Jesus did not commit Himself unto them."
Wherefore?
"Because He knew all things,"(4)
Ver. 25. "And needed not that any should testify of
man, for He knew what was in man."
The meaning is of this kind. "He who dwells in men's
hearts, and enters into their thoughts, took no heed of outward words;
and knowing well that their warmth was but for a season, He placed not
confidence in them as in perfect disciples, nor committed all His
doctrines to them as though they had already become firm believers."
Now, to know what is in the heart of men belongs to God alone, "who
hath fashioned hearts one by one" (Ps. xxxiii. 15, LXX.), for, saith
Solomon, "Thou, even Thou only, knowest the hearts" (1 Kings viii. 39);
He therefore needed not witnesses to learn the thoughts of His own
creatures, and so He felt no confidence in them because of their mere,
temporary belief. Men, who know neither the present nor the future,
often tell and entrust all without any reserve to persons who approach
them deceitfully and who shortly will fall off from them; but Christ
did not so, for well He knew all their secret thoughts.
And many such now there are, who have indeed
the name of faith, but are unstable,(5) and easily led away; wherefore
neither now doth Christ commit Himself to them, but concealeth from
them many things; and just as we do not place confidence in mere
acquaintances but in real friends, so also doth Christ. Hear what He
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saith to His disciples, "Henceforth I call you not servants, ye are My
friends." (c. xv. 14, 15.) Whence is this and why? "Because all
things that I have heard of My Father I have made known unto you." And
therefore He gave no signs to the Jews who asked for them, because they
asked tempting Him. Indeed the asking for signs is a practice of
tempters both then and now; for even now there are some that seek them
and say, "Why do not miracles take place also at this present time?" If
thou art faithful, as thou oughtest to be, and lovest Christ as thou
oughtest to love Him, thou hast no need of signs, they are given to the
unbelievers. "How then," asks one, "were they not given to the Jews?"
Given they certainly were; and if there were times when though they
asked they did not receive them, it was because they asked them not
that they might be delivered from their unbelief, but in order the more
to confirm their wickedness.
Chap. iii. 1, 2. "And there was a man of the
Pharisees, named Nicodemus. The same came to Jesus by night."
This man appears also in the middle of the Gospel,
making defense for Christ; for he saith, "Our law judgeth no man(1)
before it hear him" (c. vii. 51); and the Jews in anger replied to him,
"Search and look, for out of Galilee ariseth no prophet." Again after
the crucifixion he bestowed great care upon the burial of the Lord's
body: "There came also," saith the Evangelist, "Nicodemus, which came
to the Lord(2) by night, and brought a mixture of myrrh and aloes,
about an hundred pound weight." (c. xix. 39.) And even now he was
disposed towards Christ,(3) but not as he ought, nor with proper
sentiments respecting Him, for he was as yet entangled in Jewish
infirmity. Wherefore he came by night, because he feared to do so by
day. Yet not for this did the merciful God reject or rebuke him, or
deprive him of His instruction, but even with much kindness conversed
with him and disclosed to him very exalted doctrines enigmatically
indeed, but nevertheless He disclosed them. For far more deserving of
pardon was he than those who acted thus through wickedness. They are
entirely without excuse; but he, though he was liable to condemnation,
yet was not so to an equal degree. "How then does the Evangelist say
nothing of the kind concerning him?" He has said in another place, that
"of the rulers also many believed on Him, but because of the Jews(4)
they did not confess (Him), lest they should be put out of the
synagogue" (c. xii. 42); but here he has implied the whole by
mentioning his coming "by night." What then saith Nicodemus?
"Rabbi, we know that Thou art a Teacher come from
God: for no man can do the miracles that Thou doest, except God be with
him."
[2.] Nicodemus yet lingers(5) below, has yet human
thoughts concerning Him, and speaks of Him as of a Prophet, imagining
nothing great from His miracles. "We know," he says, "that Thou art a
Teacher come from God." "Why then comest thou by night and secretly, to
Him that speaketh the things of God, to Him who cometh from God? Why
conversest thou not with Him openly?" But Jesus said nothing like this
to him, nor did He rebuke him; for, saith the Prophet, "A bruised reed
shall He not break, and smoking flax shall he not quench; He shall not
strive nor cry" (Isa. xlii. 2, 3; as quoted Matt. xii. 19, 20): and
again He saith Himself, "I came not to condemn the world, but to save
the world." (c. xii. 47.)
"No man can do these miracles, except God be with
him."
Still here Nicodemus speaks like the heretics, in
saying, that He hath a power working within Him,(6) and hath need of
the aid of others to do as He did. What then saith Christ? Observe His
exceeding condescension. He refrained for a while from saying, "I need
not the help of others, but do all things with power, for I am the Very
Son of God, and have the same power as My Father," because this would
have been too hard for His hearer; for I say now what I am always
saying, that what Christ desired was, not so much for a while to reveal
His own Dignity, as to persuade men that He did nothing contrary to His
Father. And therefore in many places he appears in words confined by
limits,(7) but in His actions He doth not so. For when He worketh a
miracle, He doth all with power, saying, "I will, be thou clean."
(Matt. viii. 3.) "Talitha, arise." (Mark v. 41; not verbally quoted.)
"Stretch forth thy hand." (Mark iii. 5.) "Thy sins be forgiven thee."
(Matt. ix. 2.) "Peace, be still." (Mark iv. 39.) "Take up thy bed, and
go unto thine house." (Matt. ix. 6.) "Thou foul spirit, I say unto
thee, come out of him." (Mark ix. 25; not verbally quoted.) "Be it unto
thee even as thou wilt." (Matt. xv. 28.) "If any one say (aught) unto
you, ye shall say, The Lord hath need of him." (Mark xi. 3.) "This day
shall thou be with Me in Paradise." (Luke xxiii. 43.) "Ye have heard
that it was said by them of old time, Thou shall not kill; but I say
unto you, that whosoever is angry with his brother without a cause,
shall be in danger of the judgment." (Matt. v. 21, 22.) "Come ye after
Me, and I will make you fishers of men." (Mark i. 17.) And everywhere
we observe that His authority is great; for in His actions no one
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could find fault with what was done. How was it possible? Had His words
not come to pass, nor been accomplished as He commanded, any one might
have said that they were the commands of a madman; but since they did
come to pass, the reality of their accomplishment stopped men's mouths
even against their will. But with regard to His discourses, they might
often in their insolence charge Him with madness. Wherefore now in the
case of Nicodemus, He utters nothing openly, but by dark sayings leads
him up from his low thoughts, teaching him, that He has sufficient
power in Himself to show forth miracles; for that His Father begat Him
Perfect and All-sufficient, and without any imperfection.
But let us see how He effects this. Nicodemus saith,
"Rabbi, we know that Thou art a Teacher come from God, for no man can
do the miracles that Thou doest, except God be with him." He thought he
had said something great when he had spoken thus of Christ. What then
saith Christ? To show that he had not yet set foot even on the
threshold of right knowledge, nor stood in the porch, but was yet
wandering somewhere without the palace, both he and whoever else should
say the like, and that he had not so much as glanced towards true
knowledge when he held such an opinion of the Only-Begotten, what saith
He?
Ver. 3. "Verily, verily, I say unto thee, Except a
man be born again, he cannot see the Kingdom of God."
That is, "Unless thou art born again and receivest
the right doctrines, thou art wandering somewhere without, and art far
from the Kingdom of heaven." But He does not speak so plainly as this.
In order to make the saying less hard to bear, He does not plainly
direct it at him, but speaks indefinitely, "Except a man be born
again": all but saying, "both thou and any other, who may have such
opinions concerning Me, art somewhere without the Kingdom." Had He not
spoken from a desire to establish this, His answer would have been
suitable to what had been said. Now the Jews, if these words had been
addressed to them, would have derided Him and departed; but Nicodemus
shows here also his desire of instruction.(1) And this is why in many
places Christ speaks obscurely, because He wishes to rouse His hearers
to ask questions, and to render them more attentive. For that which is
said plainly often escapes the hearer, but what is obscure renders him
more active and zealous. Now what He saith, is something like
this: "If thou art not born again, if thou partakest not of the Spirit
which is by the washing(2) of Regeneration, thou canst not have a right
opinion of Me, for the opinion which thou hast is not spiritual, but
carnal."(3) (Tit. iii. 5.) But He did not speak thus, as refusing to
confound(4) one who had brought such as he had, and who had spoken to
the best of his ability; and He leads him unsuspectedly up to greater
knowledge, saying, "Except a man be born again." The word "again,"(5)
in this place, some understand to mean "from heaven," others, "from the
beginning." "It is impossible," saith Christ, "for one not so born to
see the Kingdom of God"; in this pointing to Himself, and declaring
that there is another beside the natural sight, and that we have need
of other eyes to behold Christ. Having heard this,
Ver. 4. "Nicodemus saith, How can a man be born when
he is old?"
Callest thou Him "Master," sayest thou that He is
"come from God," and yet receivest thou not His words, but usest to thy
Teacher a manner of speaking which expresses(6) much perplexity? For
the "How," is the doubting question of those who have no strong belief,
but who are yet of the earth. Therefore Sarah laughed when she had
said, "How?" And many others having asked this question, have fallen
from the faith.
[3.] And thus heretics continue in their heresy,
because they frequently make this enquiry, saying, some of them, "How
was He begotten?" others, "How was He made flesh?" and subjecting that
Infinite Essence to the weakness of their own reasonings.(7) Knowing
which, we ought to avoid this unseasonable curiosity, for they who
search into these matters shall, without learning the "How," fall away
from the right faith. On this account Nicodemus, being in doubt,
enquires the manner in which this can be, (for he understood that the
words spoken referred to himself,) is confused, and dizzy,(8) and in
perplexity, having come as to a man, and hearing more than man's words,
and such as no one ever yet had heard; and for a while he rouses
himself at the sublimity of the sayings, but yet is in darkness, and
unstable, borne about in every direction, and continually falling away
from the faith. And therefore he perseveres in proving the
impossibility, so as to provoke Him to clearer teaching.
"Can a man," he saith, "enter into his mother's
womb, and be born?"
Seest thou how when one commits spiritual things to
his own reasonings, he speaks ridiculously, seems to be trifling, or to
be drunken, when he pries into what has been said beyond what seems
good to God, and admits not the submission
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of faith? Nicodemus heard of the spiritual Birth, yet perceived it not
as spiritual, but dragged down the words to the lowness of the flesh,
and i made a doctrine so great and high depend upon physical
consequence. And so he invents frivolities, and ridiculous
difficulties. Wherefore Paul said, "The natural(1) man receiveth not
the things of the Spirit." (1 Cor. ii. 14.) Yet even in this he
preserved his reverence for Christ, for he did not mock at what had
been said, but, deeming it impossible, held his peace. There were two
difficulties; a Birth of this kind, and the Kingdom; for neither had
the name of the Kingdom ever been heard among the Jews, nor of a Birth
like this. But he stops for a while at the first, which most
astonished(2) his mind.
Let us then, knowing this, not enquire into things
relating to God by reasoning, nor bring heavenly matters under the rule
of earthly consequences, nor subject them to the necessity of nature;
but let us think of all reverently, believing as the Scriptures have
said; for the busy and curious person gains nothing, and besides not
finding what he seeks, shall suffer extreme punishment. Thou hast
heard, that (the Father) begat (the Son): believe what thou hast heard;
but do ask not, "How," and so take away the Generation; to do so would
be extreme folly. For if this man, because, on hearing of a Generation,
not that ineffable GENERATION, but this which is by grace, he conceived
nothing great concerning it, but human and earthly thoughts, was
therefore darkened and in doubt, what punishment must they deserve, who
are busy and curious about that most awful GENERATION, which transcends
all reason and intellect? For nothing causes such dizziness(3) as human
reasoning, all whose words are of earth, and which cannot endure to be
enlightened from above. Earthly reasonings are full of mud, and
therefore need we streams from heaven, that when the mud has settled,
the clearer portion may rise and mingle with the heavenly lessons; and
this comes to pass, when we present an honest soul and an upright life.
For certainly it is possible for the intellect to be darkened, not only
by unseasonable curiosity, but also by corrupt manners; wherefore Paul
hath said to the Corinthians, "I have fed you with milk, and not with
meat; for hitherto ye were not able to bear it, neither yet now are ye
able, for ye are yet carnal; for whereas there is among you envying,
and strife, and divisions, are ye not carnal?" (1 Cor. iii. 2.) And
also in the Epistle to the Hebrews, and in many places, one may see
Paul asserting that this is the cause of evil doctrines; for that the
soul possessed by passions(4) cannot behold anything great or noble,
but as if darkened by a sort of film(5) suffers most grievous
dimsightedness.
Let us then cleanse ourselves, let us kindle the
light of knowledge, let us not sow among thorns. What the thorns are,
ye know, though we tell you not; for often ye have heard Christ call
the cares of this present life, and the deceitfulness of riches, by
this name. (Matt. xiii. 22.) And with reason. For as thorns are
unfruitful, so are these things; as thorns tear those that handle them,
so do these passions; as thorns are readily caught by the fire, and
hateful by the husbandman, so too are the things of the world; as in
thorns, wild beasts, and snakes, and scorpions hide themselves, so do
they in the deceitfulness of riches. But let us kindle the fire of the
Spirit, that we may consume the thorns, and drive away the beasts, and
make the field clear for the husbandman; and after cleansing it, let us
water it with the streams of the Spirit, let us plant the fruitful
olive, that most kindly of trees, the evergreen, the light-giving, the
nutritious, the wholesome. All these qualities hath almsgiving, which
is, as it were, a seal on(6) those that possess it. This plant not even
death when it comes causes to wither, but ever it stands enlightening
the mind, feeding the sinews(7) of the soul, and rendering its strength
mightier. And if we constantly possess it, we shall be able with
confidence to behold the Bridegroom, and to enter into the bridal
chamber; to which may we all attain, through the grace and
lovingkindness of our Lord Jesus Christ, with whom to the Father and
the Holy Ghost be glory, for ever and ever. Amen.
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HOMILY XXV.
JOHN iii. 5.
"Verily I say unto thee, Except a man be born of
water and of the Spirit, he cannot enter into the Kingdom of God."
[1.] LITTLE children who go daily to their teachers
receive their lessons, and repeat(1) them, and never cease from this
kind of acquisition, but sometimes employ nights as well as days, and
this they are compelled(2) to do for perishable and transient things.
Now we do not ask of you who are come to age such toil as you require
of your children; for not every day, but two days only in the week do
we exhort you to hearken to our words, and only for a short portion of
the day, that your task may be an easy one. For the same reason also we
divide(3) to you in small portions what is written in Scripture, that
you may be able easily to receive and lay them up in the storehouses of
your minds, and take such pains to remember them all, as to be able
exactly to repeat them to others yourselves, unless any one be sleepy,
and dull, and more idle than a little child.
Let us now attend to the sequel of what has been
before said. When Nicodemus fell into error and wrested the words of
Christ to the earthly birth, and said that it was not possible for an
old man to be born again, observe how Christ in answer more clearly
reveals the manner of the Birth, which even thus had difficulty for the
carnal enquirer, yet still was able to raise the hearer from his low
opinion of it. What saith He? "Verily I say unto thee, Except a
man be born of water and of the Spirit, he cannot enter into the
Kingdom of God." What He declares is this: "Thou sayest that it is
impossible, I say that it is so absolutely possible as to be necessary,
and that it is not even possible otherwise to be saved." For necessary
things God hath made exceedingly easy also. The earthly birth which is
according to the flesh, is of the dust, and therefore heaven(4) is
walled against it, for what hath earth in common with heaven? But that
other, which is of the Spirit, easily unfolds to us the arches(5)
above. Hear, ye as many as are unilluminated,(6) shudder, groan,
fearful is the threat, fearful the sentence.(7) "It is not (possible),"
He saith, "for one not born of water and the Spirit, to enter into the
Kingdom of heaven"; because he wears the raiment of death, of cursing,
of perdition, he hath not yet received his Lord's token,(8) he is a
stranger and an alien, he hath not the royal watchword. "Except," He
saith, "a man be born of water and of the Spirit, he cannot enter into
the Kingdom of heaven."
Yet even thus Nicodemus did not understand. Nothing
is worse than to commit spiritual things to argument; it was this that
would not suffer him to suppose anything sublime and great. This is why
we are called faithful, that having left the weakness of human
reasonings below,(3) we may ascend to the height of faith, and commit
most of our blessings to her(10) teaching;(11) and if Nicodemus had
done this, the thing would not have been thought by him impossible.
What then doth Christ? To lead him away from his groveling imagination,
and to show that He speaks not of the earthly birth, He saith, "Except
a man be born of water and of the Spirit: he cannot enter into the
Kingdom of heaven." This He spoke, willing to draw him to the faith by
the terror of the threat, and to persuade him not to deem the thing
impossible, and taking pains to move him from his imagination as to the
carnal birth. "I mean," saith He, "another Birth, O Nicodemus. Why
drawest thou down the saying to earth? Why subjectest thou the matter
to the necessity of nature? This Birth is too high for such pangs as
these; it hath nothing in common with you; it is indeed called 'birth,'
but in name only has it aught in common, in reality it is different.
Remove thyself from that which is common and familiar; a different kind
of childbirth bring I into the world; in another manner will I have men
to be generated: I have come to bring a new manner of Creation. I
formed (man) of earth and water; but that which was formed was
unprofitable, the vessel was wrenched awry;(12) I will no more form
them of earth and water, but 'of water' and 'of the Spirit.' "
And if any one asks, "How of water?" I also will
ask, How of earth? How was the clay separated into different parts? How
was the material uniform, (it was earth only,) and the things made from
it, various and of every kind? Whence are the bones, and sinews, and
arteries, and veins? Whence the membranes, and vessels of the organs,
the cartilages, the
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tissues, the liver, spleen, and heart? whence the skin, and blood, and
mucus, and bile? whence so great powers, whence such varied colors?
These belong not to earth or clay. How does the earth, when it receives
the seeds, cause them to shoot, while the flesh receiving them wastes
them? How does the earth nourish what is put into it, while the flesh
is nourished by these things, and does not nourish them? The earth, for
instance, receives water, and makes it wine; the flesh often receives
wine, and changes it into water. Whence then is it clear that these
things are formed of earth, when the nature of the earth is, according
to what has been said;(1) contrary to that of the body? I cannot
discover by reasoning, I accept it by faith only. If then things which
take place daily, and which we handle, require faith, much more do
those which are more mysterious and more spiritual than these. For as
the earth, which is soulless and motionless, was empowered by the will
of God, and such wonders were worked in it; much more when the Spirit
is present with the water, do all those things so strange and
transcending reason, easily take place.
[2.] Do not then disbelieve these things, because
thou seest them not; thou dost not see thy soul, and yet thou believest
that thou hast a soul, and that it is a something different besides(2)
the body.
But Christ led him not in by this example, but by
another; the instance of the soul, though it is incorporeal, He did not
adduce for that reason, because His hearer's disposition was as yet too
dull. He sets before him another, which has no connection with the
density of solid bodies, yet does not reach so high as to the
incorporeal natures; that is, the movement of wind. He begins at first
with water, which is lighter than earth, but denser than air. And as in
the beginning earth was the subject material,(3) but the whole(4) was
of Him who molded it; so also now water is the subject material, and
the whole(5) is of the grace of the Spirit: then, "man became a living
soul," (Gen. ii. 7); now he becomes "a quickening Spirit." But great is
the difference between the two. Soul affords not life to any other than
him in whom it is; Spirit not only lives, but affords life to others
also. Thus, for instance, the Apostles even raised the dead. Then, man
was formed last, when the creation had been accomplished; now, on the
contrary, the new man is formed before the new creation; he is
born first, and then the world is fashioned anew. (1 Cor. xv. 45.) And
as in the beginning He formed him entire, so He creates him entire now.
Then He said, "Let us make for him a help" (Gen. ii. 18, LXX.), but
here He said nothing of the kind. What other help shall he need, who
has received the gift of the Spirit? What further need of assistance
has he, who belongs to(6) the Body of Christ? Then He made man in the
image of God, now He hath united 7 him with God Himself; then He bade
him rule over the fishes and beasts, now He hath exalted our
first-fruits above the heavens; then He gave him a garden for his
abode,(8) now He hath opened heaven to us; then man was formed on the
sixth day, when the world(9) was almost finished; but now on the first,
at the very beginning, at the time when light was made before. From all
which it is plain, that the things accomplished belonged to(10) another
and a better life, and to a condition(11) having no end.
The first creation then, that of Adam, was from
earth; the next, that of the woman, from his rib; the next, that of
Abel, from seed; yet we cannot arrive at the comprehension of(12) any
one of these, nor prove the circumstances by argument, though they are
of a most earthly nature;(13) how then shall we be able to give account
of the unseen(14) generation(15) by Baptism, which is far more exalted
than these, or to require arguments(16) for that strange and marvelous
Birth?(17) Since even Angels stand by while that Generation takes
place, but they could not tell the manner of that marvelous working,
they stand by only, not performing anything, but beholding what takes
place. The Father, the Son, and the Holy Ghost, worketh all. Let us
then believe the declaration of God; that is more trustworthy than
actual seeing. The sight often is in error, it is impossible that God's
Word should fail; let us then believe it; that which called the things
that were not into existence may well be trusted when it speaks of
their nature. What then says it? That what is effected is A GENERATION.
If any ask, "How," stop his mouth with the decclaration of God,(18)
which is the strongest and a plain proof. If any enquire, "Why is water
included?" let us also in return ask, "Wherefore was earth employed at
the beginning in the creation of man?" for that it was possible for God
to make man without earth, is quite plain to every one. Be not then
over-curious.
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That the need of water is absolute and
indispensable,(1) you may learn in this way. On one occasion, when the
Spirit had flown down before the water was applied, the Apostle did not
stay at this point, but, as though the water were necessary and not
superfluous, observe what he says; "Can any man forbid water, that
these should not be baptized, which have received the Holy Ghost as
well as we?" (Acts x. 47.)
What then is the use of the water? This too I will
tell you hereafter, when I reveal to you the hidden mystery.(2) There
are also other points of mystical teaching connected with the matter,
but for the present I will mention to you one out of many. What is this
one? In Baptism are fulfilled the pledges of our covenant with God;(3)
burial and death, resurrection and life; and these take place all at
once. For when we immerse our heads in the water, the old man is buried
as in a tomb below, and wholly sunk forever;(4) then as we raise them
again, the new man rises in its stead.(5) As it is easy for us to dip
and to lift our heads again, so it is easy for God to bury the old man,
and to show forth the new. And this is done thrice, that you may learn
that the power of the Father, the Son, and the Holy Ghost fulfilleth
all this. To show that what we say is no conjecture, hear Paul saying,
"We are buried with Him by Baptism into death": and again, "Our old man
is crucified with Him": and again, "We have been planted together in
the likeness of His death." (Rom. vi. 4, 5, 6.) And not only is Baptism
called a "cross," but the "cross" is called "Baptism." "With the
Baptism," saith Christ, "that I am baptized withal shall ye be
baptized" (Mark x. 39): and, "I have a Baptism to be baptized with"
(Luke xii. 50) (which ye know not); for as we easily dip and lift our
heads again, so He also easily died and rose again when He willed or
rather much more easily, though He tarried the three days for the
dispensation of a certain mystery.
[3.] Let us then who have been deemed worthy of such
mysteries show forth a life worthy of the Gift, that is, a most
excellent conversation;(6) and do ye who have not yet been deemed
worthy, do all things that you may be so, that we may be one body, that
we may be brethren. For as long as we are divided in this respect,
though a man be father, or son, or brother, or aught else, he is no
true kinsman, as being cut off from that relationship which is from
above. What advantageth it to be bound by the ties of earthly family,
if we are not joined by those of the spiritual? what profits nearness
of kin on earth, if we are to be strangers in heaven? For the
Catechumen is a stranger to the Faithful. He hath not the same Head, he
hath not the same Father, he hath not the same City, nor Food, nor
Raiment, nor Table, nor House, but all are different; all are on earth
to the former, to the latter all are in heaven. One has Christ for his
King; the other, sin and the devil; the food(7) of one is Christ, of
the other, that meat which decays and perishes; one has worms' work for
his raiment, the other the Lord of angels; heaven is the city of one,
earth of the other. Since then we have nothing in common, in what, tell
me, shall we hold communion? Did we remove the same pangs,(8) did we
come forth from the same womb? This has nothing to do with that most
perfect relationship. Let us then give diligence that we may become
citizens of the city which is above. How long do we tarry over the
border,(9) when we ought to reclaim our ancient country? We risk no
common danger; for if it should come to pass, (which God forbid!) that
through the sudden arrival of death we depart hence uninitiated,(10)
though we have ten thousand virtues, our portion will be no other than
hell, and the venomous worm, and fire unquenchable, and bonds
indissoluble. But God grant that none of those who hear these words
experience that punishment! And this will be, if having been deemed
worthy of the sacred mysteries, we build upon that foundation gold, and
silver, and precious stones; for so after our departure hence we shall
be able to appear in that place rich, when we leave not our riches
here, but transport them to inviolable treasuries by the hands of the
poor, when we lend to Christ. Many are our debts there, not of money,
but of sins; let us then lend Him our riches, that we may receive
pardon for our sins; for He it is that judgeth. Let us not neglect Him
here when He hungereth, that He may ever feed us there. Here let us
clothe Him, that He leave us not bare of the safety which is from Him.
If here we give Him drink, we shall not with the rich man say, "Send
Lazarus, that with the tip of his finger he may drop water on my
broiling(11) tongue." If here we receive Him into our house, there He
will prepare many mansions for us; if we go to Him in prison, He too
will free us from our bonds; if we take Him in when He is a stranger,
He will not suffer us to be strangers to the Kingdom of heaven, but
will give us a portion in the City which is above; if we visit Him when
He is sick, He also will quickly deliver us from our infirmities.
Let us then, as receiving great things though
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we give but little, still give the little that we may gain the great.
While it is yet time, let us sow, that we may reap. When the winter
overtakes us, when the sea is no longer navigable, we are no longer
masters of this traffic. But when shall the winter be? When that great
and manifest Day is at hand. Then we shall cease to sail this great and
broad sea, for such the present life resembles. Now is the time of
sowing, then of harvest and of gain. If a man puts not in his seed at
seed time and sows in harvest, besides that he effects nothing, he will
be ridiculous. But if the present is seed time, it follows that it is a
time not for gathering together, but for scattering; let us then
scatter, that we may gather in, and not seek to gather in now, lest we
lose our harvest; for, as I said, this season summons us to sow, and
spend, and lay out, not to collect and lay by. Let us not then give up
the opportunity, but let us put in abundant seed, and spare none of our
stores, that we may receive. them again with abundant recompense,
through the grace and lovingkindness of our Lord Jesus Christ, with
whom to the Father and the Holy Ghost be glory, world without end. Amen.
HOMILY XXVI.
JOHN iii. 6.
"That which is born of the flesh is flesh: and that which is born of
the Spirit is spirit."
[1.] GREAT mysteries are they, of which the
Only-begotten Son of God has counted us worthy; great, and such as we
were not worthy of, but such as it was meet for Him to give. For if one
reckon our desert, we were not only unworthy of the gift, but also
liable to punishment and vengeance; but He, because He looked not to
this, not only delivered us from punishment, but freely gave us a life
much more bright(1) than the first, introduced us into another world,
made us another creature; "If any man be in Christ," saith Paul, "he is
a new creature." (2 Cor. v. 17.) What kind of "new creature"? Hear
Christ Himself declare; "Except a man be born of water and of the
Spirit, he cannot enter into the Kingdom of God." Paradise was
entrusted to us, and we were shown unworthy to dwell even there, yet He
hath exalted us to heaven. In the first things we were found
unfaithful, and He hath committed to us greater; we could not refrain
from a single tree, and He hath provided for us the delights(2) above;
we kept not our place in Paradise, and He hath opened to us the doors
of heaven. Well said Paul, "O the depth of the riches, both of the
wisdom and knowledge of God!" (Rom. xi. 33.) There is no longer a
mother, or pangs, or sleep, or coming together, and embracings of
bodies; henceforth all the fabric(3) of our nature is framed above, of
the Holy Ghost and water. The water is employed, being made the Birth
to him who is born; what the womb is to the embryo, the water is to the
believer; for in the water he is fashioned and formed. At first it was
said, "Let the waters bring forth the creeping things that have life"
(Gen. i. 20, LXX.); but from the time that the Lord entered the streams
of Jordan, the water no longer gives forth the "creeping thing that
hath life," but reasonable and Spirit-bearing souls; and what has been
said of the sun, that he is "as a bridegroom coming out of his chamber"
(Ps. xviii. 6), we may now rather say of the faithful, for they send
forth rays far brighter than he. That which is fashioned in the womb
requires time, not so that in water, but all is done in a single
moment. Here our life is perishable, and takes its origin from the
decay of other bodies; that which is to be born comes slowly, (for such
is the nature of bodies, they acquire perfection by time,) but it is
not so with spiritual things. And why? Because the things made are
formed perfect from the beginning.
When Nicodemus still hearing these things was
troubled, see how Christ partly opens to him the secret of this
mystery, and makes that clear which was for a while obscure to him.
"That which is born," saith He, "of the flesh is flesh; and that which
is born of the Spirit is spirit." He leads him away from all the things
of sense. i and suffers him not vainly to pry into the mysteries
revealed with his fleshly eyes; "We speak not," saith He, "of flesh,
but of Spirit, O Nicodemus," (by this word He directs him heavenward
for a while,) "seek then nothing relating to things of sense; never can
the Spirit appear to those eyes, think not that the Spirit bringeth
forth the flesh." "How then," perhaps one may ask, "was the Flesh of
the Lord brought forth?" Not of the Spirit only, but of flesh; as Paul
de-
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clares, when he says, "Made of a woman, made under the Law" (Gal iv.
4); for the Spirit fashioned Him not indeed out of nothing, (for what
need was there then of a womb?) but from the flesh of a Virgin. How, I
cannot explain unto you; yet it was done, that no one might suppose
that what was born is alien to our nature. For if even when this has
taken place there are some who disbelieve in such a birth, into what
impiety would they not have fallen had He not partaken of the Virgin's
flesh.
"That which is born(1) of the Spirit is spirit."
Seest thou the dignity of the Spirit? It appears performing the work of
God; for above he said of some, that, "they were begotten of God," (c.
i. 13,) here He saith, that the Spirit begetteth them.
"That which is born of the Spirit is spirit." His
meaning is of this kind; "He that is born(2) of the Spirit is
spiritual." For the Birth which He speaks of here is not that according
to essence,(3) but according to honor and grace. Now if the Son is so
born also, in what shall He be superior to men so born? And how is He
Only-begotten? For I too am born of God though not of His Essence, and
if He also is not of His Essence, how in this respect does He differ
from us? Nay, He will then be found to be inferior to the Spirit; for
birth of this kind is by the grace of the Spirit. Needs He then the
help of the Spirit that He may continue a Son? And in what do these
differ from Jewish doctrines?
Christ then having said, "He that is born of the
Spirit is spirit," when He saw him again confused, leads His
discourse to an example from sense, saying,
Ver. 7, 8. "Marvel not that I said unto thee, Ye
must be born again.(4) The wind bloweth where it listeth."
For by saying, "Marvel not," He indicates the
confusion of his soul, and leads him to something lighter than body. He
had already led him away from fleshly things, by saying, "That which is
born of the Spirit is spirit"; but when Nicodemus knew not what "that
which is born of the Spirit is spirit" meant, He next carries him to
another figure, not bringing him to the density of bodies, nor yet
speaking of things purely incorporeal, (for had he heard he could not
have received this,) but having found a something between what is and
what is not body, namely, the motion of the wind, He brings him to that
next. And He saith of it,
"Thou hearest the sound thereof, but canst not tell
whence it cometh, and whither it goeth."
Though He saith, "it bloweth where it
listeth," He saith it not as if the wind had any power of choice,
but declaring that its natural motion cannot be hindered, and is with
power. For Scripture knoweth how to speak thus of things without life,
as when it saith, "The creature was made subject to vanity, not
willingly." (Rom. viii. 20.) The expression therefore, "bloweth where
it listeth," is that of one who would show that it cannot be
restrained, that it is spread abroad everywhere, and that none can
hinder its passing hither and thither, but that it goes abroad with
great might, and none is able to turn aside its violence.
[2.] "And thou hearest its voice,"(5) (that is, its
rustle, its noise,) "but canst not tell whence it cometh, and whither
it goeth; so is every one that is born of the Spirit."
Here is the conclusion of the whole matter. "If,"
saith He, "thou knowest not how to explain the motion nor the
path of this wind(6) which thou perceivest by hearing and touch, why
art thou over-anxious about the working of the Divine Spirit, when thou
understandest not that of the wind, though thou hearest its voice?" The
expression, "bloweth where it listeth," is. also used to establish the
power of the Comforter; for if none can hold the wind, but it moveth
where it listeth, much less will the laws of nature, or limits of
bodily generation, or anything of the like kind, be able to restrain
the operations of the Spirit.
That the expression, "thou hearest its voice," is
used respecting the wind, is clear from this circumstance; He would
not, when conversing: with an unbeliever and one unacquainted with the
operation of the Spirit, have said, "Thou hearest its voice." As then
the wind is not visible, although it utters a sound, so neither is the
birth of that which is spiritual visible to our bodily eyes; yet the
wind is a body, although a very subtle one; for whatever is the object
of sense is body. If then you do not complain because you cannot see
this body, and do not on this account disbelieve, why do you, when you
hear of "the Spirit," hesitate and demand such exact accounts, although
you act not so in the case of a body? What then doth Nicodemus? still
he continues in his low Jewish opinion, and that too when so clear an
example has been mentioned to him. Wherefore when he again says
doubtingly,
Ver. 9, 10. "How can these things be?" Christ now
speaks to him more chidingly; "Art thou a master in Israel, and knowest
not these things?"
Observe how He nowhere accuses the man of
wickedness, but only of weakness and simplicity. "And what," one may
ask, "has this birth in common with Jewish matters?" Tell
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me rather what has it that is not in common with them? For the
first-created man, and the woman formed from his side, and the barren
women, and the things accomplished by water, I mean what relates to the
fountain on which Elisha made the iron tool to swim, to the Red Sea
which the Jews passed over, to the pool which the Angel troubled, to
Naaman the Syrian who was cleansed in Jordan, all these proclaimed
beforehand, as by a figure, the Birth and the purification which were
to be. And the words of the Prophet allude to the manner of this Birth,
as, "It shall be announced unto the Lord a generation which cometh, and
they shall announce His righteousness unto a people that shall be born,
whom the Lord hath made" (Ps. xxii. 30; xxx. 31, LXX.); and, "Thy youth
shall be renewed as an eagle's" (Ps. ciii. 5, LXX.); and, "Shine, O
Jerusalem; behold, Thy King cometh!" (Isa. lx. 1; Zech. ix. 9); and,
"Blessed are they whose iniquities are forgiven." (Ps. xxxii. I, LXX.)
Isaac also was a type of this Birth. For tell me, Nicodemus, how was he
born? was it according to the law of nature? By no means; the mode of
his generation was midway between this of which we speak and the
natural; the natural, because he was begotten by cohabitation; the
other, because he was begotten not of blood,(1) (but by the will of
God.) I shall show that these figures(2) proclaimed beforehand not only
this birth, but also that from the Virgin. For, because no one would
easily have believed that a virgin could bear a child, barren women
first did so, then such as were not only barren, but aged also. That a
woman should be made from a rib was indeed far more wonderful than that
the barren should conceive; but because that was of early and old time,
another figure, new and fresh, was given, that of the barren women; to
prepare the way for belief in the Virgin's travail. To remind him then
of these things, Jesus said, "Art thou a master in Israel, and knowest
not these things?"
Ver. 11. "We speak that We do know, and testify that
We have seen, and none receiveth(3) Our witness."
This He added, making His words credible by another
argument, and condescending in His speech to the other's infirmity.
[3.] And what is this that He saith, "We speak that
We do know, and testify that We have seen"? Because with us the sight
is the most trustworthy of the senses, and if we desire to gain a
person's belief, we speak thus, that we saw it with our eyes, not that
we know it by hearsay; Christ therefore speaks to him rather after the
manner of men, gaining belief for His words by this means also. And
that this is so, and that He desires to establish nothing else, and
refers not to sensual vision, is clear from this; after saying, "That
which is born of the flesh is flesh; and that which is born of the
Spirit is spirit," He adds, "We speak that we do know, and testify that
we have seen." Now this (of the Spirit) was not yet born(4); how then
saith He, "what we have seen"? Is it not plain that He speaks of a
knowledge not otherwise than exact?
"And none receiveth our witness." The expression "we
know," He uses then either concerning Himself and His Father, or
concerning Himself alone; and "no man receiveth," is the expression not
of one displeased, but of one who declares a fact: for He said not,
"What can be more senseless than you who receive not what is so exactly
declared by us?" but displaying all gentleness, both by His works and
His words, He uttered nothing like this; mildly and kindly He foretold
what should come to pass, so guiding us too to all gentleness, and
teaching us when we converse with any and do not persuade them, not to
be annoyed or made savage; for it is impossible for one out of temper
to accomplish his purpose, he must make him to whom he speaks still
more incredulous. Wherefore we must abstain from anger, and make our
words in every way credible by avoiding not only wrath, but also loud
speaking(5) for loud speaking is the fuel of passion.
Let us then bind(6) the horse, that we may subdue
the rider; let us clip the wings of our wrath, so the evil shall no
more rise to a height. A keen passion is anger, keen, and skillful to
steal our souls; therefore we must on all sides guard against its
entrance. It were strange that we should be able to tame wild beasts,
and yet should neglect our own savage minds. Wrath is a fierce fire, it
devours all things; it harms the body, it destroys the soul, it makes a
man deformed(7) and ugly to look upon; and if it were possible for an
angry person to be visible to himself at the time of his anger, he
would need no other admonition, for nothing is more displeasing than an
angry countenance. Anger is a kind of drunkenness, or rather it is more
grievous than drunkenness, and more pitiable than (possession of) a
daemon. But if we be careful not to be Bud in speech,(8) we shall find
this the best path to sobriety of conduct.(9) And therefore Paul would
take away clamor as well as anger, when he says, "Let all anger and
clamor be put away from you." (Eph. iv. 31.) Let us then obey this
teacher of all wisdom, and when we are wroth with our servants, let us
consider our own trespasses, and be ashamed at their
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forbearance. For when thou art insolent, and thy servant bears thy
insults in silence, when thou actest unseemly, he like a wise man, take
this instead of any other warning. Though he is thy servant, he is
still a man, has an immortal soul, and has been honored with the same
gifts as thee by your common Lord. And if he who is our equal in more
important and more spiritual things, on account of some poor and
trifling human superiority so meekly bears our injuries, what pardon
can we deserve, what excuse can we make, who cannot, or rather will
not, be as wise through fear of God, as he is through fear of us?
Considering then all these things, and calling to mind Our own
transgressions, and the common nature of man, let us be careful at all
times to speak gently, that being humble in hear we may find rest for
our souls, both that which now is, and that which is to come; which may
we all attain, by the grace and lovingkindness of our Lord Jesus
Christ, with whom to the Father and the Holy Ghost be glory, for ever
and ever Amen.
HOMILY XXVII.
John iii. 12, 13.
"If I have told you earthly things, and ye believe
not how shall ye believe, if I tell you of heavenly things? And no man
hath ascended up to heaver, but He that came down from heaven, even the
Son of Man which is in heaven."
[1.] What I have often said I shall now repeat, and
shall not cease to say. What is that? It is that Jesus, when about to
touch on sublime doctrines, often contains Himself by reason of the
infirmity of His hearers, and dwells not for a continuance on subjects
worthy of His greatness, but rather on those which partake of
condescension. For the sublime and great, being but once uttered, is
sufficient to establish that character, as far as we are able to hear
it; but unless more lowly sayings, and such as are nigh to(1) the
comprehension of the hearers, were continually uttered, the more
sublime would not readily take hold on a groveling listener. And
therefore of the sayings of Christ more are lowly than sublime. But yet
that this again may not work another mischief, by detaining the
disciple here below, He does not merely set before men His inferior
sayings without first telling them why He utters them; as, in fact, He
has done in this place. For when He had said what He did concerning
Baptism, and the Generation by grace which takes place on earth, being
desirous to admit(2) them to that His own mysterious and
incomprehensible Generation, He holds it in suspense for a while, and
admits them not, and then tells them His reason for not admitting them.
What is that? It is, the dullness and infirmity of His hearers. And
referring to this He added the words, "If I have told you earthly
things, and ye believe not, how shall ye believe if I tell you of
heavenly things?" so that wherever He saith anything ordinary and
humble, we must attribute this to the infirmity of His audience.
The expression "earthly things," some say is here
used of the wind; that is, "If I have given you an example from earthly
things, and ye did not even so believe, how shall ye be able to learn
sublimer things?" And wonder not if He here call Baptism an "earthly"
thing, for He calls it so, either from its being performed on earth, or
so naming it in comparison with that His own most awful Generation. For
though this Generation of ours is heavenly, yet compared with that true
GENERATION which is from the Substance of the Father, it is earthly.
He does not say, "Ye have not understood," but, "Ye
have not believed"; for when a man is ill disposed towards those things
which it is possible to apprehend by the intellect, and will not
readily receive them, he may justly be charged with want of
understanding; but when he receives not things which cannot be
apprehended by reasoning, but only by faith, the charge against him is
no longer want of understanding, but unbelief. Leading him therefore
away from enquiring by reasonings into what had been said, He touches
him more severely by charging him with want of faith. If now we must
receive our own Generation(3) by faith, what do they deserve who are
busy with their reasonings about that of the Only-Begotten?
But perhaps some may ask, "And if the hearers were
not to believe these sayings, wherefore were they uttered?" Because
though "they" believed not, those who came after would believe and
profit by them. Touching him therefore very severely, Christ goes on to
show that He
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knoweth not these things only, but others also, far more and greater
than these. And this He declared by what follows, when He said, "And no
man hath ascended up to heaven, but He that came down from heaven, even
the Son of Man which is in heaven."
"And what manner of sequel is this?"(1) asks
one. The very closest, and entirely in unison with what has gone
before. For since Nicodemus had said, "We know that Thou art a teacher
come from God," on this very point He sets him right, all but saying,
"Think Me not a teacher in such manner as were the many of the prophets
who were of earth, for I have come from heaven (but) now. None of the
prophets hath ascended up thither, but I dwell there." Seest thou how
even that which appears very exalted is utterly unworthy of his
greatness? For not in heaven only is He, but everywhere, and He fills
all things; but yet He speaks according to the infirmity of His hearer,
desiring to lead him up little by little. And in this place He called
not the flesh "Son of Man," but He now named, so to speak, His entire
Self from the inferior substance; indeed this is His wont, to call His
whole Person(2) often from His Divinity, and often from His humanity.
Ver. 14. "And as Moses lifted up the serpent in the
wilderness, even so must the Son of Man be lifted up."
This again seems to depend upon what has gone
before, and this too has a very close connection with it. For after
having spoken of the very great benefaction that had come to man by
Baptism, He proceeds to mention another benefaction, which was the
cause of this, and not inferior to it; namely, that by the Cross. As
also Paul arguing with the Corinthians sets down these benefits
together, when he says, "Was Paul crucified for you? or were ye
baptized into the name of Paul?" for these two things most of all
declare His unspeakable love, that He both suffered for His enemies,
and that having died for His enemies, He freely gave to them by Baptism
entire remission of their sins.
[2.] But wherefore did He not say plainly, "I am
about to be crucified," instead of referring His hearers to the ancient
type? First, that you may learn that old things are akin to new, and
that the one are not alien to the other; next, that you may know that
He came not unwillingly to His Passion; and again, besides these
reasons, that you may learn that no harm arises to Him from the
Fact,(3) and that to many there springs from it salvation. For, that
none may say, "And how is it possible that they who believe on one
crucified should be saved, when he himself is holden of death?" He
leads us to the ancient story. Now if the Jews, by looking to the
brazen image of a serpent, escaped death, much rather will they who
believe on the Crucified, with good reason enjoy a far greater benefit.
For this(4) takes place, not through the weakness of the Crucified, or
because the Jews are stronger than He, but because "God loved the
world," therefore is His living Temple fastened to the Cross.
Ver. 15. "That whosoever believeth in Him should not
perish, but have eternal life."
Seest thou the cause of the Crucifixion, and the
salvation which is by it? Seest thou the relationship of the type to
the reality? there the Jews escaped death, but the temporal, here
believers the eternal; there the hanging serpent healed the bites of
serpents, here the Crucified Jesus cured the wounds inflicted by the
spiritual(5) dragon; there he who looked with his bodily eyes was
healed, here he who beholds with the eyes of his understanding put off
all his sins; there that which hung was brass fashioned into the
likeness of a serpent, here it was the Lord's Body, builded by the
Spirit; there a serpent bit and a serpent healed, here death destroyed
and a Death saved. But the snake which destroyed had venom, that which
saved was free from venom; and so again was it here, for the death
which slew us had sin with it, as the serpent had venom; but the Lord's
Death was free from all sin, as the brazen serpent from venom. For,
saith Peter, "He did no sin, neither was guile found in His mouth." (1
Pet. ii. 22.) And this is what Paul also declares, "And having spoiled
principalities and powers, He made a show of them openly, triumphing
over them in it." (Col. ii. 16.) For as some noble champion by lifting
on high and dashing down his antagonist, renders his victory more
glorious, so Christ, in the sight of all the world, cast down the
adverse powers, and having healed those who were smitten in the
wilderness, delivered them from all venomous beasts(6) that vexed them,
by being hung upon the Cross. Yet He did not say, "must hang," but,
"must be lifted up" (Acts xxviii. 4); for He used this which seemed the
milder term, on account of His hearer, and because it was proper to the
type.(7)
Ver. 16. "God," He saith, "so loved the world that
He gave His Only-begotten Son, that whosoever believeth in Him should
not perish, but have everlasting life."
What He saith, is of this kind: Marvel not that I am
to be lifted up that ye may be saved, for this seemeth good to the
Father, and He hath so loved you as to give His Son for slaves, and
ungrateful slaves. Yet a man would not do this even for a friend, nor
readily even for a
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righteous man; as Paul has declared when he said, "Scarcely for a
righteous man will one die." (Rom. v. 7.) Now he spoke at greater
length, as speaking to believers, but here Christ speaks concisely,
because His discourse was directed to Nicodemus, but still in a more
significant manner, for each word had much significance. For by the
expression, "so loved," and that other, "God the world," He shows the
great strength of His love. Large and infinite was the interval between
the two. He, the immortal, who is without beginning, the Infinite
Majesty, they but dust and ashes, full of ten thousand sins, who,
ungrateful, have at all times offended Him; and these He "loved."
Again, the words which He added after these are alike significant, when
He saith, that "He gave His Only-begotten Son," not a servant, not an
Angel, not an Archangel. And yet no one would show such anxiety for his
own child, as God did for His ungrateful servants.
His Passion then He sets before him not very openly,
but rather darkly; but the advantage of the Passion He adds in a
clearer manner,(1) saying, "That every one that believeth in Him.
should not perish, but have everlasting life." For when He had said,
"must be lifted up," and alluded to death, test the hearer should be
made downcast by these words, forming some mere human opinions
concerning Him, and supposing that His death was a ceasing to be,(2)
observe how He sets this right, by saying, that He that was given was
"The Son of God," and the cause of life, of everlasting life. He who
procured life for others by death, would not Himself be continually in
death; for if they who believed on the Crucified perish not, much less
doth He perish who is crucified. He who taketh away the destitution of
others much more is He free from it; He who giveth life to others, much
more to Himself doth He well forth life. Seest thou that everywhere
there is need of faith? For He calls the Cross the fountain of life;
which reason cannot easily allow, as the heathens now by their mocking
testify. But faith which goes beyond the weakness of reasoning, may
easily receive and retain it. And whence did God "so love the world"?
From no other source but on]y from his goodness.
[3.] Let us now be abashed at His love, let us be
ashamed at the excess of His lovingkindness, since He for our sakes
spared not His Only-begotten Son, yet we spare our wealth to our own
injury; He for us gave His Own Son, but we for Him do not so much as
despise money, nor even for ourselves. And how can these things deserve
pardon? If we see a man submitting to sufferings and death for us, we
set him before all others, count him among our chief friends, place in
his hands all that is ours, and deem it rather his than ours, and even
so do not think that we give him the return that he deserves. But
towards Christ we do not preserve even this degree of right feeling. He
laid down His life for us, and poured forth His precious Blood for our
sakes, who were neither well-disposed nor good, while we do not pour
out even our money for our own sakes, and neglect Him who died for us,
when He is naked and a stranger; and who shall deliver us from the
punishment that is to come? For suppose that it were not God that
punishes, but that we punished ourselves; should we not give our vote
against ourselves? should we not sentence ourselves to the very fire of
hell, for allowing Him who laid down His life for us, to pine with
hunger? But why speak I of money? had we ten thousand lives, ought we
not to lay them all down for Him? and yet not even so could we do what
His benefits deserve. For he who confers a benefit in the first
instance, gives evident proof of his kindness, but he who has received
one, whatever return he makes, he repays as a debt, and does not bestow
as a favor; especially when he who did the first good turn was
benefiting his enemies. And he who repays both bestows his gifts on a
benefactor, and himself reaps their fruit besides.(3) But not even this
induces us; more foolish are we than any, putting golden necklaces
about our servants and mules and horses, and neglecting our Lord who
goes about naked, and passes from door to door, and ever stands at our
outlets, and stretches forth His hands to us, but often regarding Him
with unpitying eye; yet these very things He undergoeth for our sake.
Gladly(4) doth He hunger that thou mayest be fed; naked doth He go that
He may provide for thee the materials(5) for a garment of incorruption,
yet not even so do ye give up any of your own. Some of your garments
are moth-eaten, others are a load to your coffers, and a needless
trouble to their possessors, while He who gave you these and all else
that you possess goeth naked.
But perhaps you do not lay them by in your coffers,
but wear them and make yourself fine with them. And what gain you by
this? Is it that the street people may see you? What then? They will
not admire thee who wearest such apparel, but the man who supplies
garments to the needy; so if you desire to be admired, by clothing
others, you will the rather get infinite applause. Then too God as well
as man shall praise thee; now none can praise, but all will grudge at
thee, seeing thee with a body well arrayed, but having a neglected
soul. So harlots
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have adornment, and their clothes are often more than usually expensive
and splendid; but the adornment of the soul is with those only who live
in virtue.
These things I say continually, and I will not cease
to say them, not so much because I care for the poor, as because I care
for your souls. For they will have some comfort, if not from you, yet
from some other quarter; or even if they be not comforted, but perish
by hunger, the harm to them will be no great matter. What did poverty
and wasting by hunger injure Lazarus! But none can rescue you
from hell, if you obtain not the help of the poor;(6) we shall say to
you what was said to the rich man, who was continually broiling, yet
gained no comfort. God grant that none ever hear those words, but that
all may go into the bosom of Abraham; by the grace and lovingkindness
of our Lord Jesus Christ, by whom and with whom, to the Father and the
Holy Ghost, be glory for ever and ever. Amen.
HOMILY XXVIII.
JOHN iii. 17.
"For God sent not His Son(1) to condemn the world,
but
to save the world."(2)
[I.] MANY of the more careless sort of persons,
using the lovingkindness of God to increase the magnitude of their sins
and the excess of their disregard, speak in this way, "There is no
hell, there is no future punishment, God forgives us all sins." To stop
whose mouths a wise man says, "Say not, His mercy is great, He will be
pacified for the multitude of my sins; for mercy and wrath come from
Him, and His indignation resteth upon sinners" (Ecclus. v. 6): and
again, "As His mercy is great, so is His correction also." (Ecclus.
xvi. 12.) "Where then," saith one, "is His lovingkindness, if we shall
receive for our sins according to our deserts?" That we shall indeed
receive "according to our deserts," hear both the Prophet and Paul
declare; one says, "Thou shalt render to every man according to his
work" (Ps. lxii. 12, LXX.); the other, "Who will render to every man
according to his work." (Rom. ii. 6.) And yet we may see that even so
the lovingkindness of God is great; in dividing our existence(3) into
two periods,(4) the present life and that which is to come, and making
the first to be an appointment of trial, the second a place of
crowning, even in this He hath shown great lovingkindness.
"How and in what way?" Because when we had committed
many and grievous sins, and had not ceased from youth to extreme old
age to defile our souls with ten thousand evil deeds, for none of these
sins did He demand from us a reckoning, but granted us remission of
them by the washing(5) of Regeneration, and freely gave us
Righteousness and Sanctification. "What then," says one, "if a man who
from his earliest age has been deemed worthy of the mysteries, after
this commits ten thousand sins?" Such an one deserves a severer
punishment. For we do not pay the same penalties for the same sins, if
we do wrong after Initiation.(7) And this Paul declares, saying, "He
that despised Moses' law died without mercy under two or three
witnesses; of how much sorer punishment, suppose ye, shall he be
thought worthy, who hath trodden under foot the Son of God, and hath
counted the blood of the Covenant an unholy thing, and hath done
despite unto the Spirit of grace?" (Heb. x. 28, 29.) Such an one then
is worthy of severer punishment.(8) Yet even for him God hath opened
doors of repentance, and hath granted him many means for the washing
away his transgressions, if he will. Think then what proofs of
lovingkindness these are; by Grace to remit sins, and not to punish him
who after grace has sinned and deserves punishment, but to give him a
season and appointed space for his clearing.(9) For all these reasons
Christ said to Nicodemus, "God sent not His Son to condemn the world,
but to save the world."
For there are two Advents of Christ, that which has
been, and that which is to be; and the two are not for the same
purpose; the first came to pass not that He might search into our
actions, but that He might remit; the object of the second will be not
to remit, but to enquire. Therefore of the first He saith, "I came not
to condemn the world, but to save the world" (c. iii. 17); but of the
second, "When the
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Son shall have come in the glory of His Father, (1) He shall set the
sheep on His right hand, and the goats on His left." (Matt. xxv. 31 and
46.) And they shall go, these into life; and these into eternal
punishment. Yet His former coming was for judgment, according to the
rule of justice. Why? Because before His coming there was a law of
nature, and the prophets, and moreover a written Law, and doctrine, and
ten thousand promises, and manifestations of signs, and chastisements,
and vengeances, and many other things which might have set men right,
and it followed that for all these things He would demand account; but,
because He is merciful, He for a while pardons instead of making
enquiry. For had He done so, all would at once have been hurried to
perdition. For "all," it saith, "have sinned, and come short of the
glory of God." (Rom. iii 23.) Seest thou the unspeakable excess of His
lovingkindness?
Vet. 18. "He that believeth on the Son, (2) is not
judged;(3) but he that believeth not, is judged already."
Yet if He "came not to judge the world," how is "he
that believeth not judged already," if the time of "judgment" has not
yet arrived? He either means this, that the very fact of disbelieving
without repentance is a punishment, (for to be without the light,
contains in itself a very severe punishment,) or he announces
beforehand what shall be. For as the murderer, though he be not as yet
condemned by the decision of the judge, is still condemned by the
nature of the thing, so is it with the unbeliever. Since Adam also died
on the day that he ate of the tree; for so ran the decree, "In the day
that ye eat of the tree, ye shall die" (Gen. ii. 17, LXX.); yet he
lived. How then "died" he? By the decree; by the very nature of the
thing; for he who has rendered himself liable to punishment, is under
its penalty, and if for a while not actually so, yet he is by the
sentence.
Lest any one on hearing, "I came not to judge the
world," should imagine that he might sin unpunished, and should so
become more careless, Christ stops (4) such disregard by saying, "is
judged already"; and because the "judgment" was future and not yet at
hand, He brings near the dread of vengeance, and describes the
punishment as already come. And this is itself a mark of great
lovingkindness, that He not only gives His Son, but even delays the
time of judgment, that they who have sinned, and they who believe not,
may have power to, wash away their
transgressions. "He that believeth on the
Son, is not judged." He that "believeth," not he that is
over-curious: he that "believeth," not the busybody. But what if his
life be unclean, and his deeds evil? It is of such as these especially
that Paul declares, that they are not true believers at all: "They
profess that they know God, but in works they deny Him." (Tit. i. 16.)
But here Christ saith, that such an one is not "judged" in this one
particular; for his works indeed he shall suffer a severer punishment,
but having believed once, he is not chastised for unbelief.
[2.] Seest thou how having commenced His discourse
with fearful things, He has concluded it again with the very same? for
at first He saith, "Except a man be born of water and of the Spirit, he
cannot enter into the Kingdom of God": and here again, "He that
believeth not on the Son, is judged already." "Think not," He saith,
"that the delay advantageth at all the guilty, except he repent, for he
that hath not believed, shall be in no better state than those who are
already condemned and under punishment."
Ver. 19. "And this is the condemnation, that light
is come into the world, and men loved darkness rather than light."
What He saith, is of this kind: "they are punished,
because they would not leave the darkness, and hasten to the light."
And hence He goes on to deprive them of all excuse for the future: "Had
I come," saith He, "to punish and to exact account of their deeds, they
might have been able to say, 'this is why we started away from thee,'
but now I am come to free them from darkness, and to bring them to the
light; who then could pity one who will not come from darkness unto
light? When they have no charge to bring against us, but have received
ten thousand benefits, they start away from us." And this charge He
hath brought in another place, where He saith, "They hated Me without a
cause" (John xv. 25): and again," If I had not come and spoken unto
them, they had not had sin." (John xv. 22.) For he who in the absence
of light sitteth in darkness, may perchance receive pardon; but one who
after it is come abides by the darkness, produces against himself a
certain proof of a perverse and contentious disposition. Next, because
His assertion would seem incredible to most, (for none would prefer
"darkness to light,") He adds the cause of such a feeling in them. What
is that?
Ver. 19, 20. "Because," He saith, "their deeds were
evil. For every one that doeth evil, hateth the light, neither cometh
to the light, lest his deeds should be reproved."
Yet he came not to judge or to enquire, but to
pardon and remit transgressions, and to grant salvation through faith.
How then fled they? (5)
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Had He come and sat in His Judgment seat, what He said might have
seemed reasonable; for he that is conscious to himself of evil deeds,
is wont to fly his judge. But, on the contrary, they who have
transgressed even run to one who is pardoning. If therefore He came to
pardon, those would naturally most hasten to Him who were conscious to
themselves of many transgressions; and indeed this was the case with
many, for even publicans and sinners sat at meat with Jesus. What then
is this which He saith? He saith this of those who choose always to
remain in wickedness. He indeed came, that He might forgive men's
former sins, and secure them against those to come; but since there are
some so relaxed, (1) so powerless for the toils of virtue, that they
desire to abide by wickedness till their latest breath, and never cease
from it, He speaks in this place reflecting (2) upon these. "For
since," He saith, "the profession of Christianity requires besides
right doctrine a sound conversation also, they fear to come over to us,
because they like not to show forth a righteous life. Him that lives in
heathenism none would blame, because with gods such as he has, and with
rites as foul and ridiculous as his gods, he shows forth actions that
suit his doctrines; but those who belong to the True God, if they live
a careless life, have all men to call them to account, and to accuse
them. So greatly do even its enemies admire the truth." Observe, then,
how exactly He layeth down what He saith. His expression is, not "He
that hath done evil cometh not to the light," but "he that doeth it
always, he that desireth always to roll himself in the mire of sin, he
will not subject himself to My laws, but chooses to stay without, and
to commit fornication without fear, and to do all other forbidden
things. For if he comes to Me, he becomes manifest as a thief in the
light, and therefore he avoids My dominion." For instance, even now one
may hear many heathen say, "that they cannot come to our faith, because
they cannot leave off drunkenness and fornication, and the like
disorders."
"Well," says some one, "but are there no Christians
that do evil, and heathens that live discreetly?"(3) That there are
Christians who do evil, I know; but whether there are heathens who live
a righteous life, I do not yet know assuredly. For do not speak to me
of those who by nature are good and orderly, (this is not virtue,) but
tell me of the man who can endure the exceeding violence of his
passions and (yet) be temperate.(4) You cannot. For if the promise of a
Kingdom, and the threat of hell, and so much other provision;(5) can
scarcely keep men in virtue, they will hardly go after virtue who
believe in none of these things. Or, if any pretend to do so, they do
it for show; and he who doth so for show, will not, when he may escape
observation, refrain from indulging his evil desires. However, that we
may not seem to any to be contentious, let us grant that there are
right livers among the heathen; for neither doth this go against my
argument, since I spoke of that which occurs in general, not of what
happens rarely.
And observe how in another way He deprives them of
all excuse, when He saith that, "the light came into the world." "Did
they seek it themselves," He saith, "did they toil, did they labor to
find it? The light itself came to them, and not even so would they
hasten to it." And if there be some Christians who live wickedly, I
would argue that He doth not say this of those who have been Christians
from the beginning, and who have inherited true religion from their
forefathers, (although even these for the most part have been shaken
from (6) right doctrine by their evil life,) yet still I think that He
doth not now speak concerning these, but concerning the heathen and the
Jews who ought to have come (7) to the right faith. For He showeth that
no man living in error would choose to come to the truth unless he
before had planned (8) for himself a righteous life, and that none
would remain in unbelief unless he had previously chosen always to be
wicked.
Do not tell me that a man is temperate, and does not
rob; these things by themselves are not virtue. For what advantageth
it, if a man has these things, and yet is the slave of vainglory, and
remains in his error, from fear of the company of his friends? This is
not right living. The slave of a reputation (9) is no less a sinner
than the fornicator; nay, he worketh more and more grievous deeds than
he. But tell me of any one that is free from all passions and from all
iniquity, and who remains among the heathen. Thou canst not do so; for
even those among them who have boasted great things, and who have, as
they say, (10) mastered avarice or gluttony, have been, most of all
men, the slaves of reputation, (11) and this is the cause of all evils.
Thus it is that the Jews also have continued Jews; for which cause
Christ rebuked them and said, "How can ye believe, which receive honor
from men?" (c. v. 44.)
"And why, pray, did He not speak on these matters
with Nathanael, to whom He testified of the truth, nor extend His
discourse to any length?" Because even he came not with such zeal as
did Nicodemus. For Nicodemus made
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this his work, (1) and the season which others used for rest he made a
season for hearing; but Nathanael came at the instance of another. Yet
not even him did Jesus entirely pass by, for to him He saith,"
Hereafter ye shall see heaven open, and the angels of God ascending and
descending upon the Son of Man." (c. i. 51.) But to Nicodemus He spake
not so, but conversed with him on the Dispensation and on eternal life,
addressing each differently and suitably to the condition of his will.
It was sufficient for Nathanael, because he knew the writings of the
prophets, and was not so timid either, to hear only thus far; but
because Nicodemus was as yet possessed by fear, Christ did not indeed
clearly reveal to him the whole, but shook his mind so as to cast out
fear by fear, declaring that he who did not believe was being judged,"
and that unbelief proceeded from an evil conscience. For since he made
great account of honor from men, more than he did of the punishment;
("Many," saith the Evangelist, "of the rulers believed on Him, but
because of the Jews they did not confess"--c. xii. 42;) on this point
Christ toucheth him, saying, "It cannot be that he who believeth not on
Me disbelieveth for any other cause save that he liveth an unclean
life." Farther on He saith, "I am the Light" (c. viii. 12), but here,
"the Light came into the world "; for at the beginning He spoke
somewhat darkly, but afterwards more clearly. Yet even so the man was
kept back by regard for the opinion of the many, and therefore could
not endure to speak boldly as he ought.
Fly we then vainglory, for this is a passion more
tyrannical than any. Hence spring covetousness and love of wealth,
hence hatred and wars and strifes; for he that desires more than he
has, will never be able to stop, and he desires from no other cause,
but only from his love of vainglory. For tell me, why do so many
encircle themselves with multitudes of eunuchs, and herds of slaves,
and much show? Not because they need it, but that they may make those
who meet them witnesses of this unseasonable display. If then we cut
this off, we shall slay together with the head the other members also
of wickedness, and there will be nothing to hinder us from dwelling on
earth as though it were heaven. Nor doth this vice merely thrust its
captives into wickedness, but is even co-existent (3) with their
virtues, and when it is unable entirely to cast us out of these, it
still causeth us much damage in the very exercise of them, forcing us
to undergo the toil, and depriving us of the fruit. For he that with an
eye to this, fasts, and prays, and shows mercy, has his reward. What
can be more pitiable than a loss like this, that it should befall man
to bewail (4) himself uselessly and in vain, and to become an object of
ridicule, and to lose the glory from above? Since he that aims at both
cannot obtain both. It is indeed possible to obtain both, when we
desire not both, but one only, that from heaven; but he cannot obtain
both, who longs for both. Wherefore if we wish to attain to glory, let
us flee from human glory, and desire that only which cometh from God;
so shall we obtain both the one and the other; which may we all enjoy,
through the grace and loving kindness of our Lord Jesus Christ, by whom
and with whom, to the Father and the Holy Ghost, be glory for ever and
ever. Amen.
HOMILY XXIX.
John iii. 22.
"And He came and His disciples into the land of
Judaea, and there He tarried with them (and baptized)."
[I.] Nothing can be clearer or mightier than the
truth, just as nothing is weaker than falsehood, though it be shaded by
ten thousand veils. For even so it is easily detected, it easily melts
away. But truth stands forth unveiled for all that will behold her
beauty; she seeks no concealment, dreads no danger, trembles at no
plots, desires not glory from the many, is accountable to no mortal
thing, but stands above them all, is the object of ten thousand secret
plots, yet remaineth unconquerable, and guards as in a sure fortress
these who fly to her by her own exceeding might, who avoids secret
lurking places, and setteth what is hers before all men. And this
Christ conversing with Pilate declared, when He said, "I ever taught
openly, and in secret have I said nothing." (c. xviii. 20.) As He spake
then, so He acted now, for, "After this," saith the Evangelist," He
went forth and His disciples into the land of Judaea, and there He
tarried with them and baptized." At the feasts He went up to the
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City to set forth in the midst of them His doctrines, and the help of
His miracles; but after the feasts were over, He often went to Jordan,
because many ran together there. For He ever chose the most crowded
places, not from any love of show or vainglory, but because He desired
to afford His help to the greatest number.
Yet the Evangelist farther on says, that "Jesus
baptized not, but His disciples"; whence it is clear that this is his
meaning here also. And why did Jesus not baptize? The Baptist had said
before, "He shall baptize you with the Holy Spirit and with fire." Now
he had not yet given the Spirit, and it was therefore with good cause
that he did not baptize. But His disciples did so, because they desired
to bring many to the saving doctrine.
"And why, when the disciples of Jesus were
baptizing, did not John cease to do so? why did he continue to baptize,
and that even until he was led to prison? for to say,
Ver. 23. 'John also was baptizing in AEnon'; and to
add,
Ver. 24. 'John was not yet cast into prison,' was to
declare that until that time he did not cease to baptize. But wherefore
did he baptize until then? For he would have made the disciples of
Jesus seem more reverend had he desisted when they began. Why then did
he baptize?" It was that he might not excite his disciples to even
stronger rivalry, and make them more contentious still. For if,
although he ten thousand times proclaimed Christ, yielded to Him the
chief place, and made himself so much inferior, he still could not
persuade them to run to Him; he would, had he added this also, have
made them yet more hostile. On this account it was that Christ began to
preach more constantly when John was removed. And moreover, I think
that the death of John was allowed, and that it happened very quickly,
in order that the whole attention (1) of the multitude might be shifted
to Christ, and that they might no longer be divided in their opinions
concerning the two.
Besides, even while he was baptizing, he did not
cease continually to exhort them, and to show them the high and awful
nature of Jesus. For He baptized them, and told them no other thing
than that they must believe on Him that came after him. Now how would a
man who acted thus by desisting have made the disciples of Christ seem
worthy of reverence? On the contrary, he would have been thought to do
so through envy and passion. But to continue preaching gave a stronger
proof; for he desired not glory for himself, but sent on his
hearers to Christ, and wrought with Him not less, but rather much more
than Christ's own disciples, because his testimony was unsuspected and
he was by all men far more highly esteemed than they. And this the
Evangelist implies, when he says, "all Judaea and the country around
about Jordan went out to him and were baptized." (Matt. iii. 5.) Even
when the disciples were baptizing, yet many did not cease to run to him.
If any one should enquire, "And in what was the
baptism of the disciples better than that of John?" we will reply, "in
nothing"; both were alike without the gift of the Spirit, both parties
alike had one reason for baptizing, and that was, to lead the baptized
to Christ. For in order that they might not be always running about to
bring together those that should believe, as in Simon's case his
brother did, and Philip to Nathanael, they instituted baptism, in order
by it to bring all men to them easily, and to prepare a way for the
faith which was to be. But that the baptisms had no superiority one
over the other, is shown by what follows. What is that?
Ver. 25. "There arose," saith the Evangelist, "a
question (between some) of John's disciples and the Jews about
purifying."
For the disciples of John being ever jealously
disposed towards Christ's disciples and Christ Himself, when they saw
them baptizing, began to reason with those who were baptized, as though
their baptism was in a manner superior to that of Christ's disciples;
and taking one of the baptized, they tried to persuade him of this; but
persuaded him not. Hear how the Evangelist has given us to understand
that it was they who attacked him, not he who set on foot the question.
He doth not say, that "a certain Jew questioned with them," but that,
"there arose a questioning from the disciples of John with a certain
Jew, (2) concerning purification."
[2.] And observe, I pray you, the Evangelist's
inoffensiveness. He does not speak in the way of invective, but as far
as he is able softens the charge, merely saying, that "a question
arose"; whereas the sequel (which he has also set down in an
inoffensive manner) makes it plain that what was said was said from
jealousy.
Ver. 26. "They came," saith he, "unto John, and said
unto him, Rabbi, He that was with thee beyond Jordan, to whom thou
barest witness, behold the same baptizeth, and all men come to Him."
That is, "He whom thou didst baptize"; for this they
imply when they say, "to whom thou barest witness," as though they had
said, "He whom thou didst point out as illustrious, and
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make remarkable, dares to do the same as thou." Yet they do not say,
"He whom thou didst baptize" baptizeth; (for then they would have been
obliged to make mention of the Voice that came down from heaven, and of
the descent of the Spirit;) but what say they? "He that was with thee
beyond Jordan, to whom thou barest witness"; that is, "He who held the
rank of a disciple, who was nothing more than we, this man hath
separated himself, and baptizeth." For they thought to make him
jealous, (1) not only by this, but by asserting that their own
reputation was now diminishing. "All," say the)', "come to Him." Whence
it is evident, that they did not get the better of the Jew with whom
they disputed; but they spoke these words because they were imperfect
in disposition, and were not yet clear from a feeling of rivalry. What
then cloth John? He did not rebuke them severely, fearing lest they
should separate themselves again from him, and work some other
mischief. What are his words? (2)
Ver. 27. "A man can receive nothing, except it be
given him from above."
Marvel not, if he speak of Christ in a lowly strain;
it was impossible to teach all at once, and from the very beginning,
men so pre-occupied by passion. But he desires to strike them for a
while with awe and terror, and to show them that they warred against
none other than God Himself, when they warred against Christ. And here
he secretly establishes that truth, which Gamaliel asserted, "Ye cannot
overthrow it, lest haply ye be found even to fight against God." (Acts
v. 39.) For to say, "None can receive anything, except it be given him
from heaven," was nothing else than declaring that they were attempting
impossibilities, and so would be found to fight against God. "Well, but
did not Theudas and his followers 'receive' from themselves?" They did,
but they straightway were scattered and destroyed, not so what belonged
to Christ.
By this also he gently consoles them, showing them
that it was not a man, but God, who surpassed them in honor; and that
therefore they must not wonder if what belonged to Him was glorious,
and if "all men came unto Him": for that this was the nature of divine
things, and that it was God who brought them to pass, because no man
ever yet had power to do such deeds. All human things are easily seen
through, and rotten, and quickly melt away and perish; these were not
such, therefore not human. Observe too how when they said, "to whom
thou barest witness," he turned against themselves that which they
thought they had put forward to lower Christ, and silences them after
showing that Jesus' glory came not from his testimony; "A man cannot,"
he saith, "receive anything of himself, except it be given him from
heaven." "If ye hold at all to my testimony, and believe it to be true,
know that by that testimony ye ought to prefer not me to Him, but Him
to me. For what was it that I testified? I call you yourselves to
witness."
Ver. 28. "Ye yourselves bear me witness that I said,
I am not the Christ, but that I am sent before Him."
"If then ye hold to my testimony, (and ye even now
produce it when ye say, 'to whom thou barest witness,') He is not only
not diminished by receiving my witness, but rather is increased by it;
besides, the testimony was not mine, but God's. So that if I seem to
you to be trustworthy, I said this among other things, that 'I am sent
before Him.'" Seest thou how he shows little by little that this Voice
was divine? For what he saith is of this kind: "I am a servant, and say
the words of Him that sent me, not flattering Christ through human
favor, but serving His Father who sent me. I gave not the testimony as
a gift, (3) but what I was sent to speak, I spake. Do not then because
of this suppose that I am great, for it shows that He is great. He is
Lord of all things." This he goes on to declare, and says,
Ver. 29. "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."
"But how doth he who said, 'whose shoe's latchet I
am not worthy to unloose,' (4) now call himself His 'friend'?" It is
not to exalt himself, nor boastingly, that he saith this, but from
desire to show that he too most forwards this, (i.e. the exaltation of
Christ,) and that these things come to pass not against his will or to
his grief, but that he desires and is eager for them, and that it was
with a special view to them that all his actions had been performed;
and this he has very wisely shown by the term "friend." For on
occasions like marriages, the servants of the bridegroom are not so
glad and joyful as his "friends." It was not from any desire to prove
equality of honor, (away with the thought,) but only excess of
pleasure, and moreover from condescension to their weakness that he
calleth himself "friend." For his service he before declared (5) by
saying, "I am sent before Him." On this account, and because they
thought that he was vexed at what had taken place, he called himself
the" friend of the Bridegroom," to show that he was not only not vexed,
but that he even greatly rejoiced. "For," saith he, "I came to effect
this, and am so far from grieving at what
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has been done, that had it not come to pass, I should then have been
greatly grieved. Had the bride not come to the Bridegroom, then I
should have been grieved, but not now, since my task has been
accomplished. When His servants (1) are advancing, we are they who gain
the honor for that which we desired hath come to pass, and the bride
knoweth the Bridegroom, and ye are witnesses of it when ye say, 'All
men come unto Him.' This I earnestly desired, I did all to this end;
and now when I see that it has come to pass, I am glad, and rejoice,
and leap for joy."
[3.3] But what meaneth, "He which standeth and
heareth Him rejoiceth greatly, because of the Bridegroom's voice"? He
transfers the expression from the parable to the subject in hand; for
after mentioning the bridegroom and the bride, he shows how the bride
is brought home, that is, by a "Voice" and teaching. For thus the
Church is wedded to God; and therefore Paul saith, "Faith cometh by
hearing, and hearing by the word of God." (Rom. x. 17.) "At this
'Voice,'" saith he, "I rejoice." And not without a cause doth he put"
who standeth," but to show that his office had ceased, that he had
given over to Him "the Bride," and must for the future stand and hear
Him; that he was a servant and minister; that his good hope and his joy
was now accomplished. Therefore he saith,
"This my joy therefore is fulfilled."
That is to say, "The work is finished which was to
be done by me, for the future I can do nothing more." Then, to prevent
increase of jealous feeling, not then only, but for the future, he
tells them also of what should come to pass, confirming this too by
what he had already said and done. (2) Therefore he continues,
Ver. 30. "He must increase, but I must decrease."
That is to say, "What is mine has now come to a
stand, and has henceforth ceased, but what is His increaseth; for that
which ye fear shall not be now only, but much more as it advances. And
it is this especially which shows what is mine the brighter l for this
end I came, and I rejoice that what is His hath made so great progress,
and that those things have come to pass on account of which all that I
did was done." Seest thou how gently and very wisely he softened down
their passion, quenched their envy, showed them that they were
undertaking impossibilities, a method by which wickedness is best
checked? For this purpose it was ordained, that these things should
take place while John was yet alive and baptizing, in order that his
disciples might have him as a witness of the superiority of Christ, and
that if they should not believe, (3) they might be without excuse. For
John came not to say these words of his own accord, nor in answer to
other enquirers, but they asked the question themselves, and heard the
answer. For if he had spoken of himself, their belief would not have
been equal to the self-condemning (4) judgment which they received when
they heard him answer to their question; just as the Jews also, in that
they sent to him from their homes, heard what they did, and yet would
not believe, by this especially deprived themselves of excuse.
What then are we taught by this? That a mad desire
of glory (5) is the cause of all evils; this led them to jealousy, and
when they had ceased for a little, this roused them to it again.
Wherefore they come to Jesus, and say, "Why do thy disciples fast not?"
(Matt. ix. 14.) Let us then, beloved, avoid this passion; for if we
avoid this we shall escape hell. For this vice specially kindles the
fire of hell, and everywhere extends (6) its role, and tyrannically
occupies every age and every rank. (7) This hath turned churches upside
down, this is mischievous in state matters, hath subverted houses, and
cities, and peoples, and nations. Why marvelest thou? It hath even gone
forth into the desert, and manifested even there its great power. For
men who have bidden an entire farewell to riches and all the show of
the world, who converse with no one, who have gained the mastery over
the more imperious desires after the flesh, these very men, made
captives by vainglory, have often lost all. By reason of this passion,
one who had labored much went away worse off than one who had not
labored at all, but on the contrary had committed ten thousand sins;
the Pharisee than the Publican. However, to condemn the passion is easy
enough, (all agree in doing that,) but the question is, how to get the
better of it. How can we do this? By setting honor against honor. For
as we despise the riches of earth when we look to the other riches, as
we contemn this life when we think of that far better than this, so we
shall be enabled to spit on this world's glory, when we know of another
far more august than it, which is glory indeed. One is a thing vain and
empty, has the name without the reality; but that other, which is from
heaven, is true, and has to give its praise Angels, and Archangels, and
the Lord of Archangels, or rather I should say that it has men as well.
Now if thou lookest to that theater, learnest what crowns are there,
transportest thyself into the applauses which come thence, never
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will earthly things be able to hold thee, nor when they come wilt thou
deem them great, nor when they are away seek after them. For even in
earthly palaces none of the guards who stand around the king,
neglecting to please him that wears the diadem and sits upon the
throne, troubles himself about the voices of daws, or the noise of
flies and gnats flying and buzzing about him; and good report from men
is no better than these. Knowing then the worthlessness of human
things,(4) let us collect our all into treasuries that cannot be
spoiled, let us seek that glory which is abiding and immovable; which
may we all attain, through the grace and loving-kindness of our Lord
Jesus Christ, by whom, and with whom to the Father and the Holy Spirit
be glory, now and ever, and world without end. Amen.
HOMILY XXX.
JOHN iii. 31.
"He that cometh from above is above all; he that is of the earth is
earthly, and speaketh of the earth."
[1.] A DREADFUL thing is the love of glory, dreadful
and full of many evils; it is a thorn hard to be extracted, a wild
beast untamable and many headed, arming itself against those that feed
it; for as the worm eats through the wood from which it is born, as
rust wastes the iron whence it comes forth, and moths the fleeces, so
vainglory destroys the soul which nourishes it; and therefore we need
great diligence to remove the passion. Observe here how long a charm
John uses over(1) the disciples affected by it, and can scarcely pacify
them. For he softens(2) them with other words besides those already
mentioned. And what are these others? "He that cometh from above," he
saith, "is above all; he that is of the earth, is earthly, and speaketh
of the earth." Since you make much ado with my testimony,(3) and in
this way say that I am more worthy of credit than He, you needs must
know this, that it is impossible for One who cometh from heaven to have
His credit strengthened by one that inhabiteth earth.
And what means "above all," what is the expression
intended to show to us? That Christ hath need of nothing, but is
Himself sufficient for Himself, and incomparably greater than all; of
himself John speaks as being "of the earth, and speaking of the earth."
Not that he spake of his own mind, but as Christ said, "If I have told
you of earthly things and ye believe not," so calling Baptism, not
because it was an "earthly thing," but because He compared it when He
spake with His own Ineffable Generation, so here John said that he
spake "of earth," comparing his own with Christ's teaching. For the
"speaking of earth" means nothing else than this, "My things are little
and low and poor compared with His, and such as it was probable that an
earthly nature would receive. In Him 'are hid all the treasures of
wisdom.'" (Col. ii. 5.) That he speaks not of human reasonings is plain
from this. "He that is of the earth," saith he, "is earthly." Yet not
all in him was earthly, but the higher parts were heavenly, for he had
a soul, and was partaker of a Spirit which was not of earth. How then
saith he that he is "earthly"? Seest thou not that he means only, "I am
small and of no esteem, going on the ground and born in the earth; but
Christ came to us from above." Having by all these means quenched their
passion, he afterwards speaks more openly of Christ; for before this it
was useless to utter words which could never have gained a place in the
understanding of his hearers: but when he hath pulled up the thorns, he
then boldly casts in the seed, saying,
Ver. 31, 32. "He that cometh from above is above
all. And what He hath heard He speaketh, and what He hath seen He
testifieth;(5) and no man receiveth His testimony."
Having uttered something great and sublime
concerning Him, he again brings down his discourse to a humbler strain.
For the expression, "what He hath heard and seen," is suited rather to
a mere man. What He knew He knew not from having learned it by sight,
or from having heard it, but He included the whole in His Nature,
having come forth perfect from the Bosom of His Father, and needing
none to teach Him. For, "As the Father," He saith, "knoweth Me, even so
know I the Father." (c. x. 13.) What then means, "He speaketh that He
hath heard, and testifieth that He hath seen"? Since
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by these senses we gain correct knowledge of everything, and are deemed
worthy of credit when we teach on matters which our eyes have embraced
and our ears have taken in, as not in such cases inventing or speaking
falsehoods, John desiring here to establish this point,(1) said, "What
He hath heard and seen": that is, "nothing that cometh from Him is
false, but all is true." Thus we when we are making curious enquiry
into anything, often ask, "Didst thou hear it?" "Didst thou see it?"
And if this be proved, the testimony is indubitable, and so when Christ
Himself saith, "As I hear, I judge" (c. v. 30); and, "What I have heard
from My Father, that I speak"[2] (c. xv. 15); and, "We speak(3) that We
have seen" (c. iii. 11); and whatsoever other sayings He uttereth of
the kind, are uttered not that we might imagine that He saith what He
doth being taught of any, (it were extreme folly to think this,) but in
order that nothing of what is said may be suspected by the shameless
Jews. For because they had not yet a right opinion concerning Him, He
continually betakes Himself to His Father, and hence makes His sayings
credible.
[2.] And why wonderest thou if He betake Himself to
the Father, when He often resorts to the Prophets and the Scriptures?
as when He saith, "They are they that testify of Me." (c. v. 39.) Shall
we then say that He is inferior to the Prophets, because He draws
testimonies from them? Away with the thought. It is because of the
infirmity of His hearers that He so orders His discourse, and saith
that He spake what He spake having heard it from the Father, not
because He needed a teacher, but that they might believe that nothing
that He said was false. John's meaning is of this kind: "I desire to
hear what He saith, for He cometh from above, bringing thence those
tidings which none but life knoweth rightly; for 'what He hath seen and
heard,' is the expression of one who declareth this."
"And no man receiveth His testimony." Yet He had
disciples, and many besides gave heed to His words. How then saith
John, "No man"? He saith "no man," instead of "few men," for had he
meant "no man at all," how could he have added,
Ver. 33. "He that hath received His testimony, hath
set to his seal that God is true."
Here he touches his own disciples, as not being
likely for a time to be firm believers. And that they did not even
after this believe in Him, is clear from what is said afterwards; for
John even when dwelling in prison sent them thence to Christ, that he
might the more bind them to Him. Yet even then they scarcely believed,
to which Christ alluded when He said, "And blessed is he whosoever
shall not be offended in Me." (Matt. xi. 6.) And therefore now he said,
"And no man receiveth His testimony," to make sure his own disciples;
all but saying, "Do not, because for a time few shall believe on Him,
therefore deem that His words are false; for, 'He speaketh that He hath
seen.' " Moreover he saith this to touch also the insensibility of the
Jews. A charge which the Evangelist at commencing(4) brought against
them, saying, "He came unto His own, and His own received Him not." For
this is no reproach against Him, but an accusation of those who
received Him not. (c. i. 11.)
"He that hath received His testimony hath set to his
seal that God is true." Here he terrifies them also by showing that he
who believeth not on Him, disbelieveth not Him alone, but the Father
also; wherefore he adds:
Ver. 34. "He whom God hath sent speaketh the words
of God."
Since then He speaketh His words, he that believeth
and he that believeth not, believeth or believeth not God. "Hath set to
His seal," that is, "hath declared." Then, to increase their dread, he
saith, "that God is true;" thus showing, that no man could disbelieve
Christ without making God who sent Him guilty of a falsehood. Because,
since He saith nothing save what is from the Father, but all that He
saith is His, he that heareth not Him, heareth not Him that sent Him.
See how by these words again he strikes them with fear. As yet they
thought it no great thing not to hearken to Christ; and therefore he
held so great a danger above the heads of the unbelievers, that they
might learn that they hearken not to God Himself, who hearken not to
Christ. Then he proceeds with the discourse, descending to the measure
of their infirmity, and saying,
"For God giveth not the Spirit by measure."
Again, as I said, he brings down his discourse to
lower ground, varying it and making it suitable to be received by those
who heard it then; otherwise he could not have raised them and
increased their fear. For had he spoken anything great and sublime
concerning Jesus Himself, they would not have believed, but might even
have despised Him. Therefore he leads up all to the Father, speaking
for a while of Christ as of a man. But what is it that he saith, "God
giveth not the Spirit by measure"? He would show that we all have
received the operation of the Spirit, by measure, (for in this place he
means by "Spirit" the operation of the Spirit, for this it is that is
divided,) but that Christ hath all Its operation unmeasured and entire.
Now if His operations be unmeasured,
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much more His Essence. Seest thou too that the Spirit is Infinite? How
then can He who hath received all the operation of the Spirit, who
knoweth the things of God, who saith, "We speak that We have heard, and
testify that We have seen" (c. iii. 11), be rightly suspected? He saith
nothing which is not "of God," or which is not of "the Spirit." And for
a while he uttereth nothing concerning God the Word,(1) but maketh all
his doctrine credible by (reference to) the Father and the Spirit. For
that there is a God they knew, and that there is a Spirit they knew,
(even though they held not a right opinion concerning Him,) but that
there is a Son, they knew not. It is for this reason that he ever has
recourse to the Father and the Spirit, thence confirming his words. For
if any one should take no account of this reason, and examine his
language by itself, it(2) would fall very far short of the Dignity of
Christ. Christ was not therefore worthy of their faith, because He had
the operation of the Spirit, (for He needeth not aid from thence,) but
is Himself Self-sufficient; only for a while the Baptist speaks to the
understanding of the simpler(3) sort, desiring to raise them up by
degrees from their low notions.
And this I say, that we may not carelessly pass by
what is contained in the Scriptures, but may fully consider the object
of the speaker, and the infirmity of the hearers, and many other points
in them. For teachers do not say all as they themselves would wish, but
generally as the state of their weak (hearers) requires. Wherefore Paul
saith, "I could not speak unto you as unto spiritual, but as unto
carnal; I have fed you with milk, and not with meat." (1 Cor. iii. 12.)
He means, "I desired indeed to speak unto you as unto spiritual, but
could not"; not because he was unable, but because they were not able
so to hear. So too John desired to teach some great things to the
disciples, but they could not yet bear to receive them, and therefore
he dwells for the most part on that which is lowlier.
It behooves us therefore to explore all carefully.
For the words of the Scriptures are our spiritual weapons; but if we
know not how to fit those weapons and to arm our scholars rightly, they
keep indeed their proper power, but cannot help those who receive them.
For let us suppose there to be a strong corselet, and helm, and shield,
and spear; and let one take this armor and put the corselet upon his
feet, the helmet over his eyes instead of on his head, let him not put
the shield before his breast, but perversely tie it to his legs: will
he be able to gain any advantage from the armor? will he not rather be
harmed? It is plain to any one that he will. Yet not on account of the
weakness of the weapons, but on account of the unskillfulness of the
man who knows not how to use them well. So with the Scriptures, if we
confound their order; they will even so retain their proper force, yet
will do us no good. Although I am always telling you this both in
private and in public, I effect nothing, but see you all your time
nailed to the things of this life, and not so much as dreaming(4) of
spiritual matters. Therefore our lives are careless, and we who strive
for truth have but little power, and are become a laughing stock to
Greeks and Jews and Heretics. Had ye been careless in other matters,
and exhibited in this place the same indifference as elsewhere, not
even so could your doings have been defended; but now in matters of
this life, every one of you, artisan and politician alike, is keener
than a sword, while in necessary and spiritual things we are duller
than any; making by-work business, and not deeming that which we ought
to have esteemed more pressing than any business, to be by-work even.
Know ye not that the Scriptures were written not for the first of
mankind alone, but for our sakes also? Hearest thou not Paul say, that
"they are written for our admonition, upon whom the ends of the world
are come; that we through patience and comfort of the Scriptures might
have hope"? (1 Cor. x. 11; Rom. xv. 4.) I know that I speak in vain,
yet will I not cease to speak, for thus I shall clear myself(5) before
God, though there be none to hear me. He that speaketh to them that
give heed hath this at least to cheer his speech, the persuasion of his
hearers; but he that speaks continually and is not listened to, and yet
ceaseth not to speak, may be worthy of greater honor than the other,
because he fulfills the will of God, even though none give heed unto
him, to the best of his power. Still, though our reward will be greater
owing to your disobedience, we rather desire that it be diminished, and
that your salvation be advanced, thinking that your being well approved
of(6) is a great reward. And we now say this not to make our discourse
painful and burdensome to you, but to show to you the grief which we
feel by reason of your indifference. God grant that we may be all of us
delivered from this, that we may cling to spiritual zeal and obtain the
blessings of heaven, through the grace and lovingkindness of our Lord
Jesus Christ, with whom to the Father and the Holy Ghost be glory, for
ever and ever. Amen.
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HOMILY XXXI.
JOHN iii. 35, 36.
"The Father loveth the Son, and hath given all
things into His hand. He that believeth on the Son hath everlasting
life, and he that believeth not the Son shall not see life; but the
wrath of God abideth on him."
[1] GREAT is shown to be in all things the gain of
humility.(1) Thus it is that we have brought arts to perfection, not by
learning them all at once from our teachers; it is thus that we have
built cities, putting them together slowly, little by little; it is
thus that we maintain(2) our life. And marvel not if the thing has so
much power in matters pertaining to this life, when in spiritual things
one may find that great is the power of this wisdom. For so the Jews
were enabled to be delivered from their idolatry, being led on gently
and little by little, and hearing from the first nothing sublime
concerning either doctrine or life. So after the coming of Christ, when
it was the time for higher doctrines, the Apostles brought over all men
without at first uttering anything sublime. And so Christ appears to
have spoken to most at the beginning, and so John did now, speaking of
Him as of some wonderful man, and darkly introducing high matter.
For instance, when commencing he spake thus: "A man
cannot receive anything of himself"(3) (c. iii. 27): then after adding
a high expression, and saying, "He that cometh from heaven(4) is above
all," he again brings down his discourse to what is lowly, and besides
many other things saith this, that "God giveth not the Spirit by
measure." Then he proceeds to say, "The Father loveth the Son, and hath
given all things into His hand." And after that, knowing that great is
the force of punishment,(5) and that the many are not so much led by
the promise of good things as by the threat of the terrible, he
concludes his discourse with these words; "He that believeth on the Son
hath everlasting life; but he that believeth not the Son shall not see
life; but the wrath of God abideth on him." Here again he refers the
account of punishment to the Father, for he saith not "the wrath of the
Son," (yet He is the Judge,) but sets over them the Father, desiring so
the more to terrify them.
"Is it then enough," saith one," to believe on the
Son, that one may have eternal life?" By no means. And hear Christ
Himself declaring this, and saying, "Not every one that saith unto Me,
Lord, Lord, shall enter into the kingdom of heaven" (Matt. vii. 21);
and the blasphemy against the Spirit is enough of itself to cast a man
into hell. But why speak I of a portion of doctrine? Though a man
believe rightly on the Father, the Son, and the Holy Ghost, yet if he
lead not a right life, his faith will avail nothing towards his
salvation. Therefore when He saith, "This is life eternal, that they
may know Thee the only true God" (c. xvii. 3), let us not suppose that
the (knowledge) spoken of is sufficient for our salvation; we need
besides this a most exact life and conversation. Since though he has
said here, "He that believeth on the Son hath eternal life," and in the
same place something even stronger, (for he weaves his discourse not of
blessings only, but of their contraries also, speaking thus: "He that
believeth not the Son shall not see life, but the wrath of God abideth
on him";) yet not even from this do we assert that faith alone is
sufficient to salvation. And the directions for living given in many
places of the Gospels show this. Therefore he did not say, "This by
itself is eternal life," nor, "He that doth but believe on the Son hath
eternal life," but by both expressions he declared this, that the
thing(6) doth contain life, yet that if a right conversation follow
not, there will follow a heavy punishment. And he did not say,
"awaiteth him," but, "abideth on him," that is, "shall never remove
from him." For that thou mayest not think that the "shall not see
life," is a temporary death, but mayest believe that the punishment is
continual, he hath put this expression to show that it rests(7) upon
him continually. And this he has done, by these very words forcing them
on(8) to Christ. Therefore he gave not the admonition to them in
particular, but made it universal, the manner which best might bring
them over. For he did not say, "if ye believe," and, "if ye believe
not," but made his speech general, so that his words might be free from
suspicion. And this he has done yet more strongly than Christ. For
Christ saith, "He that believeth not is condemned already," but John
saith, "shall not see life, but the wrath of God abideth on him." With
good cause; for it was a different thing for a man to speak of himself
and for another to speak of him. They would have thought that Christ
spake often of these things from self-love, and that he was a boaster;
but John was clear from all suspicion. And if at a later time, Christ
also used stronger
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expressions, it was when they had begun to conceive an exalted opinion
of Him.
CHAP. IV. Ver. 1, 2, 3. "When therefore Jesus(1)
knew how the Pharisees had heard that Jesus made and baptized more
disciples than John, (though Jesus Himself baptized not but His
disciples,) He left Judaea, and departed again into Galilee."
He indeed baptized not, but they who carried the
news, desiring to excite their hearers to envy, so reported. "Wherefore
then 'departed' He?" Not from fear, but to take away(2) their malice,
and to soften their envy. He was indeed able to restrain them when they
came against Him, but this He would not do continually, that the
Dispensation of the Flesh might not be disbelieved. For had He often
been seized and escaped, this would have been suspected by many;
therefore for the most part, He rather orders matters after the manner
of a man. And as He desired it to be believed that He was God, so also
that, being God, He bore the flesh; therefore even after the
Resurrection, He said to the disciple, "Handle Me and see, for a spirit
hath not flesh and bones" (Luke xxiv. 39); therefore also He rebuked
Peter when he said, "Be it far from Thee, this shall not be unto thee."
(Matt. xvi. 22.) So much was this matter an object of care to Him.
[2.] For this is no small part of the doctrines of
the Church; it is the chief point of the salvation wrought for us;(3)
by which all has been brought to pass, and has had success, for it was
thus that the bonds of death were loosed, sin taken away, and the curse
abolished, and ten thousand Blessings introduced into our life. And
therefore He especially desired that the Dispensation should be
believed, as having been the root and fountain of innumerable goods to
us.
Yet while acting thus in regard of His Humanity,(4)
He did not allow His Divinity to be overcast. And so, after His
departure He again employed the same language as before. For He went
not away into Galilee simply,(5) but in order to effect certain
important matters, those among the Samaritans; nor did He dispense
these matters simply, but with the wisdom that belonged to(6) Him, and
so as not to leave to the Jews any pretense even of a shameless excuse
for themselves. And to this the Evangelist points when he says,
Ver. 4. "And He must needs go through Samaria."
Showing that He made this the bye-work of the
journey. Which also the Apostles did; for just as they, when persecuted
by the Jews, came to the Gentiles; so also Christ, when the Jews drove
Him out, then took the Samaritans in hand, as He did also in the case
of the Syrophenician woman. And this was done that all defense might be
cut away from the Jews, and that they might not be able to say, "He
left us, and went to the uncircumcised." And therefore the disciples
excusing themselves said, "It was necessary that the Word of God should
first have been spoken unto you; but seeing ye judge yourselves
unworthy of everlasting life, lo, we turn to the Gentiles." (Acts xiii.
46.) And He saith again Himself, "I am not come(7) but unto the lost
sheep of the house of Israel" (Matt. xv. 24); and again, "It is not
meet to take the children's bread, and to give s it to dogs." But when
they drove Him away, they opened a door to the Gentiles. Yet not so did
He come to the Gentiles expressly, but in passing.(9) In passing then,
Ver. 5, 6. "He cometh to a city of Samaria, which is
called Sychar, near to the parcel of ground that Jacob gave to his son
Joseph. Now Jacob's well was there."
Why is the Evangelist exact about the place? It is,
that when thou hearest the woman say, "Jacob our father gave us this
well," thou mayest not think it strange. For this was the place where
Levi and Simeon, being angry because of Dinah, wrought that creel
slaughter. And it may be worth while to relate from what sources the
Samaritans were made up; since all this country is called Samaria.
Whence then did they receive their name? The mountain was called
"Somor" from its owner (1 Kings xvi. 24): as also Esaias saith, "and
the head of Ephraim is Somoron" (Isa. vii. 9, LXX.), but the
inhabitants were termed not "Samaritans" but "Israelites." But as time
went on, they offended God, and in the reign of Pekah, Tiglath-Pileser
came up, and took many cities, and set upon Elah, and having slain him,
gave the kingdom to Hoshea.(10) (2 Kings xv. 29.) Against him
Shalmaneser came and took other cities, and made them subject and
tributary. (2 Kings xvii. 3.) At first he yielded, but afterwards he
revolted from the Assyrian rule, and betook himself to the alliance of
the Ethiopians.(11) The Assyrian learnt this, and having made war upon
them and destroyed their cities, he no longer allowed the nation to
remain there, because he had such suspicions that they would revolt. (2
Kings xvii. 4.) But he carried them to Babylon and to the Medes, and
having brought thence nations from divers places, planted them
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in Samaria, that his dominion for the future might be sure, his own
people occupying the place. After this, God, desiring to show that He
had not given up the Jews through weakness, but because of the sins of
those who were given up, sent lions against the foreigners,(1) who
ravaged all their nation. These things were reported to the king, and
he sent a priest to deliver to them the laws of God. Still not even so
did they desist wholly from their impiety, but only by halves. But as
time went on, they in turn abandoned(2) their idols, and worshiped God.
And when things were in this state, the Jews having returned, ever
after entertained a jealous feeling towards them as strangers and
enemies, and called them from the name of the mountain, "Samaritans."
From this cause also there was no little rivalry between them. The
Samaritans did not use all the Scriptures, but received the writings of
Moses only, and made but little account of those of the Prophets. Yet
they were eager to thrust themselves into the noble Jewish stock, and
prided themselves upon Abraham, and called (3) him their forefather, as
being of Chaldaea; and Jacob also they called their father, as being
his descendant. But the Jews abominated them as well as all (other
nations). Wherefore they reproached Christ with this, saying, "Thou art
a Samaritan, and hast a devil." (c. viii. 48.) And for this reason in
the parable of the man that went down from Jerusalem to Jericho, Christ
makes the man who showed pity upon him to have been "a Samaritan" (Luke
x. 33), one who by them was deemed mean, contemptible, and abominable.
And in the case of the ten lepers, He calls one a "stranger" on this
account, (for "he was a Samaritan,") and He gave His charge to the
disciples in these words, "Go not into the way of the Gentiles, and
into any city of the Samaritans enter ye not." (Matt. x. 5.)
[3.] Nor was it merely to describe the place that
the Evangelist has reminded us of Jacob, but to show that the rejection
of the Jews had happened long ago. For during the time of their
forefathers these Jews possessed the land, and not the Samaritans; and
the very possessions which not being theirs, their forefathers had
gotten, they being theirs, had lost by their sloth and transgressions.
So little(4) is the advantage of excellent ancestors, if their
descendants be not like them. Moreover, the foreigners when they had
only made trial of the lions, straightway returned to the right
worship(5) of the Jews, while they, after enduring such inflictions,
were not even so brought to a sound mind.
To this place Christ now came, ever rejecting a
sedentary and soft(6) life, and exhibiting(7) one laborious and active.
He useth no beast to carry Him, but walketh so much on a stretch, as
even to be wearied with His journeying. And this He ever teacheth, that
a man should work for himself, go without superfluities, and not have
many wants. Nay, so desirous is He that we should be alienated from
superfluities, that He abridgeth many even of necessary things.
Wherefore He said, "Foxes have holes, and birds of the air have nests,
but the Son of Man hath not where to lay His head." (Matt. viii. 20.)
Therefore He spent most of His time in the mountains, and in the
deserts, not by day only, but also by night. And this David declared
when he said, "He shall drink of the brook in the way" (Ps. cx. 7): by
this showing His frugal(8) way of life. This too the Evangelist shows
in this place.
Ver. 6, 7, 8. "Jesus therefore, being wearied with
His journey, sat thus by the well; and it was about the sixth hour.
There cometh a woman of Samaria to draw water. Jesus saith unto her,
Give Me to drink. For His disciples were gone away into the city to buy
meat."
Hence we learn His activity in journeying, His
carelessness about food, and how He treated it as a matter of minor
importance.(9) And so the disciples were taught to use the like
disposition themselves; for they took with them no provisions for the
road. And this another Evangelist declares, saying, that when He spake
to them concerning" the leaven of the Pharisees" (Matt. xvi. 6), they
thought that it was because they carried no bread; and when he
introduces them plucking the ears of corn, and eating (Matt. xii. 1),
and when he saith that Jesus came to the fig-tree by reason of hunger
(Matt. xxi. 18), it is for nothing else but only to instruct us by all
these to despise the belly, and not to deem that its service is
anxiously to be attended to. Observe them, for instance, in this place
neither bringing anything with them, nor because they brought not
anything, caring for this at the very beginning and early part of the
day, but buying food at the time when all other people were taking
their meal.(10) Not like us, who the instant we rise from our beds
attend to this before anything else, calling cooks and butlers, and
giving our directions with all earnestness, applying ourselves
afterwards to other matters, preferring temporal things to spiritual,
valuing those things as necessary which we ought to have deemed of less
importance? Therefore all things are in confusion. We ought, on the
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contrary, making much account of all spiritual things, after having
accomplished these, then to apply ourselves to the others.
And in this place it is not His laboriousness alone
that is shown, but also His freedom from pride; not merely by His being
tired, nor by His sitting by the way-side, but by His having been left
alone, and His disciples having been separated(1) from Him. And yet it
was in His power, if He had willed it, either not to have sent them all
away, or when they departed to have had other ministers. But He would
not; for so He accustomed His disciples to tread all pride beneath
their feet.
"And what marvel," saith one, "if they were moderate
in their wishes, since they were fishermen and tentmakers?" Yes!
Fishermen and tentmakers they were; but they had in a moment(2) mounted
even to the height of heaven, and had become more honorable than all
earthly kings, being deemed worthy to become the companions of the Lord
of the world, and to follow Him whom all beheld with awe. And ye know
this too, that those men especially who are of humble origin, whenever
they gain distinction, are the more easily lifted up to folly, because
they are quite ignorant how to bear their sudden(3) honor. Restraining
them therefore in their present humblemindedness, He taught them always
to be moderate,(4) and never to require any to wait upon them.
"He therefore," saith the Evangelist, "being wearied
with His journey, sat(5) thus at the well."(6)
Seest thou that His sitting was because of
weariness? because of the heat? because of his waiting for His
disciples? He knew, indeed, what should take place among the
Samaritans, but it was not for this that He came principally; yet,
though He came not for this, it behooved not to reject the woman who
came to Him, when she manifested such a desire to learn. The Jews, when
He was even coming to them, drove Him away; they of the Gentiles, when
He was proceeding in another direction, drew Him to them. They envied,
these believed on Him. They were angry with, these revered and
worshiped Him. What then? Was He to overlook the salvation of so many,
to send away such noble zeal? This would have been unworthy of His
lovingkindness. Therefore He ordered all the matter in hand with the
Wisdom which became Him. He sat resting His body and cooling It by the
fountain; for it was the very middle of the day, as the Evangelist has
declared, when he says,
"It was about the sixth hour."
He sat "thus." What meaneth "thus"? Not upon a
throne, not upon a cushion, but simply, and as He was,(7) upon the
ground.
Ver. 7. "There cometh a woman of Samaria to draw
water."
[4.] Observe how he declareth that the woman came
forth for another purpose, in every way silencing the shameless
gainsaying of the Jews, that none might say that He acted in opposition
to His own command, bidding (His disciples) not to enter into any city
of the Samaritans, yet conversing with Samaritans. (Matt. x. 5.) And
therefore the Evangelist has put,
Ver. 8. "For His disciples were gone away into the
city to buy meat."(8)
Bringing in many reasons for His conversation with
her. What doth the woman? When she heard, "Give Me to drink,"(9) she
very wisely makes the speech of Christ an occasion for a question, and
saith,
Ver. 9. "How is it that thou, being a Jew, askest
drink of me, which am a Samaritan? For the Jews have no dealings with
the Samaritans."
And whence did she suppose Him to be a Jew? From His
dress, perhaps, and from His dialect. Observe, I pray you, how
considerate the woman was. If there was need of caution, Jesus needed
it, not she. For she doth not say, "The Samaritans have no dealings
with the Jews," but, "The Jews do not admit the Samaritans." Yet still,
although free herself from blame,(10) when she supposed that another
was falling into it she would not even so hold her peace, but
corrected, as she thought, what was done unlawfully. Perhaps some one
may ask how it was that Jesus asked drink of her, when the law(11) did
not permit it. If it be answered that it was because He knew beforehand
that she would not give it, then for this very reason He ought not to
have asked. What then can we say? That the rejecting such observances
as these was now a matter of indifference to Him; for He who induced
others to do them away, would much more Himself pass them by. "Not that
which goeth in," saith He, "defileth a man, but that which goeth out."
(Matt. xv. 11.) And this conversation with the woman would be no slight
charge against the Jews. For often did He draw them to Himself, both by
words and deeds, but they would not attend; while observe how she is
detained by a simple request.(12) For He did not as yet enter on the
prosecution of this business,(13) nor the way,(14) yet if any came to
Him He did not prevent them. And to the disciples also He said thus,
"Into
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any city of the Samaritans enter ye not." He did not say, "And when
they come to you, reject them"; that would have been very unworthy of
His lovingkindness. And therefore He answered the woman, and said,
Ver. 10. "If thou knewest the gift of God and who it
is that saith to thee, Give Me to drink, thou wouldest have asked of
Him, and He would have given thee living water."
First, He showeth that she is worthy to hear and not
to be overlooked, and then He revealeth Himself. For she, as soon as
she had learnt who He was, would straightway hearken and attend to Him;
which none can say of the Jews, for they, when they had learned, asked
nothing of Him, nor did they desire to be informed on any profitable
matter, but insulted and drove Him away. But when the woman had heard
these words, observe how gently she answers:
Ver. 11. "Sir, thou hast nothing to draw with, and
the well is deep; from whence then hast thou that living water?"
Already He hath raised her from her low opinion of
Him, and from deeming that He is a common man. For not without a reason
doth she here call Him, "Lord";(1) but assigning to Him high honor.
That she spake these words to honor Him, is plain from what is said
afterwards, since she did not laugh nor mock, but doubted for a while.
And wonder not if she did not at once perceive all, for neither did
Nicodemus. What saith he? "How can these things be?" and again, "How
can a man be born when he is old?" and again, "Can he enter the second
time into his mother's womb, and be born?" But this woman more
reverently: "Sir, thou hast nothing to draw with, and the well is deep;
from whence then hast thou that living water?" Christ said one thing,
and she imagined another, hearing nothing beyond the words, and as yet
unable to form any lofty thought. Yet, had she spoken hastily, she
might have said, "If thou hadst had that living water, thou wouldest
not have asked of me, but wouldest rather have provided for thyself.
Thou art but a boaster." But she said nothing like this; she answers
with much gentleness, both at first and afterwards. For at first she
saith, "How is it that thou, being a Jew, askest drink of me?" she
saith not, as though speaking to an alien and an enemy, "Far be it from
me to give to thee, who art a foe and a stranger to our nation." And
afterwards again, when she heard Him utter great words, a thing at
which enemies are most annoyed, she did not mock nor deride(2); but
what saith she?
Ver. 12. "Art thou greater than our father Jacob,
which gave us the well, and drank thereof himself, and his children,
and his cattle?"
Observe how she thrusts herself into the noble stock
of the Jews. For what she saith is somewhat of this kind: "Jacob used
this water, and had nothing better to give us." And this she said
showing that from the first answer (of Christ) she had conceived a
great and sublime thought; for by the words, "he drank thereof himself,
and his children, and his cattle," she implies nothing else, than that
she had a notion of a better Water, but that she(3) never found it, nor
clearly knew it. More clearly to explain what she means to say, the
sense of her words is this: "Thou canst not assert that Jacob gave us
this well, and used another himself; for he and his children drank of
this one, which they would not have done if they had had another and a
better. Now of the water of this well it is not in thy power to give
me, and thou canst not have another and a better, unless thou dost
confess that thou art greater than Jacob. Whence then hast thou that
water which thou promisest that thou wilt give us?" The Jews did not
converse with Him thus mildly, and yet He spake to them on the same
subject, making mention of the like water, but they profited nothing;
and when He made mention of Abraham, they even attempted to stone Him.
Not so does this woman approach Him; but with much gentleness, in the
midst of the heat, at noon, she with much patience saith and hears all,
and does not so much as think of what the Jews most probably would have
asserted, that "This fellow is mad, and beside himself: he hath tied me
to this fount and well, giving me nothing, but using big words"; no,
she endures and perseveres until she has found what she seeks.
[5.] If now a woman of Samaria is so earnest to
learn something profitable, if she abides by Christ though not as yet
knowing Him, what pardon shall we obtain, who both knowing(4) Him, and
being not by a well, nor in a desert place, nor at noon-day, nor
beneath the scorching sunbeams, but at morning-tide, and beneath a roof
like this, enjoying shade and comfort,(5) yet cannot endure to hear
anything that is said, but are wearied(6) by it. Not such was that
woman; so occupied was she by Jesus' words, that she even called others
to hear them. The Jews, on the contrary, not only did not call, but
even hindered and impeded those who desired to come to Him,(7) saying,
"See, have any of the rulers believed on him? but this people, which
knoweth not the Law, are cursed."(8) Let us then imitate this woman of
Samaria; let us commune with Christ. For even now He standeth in the
midst of us, speaking to us by the Prophets and Disciples; let us hear
and obey. How long
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shall we live uselessly and in vain? Because, not to do what is
well-pleasing to God is to live uselessly, or rather not merely
uselessly, but to our own hurt; for when we have spent the time which
has been given us on no good purpose, we shall depart this life to
suffer severest punishment for our unseasonable extravagance. For it
can never be that a man who has received money to trade with, and then
has eaten it up, shall have it(1) required at his hands by the man who
intrusted it to him; and that one who has spent such a life as ours to
no purpose shall escape punishment. It was not for this that God
brought us into this present life, and breathed into us a soul, that we
should make use of the present time only,(2) but that we should do all
our business with a regard to the life which is to come. Things
irrational only are useful for the present life; but we have an
immortal soul, that we may use every means to prepare ourselves for
that other life. For if one enquire the use of horses and asses and
oxen, and other such-like animals, we shall tell him that it is nothing
else but only to minister to the present life; but this cannot be said
of us; our best condition is that which follows on our departure hence;
and we must do all that we may shine there, that we may join the choir
of Angels, and stand before the King continually, through endless(4)
ages. And therefore the soul is immortal, and the body shall be
immortal too, that we may enjoy the never-ending blessings. But if,
when heavenly things are proffered thee, thou remainest nailed to
earth, consider what an insult is offered to thy Benefactor, when He
holdeth forth to thee things above, and thou, making no great account
of them choosest earth instead. And therefore, as despised by thee, He
hath threatened thee with hell; that thou mayest learn hence of what
great blessings thou deprivest thyself. God grant that none make trial
of that punishment, but that having been well-pleasing to Christ, we
may obtain everlasting blessings, through the grace and lovingkindness
of our Lord Jesus Christ; to whom with the Father and the Holy Ghost be
glory, now and ever, and world without end. Amen.
HOMILY XXXII.
JOHN iv. 13, 14.
"Jesus answered and said unto her, Whosoever
drinketh of this water shall thirst again: but whosoever drinketh of
the water that I shall give him, shall never thirst; but the water that
I shall give him, shall be in him a well of water springing up into
everlasting Life."
[1] SCRIPTURE calls the grace of the Spirit
sometimes "Fire," sometimes "Water," showing that these names are not
descriptive of its essence, but of its operation; for the Spirit, being
Invisible and Simple, cannot be made up of different substances. Now
the one John declares, speaking thus, "He shall baptize you with the
Holy Ghost, and with Fire" (Matt. iii. 11): the other, Christ, "Out of
his belly shall flow rivers of living water." (John vii. 38.) "But
this," saith John, "spake He of the Spirit, which they should receive."
So also conversing with the woman, He calleth the Spirit water;(3) for,
"Whosoever shall drink of the water which I shall give him, shall never
thirst." So also He calleth the Spirit by the name of "fire," alluding
to the rousing and warming property of grace, and its power of
destroying transgressions; but by that of "water," to declare the
cleansing wrought by it, and the great refreshment which it affordeth
to those minds which receive it. And with good reason; for it makes the
willing soul like some(5) garden thick with all manner of trees
fruitful and ever-flourishing, allowing it neither to feel despondency
nor the plots of Satan, and quenches(6) all the fiery darts of the
wicked one.
And observe, I pray you, the wisdom of Christ,(7)
how gently He leads on s the woman; for He did not say at first, "If
thou knewest who it is that saith to thee, Give Me to drink," but when
He had given her an occasion of calling Him "a Jew," and brought her
beneath the charge of having done so, repelling the accusation He
saith, "If thou knewest who it is that saith to thee, Give Me to drink,
thou wouldest have asked of Him"; and having compelled her by His great
promises to make mention(9) of the Patriarch, He thus alloweth the
woman to look through,(10) and then when she objects, "Art thou greater
than our father Jacob?" He saith not,
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"Yea, I am greater," (for He would have seemed but to boast, since the
proof did not as yet appear,) but by what He saith He effecteth this.
For He said not simply, "I will give thee water," but having first set
that given by Jacob aside, He exalteth that given by Himself, desiring
to show from the nature of the things given, how great is the interval
and difference between the persons of the givers,(1) and His own
superiority to the Patriarch. "If," saith He, "thou admirest Jacob
because he gave thee this water, what wilt thou say if I give thee
Water far better than this? Thou hast thyself been first to confess
that I am greater than Jacob, by arguing against Me, and asking, 'Art
thou greater than Jacob, that thou promisest to give me better water?'
If thou receivest that Water, certainly thou wilt confess that I am
greater." Seest thou the upright judgment of the woman, giving her
decision from facts, both as to the Patriarch, and as to Christ? The
Jews acted not thus; when they even saw Him casting out devils, they
not only did not call Him greater than the Patriarch but even said that
He had a devil. Not so the woman, she draws her opinion whence Christ
would have her, from the demonstration afforded by His works. For by
these He justifieth Himself, saying, "If I do not the works of My
Father, believe Me not; but if I do, if ye believe not Me, believe the
works." (c. x. 37, 38.) And thus the woman is brought over to the faith.
Wherefore also He, having heard, "Art thou greater
than our father Jacob," leaveth Jacob, and speaketh concerning the
water, saying, "Whosoever shall drink of this water, shall thirst
again"; and He maketh His comparison, not by depreciating one, but by
showing the excellence of the other; for He saith not, that "this water
is naught," nor "that it is inferior and contemptible," but what even
nature testifies that He saith: "Whosoever shall drink of this water
shall thirst again; but whosoever shall drink of the Water which I
shall give him, shall never thirst." The woman before this had heard of
"living Water" (v. 10), but had not known its meaning. Since because
that water is called "living" which is perennial and bubbles up
unceasingly from uninterrupted springs, she thought that this was the
water meant. Wherefore He points out this more clearly by speaking
thus, and establishing by a comparison the superiority (of the water
which He would give). What then saith He? "Whosoever shall drink of the
Water that I shall give him, shall never thirst." This and what was
said next especially showed the superiority, for material water
possesses none of these qualities. And what is it that follows? "It
shall be in him a well of water springing up into everlasting life."
For as one that hath a well within him could never be seized by thirst,
so neither can he that hath this Water.
The woman straightway believed, showing herself much
wiser than Nicodemus, and not only wiser, but more manly. For he when
he heard ten thousand such things neither invited any others to this
hearing, nor himself spake forth openly; but she exhibited the actions
of an Apostle, preaching the Gospel to all, and calling them to Jesus,
and drawing a whole city forth to Him. Nicodemus when he had heard
said, "How can these things be?" And when Christ set before him a clear
illustration, that of "the wind," he did not even so receive the Word.
But the woman not so; at first she doubted, but afterwards receiving
the Word not by any regular demonstration, but in the form of an
assertion, she straightway hastened to embrace it. For when Christ
said, "It shall be in him a well of water springing up into everlasting
Life," immediately the woman saith,
Ver. 15. "Give me this water, that I thirst not,
neither come hither to draw."
Seest thou how little by little she is led up to the
highest doctrines? First she thought Him some Jew who was transgressing
the Law; then when He had repelled that accusation, (for it was
necessary that the person who was to teach(2) her such things should
not be suspected,) having heard of "living water," she supposed that
this was spoken of material water; afterwards, having learnt that the
words were spiritual, she believed that the water could remove the
necessity caused by thirst, but knew not yet what this could be; she
still doubted, deeming it indeed to be above material things, but not
being exactly informed. But here having gained a clearer insight, but
not yet fully perceiving the whole, (for she saith, "Give me this
water, that I thirst not, neither come hither to draw,") she for the
time preferreth Him to Jacob. "For" (saith she) "I need not this well
if I receive from thee that water." Seest thou how she setteth Him
before the Patriarch? This is the act of a fairly-judging(3) soul. She
had shown how great an opinion she had of Jacob, she saw One better
than he, and was not held back by her prepossession. Thus this woman
was neither of an easy temper, (she did not carelessly receive what was
said, how can she have done so when she enquired with so great
exactness?(4)) nor yet disobedient, nor disputatious, and this she
showed by her petition. Yet to the Jews once He said, "Whosoever shall
eat of My flesh(5) shall never hunger, and he that believeth on Me
shall never thirst" (c. vi. 35); but they not only did not believe, but
were offended at
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Him. The woman had no such feeling, she remains and petitions. To the
Jews He said, "He that believeth on Me shall never thirst"; not so to
the woman, but more grossly, He that drinketh of this Water shall never
thirst." For the promise referred to spiritual and unseen(1) things.
Wherefore having raised her mind by His promises, He still lingers
among expressions relating to sense, because she could not as yet
comprehend the exact expression of spiritual things. Since had He said,
"If thou believest in Me thou shalt not thirst," she would not have
understood His saying, not knowing who it could be that spake to her,
nor concerning what kind of thirst He spake. Wherefore then did He not
this in the case of the Jews? Because they had seen many signs, while
she had seen no sign, but heard these words first. For which reason He
afterwards reveals His power by prophecy, and does not directly
introduce His reproof,(2) but what saith He?
Ver. 16-19. "Go, call thy husband, and come thither.
The woman answered and said I have no husband. Jesus saith unto her,
Thou hast well said, I have no husband: for thou hast had five
husbands, and he whom thou now hast is not thy husband: in that saidst
thou truly. The woman saith unto Him, Sir, I perceive that Thou art a
Prophet."
[2.] O how great the wisdom of the woman how meekly
doth she receive the reproof! "How should she not," saith some one?
Tell me, why should she? Did He not often reprove the Jews also, and
with greater reproofs than these? (for it is not the same to bring
forward the hidden thoughts of the heart, as to make manifest a thing
that was done in secret; the first are known to(3) God alone, and none
other knoweth them but he who hath them in his heart; the second, all
who were sharers in it know;) but still when reproved did not bear it
patiently. When He said, "Why seek ye to kill me?" (c. vii. 19), they
not only did not admire as the woman did but even mocked at and
insulted Him; yet they had a demonstration from other miracles, she had
only heard this speech. Still they not only did not admire, but even
insulted Him, saying, "Thou hast a demon, who seeketh to kill thee?"
While she not only doth not insult but admires, and is astonished at
Him, and supposes Him to be a Prophet. Yet truly this rebuke touched
the woman more than the other touched them; for her fault was hers
alone, theirs was a general one; and we are not so much stung by what
is general as by what is particular. Besides they thought they should
be gaining a great object if they could slay Christ, but that which the
woman had done was allowed by all to be wicked; yet was she not
indignant, but was astonished and wondered. And Christ did this very
same thing in the case of Nathanael. He did not at first introduce the
prophecy, nor say, "I saw thee under the fig-tree," but when Nathanael
said, "Whence knowest thou me?" then He introduced this. For He desired
to take the beginnings of His signs and prophecies from the very
persons who came near to Him, so that they might be more attached(4) by
what was done, and He might escape the suspicion of vainglory. Now this
He doth here also; for to have charged her first of all that, "Thou
hast no husband," would have seemed burdensome and superfluous, but to
take the reason (for speaking) from herself, and then to set right all
these points, was very consistent, and softened the disposition of the
hearer.
"And what kind of connection," saith some one, "is
there in the saying, 'Go, call thy husband'?" The discourse was
concerning a gift and grace surpassing mortal nature: the woman was
urgent in seeking to receive it. Christ saith, "Call thy husband,"
showing that he also must share in these things; but she, eager to
receive(5) (the gift), and concealing the shamefulness of the
circumstances, and supposing that she was conversing with a man, said,
"I have no husband." Christ having heard this, now seasonably
introduces His reproof, mentioning accurately both points; for He
enumerated all her former husbands, and reproved her for him whom(6)
she now would hide. What then did the woman? she was not annoyed, nor
did she leave Him and fly, nor deem the thing an insult, but rather
admired Him, and persevered the more. "I perceive," saith she, "that
Thou art a Prophet." Observe her prudence; she did not straightway run
to Him, but still considers Him, and marvels at Him. For, "I perceive,"
means, "Thou appearest to me to be a Prophet." Then when she suspected
this, she asks Him nothing concerning this life, not concerning bodily
health, or possessions, or wealth, but at once concerning doctrines.
For what saith she?
Ver. 20. "Our fathers worshiped in this mountain,"
(meaning Abraham and his family, for thither they say that he led up
his son,) "and how say ye(7) that in Jerusalem is the place where men
ought to worship?"
[3.] Seest thou how much more elevated in mind she
has become? She who was anxious that she might not be troubled for
thirst, now questions concerning doctrines. What then doth Christ? He
doth not resolve the question, (for to answer simply to men's words was
not His care, for it was needless,(8)) but leads the woman on to the
greater height, and doth not
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converse with her on these matters, until she has confessed that He was
a Prophet, so that afterwards she might hear His Word with abundant
belief; for having been persuaded of this, she could no longer doubt
concerning what should be said to her.
Let us now after this be ashamed, and blush. A woman
who had had five husbands, and who was of Samaria, was so eager
concerning doctrines, that neither the time of day, nor her having come
for another purpose, nor anything else, led her away from enquiring on
such matters but we not only do not enquire concerning doctrines, but
towards them all our dispositions are careless and indifferent.
Therefore everything is neglected. For which of you when in his house
takes some Christian book(1) in hand and goes over its contents, and
searches the Scriptures? None can say that he does so, but with most we
shall find draughts and dice, but books nowhere, except among a few.
And even these few have the same dispositions as the many; for they tie
up their books, and keep them always put away in cases, and all their
care is for the fineness of the parchments, and the beauty of the
letters, not for reading them. For they have not bought them to obtain
advantage and benefit from them, but take pains about such matters to
show their wealth and pride. Such is the excess of vainglory. I do not
hear any one glory that he knows the contents, but that he hath a book
written in letters of gold. And what gain, tell me, is this? The
Scriptures were not given us for this only, that we might have them in
books, but that we might engrave them on our hearts. For this kind of
possession, the keeping the commandments merely in letter, belongs to
Jewish ambition; but to us the Law was not so given(2) at all, but in
the fleshy tables of our hearts.(3) And this I say, not to prevent you
from procuring Bibles, on the contrary, I exhort and earnestly pray
that you do this, but I desire that from those books you convey the
letters and sense into your understanding, that so it may be purified
when it receiveth the meaning of the writing.(4) For if the devil will
not dare to approach a house where a Gospel is lying, much less will
any evil spirit, or any sinful nature,(5) ever touch or enter a soul
which bears about with it such sentiments as it contains. Sanctify then
thy soul, sanctify thy body, by having these ever in thy heart, and on
thy tongue. For if foul speech defiles and invites devils, it is clear
that spiritual reading sanctifies and draws down the grace of the
Spirit. The Scriptures(6) are divine charms, let us then apply to
ourselves and(7) to the passions of our souls the remedies to be
derived from them. For if we understand what it is that is read, we
shall hear it with much readiness. I am always saying this, and will
not cease to say it. Is it not strange that those who sit by the market
can tell the names, and families, and cities of charioteers, and
dancers, and the kinds of power possessed by each, and can give exact
account of the good or bad qualities of the very horses, but that those
who come hither should know nothing of what is done here, but should be
ignorant of the number even of the sacred Books? If thou pursuest those
worldly things for pleasure, I will show thee that here is greater
pleasure. Which is sweeter, tell me, which more marvelous, to see a man
wrestling with a man, or a man buffering with a devil, a body closing
with an incorporeal power, and him who is of thy race victorious? These
wrestlings let us look on, these, which also it is seemly and
profitable to imitate, and which imitating, we may be(8) crowned; but
not those in which emulation brings shame to him who imitates them. If
thou beholdest the one kind of contest, thou beholdest it with devils;
the other, with Angels and Archangels, and the Lord of Archangels. Say
now, if thou wert allowed to sit with governors and kings, and to see
and enjoy the spectacle, wouldest thou not deem it to be a very great
honor? And here when thou art a spectator in company with the King of
Angels, when thou seest the devil grasped by the middle of the back,(9)
striving much to have the better, but powerless, dost thou not run and
pursue after such a sight as this? "And how can this be?" saith some
one. If thou keep the Bible in thy hands; for in it thou shalt see the
lists, and the long races, and his grasps,(10) and the skill of the
righteous one. For by beholding these things thou shalt learn also how
to wrestle so thyself, and shalt escape clear of devils; the
performances of the heathen are assemblies of devils, not theaters of
men. Wherefore I exhort you to abstain from these Satanic
assemblies;(11) for if it is not lawful to enter into an idol's house,
much less to Satan's festival. I shall not cease to say these things
and weary you, until I see some change; for to say these things, as
saith Paul, "to me indeed is not grievous, but for you it is safe."
(Phil. iii. 1.) Be not then offended at my exhortation. If any one
ought to be offended, it is I who often speak and am not heard, not you
who are always
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hearing and always disobeying. God grant that you be not always liable
to this charge, but that freed from this shame you be deemed worthy to
enjoy the spiritual spectacle,(1) and the glory which is to come,
through the grace and lovingkindness of our Lord Jesus Christ, with
whom to the Father and the Holy Ghost be glory for ever and ever. Amen.
HOMILY XXXIII.
JOHN iv. 21, 22.
"Jesus saith unto her, Woman, believe Me, the hour
cometh, when ye shall neither in this mountain, nor yet at Jerusalem,
worship the Father. Ye worship ye know not what; we know what we
worship, for salvation is of the Jews."
[1.] EVERYWHERE, beloved, we have need of faith,
faith the mother of blessings, the medicine of salvation; and without
this it is impossible to possess any one of the great doctrines.
Without this, men are like to those who attempt to cross(2) the open
sea without a ship, who for a little way hold out by swimming, using
both hands and feet, but when they have advanced farther, are quickly
swamped by the waves: in like manner they who use their own reasonings,
before they have learnt anything, suffer shipwreck; as also Paul saith,
"Who concerning faith have made shipwreck." (1 Tim. i. 19.) That this
be not our case, let us hold fast the sacred anchor by which Christ
bringeth over the Samaritan woman now. For when she had said, "How say
yea that Jerusalem is the place in which men ought to worship?" Christ
replied, "Believe Me, woman, that the hour cometh, when ye shall
neither in Jerusalem, nor yet in this mountain, worship the Father." An
exceedingly great(4) doctrine He revealed to her, and one which He did
not mention either to Nicodemus or Nathanael. She was eager to prove
her own privileges more honorable than those of the Jews; and this she
subtly argued from the Fathers, but Christ met not this question. For
it was for the time distracting(5) to speak on the matter, and to show
why the Fathers worshiped in the mountain, and why the Jews at
Jerusalem. Wherefore on this point He was silent, and having taken away
from both places priority in dignity, rouses her soul by showing that
neither Jews nor Samaritans possessed anything great in comparison with
that which was to be given; and then He introduceth the difference. Yet
even thus He declared that the Jews were more honorable, not preferring
place to place, but giving them the precedence because of their
intention. As though He had said, "About the 'place' of worship ye have
no need henceforth to dispute, but in the 'manner' the Jews have an
advantage over you Samaritans, for 'ye,' He saith, 'worship ye know not
what; we know what we worship.'"
How then did the Samaritans "know not" what they
worshiped? Because they thought that God was local and partial; so at
least they served Him, and so they sent to the Persians, and reported
that "the God of this place is wroth with us" (2 Kings xxvi.), in this
respect forming no higher opinion of Him than of their idols. Wherefore
they continued to serve both Him and devils, joining things which ought
not to be joined. The Jews, on the contrary, were free from this
supposition, at least the greater part of them, and knew that He was
God of the world. Therefore He saith, "Ye worship ye know not what; we
know what we worship." Do not wonder that He numbereth Himself among
Jews, for He speaketh to the woman's opinion of Him as though He were a
Jewish Prophet, and therefore He putteth, "we worship." For that He is
of the objects of worship is clear to every one, because to worship
belongs to the creature, but to be worshiped to the Lord of the
creature. But for a time He speaketh as a Jew; and the expression "we"
in this place meaneth "we Jews." Having then exalted what was Jewish,
He next maketh Himself credible, and persuadeth the woman to give the
greater heed to His words, by rendering His discourse above suspicion,
and showing that He doth not exalt what belongs to them by reason of
relationship(6) to those of His own tribe. For it is clear, that one
who had made these declarations concerning the place on which the Jews
most prided themselves, and thought that they were superior to all, and
who had taken away their high claims, would not after this(7) speak to
get favor of any, but with truth and prophetic power. When therefore He
had for a while removed her from such reasonings,(8) say-
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ing, "Woman, believe Me," and what follows, then He addeth, "for
salvation is of the Jews." What He saith is of this kind: neither, that
blessings to the world came from them, (for to know God and condemn
idols had its beginning, from them, and with you the very act of
worship, although ye do it not rightly, yet received its origin from
them,) or else, He speaketh of His own Coming. Or rather, one would not
be wrong in calling both these things "salvation" which He said was "of
the Jews"; which Paul implied when he said, "Of whom is Christ
according to the flesh, who is God over all." (Rom. ix. 5.) Seest thou
how He commendeth(1) the old Covenant, and showeth that it is the root
of blessings, and that He is throughout not opposed to the Law, since
He maketh the groundwork(2) of all good things to come from the Jews?
Ver. 23. "But the hour cometh, and now is, when the
true worshipers shall worship the Father."
"We, O woman," He saith, "excel you in the manner of
our worship, but even this shall henceforth have an end. Not the places
only, but even the manner of serving God shall be changed. And this
change is at your very doors. 'For the hour cometh, and now is.'"
[2.] For since what the Prophets said they said long
before the event, to show that here it is not so,(3) He saith, "And now
is." Think not, He saith, that this is a prophecy of such a kind as
shall be accomplished after a long time, the fulfillment is already at
hand and at your very doors, "when the true worshipers shall worship
the Father in spirit and in truth." In saying "true,"(4) He excludeth
Jews as well as Samaritans; for although the Jews be better than the
Samaritans, yet are they far inferior to those that shall come, as
inferior as is the type to the reality. But He speaketh of the Church,
that she(5) is the "true" worship, and such as is meet for God.
"For the Father seeketh such to worship Him."
If then He in times past sought such as these, He
allowed to those others their way of worship, not willingly,(6) but
from condescension, and for this reason,(7) that He might bring them in
also. Who then are "the true worshipers"? Those who confine not their
service by place, and who serve God in spirit; as Paul saith, "Whom I
serve in my spirits in the Gospel of His Son": and again, "I beseech
you that ye present your bodies a living sacrifice, acceptable unto
God, your reasonable service." (Rom. i. 9 and xii. 1.) But when he
saith,
Ver. 24. "God is a Spirit" [God is spirit]. He
declareth nothing else than His incorporeal Nature. Now the service of
that which is incorporeal must needs be of the same character, and must
be offered by that in us which is incorporeal, to wit, the soul, and
purity of mind. Wherefore He saith, "they that worship Him, must
worship Him in spirit and in truth." For because both Samaritans and
Jews were careless about the soul, but took great pains about the body,
cleansing it in divers ways, it is not, He saith, by purity of body,
but by that which is incorporeal in us, namely the mind, that the
incorporeal One is served. Sacrifice then not sheep and calves, but
dedicate thyself to the Lord; make thyself a holocaust, this is to
offer a living sacrifice. Ye must worship "in truth "(9); as former
things were types, such as circumcision, and whole burnt offerings, and
victims, and incense, they now no longer exist, but all is "truth." For
a man must now circumcise not his flesh, but his evil thoughts, and
crucify himself, and remove and slay his unreasonable desires." The
woman was made dizzy by His discourse, and fainted in at the sublimity
of what He said, and, in her trouble, hear what she saith:
Ver. 25, 26. "I know that Messias cometh, which is
called Christ: when He is come, He will tell us all things. Jesus saith
unto her, I am that speak unto thee."
And whence came the Samaritans to expect the coming
of Christ, seeing that they received Moses only?(11) From the writings
of Moses themselves. For even in the beginning He revealed the Son.
"Let Us make man in Our Image, after Our Likeness" (Gen. i. 26), was
said to the Son. It was He who talked with Abraham in the tent. (Gen.
xviii.) And Jacob prophesying concerning Him said, "A ruler shall not
fail from Judah, nor a leader from his thighs, until He come for whom
it is reserved,(12) and He is the expectation of nations." (Gen.
xviii.) And Moses himself saith, "The Lord thy God will raise up unto
you a Prophet of your brethren like unto me, unto Him shall ye
hearken." (Deut. xviii. 15.) And the circumstances attending the
serpent, and the rod of Moses, and Isaac, and the sheep, and many other
things they who chose might select as proclaiming His coming.
"And why, pray," saith one, "did not Christ lead on
the woman by these means? why did He instance the serpent to Nicodemus,
and
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mention prophecy to Nathanael, but to her say nothing of the kind? For
what reason, and why?" Because they were men, and were versed in these
things, she a poor ignorant woman unpracticed in the Scriptures.
Wherefore He doth not speak to her from them, but draweth her on by the
"water" and by prophecy, and bringeth her to make mention of Christ and
then revealeth Himself; which had He at first told the woman when she
had not questioned Him, He would have seemed to her to trifle and talk
idly, while as it is by bringing her little by little to mention Him,
at a fitting time He revealed Himself. To the Jews, who continually
said, "How long dost Thou make us to doubt? tell us if Thou art the
Christ" (c. x. 24), to them(1) He gave no clear answer, but to this
woman He said plainly, that HE IS. For the woman was more fair-minded
than the Jews; they did not enquire to learn, but always to mock at
Him, for had they desired to learn, the teaching which was by His
words, and by the Scriptures, and by His miracles would have been
sufficient. The woman, on the contrary, said what she said from an
impartial judgment and a simple mind, as is plain from what she did
afterwards; for she both heard and believed, and netted(2) others also,
and in every circumstance we may observe the carefulness and faith of
the woman.
Ver. 27. "And upon this came His disciples," (very
seasonably did they come when the teaching was finished,) "and marveled
that He talked with the woman, yet no man said, What seekest Thou? or,
Why talkest Thou with her?"
[3.] At what did they marvel? At His want of pride
and exceeding humility, that looked upon as He was, He endured with
such lowliness of heart to talk with a woman poor, and a Samaritan.
Still in their amazement the); did not ask Him the reason, so well were
they taught to keep the station of disciples, so much did they fear and
reverence Him. For although they did not as yet hold the right opinion
concerning Him, still they gave heed unto Him as to some marvelous one,
and paid Him much respect. Yet they frequently are seen to act
confidently; as when John lay upon His bosom, when they came to Him and
said, "Who is the greatest in the Kingdom of Heaven?" (Matt. xviii. 1),
when the sons of Zebedee entreated Him to set one of them on His right
hand, and the other on His left. Why then did they not here question
Him? Because since all those instances related to themselves, they had
need to enquire into them, while what here took place was of no such
great importance to them. And indeed John did that a long time after
towards the very end, when He enjoyed greater confidence, and was bold
in the love of Christ; for he it was,(3) he saith, "whom Jesus loved."
What could equal such blessedness?
But, beloved, let us not stop at this, the calling
the Apostle blessed, but let us do all things that we also may be of
the blessed, let us imitate the Evangelist, and see what it was that
caused such great love. What then was it? He left his father, his ship,
and his net, and followed Jesus. Yet this he did in common with his
brother, and Peter, and Andrew, and the rest of the Apostles. What then
was the special(4) thing which caused this great love? Shall we
discover it? He saith nothing of this kind about himself, but only that
he was beloved; as to the righteous acts for which he was beloved he
has modestly been silent. That Jesus loved him with an especial love
was clear to every one; yet John doth not appear conversing with or
questioning Jesus privately, as Peter often did, and Philip, and Judas,
and Thomas, except only when he desired to show kindness and compliance
to his fellow Apostle; for when the chief(5) of the Apostles by
beckoning constrained him, then he asked. For these two had great love
each for the other. Thus, for instance, they are seen going up together
into the Temple and speaking in common to the people. Yet Peter in many
places(6) is moved, and speaks more warmly than John. And at the end he
hears Christ say, "Peter,(7) lovest thou Me more than these?" (c. xxi.
15.) Now it is clear that he who loved "more than these" was also
beloved. But this in his case was shown by loving Jesus, in the case of
the other by being beloved by Jesus(8)
What then was it which caused this especial love? To
my thinking, it was that the man displayed great gentleness and
meekness, for which reason he doth not appear in many places speaking
openly. And how great a thing this is, is plain also from the case of
Moses. It was this which made him such and so great as he was. There is
nothing equal to lowliness of mind. For which cause Jesus with this
began the Beatitudes, and when about to lay as it were the foundation
and base of a mighty building, He placed first lowliness of mind.
Without this a man cannot possibly be saved; though he fast, though he
pray, though he give alms, if it be with a proud spirit, theses things
are abominable, if humility be not there; while if it be, all these
things are amiable and lovely, and are
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done with safety. Let us then be modest,(1) beloved, let us be modest;
success is easy, if we be sober-minded. For after all what is it, O
man, that exciteth thee to pride? Seest thou not the poverty of thy
nature? the unsteadiness(2) of thy will? Consider thine end, consider
the multitude of thy sins. But perhaps because thou doest many
righteous deeds thou art proud. By that very pride thou shall undo them
all. Wherefore it behoveth not so much him that has sinned a as him
that doeth righteousness to take pains to be humble. Why so? Because
the sinner is constrained by conscience, while the other, except he be
very sober, soon caught up as by a blast of wind is lifted on high, and
made to vanish like the Pharisee. Dost thou give to the poor? What thou
givest is not thine, but thy Master's, common to thee and thy
fellow-servants. For which cause thou oughtest especially to be
humbled, in the calamities of those who are thy kindred foreseeing
thine own, and taking knowledge of thine own nature in their cases. We
ourselves perhaps are sprung from such ancestors; and if wealth has
shifted to you, it is probable that it will leave you again. And after
all, what is wealth? A vain(5) shadow, dissolving smoke, a flower of
the grass, or rather something meaner than a flower. Why then art thou
high-minded over grass? Doth not wealth fall to thieves, and
effeminates, and harlots, and tomb-breakers? Doth this puff thee up,
that thou hast such as these to share in thy possession? or dost thou
desire honor? Towards gaining honor nothing is more serviceable than
almsgiving. For the honors arising from wealth and power are
compulsory, and attended with hatred, but these others are from the
free wilt and real feeling of the honorers; and therefore those who pay
them can never give them. Now if men show such reverence for the
merciful, and invoke all blessings upon them, consider what return,
what recompense they shall receive from the merciful God. Let us then
seek this wealth which endureth forever, and never deserts(6) us, that,
becoming great here and glorious there, we may obtain everlasting
blessings, through the grace and lovingkindness of our Lord Jesus
Christ, with whom to the Father and the Holy Spirit be glory, now and
ever, and world without end. Amen.
HOMILY XXXIV.
JOHN iv. 28, 29.
"The woman then left her water pot, and went her way into the city, and
saith to the men, Come, see a Man which told me all things that ever I
did; is not this the Christ?"
[1.] WE require much fervor and uproused zeal, for
without these it is impossible to obtain the blessings promised to us.
And to show this, Christ at one time saith, "Except a man take(4) up
his cross and follow Me, he is not worthy of Me" (Matt. x. 38); at
another, "I am come to send fire upon the earth, and what will I if it
be already kindled?" (Luke xii. 49); by both these desiring to
represent to us a disciple full of heat and fire, and prepared for
every danger. Such an one was this woman. For so kindled was she by His
words, that she left her water pot and the purpose for which she came,
ran into the city, and drew all the people to Jesus. "Come," she saith,
"see a Man which told me all things that ever I did."
Observe her zeal and wisdom. She came to draw water,
and when she had lighted upon the true Well, she after that despised
the material one; teaching us even by this trifling instance when we
are listening to spiritual matters to overlook the things of this life,
and make no account of them. For what the Apostles did, that, after her
ability, did this woman also.(7) They when they were called, left their
nets; she of her own accord, without the command of any, leaves her
water pot, and winged by joy(8) performs the office of Evangelists. And
she calls not one or two, as did Andrew and Philip, but having aroused
a whole city and people, so brought them to Him.
Observe too how prudently she speaks; she said not,
"Come and see the Christ," but with the same condescension(9) by which
Christ had netted her she draws the men to Him; "Come," she saith, "see
a Man who told me all that ever I did." She was not ashamed to say that
He "told me all that ever I did." Yet she might have spoken otherwise,
"Come, see one that prophesieth"; but when the soul is inflamed with
holy fire, it looks then to nothing earthly, neither to glory nor to
shame, but belongs to one thing alone, the flame which occupieth it.
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"Is not this the Christ?" Observe again here the
great wisdom of the woman; she neither declared the fact plainly, nor
was she silent, for she desired not to bring them in by her own
assertion, but to make them to share in this opinion by hearing Him;
which rendered her words more readily acceptable to them. Yet He had
not told all her life to her, only from what had been said she was
persuaded (that He was informed) as to the rest. Nor did she say,
"Come, believe," but, "Come, see".; a gentler(1) expression than the
other, and one which more attracted them. Seest thou the wisdom of the
woman? She knew, she knew certainly that having but tasted that Well,
they would be affected in the same manner as herself. Yet any one of
the grosser sort would have concealed the reproof which Jesus had
given; but she parades her own life, and brings it forward before all
men, so as to attract and capture all.
Ver. 31. "In the mean time His disciples asked(2)
Him, saying, Master, eat." "Asked," here is "besought," in their native
language; for seeing Him wearied with the journey, and the oppressive
heat, they entreated Him; for their request concerning food proceeded
not from hastiness, but from loving affection for their Teacher? What
then saith Christ?
Ver. 32, 33. "I have meat to eat that ye know not
of. Therefore" (saith the Evangelist) "said the disciples one to
another, Hath any man brought Him aught to eat?"
Why now wonderest thou that the woman when she heard
of "water," still imagined mere water to be meant, when even the
disciples are in the same case, and as yet suppose nothing spiritual,
but are perplexed? though they still show their accustomed modesty and
reverence toward their Master, conversing one with the other, but not
daring to put any question to Him. And this they do in other places,
desiring to ask Him, but not asking. What then saith Christ?
Ver. 34. "My meat is to do the will of Him that sent
Me, and to finish His work."
He here calleth the salvation of men "meat," showing
what an earnest desire He hath of providing for us;(3) for as we long
for food, so He that we may be saved. And hear how in all places He
revealeth not all off-hand, but first throweth the hearer into
perplexity, in order that having begun to seek the meaning of what has
been said, and then being perplexed and in difficulty, he may when what
he sought appears, receive it the more readily, and be made more
attentive to listening. For wherefore said He not at once, "My meat is
to do the will of My Father?" (though not even this would have been
clear, yet clearer than the other.) But what saith He? "I have meat to
eat that ye know not of"; for He desireth, as I said, first to make
them more attentive through their uncertainty, and by dark sayings like
these to accustom them to listen to His words. But what is "the will of
the Father"? He next speaketh of this, and explaineth.
Ver. 35. "Say ye not, that there are yet four
months, and then cometh harvest? Behold, I say unto you, Lift up your
eyes, and look upon the fields, for they are white already to harvest."
[2.] Behold, He again by familiar words leadeth them
up to the consideration of greater matters; for when He spoke of
"meat," He signified nothing else than the salvation of the men who
should come to Him; and again, the "field" and the "harvest" signify
the very same thing, the multitude of souls prepared for the reception
of the preaching; and the "eyes" of which He speaketh are those both of
the mind and of the body; (for they now beheld the crowd of Samaritans
advancing;) and the readiness of their will He calleth, "fields already
white." For as the ears of corn, when they have become white, and are
ready for reaping, so these, He saith, are prepared and fitted for
salvation.
And wherefore instead of calling them "fields" and
"harvest," did He not plainly say, that "the then were coming to
believe and were ready to receive the Word, having been instructed by
the Prophets; and now bringing forth fruit"? What mean these figures
used by Him? for this He doth not here only, but through all the
Gospel; and the Prophets also employ the same method, saying many
things in a metaphorical manner. What then may be the cause of this?
for the grace of the Spirit did not ordain it to be so without a
reason, but why and wherefore? On two accounts; one, that the discourse
may be more vivid, and bring what is said more clearly before our eyes.
For the mind when it has laid hold on a familiar image of the matters
in hand, is more aroused, and beholding them as it were in a picture,
is occupied by them to a greater degree. This is one reason; the other
is, that the statement may be sweetened, and that the memory of what is
said may be more lasting. For assertion does not subdue and bring in an
ordinary hearer so much as narration by objects, and the representation
of experience.(4) Which one may here see most wisely effected by the
parable.
Ver. 36. "And he that reapeth receiveth wages, and
gathereth fruit unto life eternal." For the fruit of an earthly harvest
profiteth
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not to life eternal, but to this which is for a time 5; but the
spiritual fruit to that which hath neither age nor death. Seest thou
that the expressions are of sense, but the thoughts spiritual, and that
by the very words themselves He divideth things earthly from heavenly?
For when in discoursing of water He made this the peculiar property of
the heavenly Water, that "he who drinketh it shall never thirst," so He
doth here also when He saith," that this fruit is gathered unto eternal
life."
"That both he that soweth and he that reapeth may
rejoice together."
Who is "he that soweth"? Who "he that reapeth"? The
Prophets are they that sowed but they reaped not, but the Apostles.
"Yet not on this account are they deprived of the pleasure and
recompense of their labors, but they rejoice and are glad with us,
although they reap not with us. For harvest is not such work as sowing.
I therefore have kept you for that in which the toil is less and the
pleasure greater, and not for sowing because in that there is much
hardship and toil. In harvest the return is large, the labor not so
great; nay there is much facility."(1) By these arguments He here
desireth to prove, that "the wish of the Prophets is, that all men
should come to Me." This also the Law was engaged in effecting; and for
this they sowed, that they might produce this fruit.(2) He showeth
moreover that He sent them also, and that there was a very intimate
connection between the New Covenant and the Old, and all this He
effecteth at once by this parable. He maketh mention also of a
proverbial expression generally circulated.
Ver. 37. "Herein," He saith, "is that saying true,
One soweth and another reapeth."
These words the many used whenever one party had
supplied toil and another had reaped the fruits; and He saith, "that
the proverb is in this instance especially true, for the Prophets
labored, and ye reap the fruits of their labors." He said not "the
rewards," (for neither did their great labor go unrewarded,) but "the
fruits." This also Daniel did, for he too makes mention of a proverb,
"Wickedness proceedeth from the wicked"; and David in his lamenting
makes mention of a similar proverb.(3) Therefore He said beforehand,
"that both he that soweth and he that reapeth may rejoice together."
For since He was about to declare, that "one hath sowed and another
reapeth," lest any one should deem that the Prophets were deprived of
their reward, He asserteth something strange and paradoxical, such as
never chanceth in sensual things, but is peculiar to spiritual only.
For in things of sense, if it chance that one sow and another reap,
they do not "rejoice together," but those who sowed are sad, as having
labored for others, and those who reap alone rejoice. But here it is
not so, but those who reap not what they sowed rejoice alike with those
who reap; whence it is clear that they too share the reward.
Ver. 38. "I sent you to reap that whereon ye
bestowed no labors; other men labored, and ye are entered into their
labors."
By this He the more encourageth them; for when it
seemed a very hard matter to go through all the world and preach the
Gospel, He showeth them that it is even most(4) easy. The very
difficult work was that other, which required great labor, the putting
in the seed, and introducing the uninitiated soul to the knowledge of
God. But wherefore uttereth He these sayings? It is that when He
sendeth them to preach they may not be confounded, as though sent on a
difficult task. "For that of the Prophets," He saith, "was the more
difficult, and the fact witnesseth to My word, that ye are come to what
is easy; because as in harvest time the fruits are collected with ease,
and in one moment the floor is filled with sheaves, which await s not
the revolutions of the seasons, and winter, and spring, and rain, so it
is now. The facts proclaim it aloud." While He was in the midst of
saying these things, the Samaritans came forth, and the fruit was at
once gathered together. On this account(6) He said, "Lift up your eyes,
and look on the fields, that they are white." Thus He spake, and the
fact was clear, and the words seen (true) by the event. For saith St.
John,
Ver. 39. "Many of the Samaritans of that city
believed on Him for the saying of the woman which testified, He told me
all that ever I did."
They perceived(7) that the woman would not from
favor have admired One who had rebuked her sins, nor to gratify another
have paraded her own course of life.
[3.] Let us then also imitate this woman, and in the
case of our own sins not be ashamed of men, but fear, as is meet, God
who now beholdeth what is done, and who hereafter punisheth those who
do not now repent. At present we do the opposite of this, for we fear
not Him who shall judge us, but shudder at those who do not in anything
hurt us, and tremble at the shame which comes from them. Therefore in
the very thing which we fear, in this do we incur punishment. For he
who now regards only the reproach of men, but when God seeth is not
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ashamed to do anything unseemly, and who will not repent and be
converted, in that day will be made an example, not only before one or
two but in the sight of the whole world. For that a vast assembly is
seated there to behold righteous actions as well as those which are not
such, let the parable of the sheep and the goats teach thee, as also
the blessed Paul when He saith "For we must all appear before the
judgment-seat of Christ, that every one may receive the things done in
his body, according to that he hath done, whether it be good or bad" (2
Cor. v. 10), and again, "Who will bring to light the hidden things of
darkness." (1 Cor. iv. 5.) Hast thou done or imagined any evil thing,
and dost thou hide it from man? yet from God thou hidest it not. But
for this thou careth nothing; the eyes of men, these are thy fear.
Think then that thou wilt not be able to escape the sight even of men
in that day(1); for all things as in a picture shall then be set before
our very eyes, so that each shall be self-condemned. This is clear even
from the instance of Dives, for the poor man whom he had neglected,
Lazarus I mean, he saw standing before his eyes, and the finger which
he had often loathed, he intreats may become a comfort to him then. I
exhort you therefore, that although no one see what we do, yet that
each of us enter into his own conscience, and set reason for his judge,
and bring forward his transgressions, and if he desire them not to be
exposed to public view then in that fearful day, let him now heal his
wounds, let him apply to them the medicines of repentance. For it is in
the power, yea, it is in the power of one full of ten thousand wounds
to go hence whole. For "if ye forgive," He saith, "your sins are
forgiven unto you."(2) (Matt. vi. 14, not verbally quoted.) For as sins
buried(3) in Baptism appear no more, so these(4) also shall disappear,
if we be willing to repent. And repentance is the not doing the same
again; for he that again puts his hand to the same, is like the dog
that returneth to his own vomit, and like him in the proverb who cards
wool into the fire,(5) and draws water into a cask full of holes. It
behooves therefore to depart both in action and in thought from what we
have dared to do, and having departed, to apply to the wounds the
remedies which are the contraries of our sins. For instance: hast thou
been grasping and covetous? Abstain from rapine, and apply almsgiving
to the wound. Hast thou been a fornicator? Abstain from fornication,
and apply chastity to the wound. Hast thou spoken ill of thy brother,
and injured him? Cease finding fault,(6) and apply kindness. Let us
thus act with respect to each point in which we have offended, and let
us not carelessly pass by our sins, for there awaiteth us hereafter,
there awaiteth us a season of account. Wherefore also Paul said, "The
Lord is at hand: be careful for nothing." (Phil. iv. 5, 6.) But we
perhaps must add the contrary of this, "The Lord is at hand, be
careful." For they might well hear, "Be careful for nothing," living as
they did in affliction, and labors, and trials; but they who live by
rapine, or in luxury, and who shall give a grievous reckoning, would in
reason hear not this, but that other, "The Lord is at hand, be
careful." Since no long time now remains until the consummation, but
the world is hastening to its end; this the wars declare, this the
afflictions, this the earthquakes, this the love which hath waxed cold.
For as the body when in its last gasp and near to death, draws to
itself ten thousand sufferings; and as when a house is about to fall,
many portions are wont to fall beforehand from the roof and walls; so
is the end of the world nigh and at the very doors, and therefore ten
thousand woes are everywhere scattered abroad. If the Lord was then "at
hand," much more is He now "at hand." If three hundred(7) years ago,
when those words were used, Paul called that season "the fullness of
time," much more would he have called the present so. But perhaps for
this very reason some disbelieve, yet they ought on this account to
believe the more. For whence knowest thou, O man, that the end is not
"at hand," and the words shortly to be accomplished? For as we speak of
the end of the year not as being the last day, but also the last month,
though it has thirty days; so if of so many years I call even four
hundred years "the end," I shall not be wrong; and so at that time Paul
spoke of the end by anticipation. Let us then set ourselves in order,
let us delight in the fear of God; for if we live here without fear of
Him, His coming will surprise us suddenly, when we are neither careful,
nor looking for Him. As Christ declared when He said, "For as in the
days of Noah, and as in the days of Lot, so shall it be at the end of
this world." (Matt. xxiv. 37, not verbally quoted.) This also Paul
declared when he said, "For when they shall say, Peace and safety, then
sudden destruction cometh upon them, as travail upon a woman with
child." (1 Thess. v. 3.) What means, "as travail upon a woman with
child"? Often have pregnant women when sporting, or at their meals, or
in the bath or market-place, and foreseeing nothing of what was coming,
been seized in a moment by their pains. Now since
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our case is like theirs, let us ever be prepared, for we shall not
always hear these things, we shall not always have power to do them.
"In the grave" saith David, "who shall give Thee thanks?"(1) (Ps. vi.
5.) Let us then repent here, that so we may find God merciful unto us
in the day that is to come, and be enabled to enjoy abundant
forgiveness; which may we all obtain, through the grace and
lovingkindness of our Lord Jesus Christ, to whom be glory and dominion
now and ever, and world without end. Amen.
HOMILY XXXV.
JOHN iv. 40-43.
"So when the Samaritans were come unto Him, they besought Him that He
would tarry with them: and He abode there two days. And many more
believed because of His own Word; and said unto the woman, Now we
believe, not because of thy saying: for we have heard Him ourselves,
and know that This is indeed the Christ, the Saviour of the world. Now
after two days He departed thence, and went into Galilee."
NOTHING is worse than envy and malice, nothing more
mischievous than vainglory; it is wont to mar ten thousand good things.
So the Jews, who excelled the Samaritans in knowledge, and had been
always familiar with(2) the Prophets, were shown from this cause
inferior to them. For these believed even on the testimony of the
woman, and without having seen any sign, came forth beseeching Christ
to tarry(3) with them; but the Jews, when they had beheld His wonders,
not only did not detain Him among them, but even drove Him away, and
used every means to cast Him forth from their land, although His very
Coining(4) had been for their sake. The Jews expelled Him, but these
even entreated Him to tarry with them. Was it not then rather fitting,
tell me, that He should receive those who asked and besought Him, than
that He should wait upon those who plotted against and repulsed Him,
while to those who loved and desired to retain Him He gave not Himself?
Surely this would not have been worthy of His tender care;(5) He
therefore both accepted(6) them, and tarried with them two days. They
desired to keep Him among them continually, (for this the Evangelist
has shown by saying, that "they besought Him that He would tarry with
them,") but this He endured not, but stayed with them only two days;
and in these many more believed on Him. Yet there was no likelihood
that these would have believed, since they had seen no sign, and had
hostile feelings towards the Jews; but still, inasmuch as they gave in
sincerity their judgment on His words, this stood not in their way, but
they received a notion which surmounted their hindrances, and vied with
each other to reverence Him the more. For, saith the Evangelist, "they
said to the woman, Now we believe because of thy saying: for we have
heard Him ourselves, and know that this is indeed the Christ, the
Saviour of the world." The scholars overshot their instructress. With
good reason might they condemn the Jews, both by their believing on,
and their receiving Him. The Jews, for whose sake He had contrived(7)
the whole scheme,(8) continually were for stoning Him,(9) but these,
when He was not even intending to come to them, drew Him to themselves.
And they, even with signs, remain uncorrected; these, without signs,
manifested great faith respecting Him, and glory in this very thing
that they believe without them; while the others ceased not asking(10)
for signs and tempting Him.
Such need is there everywhere of an honest soul; and
if truth lay hold on such an one, she easily masters it; or if she
masters it not, this is owing not to any weakness of truth, but to want
of candor(11) in the soul itself. Since the sun too, when he encounters
clear eyes, easily enlightens them; if he enlightens them not, it is
the fault of their infirmity, not of his weakness.
Hear then what these say; "We know that this is of a
truth the Christ, the Saviour of the world." Seest thou how they at
once understood that He should draw the world to Him, that He came to
order aright(12) our common salvation, that He intended not to confine
His care to the Jews, but to sow His Word everywhere? The Jews did not
so, but going about to establish their own righteousness, submitted not
themselves to the righteousness of God; while these confess that all
are deserving of punishment, declaring with the Apostle, that "all have
sinned, and come short of the glory of God; being justified freely by
His grace." (Rom. iii. 23, 24.)
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For by saying that He was "the Saviour of the world," they showed that
it was of a lost world,(1) and He not simply a Saviour, but one of the
very mightiest. For many had come to "save," both Prophets and
Angels(2); but this, saith one is the True Saviour, who affordeth the
true salvation, not that which is but for a time. This proceeded from
pure faith. And in both ways are they admirable; because they believed,
and because they did so without signs, (whom Christ also calleth
"blessed," saying, "Blessed are they that have not seen, and yet have
believed,") (c. xx. 29,) and because they did so sincerely. Though they
had heard the woman say doubtfully, "Is not this the Christ?" they did
not also say, "we too suspect," or, "we think,"(3) but, "we know," and
not merely, "we know," but, "we know that this is of a truth the
Saviour of the world." They acknowledged Christ not as one of the
many,(4) but as the "Saviour" indeed. Yet whom had they seen saved?
They had but heard His words, and yet they spake as they would have
spoken had they beheld many and great marvels. And why do not the
Evangelists tell us these words, and that He discoursed admirably? That
thou mayest learn that they pass by many important matters, and yet
have declared the whole to us by the event. For He persuaded an entire
people and a whole city by His words. When His hearers are not
persuaded, then the writers are constrained to mention what was said,
lest any one from the insensibility of the hearers should give a
judgment against Him who addressed them.
"Now after two days He departed thence and went into
Galilee."
Ver. 44. "For Jesus Himself testified that a Prophet
hath no honor in his own country."
Wherefore is this added? Because He departed not
unto Capernaum, but into Galilee, and thence to Cana. For that thou
mayest not enquire why He tarried not with His own people, but tarried
with the Samaritans, the Evangelist puts the cause,(5) saying that they
gave no heed unto Him; on this account He went not thither, that their
condemnation might not be the greater. For I suppose that in this place
He speaketh of Capernaum as "His country." Now, to show that there He
received no honor, hear Him say, "And thou, Capernaum, which art
exalted unto heaven, shalt be brought down to hell." (Matt. xi. 23.) He
calleth it "His own country," because there He set forth the Word of
the Dispensation, and more especially dwelt upon it. "What then," saith
some one, "do we not see many admired among their kindred?" In the
first place such judgments must not be formed from rare instances; and
again, if some have been honored in their own, they would have been
much more honored in a strange country, for familiarity is wont to make
men easily despised.
Ver. 45. "Then when He was come into Galilee, the
Galilaeans received Him, having seen all the things that He did at
Jerusalem at the feast, for they also came unto the feast."
Seest thou that these men so ill spoken of are found
most to come to Him? For one said, "Can there any good thing come out
of Nazareth?" (c. i. 46), and another, "Search and look, for out of
Galilee ariseth no prophet." (c. vii. 52.) These things they said
insulting Him, because He was supposed by the many to be of Nazareth,
and they also reproached Him with being a Samaritan; "Thou art a
Samaritan," said one, "and hast a devil." (c. viii. 48.) Yet behold,
both Samaritans and Galilaeans believe, to the shame of the Jews, and
Samaritans are found better than Galilaeans, for the first received Him
through the words of the woman, the second when they had seen the
miracles which He did.
Ver. 46. "So Jesus came again into Cana of Galilee,
where He made the water wine."
The Evangelist reminds the hearer of the miracle to
exalt the praise of the Samaritans. The men of Cana received Him by
reason of the miracles which He had done in Jerusalem and in that
place; but not so the Samaritans, they received Him through His
teaching alone.
That He came then "to Cana," the Evangelist has
said, but he has not added the cause why He came.(6) Into Galilee He
had come because of the envy of the Jews; but wherefore to Cana? At
first He came, being invited to a marriage; but wherefore now? Methinks
to confirm by His presence the faith which had been implanted by His
miracle, and to draw them to Him the more by coming to them
self-invited, by leaving His own country, and by preferring them.
"And there was a certain nobleman whose son was sick
at Capernaum."
Vet. 47. "When he heard that Jesus was come out of
Judaea into Galilee, he went unto Him and besought Him that He would
come down and heal his son."
This person certainly was of royal race, or
possessed some dignity from his office, to which the title "noble" was
attached. Some indeed think that this is the man mentioned by Matthew
(Matt. viii. 5), but he is shown to be a different person, not only
from his dignity, but also from his faith. That other, even when Christ
was
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willing to go to him, entreats Him to tarry; this one, when He had made
no such offer, draws Him to his house. The one saith, "I am not worthy
that Thou shouldest come under my roof"; but this other even urges(1)
Him, saying, "Come down ere my son die." In that instance He came down
from the mountain, and entered into Capernaum; but here, as He came
from Samaria, and went not into Capernaum but into Cana, this person
met Him. The servant of the other was possessed by the palsy, this
one's son by a fever.
"And he came and besought Him that He would heal his
son: for he was at the point of death." What saith Christ?
Ver. 48. "Except ye see signs and wonders ye will
not believe."
Yet the very coming and beseeching Him was a mark of
faith. And besides, after this the Evangelist witnesses to him,(2)
declaring that when Jesus said, "Go, thy son liveth," he believed His
word, and went. What then is that which He saith here? Either He useth
the words as approving of(3) the Samaritans because they believed
without signs; or, to touch Capernaum which was thought to be His own
city, and of which this person was. Moreover, another man in Luke, who
says, "Lord, I believe," said besides, "help Thou mine unbelief."(4)
And so if this ruler also believed, yet he believed not entirely or
soundly, as is clear from his enquiring "at what hour the fever left
him," since he desired to know whether it did so of its own accord, or
at the bidding of Christ. When therefore he knew that it was "yesterday
at the seventh hour," then "himself believed and his whole house."
Seest thou that he believed when his servants, not when Christ spake?
Therefore He rebuketh the state of mind with which he had come to Him,
and spoken as he did, (thus too He the more drew him on to belief,)
because that before the miracle he had not believed strongly. That he
came and entreated was nothing wonderful, for parents in their great
affection are also wont to resort not only to physicians in whom they
have confidence, but also to talk with those in whom they have no
confidence, desiring to omit nothing whatever.(5) Indeed, that he came
without any strong purpose(6) appears from this, that when Christ was
come into Galilee, then he saw Him, whereas if he had firmly believed
in Him, he would not, when his child was on the point of death, have
hesitated to go into Judaea. Or if he was afraid, this is not to be
endured either.(7) Observe how the very words show the weakness of the
man; when he ought, after Christ had rebuked his state of mind, to have
imagined something great concerning Him, even if he did not so before,
listen how he drags along the ground.
Ver. 49. "Sir," he saith, "come down ere my child
die."
As though He could not raise him after death, as
though He knew not what state the child was in. It is for this that
Christ rebuketh him and toucheth his conscience, to show that His
miracles were wrought principally for the sake of the soul. For here He
healeth the father, sick in mind, no less than the son, in order to
persuade us to give heed to Him, not by reason of His miracles, but of
His teaching. For miracles are not for the faithful, but for the
unbelieving and the grosser sort.
[3.] At that time then, owing to his emotion, the
nobleman gave no great heed to the words, or to those only which
related to his son,(8) yet he would afterwards recollect what had been
said, and draw from thence the greatest advantage. As indeed was the
case.
But what can be the reason why in the case of the
centurion He by a free offer undertook to come, while here though
invited, He goeth not? Because in the former case faith had been
perfected, and therefore He undertook to go, that we might learn the
rightmindedness of the man; but here the nobleman was imperfect. When
therefore he continually(9) urged Him, saying, "Come down," and knew
not yet clearly that even when absent He could heal, He showeth that
even this was possible unto Him in order that this man might gain from
Jesus not going, that knowledge which the centurion had of himself.(10)
And so when He saith," Except ye see signs and wonders, ye will not
believe," His meaning is, "Ye have not yet the right faith, but still
feel towards Me as towards a Prophet." Therefore to reveal Himself and
to show that he ought to have believed even without miracles, He said
what He said also to Philip, "Believest thou(11) that the Father is in
Me and I in the Father?(12) Or if not, believe Me for the very works'
sake." (c. xiv. 10, 11.)
Ver. 51-53. "And as he was now going down, his
servants met him, and told him, saying, Thy son liveth. Then enquired
he of them the hour when he began to amend. And they said unto him,
Yesterday at the seventh hour the fever left him. So the father knew
that it was at the same hour in the which Jesus said unto him, Thy son
liveth; and himself believed, and his whole house."
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Seest thou how evident the miracle was? Not simply
nor in a common way was the child freed from danger, but all at once,
so that what took place was seen to be the consequence not of nature,
but the working(1) of Christ. For when he had reached the very gates of
death, as his father showed by saying, "Come down ere my child die"; he
was all at once freed from the disease. A fact which roused the
servants also, for they perhaps came to meet their master, not only to
bring him the good news, but also deeming that the coming of Jesus was
now superfluous, (for they knew that their master was gone there,) and
so they met him even in the way. The man released froth his fear,
thenceforth escaped(2) into faith, being desirous to show that what had
been done was the result of his journey, and thenceforth he is
ambitious of appearing not to have exerted himself(3) to no purpose; so
he ascertained all things exactly, and "himself believed and his whole
house." For the evidence was after this unquestionable. For they who
had not been present nor had heard Christ speak nor known the time,
when they had heard from their master that such and such was the time,
had incontrovertible demonstration of His power. Wherefore they also
believed.
What now are we taught by these things? Not to wait
for miracles, nor to seek pledges of the Power of God. I see many
persons even now become more pious,(6) when during the sufferings of a
child or the sickness of a wife they enjoy any comfort, yet they ought
even if they obtain it not, to persist just the same in giving thanks,
in glorifying God. Because it is the part of right-minded servants, and
of those who feel such affection(7) and love as they ought for their
Master, not only when pardoned, but also when scourged, to run to Him.
For these also are effects of the tender care of God; "Whom the Lord
loveth He chasteneth, and scourgeth," it says, "every son whom He
receiveth." (Heb. xii. 6.) When therefore a man serves Him only in the
season of ease, he gives proofs of no great love, and loves not Christ
purely. And why speak I of health, or abundant riches, or poverty, or
disease? Shouldest thou hear of the fiery pit or of any other dreadful
thing, not even so must thou cease from speaking good of thy Master,
but suffer and do all things because of thy love for Him. For this is
the part of right-minded servants and of an unswerving soul; and he who
is disposed after this sort will easily endure the present, and obtain
good(8) things to come, and enjoy much confidence in the presence of(9)
God; which may it be that we all obtain through the grace and
lovingkindness of our Lord Jesus Christ, to whom with the Father and
the Holy Ghost be glory, now and ever, and world without end. Amen.
HOMILY XXXVI.
JOHN iv. 54; V. 1.
"This is again the second miracle that Jesus did, when He was come out
of Judaea into Galilee. After this there was a feast of the Jews; and
Jesus went up to Jerusalem."
[1.] As in gold mines one skillful in what relates
to them would not endure to overlook even the smallest vein as
producing much wealth, so in the holy Scriptures it is impossible
without loss to pass by one jot or one tittle, we must search into all.
For they all are uttered by the Holy Spirit, and nothing useless(4) is
written in them.
Consider, for instance, what the Evangelist in this
place saith, "This is again the second miracle that Jesus did, when He
was come out of Judaea into Galilee." Even the word "second" he has
added not without cause, but to exalt yet more the praise(5) of the
Samaritans, by showing that even when a second miracle had been
wrought, they who beheld it had not yet reached as high as those who
had not seen one.
"After this there was a feast of the Jews." What
"feast"? Methinks that of Pentecost. "And Jesus went up to Jerusalem."
Continually at the feasts He frequenteth the City, partly that He might
appear to feast with them, partly that He might attract the multitude
that was free from guile; for during these days(10) especially, the
more simply disposed ran together more than at other times.
Ver. 2, 3. "Now there is at Jerusalem a sheep
pool,(11) called in the Hebrew tongue Bethesda, having five porches. In
these lay a great multitude of impotent folk,(12) of halt, blind,
withered, waiting for the moving of the water."
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What manner of cure is this? What mystery doth it
signify to us? For these things are not written carelessly, or without
a purpose, but as by a figure and type they show in outline(1) things
to come, in order that what was exceedingly strange might not by coming
unexpectedly harm among the many the power of faith.(2) What then is it
that they show in outline? A Baptism was about to be given, possessing
much power, and the greatest of gifts, a Baptism purging all sins, and
making men alive instead of dead. These things then are foreshown as in
a picture by the pool, and by many other circumstances. And first is
given a water which purges the stains of our bodies, and those
defilements which are not, but seem to be, as those from touching the
dead,(3) those from leprosy, and other similar causes; under the old
covenant one may see many things done by water on this account. However
let us now proceed to the matter in hand.
First then, as I before said, He causeth defilements
of our bodies, and afterwards infirmities of different kinds, to be
done away by water. Because God, desiring to bring us nearer to faith
in(4) baptism, no longer healeth defilements only, but diseases also.
For those figures which came nearer [in time] to the reality, both as
regarded Baptism, and the Passion, and the rest, were plainer than the
more ancient;(5) and as the guards near the person of the prince are
more splendid than those before,(6) so was it with the types. And "an
Angel came down and troubled the water," and endued it with a healing
power, that the Jews might learn that much more could the Lord of
Angels heal the diseases(7) of the soul. Yet as here it was not simply
the nature of the water that healed, (for then this would have always
taken place,) but water joined to the operations of the Angel; so in
our case, it is not merely the water that worketh, but when it hath
received the grace of the Spirit, then it putteth away(9) all our sins.
Around this pool "lay a great multitude of impotent folk, of blind,
halt, withered, waiting for the moving of the water"; but then
infirmity was a hindrance to him who desired to be healed, now each
hath power to approach, for now it is not an Angel that troubleth, it
is the Lord of Angels who worketh all. The sick man cannot now say, "I
have no man"; he cannot say, "While I am coming another steppeth down
before me"; though the whole world should come, the grace is not spent,
the power is not exhausted, but remaineth equally great as it was
before. Just as the sun's beams give light every day, yet are not
exhausted, nor is their light made less by giving so abundant a supply;
so, and much more, the power of the Spirit is in no way lessened by the
numbers of those who enjoy it. And this miracle was done in order that
men, learning that it is possible by water to heal the diseases of the
body, and being exercised in this for a long time, might more easily
believe that it can also heal the diseases of the soul.
But why did Jesus, leaving the rest, come to one who
was of thirty-eight years standing? And why did He ask him, "Wilt thou
be made whole?" Not that He might learn, that was needless; but that He
might show(10) the man's perseverance, and that we might know that it
was on this account that He left the others and came to him. What then
saith he? "Yea Lord," he saith, but "I have no man when the water is
troubled to put me into the pool, but while I am coming another
steppeth down before me."
It was that we might learn these circumstances that
Jesus asked, "Wilt thou be made whole?" and said not, "Wilt thou that I
heal thee?" (for as yet the man had formed no exalted notions
concerning Him,) but "Wilt thou be made whole?" Astonishing was the
perseverance of the paralytic, he was of thirty and eight years
standing, and each year hoping to be freed from his disease, he
continued in attendance,(11) and withdrew not. Had he not been very
persevering, would not the future,(12) if not the past, have been
sufficient to lead him from the spot? Consider, I pray you, how
watchful it was likely that the other sick men there would be since the
time when the water was troubled was uncertain. The lame and halt
indeed might observe it, but how did the blind see? Perhaps they learnt
it from the clamor which arose.
[2.] Let us be ashamed then, beloved, let us be
ashamed, and groan over our excessive sloth. "Thirty and eight years"
had that man been waiting without obtaining what he desired, and
withdrew not. And he had failed not through any carelessness of his
own, but through being oppressed and suffering violence from others,
and not even thus did he grow dull;(13) while we if we have persisted
for ten days to pray for anything and have not obtained it, are too
slothful afterwards to employ the same zeal. And on men we wait for so
long a time, warring and enduring hardships and performing servile
ministrations, and often at last failing in our expectation, but on
our(14) Master, from whom we are sure to obtain a recompense greater
than our labors, (for, saith the Apostle, "Hope maketh
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not ashamed"--Rom. v. 5,) on Him we endure not to wait with becoming
diligence. What chastisement doth this deserve! For even though we
could receive nothing from Him, ought we not to deem the very
conversing with Him continually the cause of(1) ten thousand blessings?
"But continual prayer is a laborious thing." And what that belongs to
virtue is not laborious? "In truth," says some one, "this very point is
full of great difficulty, that pleasure is annexed to vice, and labor
to virtue." And many, I think, make this a question. What then can be
the reason?(2) God gave us at the beginning a life free from care and
exempt from labor. We used not the gift aright, but were perverted by
doing nothing,(3) and were banished from Paradise. On which account He
made our life for the future one of toil, assigning as it were His
reasons for this to mankind, and saying, "I allowed you at the
beginning to lead a life of enjoyment,(4) but ye were rendered worse by
liberty, wherefore I commanded that henceforth labor and sweat be laid
upon you."(5) And when even this labor did not restrain us, He next
gave us a law containing many commandments, imposing it on us like bits
and curbs placed upon an unruly horse to restrain his prancings, just
as horse breakers do. This is why life is laborious, because not to
labor is wont to be our ruin. For our nature cannot bear to be doing
nothing, but easily turns aside to wickedness. Let us suppose that the
man who is temperate, and he who tightly performs the other virtues,
has no need of labor, but that they do all things in their sleep, still
how should we have employed our ease? Would it not have been for pride
and boastfulness? "But wherefore," saith some one, "has great pleasure
been attached to vice, great labor and toil to virtue?" Why, what
thanks wouldest thou have had, and for what wouldest thou have received
a reward, if the matter had not been one of difficulty? Even now I can
show you many who naturally hate intercourse with women, and avoid
conversation with them as impure; shall we then call these chaste,
shall we crown these, tell me, and proclaim them victors? By no means.
Chastity is self-restraint, and the mastering pleasures which fight,
just as in war the trophies are most honorable when the contest is
violent, not when no one raises a hand against us. Many are by their
very nature passionless; shall we call these good tempered? Not at all.
And so the Lord after naming three manners of the eunuch state, leaveth
two of them uncrowned, and admitteth one into the kingdom of heaven.
(Matt. xix. 12.) "But what need," saith one, "was there of wickedness?"
I say this too. "What is it then which made wickedness to be?" What but
our willful negligence? "But," saith one, "there ought to be only good
men." Well, what is proper to the good man? Is it to watch and be
sober, or to sleep and snore? "And why," saith one, "seemed(6) it not
good that a man should act rightly without laboring?" Thou speakest
words which become the cattle or gluttons, or who make their belly
their god. For to prove that these are the words of folly, answer me
this. Suppose there were a king and a general, and while the king was
asleep or drunk, the general should endure hardship and erect a trophy,
whose would you count the victory to be? who would enjoy the pleasure
of what was done? Seest thou that the soul is more especially disposed
towards those things for which she hath labored? and therefore God hath
joined labors to virtue, wishing to make us attached to her. For this
cause we admire virtue, even although we act not rightly ourselves,
while we condemn vice even though it be very pleasant. And if thou
sayest, "Why do we not admire those who are good by nature more than
those who are so by choice?" we reply, Because it is just to prefer him
that laboreth to him that laboreth not. For why is it that we labor? It
is because thou didst not bear with moderation the not laboring. Nay
more, if one enquire exactly, in other ways also sloth is wont to undo
us, and to cause us much trouble. Let us, if you will, shut a man up,
only, feeding and pampering him, not allowing him to walk nor
conducting him forth to work, but let him enjoy table and bed, and be
in luxury continually; what could be more wretched than such a life?
"But," saith one," to work is one thing, to labor is another."(7) Yea,
but it was in man's power then(8) to work without labor. "And is this,"
saith he, "possible?" Yea, it is possible; God even desired it, but
thou enduredst it not. Therefore He placed thee to work in the garden,
marking out employment, but joining with it no labor. For had man
labored at the beginning, God would not afterwards have put labor by
way of punishment. For it is possible to work and not to be wearied, as
do the angels. To prove that they work, hear what David saith; "Ye that
excel in strength, ye that do His word." (Ps. ciii. 20, LXX.) Want of
strength causeth much labor now, but then it was not so. For "he that
hath entered into His rest, hath ceased," saith one, "from his works,
as God from His" (Heb. iv. 10): not meaning here idleness, but the
ceasing from labor. For God worketh even now,
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as Christ saith, "My Father worketh hitherto, and I work." (c. v. x 7.)
Wherefore I exhort you that, laying aside all carelessness, you be
zealous for virtue. For the pleasure of wickedness is short, but the
pain lasting; of virtue, on the contrary, the joy grows not old, the
labor is but for a season. Virtue even before the crowns are
distributed animates(1) her workman, and feeds him with hopes; vice
even before the time of vengeance punishes him who works for her,
wringing and terrifying his conscience, and making it apt to imagine
all (evils). Are not these things worse than any labors, than any
toils? And if these things were not so, if there were pleasure, what
could be more worthless than that pleasure? for as soon as it appears
it flies away, withering and escaping before it has been grasped,
whether you speak of the pleasure of beauty, or that of luxury, or that
of wealth, for they cease not daily to decay. But when there is besides
(for this pleasure) punishment and vengeance, what can be more
miserable than those who go after it? Knowing then this, let us endure
all for virtue, so shall we enjoy true pleasure, through the grace and
lovingkindness of our Lord Jesus Christ, with whom to the Father and
the Holy Ghost be glory, now and ever, and world without end. Amen.
HOMILY XXXVII.
JOHN V. 6, 7.
"Jesus saith unto him, Wilt thou be made whole? The impotent man
answered Him, Yea, Sir, but I have no man, when the water is troubled,
to put me into the pool."
[1.] GREAT iS the profit of the divine Scriptures,
and all-sufficient is the aid which comes from them. And Paul declared
this when he said, "Whatsoever things were written aforetime, were
written aforetime for our admonition upon whom the ends of the world
are come, that we through patience and comfort of the Scriptures might
have hope." (Rom. xv. 4, and 1 Cor. x. 11.) For the divine oracles are
a treasury of all manner of medicines, so that whether it be needful to
quench pride, to lull desire to sleep, to tread under foot the love of
money, to despise pain, to inspire confidence, to gain patience, from
them one may find abundant resource. For what man of those who struggle
with long poverty or who are nailed to(2) a grievous disease, will not,
when he reads the passage before us, receive much comfort? Since this
man who had been paralytic for thirty and eight years, and who saw each
year others delivered, and himself bound by his disease, not even so
fell back and despaired, though in truth not merely despondency for the
past, but also hopelessness for the future, was sufficient to
over-strain(3) him. Hear now what he says, and learn the greatness of
his sufferings.(4) For when Christ had said "Wilt thou be made whole?"
"Yea, Lord," he saith, "but I have no man, when the water is troubled,
to put me into the pool." What can be more pitiable than these words?
What more sad than these circumstances? Seest thou a heart(5) crushed
through long sickness? Seest thou all violence subdued? He uttered no
blasphemous word, nor such as we hear the many use in reverses, he
cursed not his day, he was not angry at the question, nor did he say,
"Art Thou come to make a mock and a jest of us, that Thou asketh
whether I desire to be made whole?" but replied gently, and with great
mildness, "Yea, Lord"; yet he knew not who it was that asked him, nor
that He would heal him, but still he mildly relates all the
circumstances and asks nothing further, as though he were speaking to a
physician, and desired merely to tell the story of his sufferings.
Perhaps he hoped that Christ might be so far useful to him as to put
him into the water, and desired to attract Him by these words. What
then saith Jesus?
Ver. 8. "Rise, take up thy bed, and walk."(6)
Now some suppose that this is the man in Matthew who
was "lying on a bed" (Matt. ix. 2); but it is not so, as is clear in
many ways. First, from his wanting persons to stand forward for him.
That man had many to care for and to carry him, this man not a single
one; wherefore he said, "I have no man." Secondly, from the manner of
answering; the other uttered no word, but this man relates his whole
case. Thirdly, from the season and the time; this man was healed at a
feast, and on the Sabbath, that other on a different day. The places
too were different; one was cured in a house, the other by the pool.
The manner also of the cure was altered; there Christ said, "Thy sins
be forgiven thee,"
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but here He braced(1) the body first, and then cared for the soul. In
that case there was remission of sins, (for He saith, "Thy sins be
forgiven thee,") but in this, warning and threats to strengthen the man
for the future; "Sin no more, lest a worse thing come unto thee." (Ver.
14.) The charges also of the Jews are different; here they object to
Jesus, His working on the Sabbath, there they charge Him with blasphemy.
Consider now, I pray you, the exceeding wisdom of
God. He raised not up the man at once, but first maketh him familiar by
questioning, making way for the coming faith; nor doth He only raise,
but biddeth him "take up his bed," so as to confirm the miracle that
had been wrought, and that none might suppose what was done to be
illusion or a piece of acting. For he would not, unless his limbs had
been firmly and thoroughly compacted, have been able to carry his bed.
And this Christ often doth, effectually silencing those who would fain
be insolent. So in the case of the loaves, that no one might assert
that the men had been merely(2) satisfied, and that what was done was
an illusion, He caused that there should be many relics of the loaves.
So to the leper that was cleansed He said, "Go, show thyself to the
priest" (Matt. viii. 4); at once providing most certain proof of the
cleansing, and stopping the shameless mouths of those who asserted that
He was legislating in opposition to God. This also He did in like
manner in the case of the wine; for He did not merely show it to them,
but also caused it to be borne to the governor of the feast, in order
that one who knew nothing of what had been done, by his confession
might bear to Him unsuspected testimony; wherefore the Evangelist
saith, that the ruler of the feast "knew not whence it was," thus
showing the impartiality of his testimony. And in another place, when
He raised the dead, He said, "Give ye him to eat";(3) supplying this
proof of a real resurrection, and by these means persuading even the
foolish that He was no deceiver, no dealer in illusions,(4) but that He
had come for the salvation of the common nature of mankind.
[2.] But why did not Jesus require faith of this
man, as He did in the case of others, saying, "Believest thou that I am
able to do this?"(5) It was because the man did not yet clearly know
who He was; and it is not before, but after the working of miracles
that He is seen so doing. For persons who had beheld His power exerted
on others would reasonably have this said to them, while of those who
had not yet learned who He was, but who were to know afterwards by
means of signs, it is after the miracles that faith is required. And
therefore Matthew doth not introduce Christ as having said this at the
beginning of His miracles, but when He had healed many, to the two
blind men only.
Observe however in this way the faith of the
paralytic. When he had heard,(6) "Take up thy bed and walk," he did not
mock, nor say, "What can this mean? An Angel cometh down and troubleth
the water, and healeth only one, and dost Thou, a man, by a bare
command and word hope to be able to do greater things than Angels? This
is mere vanity, boasting, mockery." But he neither said nor imagined
anything like this, but at once he heard and arose, and becoming whole,
was not disobedient to Him that gave the command;(7) for immediately he
was made whole, and "took up his bed, and walked." What followed was
even far more admirable. That he believed at first, when no one
troubled him, was not so marvelous, but that afterwards, when the Jews
were full of madness and pressed upon him on all sides, accusing(8) and
besieging him and saying, "It is not lawful for thee to take up thy
bed," that then he gave no heed to(9) their madness, but most boldly in
the midst of the assembly(10) proclaimed his Benefactor and silenced
their shameless tongues, this, I say, was an act of great courage. For
when the Jews arose against him, and said in a reproachful and insolent
manner to him,
Ver. 10. "It is the Sabbath day, it is not lawful
for thee to carry thy bed"; hear what he saith:
Ver. 11. "He that made me whole, the Same said unto
me, Take up thy bed, and walk."
All but saying, "Ye are silly and mad who bid me not
to take Him for my Teacher who has delivered me from a long and
grievous malady, and not to obey whatever He may command."(11) Had he
chosen to act in an unfair manner, he might have spoke differently, as
thus, "I do not this of my own will, but at the bidding of another; if
this be a matter of blame, blame him who gave the order, and I will set
down the bed." And he might have concealed the cure, for he well knew
that they were vexed not so much at the breaking of the Sabbath, as at
the curing of his infirmity. Yet he neither concealed this, nor said
that, nor asked for pardon, but with loud voice confessed and
proclaimed the benefit. Thus did the paralytic; but consider how
unfairly they acted. For they said
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not, "Who is it that hath made thee whole?" on this point they were
silent, but kept on bringing forward the seeming transgression.
Vet. 12, 13. "What man is that which said unto thee,
Take up thy bed and walk? And he that was healed wist not who it was:
for Jesus had conveyed Himself away,(1) a multitude being in that
place."
And why did Jesus conceal Himself? First that while
He was absent, the testimony of the man might be unsuspected, for he
who now felt himself whole was a credible witness of the benefit. And
in the next place, that He might not cause the fury of the Jews to be
yet more inflamed, for the very sight of one whom they envy is wont to
kindle not a small spark in malicious persons. On this account He
retired, and left the deed by itself to plead its cause among them,
that He might not say anything in person respecting Himself, but that
they might do so who had been healed, and with them also the accusers.
Even these last for a while testify to the miracle, for they said not,
"Wherefore hast thou commanded these things to be done on the Sabbath
day?" but, "Wherefore doest thou these things on the Sabbath day?" not
being displeased at the transgression, but envious at the restoration
of the paralytic. Yet in respect of human labor, what the paralytic did
was rather a work, for the other(2) was a saying and a word. Here then
He commandeth another to break the Sabbath, but elsewhere He doth the
same Himself, mixing clay and anointing a man's eyes (c. 9); yet He
cloth these things not transgressing, but going beyond the Law. And on
this we shall hereafter speak. For He cloth not, when accused by the
Jews respecting the Sabbath, always defend Himself in the same terms,
and this we must carefully observe.
[3.] But let us consider awhile how great an evil is
envy, how it disables the eyes of the soul to the endangering his
salvation who is possessed by it. For as madmen often thrust their
swords against their own bodies, so also malicious persons looking only
to one thing, the injury(3) of him they envy, care not for their own
salvation. Men like these are worse than wild beasts; they when wanting
food, or having first been provoked by us, arm themselves against us;
but these men when they have received kindness, have often repaid their
benefactors as though they had wronged them. Worse than wild beasts are
they, like the devils, or perhaps worse than even those; for they
against us indeed have unceasing hostility, but do not plot against
those of their own nature, (and so by this Jesus silenced the Jews when
the said that He cast out devils by Beelzebub,) but these men neither
respect their common nature, nor spare their own selves. For before
they vex those whom they envy they vex their own souls, filling them
with all manner of trouble and despondency, fruitlessly and in vain.
For wherefore grievest thou, O man, at the prosperity of thy neighbor?
We ought to grieve at the ills we suffer, not because we see others in
good repute. Wherefore this sin is stripped of all excuse. The
fornicator may allege his lust, the thief his poverty, the man-slayer
his passion, frigid excuses and unreasonable, still they have these to
allege. But what reason, tell me, wilt thou name? None other at all,
but that of intense wickedness. If we are commanded to love our
enemies, what punishment shall we suffer if we hate our very friends?
And if he who loveth those that love him will be in no better a state
than the heathen, what excuse, what palliation shall he have who
injures those that have done him no wrong? Hear Paul, what he saith,
"Though I give my body to be burned, and have not charity, it profiteth
me nothing" (1 Cor. xiii. 3); now it is clear to every one that where
envy and malice are, there charity is not. This feeling is worse than
fornication and adultery, for these go no farther than him who doeth
them, but the tyranny of envy hath overturned entire Churches, and hath
destroyed the whole world. Envy is the mother of murder. Through this
Cain slew Abel his brother; through this Esau (would have slain) Jacob,
and his brethren Joseph, through this the devil all mankind. Thou
indeed now killest not, but thou dost many things worse than murder,
desiring that thy brother may act unseemly, laying snares for him on
all sides, paralyzing his labors on the side of virtue, grieving that
he pleaseth the Master of the world. Yet thou warrest not with thy
brother, but with Him whom he serves, Him thou insultest when thou
preferest thy glory to His. And what is in truth worst of all, is that
this sin seems to be an unimportant one, while in fact it is more
grievous than any other; for though thou showest mercy and watchest and
fastest, thou art more accursed than any if thou enviest thy brother.
As is clear from this circumstance also. A man of the Corinthians was
once guilty of adultery, yet he was charged with his sin and soon
restored to righteousness; Cain envied Abel; but he was not healed, and
although God Himself continually charmed(4) the wound, he became more
pained and wave-tossed, and was hurried on to murder. Thus this passion
is worse than that other, and doth not easily permit itself to be cured
except we give heed. Let us then by all means tear it up by the roots,
considering this, that as we offend God when we waste with envy at
other men's blessings, so
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when we rejoice with them we are well pleasing to Him, and render
ourselves partakers of the good things laid up for the righteous.
Therefore Paul exhorteth us to "Rejoice with them that do rejoice, and
weep with them that weep" (Rom. xii. 15), that on either hand we may
reap great profit.
Considering then that even when we labor not, by
rejoicing with him that laboreth, we become sharers of his crown, let
us cast aside all envy, and implant charity in our souls, that by
applauding those of our brethren who are well pleasing unto God, we may
obtain both present and future good things, through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom, to the
Father and the Holy Ghost, be glory, now and ever, world without end.
Amen.
HOMILY XXXVIII.
JOHN v. 14.
"Afterward Jesus findeth him in the Temple, and said unto him, Behold,
thou art made whole; sin no more, lest a worse thing come unto thee."
[1.] A FEARFUL thing is sin, fearful, and the ruin
of the soul, and the mischief oftentimes through its excess has
overflowed and attacked men's bodies also. For since for the most part
when the soul is diseased we feel no pain, but if the body receive
though but a little hurt, we use every exertion to free it from its
infirmity, because we are sensible of the infirmity,(1) therefore God
oftentimes punisheth the body for the transgressions of the soul, so
that by means of the scourging of the inferior part, the better part
also may receive some healing. Thus too among the Corinthians Paul
restored the adulterer, checking the disease of the soul by the
destruction of the flesh, and having applied the knife to the body, so
repressed the evil (1 Cor. v. 5); like some excellent physician
employing external cautery for dropsy or spleen, when they refuse to
yield to internal remedies. This also Christ did in the case of the
paralytic; as He showed when He said, "Behold, thou art made whole; sin
no more, lest a worse thing come unto thee."
Now what do we learn from this? First, that his
disease had been produced by his sins; secondly, that the accounts of
hell fire are to be believed; thirdly, that the punishment is long, nay
endless. Where now are those who say, "I murdered in an hour, I
committed adultery in a little moment of time, and am I eternally
punished?" For behold this man had not sinned for so many years as he
suffered, for he had spent a whole lifetime in the length of his
punishment; and sins are not judged by time, but by the nature of the
transgressions. Besides this, we may see(2) another thing, that though
we have suffered severely for former sins, if we afterwards fall into
the same, we shall suffer much more severely. And with good reason; for
he who is not made better even by punishment, is afterwards led as
insensible and a despiser to still heavier chastisement. The fault
should of itself be sufficient to check and to render more sober the
man who once has slipped, but when not even the addition of punishment
effects this, he naturally requires more bitter torments.(3) Now if
even in this world when after punishment(4) we fall into the same sins,
we are chastised yet more severely then before, ought we not when after
sinning we have not been punished at all, to be then(5) very
exceedingly afraid and to tremble, as being about to endure something
irreparable? "And wherefore," saith some one, "are not all thus
punished? for we see many bad men well in body, vigorous, and enjoying
great prosperity." But let us not be confident, let us mourn for them
in this case most of all, since their having suffered nothing here,
helps them on" to a severer vengeance hereafter.(7) As Paul declares
when he saith, "But now that we are judged, we are chastened of the
Lord, that we should not be condemned with the world" (1 Cor. xi. 32);
for the punishments here are for warning, there for vengeance.
"What then," saith one, "do all diseases proceed
from sin?" Not all, but most of them; and some proceed from different
kinds of loose living,(8) since gluttony, intemperance, and sloth,
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produce such like sufferings. But the one rule we have to observe, is
to bear every stroke thankfully; for they are sent because of our sins,
as in the Kings we see one attacked by gout (1 Kings xv. 23); they are
sent also to make us approved, as the Lord saith to Job, "Thinkest thou
that I have spoken to thee, save that thou mightest appear righteous?"
(Job xl. 8, LXX.)
But why is it that in the case of these paralytics
Christ bringeth forward their sins? For He saith also to him in Matthew
who lay on a bed, "Son, be of good cheer, thy sins are forgiven thee"
(Matt. ix. 2): and to this man, "Behold, thou art made whole; sin no
more."(1) I know that some slander this paralytic, asserting that he
was an accuser of Christ, and that therefore this speech was addressed
to him; what then shall we say of the other in Matthew, who heard
nearly the same words? For Christ saith to him also, "Thy sins be
forgiven thee." Whence it is clear, that neither was this man thus
addressed on the account which they allege. And this we may see more
clearly from what follows;(2) for, saith the Evangelist, "Afterward
Jesus findeth him in the Temple," which is an indication of his great
piety; for he departed not into the market places and walks, nor gave
himself up to luxury and ease, but remained in the Temple, although
about to sustain so violent an attack and to be harassed by all
there.(3) Yet none of these things persuaded him to depart from the
Temple. Moreover Christ having found him, even after he had conversed
with the Jews, implied nothing of the kind. For had He desired to
charge him with this, He would have said to him, "Art thou again
attempting the same sins as before, art thou not made better by thy
cure?" Yet He said nothing of the kind, but merely secureth him for the
future.
[2.] Why then, when He had cured the halt and
maimed, did He not in any instance make mention of the like? Methinks
that the diseases of these (the paralytic) arose from acts of sin,
those of the others from natural infirmity. Or if this be not so, then
by means of these men, and by the words spoken to them, He hath spoken
to the rest also. For since this disease is more grievous than any
other, by the greater He correcteth also the less. And as when He had
healed a certain other He charged him to give glory to God, addressing
this exhortation not to him only but through him to all, so He
addresseth to these, and by these to all the rest of mankind, that
exhortation and advice which was given to them by word of mouth.
Besides this we may also say, that Jesus perceived great endurance in
his soul, and addressed the exhortation to him as to one who was able
to receive His command, keeping him to health both by the benefit, and
by the fear of future ills.
And observe the absence of boasting. He said not,
"Behold, I have made thee whole," but, "Thou art made whole; sin no
more." And again, not, "lest I punish thee," but, "lest a worse thing
come unto thee"; putting both expressions not personally,(4) and
showing that the cure was rather of grace than of merit. For He
declared not to him that he was delivered after suffering the deserved
amount of punishment, but that through lovingkindness he was made
whole. Had this not been the case, He would have said, "Behold, thou
hast suffered a sufficient punishment for thy sins, be thou steadfast
for the future." But now He spake not so, but how? "Behold, thou art
made whole; sin no more." Let us continually repeat these words to
ourselves, and if after having been chastised we have been delivered,
let each say to himself, "Behold, thou art made whole; sin no more."
But if we suffer not punishment though continuing in the same courses,
let us use for our charm that word of the Apostle, "The goodness of God
leadeth [us] to repentance, but after [our] hardness and impenitent
heart, [we] treasure up unto [ourselves] wrath." (Rom. ii. 4, 5.)
And not only by strengthening a the sick man's body,
but also in another way, did He afford him a strong proof of His
Divinity; for by saying, "Sin no more," He showed that He knew all the
transgressions that had formerly been committed by him; and by this He
would gain his belief as to the future.
Ver. 15. "The man departed, and told the Jews that
it was Jesus that had made him whole."
Again observe him continuing in the same right
feeling. He saith not, "This is he who said, Take up thy bed," but when
they continually advanced this seeming charge, he continually puts
forward the defense, again declaring his Healer, and seeking to attract
and attach others to Him. For he was not so unfeeling as after such a
benefit and charge to betray his Benefactor, and to speak as he did
with an evil intention. Had he been a wild beast, had he been something
unlike a man and of stone, the benefit and the fear would have been
enough to restrain him, since, having the threat lodged within, he
would have dreaded lest he should suffer "a worse thing," having
already received the greatest pledges(6) of the power of his Physician.
Besides, had he wished to slander Him, he would have said nothing about
his own cure, but would have mentioned and urged against Him the breach
of the Sabbath. But this is not the case, surely it is not; the words
are words of great boldness and candor; he pro-
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caims his Benefactor no less than the blind man did. For what said he?
"He made clay, and anointed mine eyes" (c. ix. 6); and so this man of
whom we now speak, "It is Jesus who made me whole."
Ver. 16. "Therefore did the Jews persecute Jesus,
and sought to slay Him, because He had done these things on the Sabbath
day." What then saith Christ?
Ver. 17. "My Father worketh hitherto, and I work."
When there was need to make excuse for the
Disciples, He brought forward David their fellow-servant, saying, "Have
ye not read what David did when he was an hungered?" (Matt. xii. 2.)
But when excuse was to be made for Himself, He betook Himself to the
Father, showing in two ways His Equality, by calling God His Father
peculiarly,(1) and by doing the same things which He did. "And
wherefore did He not mention what took place at Jericho(2)?" Because He
wished to raise them up from earth that they might no longer attend to
Him as to a man, but as to God, and as to one who ought to legislate:
since had He not been The Very Son and of the same Essence, the defense
would have been worse than the charge. For if a viceroy who had altered
a royal law should, when charged with so doing, excuse himself in this
manner, and say, "Yea, for the king also has annulled laws," he would
not be able to escape, but would thus increase the weight of the
charge. But in this instance, since the dignity is equal, the defense
is made perfect on most secure grounds. "From the charges," saith He,
"from which ye absolve God, absolve Me also." And therefore He said
first, "My Father," that He might persuade them even against their will
to allow to Him the same, through reverence of His clearly asserted
Sonship.
If any one say, "And how doth the Father 'work,' who
ceased on the seventh day from all His works?" let him learn the manner
in which He "worketh." What then is the manner of His working? He
careth for, He holdeth(3) together all that hath been made. Therefore
when thou beholdest the sun rising and the moon running in her path,
the lakes, and fountains, and rivers, and rains, the course of nature
in the seeds and in our own bodies and those of irrational beings, and
all the rest by means of which this universe is made up, then learn the
ceaseless working of the Father. "For He maketh His sun to rise upon
the evil and the good, and sendeth rain on the just and on the unjust."
(Matt. v. 45.) And again; "If God so clothe the grass of the field,
which to-day is, and to-morrow is cast into the fire(4) " (Matt. vi.
30); and speaking of the birds He said, "Your Heavenly Father feedeth
them."
[3.] In that place(5) then He did all on the Sabbath
day by words only, and added nothing more, but refuted their charges by
what was done in the Temple and from their own practice. But here where
He commanded a work to be done, the taking up a bed, (a thing of no
great importance as regarded the miracle,(6) though by it He showed one
point, a manifest violation of the Sabbath,) He leads up His discourse
to something greater, desiring the more to awe them by reference to the
dignity of the Father, and to lead them up to higher thought. Therefore
when His discourse is concerning the Sabbath, He maketh not His defense
as man only, or as God only, but sometimes in one way, sometimes in the
other; because He desired to persuade them both of the condescension of
the Dispensation, and the Dignity of His Godhead. Therefore He now
defendeth Himself as God, since had He always conversed with them
merely as a man, they would have continued in the same low condition.
Wherefore that this may not be, He bringeth forward the Father. Yet the
creation itself "worketh" on the Sabbath, (for the sun runneth, rivers
flow, fountains bubble, women bear,) but that thou mayest learn that He
is not of creation, He said not, "Yea, I work, for creation worketh,"
but, "Yea, I work, for My Father worketh."
Ver. 18. "Therefore the Jews sought the more to kill
Him, because He not only had broken the Sabbath, but said also that God
was His Father, making Himself equal with God."
And this he asserted not by words merely, but by
deeds, for not in speech alone, but also yet oftener by actions He
declared it. Why so? Because they might object to His words and charge
Him with arrogance, but when they saw the truth of His actions proved
by results, and His power proclaimed by works, after that they could
say nothing against Him.
But they who Will not receive these words in a right
mind assert, that "Christ made not Himself equal to God, but that the
Jews suspected this." Come then let us go over what has been said from
the beginning. Tell me, did the Jews persecute Him, or did they not? It
is clear to every one that they did. Did they persecute Him for this or
for something else? It is again allowed that it was for this. Did He
then break the Sabbath, or did He not? Against the fact that He did, no
one can have anything to say. Did He call God His Father, or did He not
call Him so? This too is true. Then the rest also
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follows by the same consequence; for as to call God His Father, to
break the Sabbath, and to be persecuted by the Jews for the former and
more especially for the latter reason, belonged not to a false
imagination, but to actual fact, so to make Himself equal to God was a
declaration of the same meaning.(1)
And this one may see more clearly from what He had
before said, for "My Father worketh and I work," is the expression of
One declaring Himself equal to God. For in these words He has marked(2)
no difference. He said not, "He worketh, and I minister," but, "As He
worketh, so work I"; and hath declared absolute Equality. But if He had
not wished to establish this, and the Jews had supposed so without
reason, He would not have allowed their minds to be deceived, but would
have corrected this. Besides, the Evangelist would not have been silent
on the subject, but would have plainly said that the Jews supposed so,
but that Jesus did not make Himself equal to God. As in another place
he doth this very thing, when he perceiveth that something was said in
one way, and understood in another; as, "Destroy this Temple," said
Christ, "and in three days I will raise It up" (c. ii. 19); speaking of
His Flesh. But the Jews, not understanding this, and supposing that the
words were spoken of the Jewish Temple, said, "Forty and six years was
this temple in building, and wilt Thou rear it up in three days?" Since
then He said one thing, and they imagined another, (for He spake of His
Flesh, and they thought that the words were spoken of their Temple,)
the Evangelist remarking on this, or rather correcting their
imagination, goes on to say, "But He spake of the Temple of His Body."
So that here also, if Christ had not made Himself equal with God, had
not wished to establish this, and yet the Jews had imagined that He
did, the writer would here also have corrected their supposition, and
would have said, "The Jews thought that He made Himself equal to God,
but indeed He spake not of equality." And this is done not in this
place only, nor by this Evangelist only, but again elsewhere another
Evangelist is seen to do the same. For when Christ warned His
disciples, saying, "Beware of the leaven of the Pharisees and
Sadducees" (Matt. xvi. 6), and they reasoned among themselves, saying,
"It is because we have taken no bread," and He spake of one thing,
calling their doctrine "leaven," but the disciples imagined another,
supposing that the words were said of bread; it is not now the
Evangelist who setteth them right, but Christ Himself, speaking thus,
"How is it that ye do not understand, that I spake not to you
concerning bread?" But here there is nothing of the kind.
"But," saith some one, "to remove this very thought
Christ has added,
Ver. 19. "'The Son can do nothing of Him self.'"
Man! He doth the contrary. He saith this not to take
away, but to confirm,(3) His Equality. But attend carefully, for this
is no common question. The expression "of Himself" is found in many
places of Scripture, with reference both to Christ and to the Holy
Ghost, and we must learn the force of the expression, that we may not
fall into the greatest errors; for if one take it separately by itself
in the way in which it is obvious to take it, consider how great an
absurdity will follow. He said not that He could do some things of
Himself and that others He could not, but universally,
[4.] "The Son can do nothing of Himself." I ask then
my opponent, "Can the Son do nothing of Himself, tell me?" If he reply.
"that He can do nothing," we will say, that He hath done of Himself the
very greatest of all goods. As Paul cries aloud, saying, "Who being in
the form of God, thought it not robbery to be equal with God, but made
Himself of no reputation, and took upon Him the form of a servant."
(Phil. ii. 6, 7.) And again, Christ Himself in another place saith, "I
have power to lay down My life, and I have power to take it again":
and, "No man taketh it from Me, but I lay it down of Myself." (c. x.
18.) Seest thou that He hath power over life and death, and that He
wrought of Himself so mighty a Dispensation? And why speak I concerning
Christ, when even we, than whom nothing can be meaner, do many things
of ourselves? Of ourselves we choose vice, of ourselves we go after
virtue, and if we do it not of ourselves, and not having power, we
shall neither suffer hell if we do wrong, nor enjoy the Kingdom if we
do right.
What then meaneth, "Can do nothing of Himself"? That
He can do nothing in opposition to the Father, nothing alien from,
nothing strange to Him,(4) which is especially the assertion of One
declaring an Equality and entire agreement.
But wherefore said He not, that "He doeth nothing
contrary," instead of, "He cannot do"? It was that from this again He
might show the invariableness and exactness of the Equality, for the
expression imputes not weakness to Him, but even shows(5) His great
power; since in another place Paul saith of the Father, "That by two
immutable things in which it was impos-
135
sible for God to lie" (Heb. vi. 18): and again, "If we deny Him--He
abideth faithful," for "He cannot deny Himself." (2 Tim. ii. 12, 13.)
And in truth this expression, "impossible," is not declaratory of
weakness, but power, power unspeakable. For what He saith is of this
kind, that "that Essence admitteth not such things as these." For just
as when we also say, "it is impossible for God to do wrong," we do not
impute to Him any weakness, but confess in Him an unutterable power; so
when He also saith, "I can of Mine own Self do nothing" (v. 30), His
meaning is, that "it is impossible, nature admits not,(1) that I should
do anything contrary to the Father." And that you may learn that this
is really what is said, let us, going over what follows, see whether
Christ agreeth with what is said by us, or among you. Thou sayest, that
the expression does away with His Power and His proper Authority, and
shows His might to be but weak; but I say, that this proves His
Equality, His unvarying Likeness,(2) (to the Father,) and the fact that
all is done as it were by one Will(3) and Power and Might. Let us then
enquire of Christ Himself, and see by what He next saith whether He
interpreteth these words according to thy supposition or according to
ours. What then saith He?
"For what things soever the Father(4) doeth these
also doeth the Son likewise."
Seest thou how He hath taken away you assertion by
the root, and confirmed what is said by us? since, if Christ doeth
nothing of Himself, neither will the Father do anything of Himself, if
so be that Christ doeth all things in like manner to Him.(5) If this be
not the case, another strange conclusion will follow. For He said not,
that "whatsoever things He saw the Father do, He did," but, "except He
see the Father doing anything, He doeth it not"; extending His words to
all time; now He will, according to you, be continually learning the
same things. Seest thou how exalted is the idea, and that the very
humility of the expression compelleth even the most shameless and
unwilling to avoid groveling thoughts, and such as are unsuited to His
dignity? For who so wretched and miserable as to assert, that the Son
learneth day by day what He must do? and how can that be true, "Thou
art the same, and Thy years shall not fail"? (Ps. cii. 27), or that
other, "All things were made by Him, and without Him was not anything
made" (c. i. 3); if the Father doeth certain things, and the Son seeth
and imitateth Him? Seest thou that from what was asserted above, and
from what was said afterwards, proof is given of His independent Power?
and if He bringeth forward some expressions in lowly manner, marvel
not, for since they persecuted Him when they had heard His exalted
sayings, and deemed Him to be an enemy of God, sinking(6) a little in
expression alone, He again leadeth His discourse up to the sublimer
doctrines, then in turn to the lower, varying His teaching that it
might be easy of acceptance even to the indisposed.(7) Observe, after
saying, "My Father worketh, and I work"; and after declaring Himself
equal with God, He addeth, "The Son can do nothing of Himself, but what
He seeth the Father do." Then again in a higher strain, "What things
soever the Father doeth, these also doeth the Son likewise." Then in a
lower,
Ver. 20. "The Father loveth the Son, and showeth Him
all things that Himself doeth; and He will show Him greater works than
these."
Seest thou how great is the humility of this? And
with reason; for what I said before, what I shall not cease to say, I
will now repeat, that when He uttereth anything low or humbly, He
putteth it in excess, that the very poverty of the expression may
persuade even the indisposed to receive the notions with pious
understanding. Since, if it be not so, see how absurd a thing is
asserted, making the trial from the words themselves For when He saith,
"And shall show Him greater works than these," He will be found not to
have yet learned many things, which cannot be said even of the
Apostles; for they when they had once received the grace of the Spirit,
in a moment both knew and were able to do all things which it was
needful that they should know and have power to do, while Christ will
be found to have not yet learned many things which He needed to know.
And what can be more absurd than this?
What then is His meaning? It was because He had
strengthened the paralytic, and was about to raise the dead, that He
thus spake, all but saying, "Wonder ye that I have strengthened the
paralyzed? Ye shall see greater things than these." But He spake not
thus, but proceeded somehow in a humbler strain, in order that He might
soothe(8) their madness. And that thou mayest learn that "shall show"
is not used absolutely, listen again to what followeth.
Ver. 21. "For as the Father raiseth up the dead, and
quickeneth them, even so the Son quickeneth whom He will."
Yet "can do nothing of Himself" is opposed to "whom
He will": since if He quickeneth "whom He will," He can do something
"of Himself," (for to "will" implies power,) but if He "can do nothing
of Himself," then He can-
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not "quicken whom He will." For the expression, "as the Father raiseth
up," showeth unvarying resemblance in Power, and "whom He will,"
Equality of Authority. Seest thou therefore that "cannot do anything of
Himself" is the expression of One not taking away His (own) authority,
but declaring the unvarying resemblance of His Power and Will (to those
of the Father)? In this sense also understand the words, "shall show to
Him"; for in another place He saith, "I will raise him up at the last
Day." (c. vi. 40.) And again, to show that He doth it not by receiving
an inward power(1) from above, He saith, "I am the Resurrection and the
Life." (c. xi. 25.) Then that thou mayest not assert that He raiseth
what dead He will and quickeneth them, but that He doth not other
things in such manner, He anticipateth and preventeth every objection
of the kind by saying, "What things soever He doeth, these also doeth
the Son likewise," thus declaring that He doeth all things which the
Father doeth, and as the Father doeth them; whether thou speakest of
the raising of the dead, or the fashioning(2) of bodies, or the
remission of sins, or any other matter whatever, He worketh in like
manner to Him who begat Him.
[5.] But men careless of their salvation give heed
to none of these things; so great an evil is it to be in love with
precedence. This has been the mother of heresies, this has confirmed
the impiety of the heathen.(3) For God desired that His invisible
things should be understood by the creation of this world (Rom. i. 20),
but they having left these and refused to come by this mode of
teaching, cut out for themselves another way, and so were cast out from
the true.(4) And the Jews believed not because they received honor from
one another, and sought not the honor which is from God. But let us,
beloved, avoid this disease exceedingly and with all earnestness; for
though we have ten thousand good qualities, this plague of vainglory is
sufficient to bring them all to nought. (c. v. 44.) If therefore we
desire praise, let us seek the praise which is from God, for the praise
of men of what kind soever it be, as soon as it has appeared has
perished, or if it perish not, brings to us no profit, and often
proceeds from a corrupt judgment. And what is there to be admired in
the honor which is from men? which young dancers enjoy, and abandoned
women, and covetous and rapacious men? But he who is approved of God,
is approved not with these, but with those holy men the Prophets and
Apostles, who have shown forth an angelic life. If we feel any desire
to lead multitudes about with us or be looked at by them, let us
consider the matter apart by itself, and we shall find that it is
utterly worthless. In fine, if thou art fond of crowds, draw to thyself
the host of angels, and become terrible to the devils, then shalt thou
care nothing for mortal things, but shalt tread all that is splendid
underfoot as mire and clay; and shall clearly see that nothing so fits
a soul for shame as the passion for glory; for it cannot, it cannot be,
that the man who desires this should live the crucified life, as on the
other hand it is not possible that the man who hath trodden this
underfoot should not tread down most other passions; for he who masters
this will get the better of envy and covetousness, and all the grievous
maladies. "And how," saith some one, "shall we get the better of it?"
If we look to the other glory which is from heaven, and from which this
kind strives to cast us out. For that heavenly glory both makes us
honored here, and passes with us into the life which is to come, and
delivers us from all fleshly slavery which we now most miserably serve,
giving up ourselves entirely to earth and the things of earth. For if
you go into the forum, if you enter into a house, into the streets,
into the soldiers' quarters, into inns, taverns, ships, islands,
palaces, courts of justice, council chambers, you shall everywhere find
anxiety for things present and belonging to this life, and each man
laboring for these things, whether gone or coming, traveling or staying
at home, voyaging, tilling lands, in the fields, in the cities, in a
word, all. What hope then of salvation have we, when inhabiting God's
earth we care not for the things of God, when bidden to be aliens from
earthly things we are aliens from heaven and citizens of earth? What
can be worse than this insensibility, when hearing each day of the
Judgment and of the Kingdom, we imitate the men in the days of Noah,
and those of Sodom, waiting to learn all by actual experience? Yet for
this purpose were all those things written, that if any one believe not
that which is to come, he may, from what has already been, get certain
proof of what shall be. Considering therefore these things, both the
past and the future, let us at least take breath a little from this
hard slavery, and make some account of our souls also,(5) that we may
obtain both present and future blessings; through the grace and
lovingkindness of our Lord Jesus Christ, to whom, with the Father and
the Holy Ghost, be glory, now and ever, and world without end. Amen.
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HOMILY XXXIX.
JOHN v. 23, 24.
"For My Father judgeth no man, but hath committed all judgment to the
Son; that all men should honor the Son, even as they honor the Father."
[1.] BELOVED, we need great diligence in all things,
for we shall render account of and undergo a strict enquiry both of
words and works. Our interests stop not with what now is, but a certain
other condition of life shall receive us after this, and we shall be
brought before a fearful tribunal. "For we must appear before the
Judgment-seat of Christ, that every one may receive the things done in
his body, according to that he hath done, whether it be good or bad."
(2 Cor. v. 10.) Let us ever bear in mind this tribunal, that we may
thus be enabled at all times to continue in virtue; for as he who has
cast out from his soul that day, rushes like a horse that has burst his
bridle to precipices, (for "his ways are always defiled " (1)--Ps. x.
5,) and then assigning the reason the Psalmist hath added, "He putteth
Thy judgments far away out of his sight";) so he that always retains
this fear will walk soberly. "Remember," saith one, "thy last things,
and thou shalt never do amiss." (Ecclus. vii. 40.) For He who now hath
remitted our sins, will then sin in judgment; He who hath died for our
sake will then appear again to judge all mankind.(2) "Unto them that
look for Him," saith the Apostle, "shall He appear the second time
without sin unto salvation." (Heb. ix. 28.) Wherefore in this place
also He saith, "My Father judgeth no man, but hath committed all
judgment unto the Son; that all men should honor the Son; even as they
honor the Father."
"Shall we then," saith some one, "also call Him
Father?" Away with the thought. He useth the word "Son" that we may
honor Him still remaining a Son, as we honor the Father; but he who
calleth Him "Father" doth not honor the Son as the Father, but has
confounded the whole. Moreover as men are not so much brought to by
being benefited as by being punished, on this account He hath spoken
thus terribly,(3) that even fear may draw them to honor Him. And when
He saith "all," His meaning is this, that He hath power to punish and
to honor, and doeth either as He will.(4) The expression "hath given,"
is used that thou mayest not suppose Him not to have been Begotten, and
so think that there are two Fathers. For all that the Father is, this
the Son is also,(5) Begotten, and remaining a Son. And that thou mayest
learn that "hath given" is the same as "hath begotten," hear this very
thing declared by another place. "As," saith Christ, "the Father hath
life in Himself, so hath He given to the Son to have life in Himself."
(Ver. 26.) "What then? Did he first beget and then give Him life? For
he who giveth, giveth to something which is. Was He then begotten
without life?" Not even the devils could imagine this for it is very
foolish as well as impious. As then "hath given life" is "hath begotten
Him who is Life," so, "hath given judgment" is "hath begotten Him who
shall be Judge."
That thou mayest not when thou hearest that He hath
the Father for His cause imagine any difference(6) of essence or
inferiority of honor, He cometh to judge thee, by this proving His
Equality.(7) For He who hath authority to punish and to honor whom He
will, hath the same Power with the Father. Since, if this be not the
case, if having been begotten He afterwards received the honor, how
came it that He was afterwards [thus] honored, by what mode of
advancement reached He so far as to receive and be appointed to this
dignity? Are ye not ashamed thus impudently to apply to that Pure s
Nature which admitteth of no addition these carnal and mean
imaginations?
"Why then," saith some one, "doth Christ so speak?"
That His words may be readily received, and to clear the way for
sublime sayings; therefore He mixeth these with those, and those with
these. And observe how (He doth it); for it is good to see this from
the beginning. He said, "My Father worketh, and I work" (c. v. 17,
&c.): declaring by this their Equality and Equal honor. But they
"sought to kill Him." What doth He then? He lowereth His form of speech
indeed, and putteth the same meaning when He saith, "The Son can do
nothing of Himself." Then again He raiseth His discourse to high
matters, saying, "What things soever the Father doeth, these also doeth
the Son likewise." Then He returneth to what is lower, "For the Father
loveth the Son, and showeth Him all things that Himself doeth;
138
and He will show Him greater things than these." Then He riseth higher,
"For as the Father raiseth up the dead and quickeneth them, even so the
Son quickeneth whom He will." After this again He joineth the high and
the low together, "For neither doth the Father judge any one, but hath
given all judgment to the Son"; then riseth again, "That all men should
honor the Son, even as they honor the Father." Seest thou how He
varieth the discourse, weaving it both of high and low words and
expressions, in order that it might be acceptable to the men of that
time, and that those who should come after might receive no injury,
gaining from the higher part a right opinion of the rest? For if this
be not the case, if these sayings were not uttered through
condescension, wherefore were the high expressions added? Because one
who is entitled to utter great words concerning himself, hath, when he
saith anything mean and low, this reasonable excuse, that he doth it
for some prudential purpose;(1) but if one who ought to speak meanly of
himself saith anything great, on what account doth he utter words which
surpass his nature? This is not for any purpose at all, but an act of
extreme impiety.(2)
[2.] We are therefore able to assign a reason for
the lowly expressions, a reason sufficient and becoming to God, namely,
His condescension, His teaching us to be moderate, and the salvation
which is thus wrought for us. To declare which He said Himself in
another place, "These things I say that ye might be saved." For when He
left His own witness, and betook Himself to that of John, (a thing
unworthy of His greatness,) He putteth the reason of such lowliness of
language, and saith, "These things I say that ye might be saved." And
ye who assert that He hath not the same authority and power with Him
who begot Him, what can ye say when ye hear Him utter words by which He
declareth His Authority and Power and Glory equal in respect of the
Father? Wherefore, if He be as ye assert very inferior, doth He claim
the same honor? Nor doth He stop even here, but goeth on to say,
"He that honoreth not the Son honoreth not the
Father which hath sent Him." Seest thou how the honor of the Son is
connected with that of the Father? "What of that?" saith one. "We see
the same in the case of the Apostles; 'He,' saith Christ, 'who
receiveth you receiveth Me.'" (Matt. x. 40.) But in that place He
speaketh so, because He maketh the concerns of His servants His own;
here, because the Essence and the Glory is One (with that of the
Father). Therefore(3) it is not said of the Apostles." that they may
honor," but rightly He saith, "He that honoreth not the Son honoreth
not the Father." For where there are two kings, if one is insulted the
other is insulted also, and especially when he that is insulted is a
son. He is insulted even when one of his soldiers is maltreated; not in
the same way as in this case, but as it were in the person of
another,(4) while here it is as it were in his own. Wherefore He
beforehand said, "That they should honor the Son even as they honor the
Father," in order that when He should say, "He that honoreth not the
Son honoreth not the Father," thou mightest understand that the honor
is the same. For He saith not merely, "he that honoreth not the Son,"
but "he that honoreth Him not so as I have said" "honoreth not the
Father."
"And how," saith one, "can he that sendeth and he
that is sent be of the same essence?" Again, thou bringest down the
argument to carnal things, and perceivest not that all this has been
said for no other purpose, but that we might know Him to be The
Cause,(5) and not fall into the error(6) of Sabellius, and that in this
manner the infirmity of the Jews might be healed, so that He might not
be deemed an enemy of God;(7) for they said, "This man is not of God"
(c. ix. 16), "This man hath not come from God." Now to remove this
suspicion, high sayings did not contribute so much as the lowly, and
therefore continually and everywhere He said that He had been "sent";
not that thou mightest suppose that expression to be(8) any lessening
of His greatness, but in order to stop their mouths. And for this cause
also He constantly betaketh Himself to the Father, interposing moreover
mention of His own high Parentage.(9) For had He said all in proportion
to His dignity, the Jews would not have received His words, since
because of a few such expressions. they persecuted and oftentimes
stoned Him; and if looking wholly to them He had used none but low
expressions, many in after times might have been harmed. Wherefore He
mingleth and blendeth(10) His teaching, both by these lowly sayings
stopping, as I said, the mouths of the Jews, and also by expressions
suited to His dignity banishing n from men of sense any mean notion of
what He had said, and proving that such a notion did not in any wise
apply to Him at all.
The expression "having been sent" denoteth change of
place--but God is everywhere present. Wherefore then saith He that He
was
139
"sent"? He speaketh in an earthly(1) way,(2) declaring His unanimity
with the Father. At least He shapeth His succeeding words with a desire
to effect this.
Ver. 24. "Verily, verily, I say unto you, He that
heareth My word, and believeth on Him that sent Me, hath everlasting
life."
Seest thou how continually He putteth the same thing
to cure that feeling of suspicion, both in this place and in what
follows by fear and by promises of blessings removing their jealousy of
Him, and then again condescending greatly in words? For He said not,
"he that heareth My words, and believeth on Me," since they would have
certainly deemed that to be pride, and a superfluous pomp of words;
because, if after a very long time, and ten thousand miracles, they
suspected this when He spake after this manner, much more would they
have done so then. It was on this account that at that later period(3)
they said to Him, "Abraham is dead, and the prophets are dead, how
sayest Thou,(4) If a man keep My saying, he shall never taste of
death?" (c. viii. 52.) In order therefore that they may not here also
become furious, see what He saith, "He that heareth My word, and
believeth on Him that sent Me, hath everlasting life." This had no
small effect in making His discourse acceptable, when they learned that
those who hear Him believe in the Father also; for after having
received this with readiness, they would more easily receive the rest.
So that the very speaking in a humble manner contributed and led the
way to higher things; for after saying, "hath everlasting life," He
addeth,
"And cometh not into judgment, but is passed from
death unto life."
By these two things He maketh His discourse
acceptable; first, because it is the Father who is believed on, and
then, because the believer enjoyeth many blessings. And the "cometh not
into judgment" meaneth, "is not punished," for He speaketh not of death
"here," but of death eternal, as also of the other "life" which is
deathless.
Ver. 25. "Verily, verily, I say unto you, the hour
cometh, and now is, when the dead shall hear the voice of the Son of
God: and they that have heard shall live."
Having said the words, He speaketh also of the proof
by deeds.(5) For when He had said, "As the Father raiseth up the dead
and quickeneth them, even so the Son quickeneth whom He will," that the
thing may not seem to be mere boasting and pride, He affordeth proof(6)
by works, saying, "The hour cometh"; then, that thou mayest not deem
that the time is long, He addeth, "and now is, when the dead shall hear
the voice of the Son of God, and they that have heard shall live."
Seest thou here His absolute and unutterable authority? For as it shall
be in the Resurrection, even so, He saith, it shall be "now." Then too
when we hear His voice commanding us we are raised; for, saith the
Apostle, "at the command of God the dead shall arise."(7) "And whence,"
perhaps some one will ask, "is it clear that the words are not mere
boast?" From what He hath added, "and now is"; because had His promises
referred only to some future time, His discourse would have been
suspected by them, but now He supplieth them with a proof: "While I,"
saith He, "am tarrying among you, this thing shall come to pass"; and
He would not, had He not possessed the power, have promised for that
time, lest through the promise He should incur the greater ridicule.
Then too He addeth an argument demonstrative of His assertions, saying,
Ver. 26. "For as the Father hath life in Himself, so
hath He given to the Son to have life in Himself."
[3.] Seest thou that this declareth a perfect
likeness save in one(8) point, which is the One being a Father, and the
Other a Son? for the expression "hath given," merely introduceth this
distinction, but declareth that all the rest is equal and exactly
alike. Whence it is clear that the Son doeth all things with as much
authority and power as the Father, and that He is not empowered from
some other source, for He "hath life" so as the Father hath. And on
this. account, what comes after is straightway added, that from this we
may understand the other also. What is this then? It is,
Ver. 27. "Hath given Him authority to execute
judgment also."
And wherefore doth He continually(9) dwell upon
"resurrection" and "judgment"? For He saith, "As the Father raiseth up
the dead and quickeneth them, even so the Son quickeneth whom He will":
and again, "the Father judgeth no man, but hath committed all judgment
to the Son": and again, "As the Father hath life in Himself so hath He
given to the Son to have life in Himself"; and again, "They that have
heard [the Voice of the Son of God] shall live"; and here again, "Hath
given to Him authority to execute judgment." Wherefore doth He dwell on
these things continually? I mean, on "judgment," and "life," and
"resurrection"? It is because these subjects are able most of any to
attract even the obstinate hearer.
140
For the man who is persuaded that he shall both rise again and shall
give account to Christ(1) of his transgressions, even though he have
seen no other sign, yet having admitted this, will surely run to Him to
propitiate his Judge.
"That He is the Son of Man (v. 28), marvel not at
this."
Paul of Samosata rendereth it not so; but how? "Hath
given Him authority to execute judgment, 'because' He is the Son of
Man."(2) Now the passage thus read is inconsequent, for He did not
receive judgment "because" He was man, (since then what hindered all
men from being judges,) but because He is the Son of that Ineffable
Essence, therefore is He Judge. So we must read, "That He is the Son of
Man, marvel not at this." For when what He said seemed to the hearers
inconsistent, and they deemed Him nothing more than mere man while His
words were greater than suited man yea, or even angel, and were proper
to God only, to solve this objection He addeth,
Ver. 28, 29. "Marvel not [that He is the Son of
Man,(3)] for the hour is coming in the which they(4) that are in the
tombs shall hear His voice and shall go forth, they that have done good
to the resurrection of life, and they that have done evil to the
resurrection of judgment."
And wherefore said He not, "Marvel not that He is
the Son of Man, for He is also the Son of God," but rather mentioned
the "resurrection"? He did indeed put this above, by saying, "shall
hear the Voice of the Son of God." And if here He is silent on the
matter, wonder not; for after mentioning a work which was proper to
God, He then permitteth His hearers to collect from it that He was God,
and the Son of God. For had this been continually asserted by Himself,
it would at that time have offended them but when proved by the
argument of miracles it rendered His doctrine less burdensome. So they
who put together syllogisms, when having laid down their premises(5)
they have fairly(6) proved the point in question, frequently do not
draw the conclusion themselves, but to render their hearers more fairly
disposed, and to make their victory more evident, cause the opponent
himself to give the verdict, so that the by-standers may the rather
agree with them when their opponents decide in their favor. When
therefore He mentioned the resurrection of Lazarus, He spake not of the
Judgment (for it was not for this that Lazarus arose); but when He
spake generally He also added, that "they that have done good shall go
forth unto the resurrection of life, and they that have done evil unto
the resurrection of judgment." Thus also John led on his hearers by
speaking of the Judgment, and that "he that believeth not on the Son,
shall not see life, but the wrath of God abideth on him" (c. iii. 36):
so too Himself led on Nicodemus: "He that believeth on the Son," He
said to him, "is not judged, but he that believeth not is judged
already" (c. iii. 18); and so here He mentioneth the Judgment-seat(7)
and the punishment which shall follow upon evil deeds. For because He
had said above, "He that heareth My words and believeth on Him that
sent Me," "is not judged," lest any one should imagine that this alone
is sufficient for salvation, He addeth also the result of man's
life,(8) declaring that "they which have done good shall come forth
unto the resurrection of life, and they that have done evil unto the
resurrection of judgment." Since then He had said that all the world
should render account to Him, and that all at His Voice should rise
again, a thing new and strange and even now disbelieved by many who
seem to have believed, not to say by the Jews at that time, hear how He
goeth to prove it, again condescending to the infirmity of His hearers.
Ver. 30. "I can of Mine own self do nothing; as I
hear I judge, and My judgment is just, because I seek not Mine own
will, but the will of Him(9) which sent Me."
Although He had but lately given no trifling proof
of the Resurrection by bracing(10) the paralytic; on which account also
He had not spoken of the Resurrection before He had done what fell
little short of resurrection. And the Judgment He hinted at after He
had braced the body, by saying, "Behold, thou art made whole, sin no
more, lest a worse thing come unto thee"; yet still He proclaimed
beforehand the resurrection of Lazarus and of the world. And when He
had spoken of these two, that of Lazarus which should come to pass
almost immediately, and that of the inhabited world which should be
long after, He confirmeth the first by the paralytic and by the
nearness of the time, saying, "The hour cometh and now is"; the other
by the raising of Lazarus, by what had already come to pass bringing
before their sight what had not yet done so. And this we may observe
Him do everywhere, putting (forth) two or three predictions, and always
confirming the future by the past.
[4.] Yet after saying and doing so much, since they
still were very weak(11) He is not content, but by other expressions
calms their disputations temper,(12) saying, "I can of Myself do
nothing; as I hear I judge, and My judgment is just, because I seek not
Mine own will, but the will of Him which sent Me." For since He
141
appeared to make some assertions strange and varying from those of the
Prophets, (for they said that it is God who judgeth all the earth, that
is, the human race; and this truth David everywhere loudly proclaimed,
"He shall judge the people in righteousness," and, "God is a righteous
Judge, strong and patient" (Ps. xcvi. 10, and vii. xx, LXX.); as did
all the Prophets and Moses; but Christ said, "The Father judgeth no
man, but hath committed all judgment to the Son":(1) an expression
which was sufficient to perplex a Jew who heard it, and to make him in
turn suspect Christ of being an enemy of God,) He here greatly
condescendeth in His speech, and as far as their infirmity requireth,
in order to pluck up by the roots this pernicious opinion, and saith,
"I can of Myself do nothing"; that is, "nothing strange, or unlike,(2)
or what the Father desireth not will ye see done or hear said by Me."
And having before declared that He was "the Son of Man," and because
they(3) supposed Him to be a man at that time, so also He putteth [His
expressions] here. As then when He said above, "We speak that we have
heard, and testify that we have seen"; and when John said, "What He
hath seen He testifieth, and no man receiveth His testimony" (c. iii.
32); both expressions are used respecting exact knowledge, not
concerning hearing and seeing merely; so in this place when He speaketh
of "hearing," He declareth nothing else than that it is impossible for
Him to desire anything, save what the Father desireth. Still He said
not so plainly, (for they would not as yet have at once received it on
hearing it thus asserted;) and how? in a manner very condescending and
befitting a mere man, "As I hear I judge." Again He useth these words
in this place, not with reference to "instruction," (for He said not,
"as I am taught," but "as I hear";) nor as though He needed to listen,
(for not only did He not require to be taught, but He needed not even
to listen;) but it was to declare the Unanimity and Identity of [His
and the Father's] decision, as though He had said, "So I judge, as if
it were the Father Himself that judged." Then He addeth, "and I know
that My judgment is just, because I seek not Mine own will, but the
will of Him that sent Me." What sayest Thou? Hast Thou swill different
from that of the Father? Yet in another place He saith, "As I and Thou
are One," (speaking of will and unanimity,) "grant to these also that
they may be one in Us" (c. xvii. 21; not verbally quoted); that is, "in
faith concerning Us." Seest thou that the words which seem most humble
are those which conceal a high meaning? For what He implieth is of this
kind: not that the will of the Father is one, and His own another; but
that, "as one will in one mind, so is Mine own will and My Father's."
And marvel not that He hath asserted so close a
conjunction; for with reference to the Spirit also Paul hath used this
illustration: "What man knoweth the things of a man, save the spirit of
man which is in him? even so the things of God knoweth no man, but the
Spirit of God." Thus Christ's meaning is no other than this: "I have
not a will different and apart from that of the Father,(4) but if He
desireth anything, then I also; if I, then He also. As therefore none
could object to the Father judging, so neither may any to Me, for the
sentence of Each(5) is given from the same Mind." And if He uttereth
these words rather as a man, marvel not, seeing that they still deemed
Him to be mere man. Therefore in passages like these it is necessary
not merely to enquire into the meaning of the words, but also to take
into account the suspicion of the hearers, and listen to what is said
as being addressed to that suspicion. Otherwise many difficulties will
follow. Consider for instance, He saith, "I seek not Mine own will":
according to this then His will is different (from that of the Father),
is imperfect, nay, not merely imperfect, but even unprofitable. "For if
it be saving, if it agree with that of the Father, wherefore dost Thou
not seek it?" Mortals might with reason say so because they have many
wills contrary to what seemeth good to the Father, but Thou, wherefore
sayest Thou this, who art in all things like the Father? for this none
would say is the language even of a "man" made perfect and crucified.
For if Paul so blended himself(6) with the will of God as to say, "I
live, yet no longer I, but Christ liveth in me" (Gal. ii. 20), how
saith the Lord of all, "I seek not Mine own will, but the will of Him
that sent Me," as though that will were different? What then is His
meaning? He applieth(7) His discourse as if the case were that of a
mere man, and suiteth His language to the suspicion of His hearers. For
when He had, by what had gone before, given proof of His sayings,
speaking partly as God, partly as a mere man, He again as a man
endeavoreth to establish(8) the same, and saith, "My judgment is just."
And whence is this seen? "Because I seek not Mine own will, but the
will of Him that sent Me." "For as in the case of men, he that is free
from selfishness cannot be justly charged with having given an unfair
decision, so neither will ye now be able to accuse Me. He that desireth
to establish his own, may perhaps by
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many be suspected of corrupting justice with this intent; but he that
looketh not to his own, what reason can he have for not deciding
justly? Apply now this reasoning to My case. Had I said that I was not
sent by the Father, had I not referred to Him the glory of what was
done, some of you might perhaps have suspected that desiring to gain
honor for Myself, I said the thing that is not; but if I impute and
refer what is done to another, wherefore and whence can ye have cause
to suspect My words?" Seest thou how He confirmed His discourse, and
asserted that "His judgment was just" by an argument which any common
man might have used in defending himself? Seest thou how what I have
often said is clearly visible? What is that? It is that the exceeding
humility of the expressions most persuadeth men of sense not to receive
the words off hand(1) and then fall down [into low thoughts], but
rather to take pains that they reach to the height of their meaning;
this humility too with much ease then raiseth up those who were once
groveling on the ground.
Now bearing all this in mind, let us not, I exhort
you, carelessly pass by Christ's words, but enquire closely into them
all, everywhere considering the reason of what has been said; and let
us not deem that ignorance and simplicity will be sufficient to excuse
us, for He hath bidden us not merely to be "harmless," but "wise."
(Matt. x. 16.) Let us therefore practice wisdom with simplicity, both
as to doctrines and the right actions(2) of our lives; let us judge
ourselves here, that we be not condemned with the world hereafter;(3)
let us act towards our fellow-servants as we desire our Master to act
towards us: for (we say), "Forgive us our debts, as we forgive our
debtors." (Matt. vi. 12.) I know that the smitten soul endureth not
meekly, but if we consider that by so doing we do a kindness not to him
who hath grieved us but to ourselves, we shall soon let go the venom of
our wrath; for he who forgave not the hundred pence to him who had
transgressed against him, wronged not his fellow-servant but himself,
by rendering himself liable for the ten thousand talents of which he
had before received forgiveness. (Matt. xviii. 30-34.) When therefore
we forgive not others, we forgive not ourselves. And so let us not
merely say to God, "remember not our offenses"; but let each also say
to himself, "let us not remember the offenses of our fellow-servants
done against us." For thou first givest judgment on thine own sins, and
God judgeth after;(4) thou proposest the law concerning remission and
punishment, thou declarest thy decision on these matters, and therefore
whether God shall or shall not remember, rests with thee. For which
cause Paul biddeth us "forgive, if any One hath cause of complaint
against any" (Col. iii. 13), and not simply forgive, but so that not
even any remnants be left behind. Since Christ not only did not publish
our transgressions, but did not put us the transgressors in mind of
them, nor say, "in such and such things hast thou offended," but
remitted and blotted out the handwriting, not reckoning our offenses,
as Paul hath also declared. (Col. ii. 14.) Let us too do this; let us
wipe away all [trespasses against us] from our minds; and if any good
thing hath been done to us by him that hath grieved us, let us only
reckon that; but if anything grievous and hard to bear, let us cast it
forth and blot it out, so that not even a vestige of it remain. And if
no good has been done us by him, so much the greater recompense and
higher credit will be ours if we forgive. Others by watching, by making
the earth their bed, by ten thousand hardships, wipe away their sins,
but thou by an easier way, I mean by not remembering wrongs, mayest
cause all thy trespasses to disappear. Why then thrustest thou the
sword against thyself, as do mad and frantic men, and banishest thyself
from the life which is to come, when thou oughtest to use every means
to attain unto it? For if this present life be so desirable, what can
one say of that other from which pain, and grief, and mourning, have
fled away? There it needs not to fear death, nor imagine any end to
those good things. Blessed, thrice blessed, yea, and this many times
over, are they who enjoy that blessed rest, while they are miserable,
thrice miserable, yea, ten thousand times miserable, who have cast
themselves forth from that blessedness. "And what," saith some one, "is
it that maketh us to enjoy that life?" Hear the Judge Himself
conversing with a certain young man on this matter. When the young man
said, "What shall I do to inherit eternal life?" (Matt. xix. 16)
Christ, after repeating to him the other commandments, ended with the
love of his neighbor. Perhaps like that rich man some of my hearers
will say, "that we also have kept these, for we neither have robbed,
nor killed, nor committed adultery"; yet assuredly thou wilt not be
able to say this, that thou hast loved thy neighbor as thou oughtest to
have loved him. For if a man hath envied or spoken evil of another, if
he hath not helped him when injured, or not imparted to him of his
substance, then neither hath he loved him, Now Christ hath commanded
not only this, but something besides. What then is this? "Sell," he
saith, "that thou hast, and give to the poor; and come, follow Me"
(Matt. xix. 21): terming the imitating Him in our actions "following"
Him. What learn we hence? First, that
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he who hath not all these things cannot attain unto the chief places in
"that" rest. For after the young man had said, "All these things have I
done," Christ, as though some great thing were wanting to his being
perfectly approved, replied, "If thou wilt be perfect, sell that thou
hast, and give to the poor: and come, follow Me." First then we may
learn this; secondly, that Christ rebuked the man for his vain boast;
for one who lived in such superfluity, and regarded not others living
in poverty, how could he love his neighbor? So that neither in this
matter did he speak truly. But let us do both the one and the other of
these things; let us be eager to empt out our substance, and to
purchase heaven. Since if for worldly honor men have often expended
their whole possessions, an honor which was to stay here below, and
even here not to stay by us long, (for many even much before their
deaths have been stripped of their supremacy, and others because of it
have often lost their lives, and yet, although aware of this, they
expend all for its sake;) if now they do so much for this kind of
honor, what can be more wretched than we if for the sake of that honor
which abideth and which cannot be taken from us we will not give up
even a little, nor supply to others those things which in a short time
while yet here we shall leave? What madness must it be, when it is in
our power voluntarily to give to others, and so to take with us those
things of which we shall even against our will be deprived, to refuse
to do so? Yet if a man were being led to death, and it were proposed to
him to give up all his goods and so go free, we should think a favor
was conferred upon him; and shall we, who are being led on the way to
the pit, shall we, when it is allowed us to give up half and be free,
prefer to be punished, and uselessly to retain what is not ours even to
the losing what is so? What excuse shall we have, what claim for
pardon, who, when so easy a road has been cut for us unto life, rush
down precipices, and travel along an unprofitable path, depriving
ourselves of all things both here and hereafter, when we might enjoy
both in security? If then we did not so before, let us at least stop
now; and coming to ourselves, let us rightly dispose of things present,
that we may easily receive those which are to come, through the grace
and lovingkindness of our Lord Jesus Christ, with whom to the Father
and the Holy Ghost be glory, for ever and ever. Amen.
HOMILY XL.
JOHN V. 31, 32.
"If I bear witness of Myself, My witness is not true; there is another
that beareth witness of Me, and I know that the witness which he
witnesseth of Me is true."
[1.] IF any one unpracticed in the art undertake to
work a mine, he will get no gold, but confounding all aimlessly and
together, will undergo a labor unprofitable and pernicious: so also
they who understand not the method(1) of Holy Scripture, nor search out
its peculiarities(2) and laws, but go over all its points carelessly
and in one manner, will mix the gold with earth, and never discover the
treasure which is laid up in it. I say this now because the passage
before us containeth much gold, not indeed manifest to view, but
covered over with much obscurity, and therefore by digging and
purifying we must arrive at the legitimate sense. For who would not at
once be troubled at hearing Christ say, "If I testify of Myself, My
witness is not true"; inasmuch as He often appeareth to have testified
of Himself? For instance, conversing with the Samaritan woman He said,
"I Am that speak unto thee": and in like manner to the blind man, "It
is He that talketh with thee" (c. ix. 37); and rebuking the Jews, "Ye
say,(3) thou blasphemest, because I said I am the Son of God." (c. x.
36.) And in many other places besides He doth this. If now all these
assertions be false, what hope of salvation shall we have? And where
shall we find truth when Truth Itself declareth, "My witness is not
true"? Nor doth this appear to be the only contradiction; there is
another not less than this. He saith farther on, "Though I bear witness
of Myself, yet My witness is true" (c. viii. 14); which then, tell me,
am I to receive, and which deem a falsehood? If we take them out thus
[from the context] simply as they are said, without carefully
considering the person to whom nor the cause for which they are said.
nor any other like circumstances, they will both be falsehoods. For if
His witness be "not true," then this assertion is not true either, not
merely the second, but the first also. What then is the meaning? We
need great watchfulness, or rather the grace of God, that we rest not
in the mere
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words; for thus the heretics err, because they enquire not into the
object of the speaker nor the disposition of the hearers. If we add not
these and other points besides, as times and places and the opinions of
the listeners, many absurd consequences will follow.
What then is the meaning?(1) The Jews were about to
object to Him," If thou bearest witness(2) concerning thyself, thy
witness is not true" (c. viii. 13): therefore He spake these words in
anticipation; as though He had said, "Ye will surely say to Me, we
believe thee not; for no one that witnesseth of himself is readily(3)
held trustworthy among men." So that the "is not true" must not be read
absolutely, but with reference to(4) their suspicions, as though He had
said, "to you it is not true"; and so He uttered the words not looking
to His own dignity, but to their secret thoughts. When He saith, "My
witness is not true," He rebuketh their opinion of Him, and the
objection about to be urged by them against Him; but when He saith,
"Though I bear witness of Myself, My witness is true" (c. viii. 14), He
declareth the very nature of the thing itself, namely, that as God they
ought to deem Him trustworthy even when speaking of Himself. For since
He had spoken of the resurrection of the dead, and of the judgment, and
that he that believeth on Him is not judged, but cometh unto life, and
that He shall sit to require account of all men, and that He hath the
same Authority and Power with the Father; and since He was about again
otherwise to prove these things, He necessarily put their objection
first. "I told you," He saith, "that 'as the Father raiseth the dead
and quickeneth them, so the Son quickeneth whom He will'; I told you
that 'the Father judgeth no man, but hath committed all judgment unto
the Son'; I told you that men must 'honor the Son as they honor the
Father'; I told you that 'he that honoreth not the Son honoreth not the
Father'; I told you that 'he that heareth My words and believeth them
shall not see death, but hath passed from death unto life' (v. 24; not
exactly quoted); that My voice shall raise the dead, some now, some
hereafter; that I shall demand account from all men of their
transgressions, that I shall judge righteously, and recompense those
who have walked uprightly." Now since all these were assertions, since
the things asserted were important, and since no clear proof of them
had as yet been afforded to the Jews but one rather(5) indistinct, He
putteth their objection first when He is about to proceed(6) to
establish His assertions, speaking somewhat in this way if not in these
very words:(7) "Perhaps ye will say, thou assertest all this, but thou
art not a credible witness, since thou testifiest of thyself." First
then checking their disputatious spirit by setting forth what they
would say, and showing that He knew the secrets of their hearts, and
giving this first proof of His power, after stating the objection He
supplieth other proofs clear and indisputable, producing three
witnesses to what He said, namely, the works wrought by Him, the
witness of the Father, and the preaching of John. And He putteth first
the less important witness of John. For after saying, "There is another
that beareth witness of Me, and I know that his witness is true," He
addeth,
Ver. 33. "Ye sent unto John, and he bare witness
unto the truth."
Yet if Thy witness be not true, how sayest Thou, "I
know that the testimony of John is true, and that he hath borne witness
to the truth"? and seest thou (O man) how clear it hence is, that the
expression, "My witness is not true," was addressed to their secret
thoughts?
[2.] "What then," saith some one, "if John bare
witness partially."(8) That the Jews might not assert this, see how He
removeth this suspicion. For He said not, "John testified of Me," but,
"Ye first sent to John, and ye would not have sent had ye not deemed
him trustworthy." Nay, what is more, they had sent not to ask him about
Christ, but about himself, and the man whom they deemed trustworthy in
what related to himself they would much more deem so in what related to
another. For it is, so to speak, the nature of us all not to give so
much credit to those who speak of themselves as to those who speak of
others; yet him they deemed so trustworthy as not to require even
concerning himself any other testimony. For they who were sent said
not, "What sayest thou concerning Christ?" but, "Who art thou? What
sayest thou of thyself?" So great admiration felt they for the man. Now
to all this Christ made allusion by saying, "Ye sent unto John." And on
this account the Evangelist hath not merely related that they sent, but
is exact as to the persons sent that(9) they were Priests and of the
Pharisees, not common or abject persons, nor such as might be corrupted
or cheated, but men able to understand exactly what he said.
Ver. 34. "But I receive not testimony from man."
"Why then hast Thou brought forward that of John?"
His testimony was not the "testimony of man," for, saith he, "He that
sent me to baptize with water, He said unto me." (c. i. 33.) So that
John's testimony was the testimony of God; for having learned from Him
he said what he did. But that none should ask, "Whence is it
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clear that he learnt from God?" and stop at this, He abundantly
silences them by still addressing Himself to their thoughts. For
neither was it likely that many would know these things; they had
hitherto given heed unto John as to one who spake of himself, and
therefore Christ saith, "I receive not testimony from man." And that
the Jews might not ask, "And if Thou wert not about to receive the
testimony of man, and by it to strengthen Thyself, why hast Thou
brought forward this man's testimony?" see how He correcteth this
contradiction by what He addeth. For after saying, "I receive not
testimony from man," He hath added,
"But these things I say, that ye may be saved."
What He saith is of this kind; "I, being God, needed
not the witness of John which is man's witness, yet because ye gave
more heed to him, believe him more trustworthy than any, ran to him as
to a prophet, (for all the city was poured forth to Jordan,) and have
not believed on Me, even when working miracles, therefore I remind you
of that witness of his."
Ver. 35. "He was a burning and a shining light, and
ye were willing for a season to rejoice in his light.'
That they may not reply, "What if he did speak and
we received him not," He showeth that they did receive John's sayings:
since they sent not common men, but priests and Pharisees and were
willing to rejoice;(1) so much did they admire the man, and at the same
time had nothing to say against his words. But the "for a season," is
the expression of one noting their levity,(2) and the fact that they
soon started away from him.
Ver. 36: "But I have greater witness than that of
John."
"For had ye been willing to admit faith according to
the (natural) consequence of the facts, I would have brought you over
by My works more than he by his words. But since ye will not, I bring
you to John, not as needing his testimony, but because I do all 'that
ye may be saved.' For I have greater witness than that of John, namely,
that from My works; yet I do not merely consider how I may be made
acceptable to you by credible evidence, but how by that (of persons)
known(3) to and admired by you." Then glancing at them and saying that
they rejoiced for a season in his (John's) light, He declared that
their zeal was but temporary and uncertain.(4)
He called John a torch,(5) signifying that he had
not light of himself, but by the grace of the Spirit; but the
circumstance which caused the absolute distinction(6) between Himself
and John, namely, that He was the Sun of righteousness, this He put not
yet; but merely hinting as yet at this He touched(7) them sharply, by
showing that from the same disposition which led them to despise John,
neither could they believe in Christ. Since it was but for a season
that they admired even the man whom they did admire, and who, had they
not acted thus, would soon have led them by the hand to Jesus. Having
then proved them altogether unworthy of forgiveness, He went on to say,
"I have greater witness than that of John." "What is that?" It is that
from His works.
"For the works," He saith, "which the Father hath
given Me to finish, the same works that I do bear witness of Me that
the Father sent(8) Me."
By this He reminded them of the paralytic restored,
and of many other things. The words perhaps one of them might have
asserted were mere boast, and said by reason of John's friendship
towards Him, (though indeed it was not in their power to say even this
of John, a man equal to the exact practice of wisdom/and on this
account admired by them,) but the works could not even among the
maddest of them admit this suspicion; therefore He added this second
testimony, saying, "The works which the Father hath given Me to finish,
the same works that I do bear witness of Me that the Father sent Me."
[3.] In this place He also meeteth the accusation
respecting the violation of the Sabbath. For since those persons
argued, "How can he be from God, seeing that he keepeth not the
Sabbath?" (c. ix. 16), therefore He saith, "Which My Father hath given
unto Me." Yet in truth, He acted with absolute power, but in order most
abundantly to show that He doth nothing contrary to the Father,
therefore He hath put the expression of much inferiority. Since why did
He not say, "The works which the Father hath given Me testify that I am
equal to the Father"? for both of these truths were to be earned from
the works, that He did nothing contrary, and that He was equal to Him
who begat Him; a point which He is establishing elsewhere, where He
saith, "If ye believe not Me, believe the works: that ye may know and
believe that I am in the Father and the Father in Me."(10) (c. x. 38.)
In both respects, therefore, the works bare witness to Him, that He was
equal to the Father, and that He did nothing contrary to Him. Why then
said He not so, instead of leaving out the greater and putting forward
this? Because to establish this was His first object. For although
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it was a far less thing to have it believed that He came from God, than
to have it believed that God was equal with Him, (for that belonged to
the Prophets also,(1) but this never,) still He taketh much pains as to
the lesser point, as knowing that, this admitted,(2) the other would
afterwards be easily received. So that making no mention of the more
important portion of the testimony, He putteth(3) its lesser office,
that by this they may receive the other also. Having effected this, He
addeth,
Yet. 37. "And the Father Himself, which hath sent
Me, hath borne witness of Me."
Where did He "bear witness of" Him? In Jordan: "This
is My beloved Son, in whom I am well pleased" (Matt. iii. 16); hear
Him.(4) Yet even this needed proof. The testimony of John then was
clear, for they themselves had sent to him, and could not deny it. The
testimony from miracles was in like manner clear, for they had seen
them wrought, and had heard from him who was healed, and had believed;
whence also they drew their accusation. It therefore remained to give
proof to the testimony of the Father. Next in order to effect this, He
added,
"Ye have neither heard His voice at any time":
How then saith Moses, "The Lord spake, and Moses
answered"? (Ex. xix. 19); and David, "He had heard a tongue which he
knew not" (Ps. lxxxi. 5); and Moses again, "Is there any such people
which hath 'heard the voice of God'?" (Deut. iv. 33.)
"Nor seen His shape."
Yet Isaiah, Jeremiah, and Ezekiel, are said to have
seen Him, and many others. What then is that which Christ saith now? He
guideth them by degrees to a philosophical doctrine, showing that with
God is neither voice nor shape, but that He is higher than such forms
or sounds lilac these. For as when He saith, "Ye have not heard His
voice," He doth not mean that God doth indeed utter a voice, but one
which cannot be heard; so when He saith, "Nor seen His shape," He doth
not mean that God hath a shape though one invisible, but that neither
of these things belongeth to God. And in order that they might not say,
"Thou art a boaster, God spake to Moses only"; (this at least they did
say, "We know that God spake with Moses: as for this fellow, we know
not whence He is"--c. ix. 29;) on this account He spake as He did, to
show that there is neither voice nor shape with God. "But why," He
saith, "name I these things? Not only have ye 'neither heard His voice
nor seen His shape,' but it is not even in your power to l assert that
of which you most boast and of which you are all most fully assured,
namely, that ye have received and keep His commandments." Wherefore He
addeth,
Ver. 38. "And ye have not His word abiding in you."
That is, the ordinances, the commandments, the Law,
and the Prophets. For even if God ordained these, still they are not
with you, since ye believe not on Me. Because, if the Scriptures
everywhere say(5) that it is necessary to give heed to(6) Me, and yet
ye believe not, it is quite clear that His word is removed from you.
Wherefore again He addeth,
"For whom He hath sent, Him ye believe not."
Then that they may not argue, "How, if we have not
heard His voice, hath He testified unto thee?" He saith,
Ver. 39. "Search the Scriptures, for they are they
which testify of Me."
Since by these the Father gave His testimony. He
gave it indeed by Jordan also and in the mount, but Christ bringeth not
forward those voices; perhaps by doing so(7) He would have been
disbelieved;(8) for one of them, that in the mount, they did not hear,
and the other they heard indeed, but heeded not. For this reason He
referreth them to the Scriptures, showing that from them cometh the
Father's(9) testimony, having first removed the old grounds on which
they used to boast, either as having seen God or as having heard His
voice. For as it was likely that they would disbelieve His voice, and
picture to themselves what took place on Sinai, after first correcting
their suspicions on these points, and showing that what had been done
was a condescension, He then referreth them to the testimony of the
Scriptures.
[4.] And from these too let us also, when we war
against heretics, arm and fortify ourselves. For "all Scripture is
given by inspiration of God, and is profitable for doctrine, for
reproof, for correction, for instruction in righteousness, that the man
of God may be perfect, thoroughly furnished unto every good work" (2
Tim. iii. 16, 17); not that he may have some and not others, for such a
man is not "perfect." For tell me what profit is it, if a man pray
continually, but give not liberal alms? or if he give liberal alms, but
be covetous or violent? or if he be not covetous nor violent, but (is
liberal) to make a show before men, and to gain the praise of the
beholders? or if he give alms with exactness and according to
God's pleasure, yet be lifted up by this very thing, and be high-
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minded? or if he be humble and constant in fasting, but covetous,
greedy of gain,(1) and nailed to earth, and one who introduceth into
his soul the mother of mischief? for the love of money is the root of
all evils? Let us then shudder at the action, let us flee the sin; this
hath made the world a waste,(3) this hath brought all things into
confusion, this seduceth us from the most blessed service of Christ.
"It is not possible,"(4) He saith, "to serve God and mammon." For
mammon giveth commands contradictory to those of Christ. The one saith,
"Give to them that need "; the other, "Plunder the goods of the needy."
Christ saith, "Forgive them that wrong thee"; the other, "Prepare
snares against those who do thee no wrong." Christ saith, "Be merciful
and kind"; mammon saith, "Be savage and cruel, and count the tears of
the poor as nothing"; to the intent that he may render the Judge stern
to us in that day. For then all our actions shall come(5) before our
eyes, and those who have been injured and stripped by us, shutting us
out from all excuse. Since if Lazarus, who received no wrong from
Dives, but only did not enjoy any of his good things, stood forth at
that time(6) as a bitter accuser and allowed him not to obtain any
pardon, what excuse, tell me, shall they have, who, besides giving no
alms of their own substance, seize that of others, and overthrow
orphans' houses? If they who have not fed Christ when He hungered have
drawn such fire upon their heads, what consolation shall they enjoy who
plunder what belongs not to them at all, who weave ten thousand
law-suits, who unjustly grasp the property of all men? Let us then cast
out this desire; and we shall cast it out if we think of those before
us who did wrongfully, who were covetous and are gone. Do(9) not others
enjoy their wealth and labors while they lie in punishment, and
vengeance, and intolerable woes? And how can this be anything but
extreme folly, to weary and vex ourselves, that living we may strain
ourselves with labor, and on our departure hence undergo intolerable
punishments and vengeances, when we might have enjoyed ourselves here,
(for nothing so much causeth pleasure as the consciousness of
almsgiving,(10) and departing to that place might have been delivered
from all our woes, and obtained ten thousand blessings? For as
wickedness is wont to punish those who go after it, even before (they
arrive at) the pit, so also virtue, even before the (gift of) the
Kingdom, provides delights for those who here practice it, making them
to live in company with good hopes and continual pleasure. Therefore
that we may obtain this, both here and in the life to come, let us hold
fast to good works, so shall we gain the future crown; to which may we
all reach through the grace and lovingkindness of our Lord Jesus
Christ, by whom and with whom, to the Father and the Holy Ghost, be
glory, now and ever, and world without end. Amen.
HOMILY XLI.
JOHN V. 39, 40
" Search the Scriptures; for in them ye think ye
have eternal life; and they are they which testify of Me. And ye will
not come to Me that ye might have [eternal(7)] life."
[1.] Beloved, let us make great account of spiritual
things, and not think that it is sufficient for us to salvation to
pursue them anyhow. For if in things of this life a man can gain no
great profit if he conduct them in an indifferent and chance way, much
more will this be the case in spiritual things, since these require yet
greater attention. Wherefore Christ when He referred the Jews to the
Scriptures, sent them not to a mere reading, but a careful and
considerate s search; for He said not, "Read the Scriptures," but,
"Search the Scriptures." Since the sayings relating to Him required
great attention, (for they had been concealed froth the beginning for
the advantage of the men of that time,) He biddeth them now dig down
with care that they might be able to discover what lay in the depth
below. These sayings were not on the surface, nor were they cast forth
to open view, but lay like some treasure hidden very deep. Now he that
searcheth for hidden things, except he seek them with care and toil,
will never find the object of his search. For which cause He said,
"Search the Scriptures, because in them ye think ye have eternal life."
He said not, "Ye have," but "ye think," showing that they gained from
them nothing great or high, expecting as they did to be saved by the
mere reading, without the addi-
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tion of(1) faith. What He saith therefore is of this kind: "Do ye not
admire the Scriptures, do ye not think that they are the causes of all
life? By these I confirm My claims now, for they are they which testify
of Me, yet ye will not come to Me that ye may have eternal life." It
was thus with good reason that He said, "ye think, because they would
not obey, but merely prided themselves on the bare reading. Then lest
owing to His very tender care He should incur among them the suspicion
of vainglory, and because He desired to be believed by them, should be
deemed to be seeking His own; (for He reminded them of the words of
John, and of the witness of God, and of His own works, and said all He
could to draw them to Him, and promised them "life";(2)) since, I say,
it was likely that many would suspect that He spake these things from a
desire of glory, hear what He saith:
Ver. 41. "I receive not honor from men."
That is, "I need it not": "My nature," He saith, "is
not of such a kind as to need the honor which is from men, for if the
sun can receive no addition from the light of a candle, much farther am
I from needing the honor which is from men." "Why then," asks some one,
"sayest thou these things, if thou needest it not?" "That ye may be
saved." This He positively asserted above, and the same He implied here
also, by saying, "that ye might have life." Moreover, He putteth
another reason:
Ver. 42. "But I know you that ye have not the love
of God in you."
For when under pretense of loving God they(3)
persecuted Him because He made Himself equal with God, and He knew that
they would not believe Him, lest any one should ask, "why speakest thou
these words?" "I speak them," He saith, "to convict you of this, that
it is not for the love of God that ye persecute Me, if it be so that He
testifieth to Me both by works and by the Scriptures. For as before
this when ye deemed Me an enemy of God ye drove Me away, so now, since
I have declared these things, ye ought to have hastened to Me, if ye
had really loved. God. But ye love Him not. And therefore have I spoken
these words, to show that you are possessed with excessive pride, that
you are vainly boasting and shading over(4) your own enviousness." And
the same He proveth not by these things only, but by those that should
come to pass.
Ver. 43. "I am come in My Father's name, and ye
receive Me not; if another shall come in his own name, him will ye
receive."
[2.] Seest thou that He everywhere declareth that He
hath been "sent," that judgment hath been committed to Him by the
Father, that He can do nothing of Himself, in order that He may cut off
all excuse for their unfairness? But who is it that He here saith shall
come "in his own name"? He alludeth here to Antichrist, andputteth(5)
an incontrovertible proof of their unfairness. "For if as loving God ye
persecute Me, much more ought this to have taken place(6) in the case
of Antichrist. For he will neither say that he is sent by the Father,
nor that he cometh according to his will, but in everything
contrariwise, seizing like a tyrant what belongeth not to him, and
asserting that he is the very God over all, as Paul saith, 'Exalting
himself above all that is called God, or that is worshiped, showing
himself that he is God.' (2 Thess. ii. 14.) This is to 'come in his own
name.' I do not so, but am come in the Name of My Father." That they
received not One who said that He was sent of God, was a sufficient
proof that they loved not God; but now from the contrary of this fact,
from their being about to receive Antichrist, He showeth their
shamelessness.(7) For when they received not One who asserteth that He
was sent by God, and are about to worship one who knoweth Him not, and
who saith that he is God over all, it is clear that their persecution
proceeded from malice and from hating God. On this account He putteth
two reasons for His words; and first the kinder one,(8) "That ye may be
saved"; and, "That ye may have life": and when they would have mocked
at Him, He putteth the other which was more striking, showing that even
although His hearers should not believe, yet that God was wont always
to do His own works. Now Paul speaking concerning Antichrist said
prophetically, that "God shall send them strong delusion,--that they
all might be judged who believed not the truth, but had pleasure in
unrighteousness."(2 Thess. ii. 11, 12.) Christ said not, "He shall
come"; but, "if He come," from tenderness for His hearers; and because
all their obstinacy(9) was not yet complete. He was silent as to the
reason of His coming; but Paul, for those who can understand, has
particularly alluded to it. For it is he who taketh away all excuse
from them.
Christ then putteth also the cause of their
unbelief, saying,
Ver. 44. "How can ye believe, which receive honor
one of another, and seek not the honor that cometh from God only?"
Hence again He showeth that they looked not to the
things of God, but that under this pretense they desired to gratify
private feeling, and were so far from doing this on account of
149
His glory, that they preferred honor from men to that which cometh from
Him. How then were they likely to entertain(1) such hostility towards
Him(2) for a kind of honor which they so despised, as to prefer to it
the honor which cometh from men?
Having told them that they had not the love of God,
and having proved it by what was doing in His case, and by what should
be in the case of Antichrist, and having demonstrated that they were
deprived of all excuse, He next bringeth Moses to be their accuser,
going on to say,
Ver. 45-47. "Do not think that I will accuse you to
the Father; there is one that accuseth you, even Moses, in whom ye
trust. For had ye believed Moses, ye would have believed Me; for he
wrote of Me. But if ye believe not his writings, how shall ye believe
My words?"
What He saith is of this kind: "It is Moses a who
has been insulted more than I(4) by your conduct towards Me, for ye
have disbelieved him rather than Me." See how in every way He hath cast
them out from all excuse. "Ye said that ye loved God when ye persecuted
Me; I have shown that ye did so from hatred of Him: ye say(5) that I
break the Sabbath and annul the Law; I have rid Me of this slander
also: ye maintain(6) that ye believe in Moses by what ye dare to do
against Me; I on the contrary show that this is most to disbelieve in
Moses; for so far am I from opposing the Law, that he who shall accuse
you is none other than the man who gave you the Law." As then He said
of the Scriptures, in which "ye think ye have eternal life," so of
Moses also He saith, "in whom ye trust"; everywhere conquering them by
their own weapons.
"And whence," saith some one, "is it clear that
Moses will accuse us, and that thou art not a boaster? What hast thou
to do with Moses? Thou hast broken the Sabbath which he ordained that
we should keep; how then should he accuse us? And how doth it appear
that we shall believe on another who cometh in his own name? All these
assertions thou makest without evidence." Now in truth all these points
are proved above. "For" (Christ would reply) "since it is acknowledged
that I came from God, both by the works, by the voice of John, and by
the testimony of the Father, it is evident that Moses will accuse the
Jews." For what saith he? "If a man come doing miracles and leading you
to God, and truly foretelling things future, ye must hearken unto him
with all readiness." Now Christ had done all this. He wrought miracles
in very truth, He drew all men to God, and (so that He(7)) caused
accomplishment to follow His predictions.(8)
"But whence doth it appear that they will believe
another?" From their hating Christ, since they who turn aside froth Him
who cometh according to the will of God will, it is quite plain,
receive the enemy of God. And marvel not if He now putteth forward
Moses, although He said, "I receive not witness from man," for He
referreth them not to Moses, but to the Scriptures of God. However,
since the Scriptures terrified them less, He bringeth round His
discourse to the very person (of Moses), setting over against them
their Lawgiver as their accuser, thus rendering the terror more
impressive;(9) and each of their assertions He refuteth. Observe: they
said that they persecuted Him through love for God, He showeth that
they did so through hating God; they said that they held fast to Moses,
He showeth that they acted thus because they believed not Moses. For
had they been zealous for the law, they ought to have received Him who
fulfilled it; if they loved God they ought to have believed One who
drew them to Him, if they believed Moses they ought to have done homage
to One of whom Moses prophesied. "But" (saith Christ) "if Moses is
disbelieved before My coming, it is nothing unlikely that I, who am
heralded by him, should be driven away by you." As then He had shown
from their conduct towards Himself that they who admired John (really)
despised him, so now He showeth that they who thought that they
believed Moses, believed him not, and turneth back on their own head
all that they thought to put forward in their own behalf. "So far," He
saith, "am I from drawing you away from the Law, that I call your
Lawgiver himself to be your accuser."
That the Scriptures testified of Him He declared,
but where they testify He added not; desiring to inspire them with
greater awe, and to prompt them to search, and to reduce them to the
necessity of questioning. For had He told them readily and without
their questioning, they would have rejected the testimony; but now, if
they gave any heed to His words, they needed first of all to ask, and
learn from Him what that testimony was.(10) On this account He dealeth
the more largely in assertions and threats, not in proofs only, that
even so He may bring them over by fear of what He saith; but they even
so were silent. Such a thing is wickedness; whatsoever a man say or do
it is not stirred to move, but remaineth keeping its peculiar venom.
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Wherefore we must cast out all wickedness from our
souls, and never more contrive any deceit; for, saith one, "To the
perverse God sendeth crooked paths" (Prov. xxi. 8, LXX.); and, "The
holy spirit of discipline(1) will flee deceit, and remove from thoughts
that are without understanding." (Wisd. i. 5.) For nothing maketh men
so foolish as wickedness; since when a man is treacherous, unfair,(2)
ungrateful, (these are different forms of wickedness,) when without
having been wronged he grieves another, when he weaves deceits, how
shall he not exhibit an example of excessive folly? Again, nothing
maketh men so wise as virtue; it rendereth them thankful and
fair-minded, merciful, mild, gentle, and candid; it is wont to be the
mother of all other blessings. And what is more understanding than one
so disposed? for virtue is the very spring and root of prudence, just
as all wickedness hath its beginning in folly. For, the insolent man
and the angry become the prey of their respective passions from lack of
wisdom; on which account the prophet said, "There l is no soundness in
my flesh: my wounds stink and are corrupt because of my foolishness"
(Ps. xxxviii. 3, 4): showing that all sin hath its beginning in folly:
and so the virtuous man who hath the fear of God is more understanding
than any; wherefore a wise man hath said, "The fear of the Lord is the
beginning of wisdom." (Prov. i. 7.) If then to fear God is to have
wisdom, and the wicked man hath not that fear, he is deprived of that
which is wisdom indeed;--and deprived of that which is wisdom indeed,
he is more foolish than any. And yet many admire the wicked as being
able to do injustice and harm, not knowing that they ought to deem them
wretched above all men, who thinking to injure others thrust the sword
against themselves;--an act of extremest folly, that a man should
strike himself and not even know that he doth so, but should think that
he is injuring another while he is killing himself. Wherefore Paul,
knowing that we slay ourselves when we smite others, saith, "Why do ye
not rather take wrong? Why do ye not rather suffer yourselves to be
defrauded?" (1 Cor. vi. 7.) For the not suffering wrong consists in
doing none, as also the not being ill-used in not using others ill;
though this assertion may seem a riddle to the many, and to those who
will not learn true wisdom. Knowing this, let us not call wretched or
lament for those who suffer injury or insult, but for such who inflict
these things; these are they who have been most injured, who have made
God to be at war with them, and have opened the mouths of ten thousand
accusers, who are getting an evil reputation in the present life, and
drawing down on themselves severe punishment in the life to come. While
those who have been wronged by them, and have nobly borne it all, have
God favorable to them, and all to condone with, and praise, and
entertain them. Such as these in the present life, shall enjoy an
exceeding good report, as affording the strongest example of true
wisdom, and in the life to come shall share the good things
everlasting; to which may we all attain through the grace and
lovingkindness of our Lord Jesus Christ, with whom to the Father and
the Holy Ghost be glory, now and ever, and world without end. Amen.
HOMILY XLII.
JOHN vi. 1, 4.
"After these things Jesus went over the sea of
Galilee, into the parts of(8) Tiberias. And a great multitude followed
Him, because they saw the(4) miracles which He did on them that were
diseased. And Jesus departed a into a mountain, and there sat with His
disciples. And the Passover of the Jews(6) was nigh."
[1.] BELOVED, let us not contend with violent men,
but learn(7) when the doing so brings no hurt. to our virtue to give
place to their evil counsels; for so all their hardihood is checked. As
darts when they fall upon a firm,(8) hard, and resisting substance,
rebound with great violence on those who throw them, but when the
violence of the cast hath nothing to oppose it, it soon becometh weaker
and ceaseth, so is it with insolent men; when we contend with them they
become the fiercer, but when we yield and give ground, we easily abate
all their madness. Wherefore the Lord when He knew that the Pharisees
had heard "that Jesus made and baptized more disciples than John," went
into Galilee, to quench their envy, and to soften by His retirement the
wrath which was likely to be engendered by these reports. And when He
departed for the second time into Galilee, He cometh not to the same
places as before; for He went not to Cana,
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but to "the other side of the sea," and(1) great multitudes followed
Him, beholding "the miracles which He did." What miracles? Why doth
he(2) not mention them specifically? Because this Evangelist most of
all was desirous of employing the greater part of his book on the
discourses and sermons [of Christ]. Observe, for instance, how for a
whole year, or rather how even now at the feast of the Passover, he
hath given us no more information on the head of miracles, than merely
that He healed the paralytic and the nobleman's son. Because he was not
anxious to enumerate them all, (that would have been impossible,) but
of many and great to record a few.
Ver. 2. "A great multitude followed Him beholding
the miracles that He did." What is here told marks not a very wise
state of mind;(3) for when they had enjoyed such teaching, they still
were more attracted by the miracles, which was a sign of the grosser
state. For "miracles," It saith, "are not for believers, but for
unbelievers."(4) The people described by Matthew acted not thus,(5) but
how? They all, he saith "were astonished at His doctrine, because He
taught as one having authority." (Matt. vii. 28, 29.)
"And why doth He occupy the mountain now, and sit
there with His disciples?" Because of the miracle which was about to
take place. And that the disciples alone went up with Him, was a charge
against the multitude which followed Him not. Yet not for this only did
He go up into the mountain, but to teach us ever to rest at intervals
from the tumults and confusion of common life.(6) For solitude is a
thing meet for the study of wisdom. And often doth He go up alone into
a mountain, and spend the night there, and pray, to teach us that the
man who will come most near to God must be free from all disturbance,
and must seek times and places clear of confusion.
Ver. 4. "And the Passover, a feast of the Jews, was
nigh."
"How then," saith some one, "doth He not go up unto
the feast, but, when all are pressing to Jerusalem, goeth Himself into
Galilee, and not Himself alone, but taketh His disciples with Him, and
proceedeth thence to Capernaum?" Because henceforth He was quietly
annulling the Law, taking occasion from the wickedness of. the Jews.
Ver. 5. "And as He lifted up His eyes, He beheld a
great company."(7)
This showeth that He sat not at any time idly(8)
with the disciples, but perhaps carefully conversing with them, and
making them attend(9) and turn towards Him, a thing which peculiarly
marks(10) His tender care, and the humility and condescension of His
demeanor towards them. For they sat with Him, perhaps looking at one
another; then having lifted up His eyes, He beheld the multitudes
coming unto Him. Now the other Evangelists say, that the disciples came
and asked and besought Him that He would not send them away fasting,
while St. John saith, that the question was put to Philip by Christ.
Both occurrences seem to me to be truly reported, but not to have taken
place at the same time, the former account being prior to the other, so
that the two are entirely different.
Wherefore then doth He ask" Philip"? He knew which
of His disciples needed most instruction; for this is he who afterwards
said, "Show us the Father, and it sufficeth us" (c. xiv. 8), and on
this account Jesus was beforehand bringing him into a proper state.(11)
For had the miracle simply been done, the marvel would not have seemed
so great, but now He beforehand constraineth him to confess the
existing want, that knowing the state of matters he might be the more
exactly acquainted with the magnitude of the miracle about to take
place. Wherefore He saith,(12)
"Whence shall we have so many loaves.(13) that these
may eat?"
So in the Old [Testament] He spake to Moses, for He
wrought not the sign until He had asked him, "What is that in thy
hand?" Because things coming to pass unexpectedly and all at once,(14)
are wont to throw us into forgetfulness of things previous, therefore
He first involved him in a confession of present circumstances, that
when the astonishment should have come upon him, he might be unable
afterwards to drive away the remembrance of what he had confessed, and
thus might learn by comparison the greatness of the miracle, which in
fact takes place in this instance; for Philip being asked, replied,
Ver. 7, 6. "Two hundred pennyworth of bread is not
sufficient for them, that every one of them may take a little. And this
He said to prove him: for He Himself knew what He would do."
[2.] What meaneth, "to prove him"? Did not He know
what would be said by him? We cannot assert that. What then is the
meaning of the expression? We may discover it from the Old [Testament].
For there too it is said, "And it came to pass after these things that
God did
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tempt Abraham, and said unto him, Take thy beloved son whom thou
lovest" (Gen. xxii. 1, 2); yet it doth not appear in that place either,
that when He saith this He waited to see the end of the trial, whether
Abraham would obey or not, (how could He, who knoweth all things before
they come into existence?(1) but the words in both cases are spoken
after the manner of men. For as when (the Psalmist(2)) saith that He
"searcheth the hearts of men," he meaneth not a search of ignorance but
of exact knowledge, just so when the Evangelist saith that He proved
(Philip), he meaneth only that He knew exactly. And perhaps one might
say another' thing, that as He once made Abraham more approved, so also
did He this man, bringing, him by this question to an exact knowledge
of the miracle. The Evangelist therefore, that thou mayest not stop at
the feebleness of the expression, and so form an improper opinion of
what was said, addeth, "He Himself knew what He would do."
Moreover we must observe this, that when there is
any wrong suspicion, the writer straightway very carefully corrects(3)
it. As then in this place that the hearers might not form any such
suspicion, he adds the corrective, saying, "For He Himself knew what He
would do": so also in that other place, when He saith, that "the Jews
persecuted Him, because He not only had broken the Sabbath, but said
also that God was His Father, making Himself equal with God," had there
not been the assertion of Christ Himself confirmed by His works, he
would there also have subjoined this correction. For if even in words
which Christ speaketh the Evangelist is careful that none should have
suspicions, much more in cases where others were speaking of Him would
he have looked closely, had he perceived that an improper opinion
prevailed concerning Him. But he did not so, for he knew that this(4)
was His meaning,(5) and immovable decree.(6) Therefore after saying,
"making Himself equal with God," he used not any such correction; for
the matter spoken of was not an erroneous fancy of theirs, but His own
assertion ratified by His works. Philip then having been questioned,
Vet. 8, 9. "Andrew, Simon's(7) brother, said, There
is a lad here, which hath five barley loaves, and two small fishes: but
what are they among so many?"
Andrew is higher minded than Philip, yet had not he
attained to everything. Yet I do not think that he spake without an
object, but as having heard(8) of the miracles of the Prophets, and how
Elisha wrought a sign with the loaves (2 Kings iv. 43); on this account
he mounted to a certain height,(9) but could not attain to the very top.
Let us learn then,(10) we who give ourselves to
luxury, what was the fare of those great and admirable men; and in
quality and quantity n let us behold and imitate the thriftiness of
their table.
What follows also expresses great weakness. For
after saying, "hath five barley loaves," he addeth, "but what are they
among so many?" He supposed that the Worker of the miracle would make
less out of less, and more out of more. But this was not the case, for
it was alike easy to Him to cause bread to spring forth(12) from more
and from less, since He needed no subject-matter. But in order that the
creation might not seem foreign to His Wisdom, as afterwards slanderers
and those affected with the disease of Marcion(13) said, He used the
creation itself as a groundwork for His marvels.
When both the disciples had owned themselves at a
loss, then He wrought the miracle; If or thus they profited the more,
having first confessed the difficulty of the matter, that when it
should come to pass, they might understand the power of God. And
because a miracle was about to be wrought, which had also been
performed by the Prophets, although not in an equal degree, and because
He would do it after first giving thanks, lest they should fall into
any suspicion of weakness on His part, observe how by the very manner
of His working He entirely raiseth their thoughts of it and showeth
them the difference (between Himself and others). For when the loaves
had not yet appeared,(14) that thou mayest learn, that things that are
not are to Him as though they were, (as Paul saith, "who calleth the
things that be not as though they were "--Rom. iv. 17,) He commanded
them as though the table were prepared and ready, straightway to sit
down, rousing by this the minds of His disciples. And because(15) they
had profited by the questioning, they immediately obeyed, and were not
confounded, nor said, "How is this, why dost Thou bid us sit down, when
there is nothing before us?" The same men, who at first disbelieved so
much as to say, "Whence shall we buy bread?" began so far to believe
even before they saw the miracle,(16) that they readily made the
multitudes to sit down.
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[3.] But why when He was about to restore the
paralytic did He not pray, nor when He was raising the dead, or
bridling the sea, while He cloth so here over the loaves? It was to
show that when we begin our meals, we ought to give thanks unto God.
Moreover, He doth it especially in a lesser matter, that thou mayest
learn that He doth it not as having any need; for were this the case,
much more would He have done so in greater things; but when He did them
by His own authority, it is clear that it was through condescension
that He acted as He did in the case of the lesser. Besides, a great
multitude was present, and it was necessary that they should be
persuaded that He had come according to the will of God. Wherefore,
when He doth miracles in the absence of witnesses, He exhibiteth
nothing of the kind; but when He doth them in the presence of many, in
order to persuade them that He is no enemy of God, no adversary of Him
who hath begotten Him, He removeth the suspicion by thanksgiving.
"And He gave to them that were set down, and they
were filled."(1)
Seest thou how great is the interval between the
servants and the Master? They having grace by measure, wrought their
miracles accordingly, but God, who acteth with free power, did all most
abundantly.
Ver. 12. "And He said(2) unto His disciples, Gather
up the fragments which remain;(8)--and they gathered them together, and
filled twelve baskets."
This was not a superfluous show, but in order that
the matter might not be deemed a mere illusion; and for this reason He
createth(4) from matter already subsisting. "But why gave He not the
bread to the multitudes to bear, but (only) to His disciples?" Because
He was most desirous to instruct these who were to be the teachers of
the world. The multitude would not as yet reap any great fruit from the
miracles, (at least they straightway forgot this one and asked for
another,) while these would gain no common profit. And what took place
was moreover no ordinary condemnation of Judas, who bore a basket. And
that these things were done for their instruction is plain from what is
said afterwards, when He reminded them, saying, "Do ye not yet
understand--how many baskets ye took up?" (Matt. xvi. 9.) And for the
same reason it was that the baskets of fragments were equal in number
to the disciples; afterwards, when they were instructed, they took not
up so many, but only "seven baskets." (Matt. xv. 37.) And I marvel not
only at the quantity of loaves created, but besides the quantity, at
the exactness of the surplus, that He caused the superabundance to be
neither more nor less than just so much as He willed, fore-seeing how
much they would consume; a thing which marked unspeakable power. The
fragments then confirmed the matter, showing both these points; that
what had taken place(5) was no illusion, and that these were from the
loaves by which the people had been fed. As to the fishes, they at this
time were produced from those already subsisting, but at a later
period, after the Resurrection, they were not made from subsisting
matter. "Wherefore?" That thou mayest understand that even now He
employed matter, not from necessity, nor as needing any base(6) (to
work upon), but to stop the mouths of heretics?
"And the multitudes said, that this is of a truth
The Prophet."(8)
Oh, excess of gluttony! He had done ten thousand
things more admirable than this, but nowhere did they make this
confession, save when they had been filled. Yet hence it is evident
that they expected some remarkable prophet; for those others had said
(to John), "Art thou that Prophet?"(9) while these say, "This is that
Prophet."
Ver. 15. "When Jesus therefore perceived that they
would come and take Him by force to make Him a king, He departed again
into a mountain."(10)
Wonderful! How great is the tyranny of gluttony, how
great the fickleness of men's minds! No longer do they vindicate the
Law, no longer do they care for the violation(11) of the Sabbath, no
longer are they zealous for God; all such considerations are thrown
aside, when their bellies have been filled; He was a prophet in their
eyes, and they were about to choose Him for a king. But Christ fleeth.
"Wherefore?" To teach us to despise worldly dignities, and to show us
that He needed nothing on earth. For He who chose(12) all things mean,
both mother and house and city and nurture and attire would not
afterwards be made illustrious by things on earth. The things which (He
had) from heaven were glorious and great, angels, a star, His Father
loudly speaking,(13) the
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Spirit testifying, and Prophets proclaiming Him from afar; those on
earth were all mean, that thus His power might the more appear. He came
also to teach us to despise the things of the world, and not be amazed
or astonished by the splendors of this life, but to laugh them all to
scorn, and to desire those which are to come. For he who admires things
which are here, will not admire those in the heavens. Wherefore also He
saith to Pilate, "My Kingdom is not of this world" (c. xviii. 36), that
He may not afterwards appear to have employed mere human terror or
dominion for the purpose of persuasion. Why then saith the Prophet,
"Behold, thy King cometh unto thee, meek, and sitting upon an ass"?
(Zech. ix. 9.) He spake of that Kingdom which is in the heavens, but
not of this on earth; and on this account Christ saith, "I receive not
honor from men." (c. v. 41.)
Learn we then, beloved, to despise and not to desire
the honor which is from meal for we have been honored with the greatest
of honors, compared with which that other is verily(1) insult,
ridicule, and mockery. And as the riches of this world compared with
the riches of that are poverty, as this life apart from that is
deadness,(2) (for" let(3) the dead bury their dead"--Matt. viii. 28,)
so this honor compared with that is shame and ridicule. Let us then not
pursue it. If they who confer it are of less account than a shadow or a
dream, the honor itself much more so. "The glory of man is as the
flower of the grass" (1 Pet. i. 24); and what is meaner than the flower
of the grass? Were this glory everlasting, in what could it profit the
soul? In nothing. Nay, it very greatly injures us by making us slaves,
slaves in worse condition than those bought with money, slaves who obey
not one master only, but two, three, ten thousand, all giving different
commands. How much better is it to be a free man than a slave, to be
free from the slavery of men, and subject only to the dominion of God?
In a word, if thou wilt desire glory, desire it, but let it be the
glory immortal, for that is exhibited on a more glorious stage, and
brings greater profit. For(4) the men here bid thee be at charges to
please them, but Christ, on the contrary, giveth thee an hundredfold
for what thou givest Him, and addeth moreover eternal life. Which of
the two then is better, to be admired(5) on earth, or in heaven? by
man, or by God? to your loss, or to your gain? to wear a crown for a
single day, or for endless ages? Give to him that needeth, but give not
to a dancer, lest thou lose thy money and destroy his soul. For thou
art the cause of his (coming to) perdition through unseasonable
munificence.(6) Since did those on the stage know that their employment
would be unprofitable, they would have long ago ceased to practice it;
but when they behold thee applauding, crowding after them, spending and
wasting thy substance upon them, even if they have no desire to follow
(their profession), they are kept to it by the desire of gain. If they
knew that no one would praise what they do, they would soon desist from
their labors, by reason of their unprofitableness; but when they see
that the action is admired by many, the praise of others becomes a bait
to them. Let us then desist from this unprofitable expense, let us
learn upon whom and when we ought to spend. Let us not, I implore you,
provoke God in both ways, gathering whence we ought not, and scattering
where we ought not; for what anger doth not thy conduct deserve, when
thou passest by the poor and givest to a harlot? Would not the paying
the hire of sin and the bestowing honor where it were meet to punish
have been a charge against thee, even hadst thou paid out of thy just
earnings? but when thou feedest thine uncleanness by stripping orphans
and wronging widows, consider how great a fire is prepared for those
who dare such things. Hear what Paul saith, "Who not only do these
things, but also have pleasure in(7) them that do them." (Rom. i. 32.)
Perhaps we have touched you sharply, yet if we touch
you not, there are actual(8) punishments awaiting those who sin without
amendment. What then availeth it to gratify by words those who shall be
punished by realities? Dost thou take pleasure(9) at a dancer, dost
thou praise and admire him? Then art thou worse than he; his. poverty
affords him an excuse though not a reasonable one, but thou art
stripped even of this defense. If I ask him, "Why hast thou left other
arts and come to this accursed and impure one?" he will reply, "because
I can with little. labor gain great profits." But if I ask thee why
thou admirest one who spends his time in impurity, and lives to the
mischief of many, thou canst not run to the same excuse, but must bow
down thy face and be ashamed and blush. Now if when called by us to
give account, thou wouldest have nothing to reply,(10) when that
terrible and inexorable Judgment cometh where we shall render account
of thoughts and deeds and everything, how shall we stand? with what
eyes shall we behold our Judge? what shall we say? what defense shall
we make? what excuse reasonable or unreasonable shall we put forward?
shall we allege the expense? the gratification? the perdition of others
whom by means of his art we ruin? We can have nothing to say, but must
be punished
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with a punishment having no end, knowing no limit. That this come not
to pass, let us henceforth guard all points, that having departed with
a good hope, we may obtain the everlasting blessings; to which may we
all attain through the grace and lovingkindness of our Lord Jesus
Christ, by whom and with whom to the Father and the Holy Ghost be
glory, now and ever and world without end, Amen.
HOMILY XLIII.
JOHN vi. 16-18.
"And when even was now come, His disciples went down
unto(1) the sea and entered(2) into a ship, and went over(3) the sea
toward Capernaum. And it was(4) now dark, and Jesus was not come unto
them. And the sea arose by reason of a great wind that blew."
[1.] CHRIST provideth for the good of his disciples
not only when He is present in the body, but also when far away; for
having abundance of means and of skill, He effecteth one and the same
end by contrary actions. Observe, for instance, what He hath done here.
He leaveth His disciples, and goeth up into a mountain; and they,(5)
when even was come, went down unto the sea. They waited for Him until
evening, expecting that He would come unto them; but when even was
come, they could no longer endure not to seek their Master;(6) so great
a love possessed them. They said not, "It is now evening, and night
hath overtaken us, whither shall we depart? the place is dangerous, the
time unsafe"; but, goaded(7) by their longing, they entered into the
ship. For it is not without a cause that the Evangelist hath
declared(8) the time also, but by it to show the warmth of their love.
Wherefore then doth Christ let them go, and not show
Himself?(9) And again,(10) wherefore doth He show Himself walking alone
upon the sea? By the first He teacheth them how great (an evil) it is
to be forsaken by Him, and maketh their longing greater; by the second,
again, He showeth forth His power. For as in His teaching they heard
not all in common with the multitude, so in the case of the miracles
they saw them not all with the mass of people, since it was needful
that they who were about to receive in charge the presidency(11) of the
world, should have somewhat more than the rest. "And what sort of
miracles," saith some one, "saw they by themselves?" The
Transfiguration on the mount; this on the sea, and those after the
Resurrection, which are many and important. And from these I conjecture
that there were others also. They came to Capernaum without any certain
information, but expecting to find Him there, or even in mid passage;
this the Evangelist implies by saying that "it was now dark, and Jesus
was not yet come to them."
"And the sea arose by reason of a great wind that
blew." What did they? They were troubled, for there were many and
various causes which forced them to be so. They were afraid by reason
of the time for it was dark, of the storm for the sea had risen, of the
place for they were not near land; but,
Ver. 19. "Had rowed about five and twenty(18)
furlongs."
And, lastly, by reason of the strangeness of the
thing, for,
"They see Him(13) walking upon the sea." And when
they were greatly troubled,
Ver. 20. "He saith unto them, It is I, be not
afraid."
Wherefore then appeareth He? To show that it was He
who would make the storm cease. For this the Evangelist hath shown,
saying,(14)
Ver. 21. "They were willing to receive Him,(15) and
immediately the ship was near the land."(16)
He not only gave them a safe passage, but also one
with a fair wind.
To the multitude He showeth not Himself walking upon
the sea, for the miracle was too great to suit their infirmity. Indeed,
even by the disciples He was not seen long doing this, but He appeared,
and at once retired.(17) Now this seems to me to be a different miracle
from that found in Matthew xiv.; and that it is different is clear from
many reasons. For He worketh often the same miracles, in order to cause
the
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beholders not merely to count them very strange,(1) but also to receive
them with great faith. "It is I, be not afraid." As He spake the word,
He cast out fear from their souls. But at another time not so;
wherefore Peter said "Lord, if it be Thou, bid me to come unto Thee."
(Matt. xiv. 28.) Whence then was it that at that time they did not
straightway admit this,(2) but now were persuaded? It was because then
the storm continued to toss the bark, but now at His voice the calm had
come. Or if the reason be not this, it is that other which I have
before mentioned, that oftentimes working the same miracles, He made
the second to be readily received by means of the first. But wherefore
went He not up into the ship? Because He would make the marvel greater,
would more openly(3) reveal to them His Godhead, and would show them,
that when He before gave thanks, He did not so as needing aid, but in
condescension to them. He allowed the storm to arise, that they might
ever seek Him; He stilled the storm, that He might make known to them
His power; He went not up into the ship, that He might make the marvel
greater.
Ver. 22. "And the people that were there saw that
there was none other boat there save the one into which the disciples
had entered, and that Jesus went not into the boat, but His
disciples."(4)And why is John so exact? Why said he not that the
multitudes having passed over on the next day departed?(5) He desires
to teach us something else, namely, that Jesus allowed the multitudes
if not openly, at least in a secret manner, to suspect what had taken
place. For, "They saw," saith he, "that there was none other boat there
but one, and that Jesus went not into it with His disciples."
Ver. 24. And embarking in boats from Tiberias, they
"came to Capernaum seeking Jesus." What else then could they suspect,
save that He had arrived there crossing the sea on foot? for it was not
possible to say that He had passed over in another ship. For "there was
one," saith the Evangelist, "into which His disciples entered." Still
when they came to Him after so great a wonder, they asked Him not how
He crossed over, how He arrived there, nor sought to understand so
great a sign. But what say they?
Ver. 25. "Master, when camest Thou hither?" [2.]
Unless any one affirm that the "when" is here used by them in the sense
of "how." But it is(6) worth while also to notice here the fickleness
of their impulses? For they who said, "This is that Prophet"; they who
were anxious to" take Him and make Him a king," now when they have
found Him take no such counsel, but having cast out their astonishment,
they no longer admire Him for His former deeds. They sought Him,
desiring again to enjoy a table like the first.
The Jews under the guidance of Moses passed over the
Red Sea, but that case is widely different from this. He did all with
prayer and as a servant, but Christ with absolute(8) power. There when
the south wind(9) blew, the water yielded so as to make them pass over
on dry land, but here the miracle was greater. (Ex. xiv. 21.) For the
sea retaining its proper nature so bare its Lord upon its surface,(10)
thus testifying to the Scripture which saith, "Who walketh upon the sea
as upon a pavement." (Job ix. 8.)
And with reason, when He was about to enter into
stubborn and disobedient Capernaum, did He work the miracle of the
loaves, as desiring not only by what took place within, but also by the
miracles which were wrought without the city, to soften its
disobedience. For was it not enough to soften even any stone, that such
multitudes should come with great eagerness to that city? Yet they had
no such feeling, but again desired food for the body; for which also
they I are reproached by Jesus.
Let us then, beloved, knowing these things, give
thanks to God for things of sense, but much more for things spiritual;
for such is His will, and it is on account of the latter that He giveth
the former, leading in, as it were, by these the more imperfect sort,
and giving them previous teaching, because they are yet gaping upon the
world. But when such persons having received these worldly things, rest
in them, then are they upbraided and rebuked. For in the case of him
that had the palsy, Christ wished first to give that which was
spiritual, but they that were present endured it not; for when He said,
"Thy sins be forgiven thee," they exclaimed, "This man blasphemeth."
(Matt. ix. 2.) Let us not, I entreat you, be so affected, but let us
make more(11) account of those (spiritual) things. Wherefore? Because
when spiritual things are present with us, no harm ariseth from the
absence(12) of fleshly things; but when they are not, what hope, what
comfort, shall then remain to us? wherefore it is for these we ought
always to call upon God, and entreat Him for them. And
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for such hath Christ also taught us to pray; for if we unfold that
Prayer, we shall find that there is nothing carnal in it, but all
spiritual, and that even the small portion which seemeth to relate to
sense, becometh by the manner spiritual. For to bid us ask no more than
our "successive,"(1) that is, our "daily," bread, would mark a mind
spiritual and truly wise. And consider what goeth before that,
"Hallowed be Thy Name, Thy kingdom come, Thy will be done as in heaven
so on earth"; then, after naming that temporal (need), He quickly
leaveth it, and bringeth(2) us again to the spiritual doctrine, saying,
"Forgive us our debts, as we forgive our debtors." Nowhere hath He put
in the Prayer riches or glory or dominion, but all things contributing
to the benefit of the soul; nothing earthly, but all things heavenly.
If then we are bidden to refrain from the things of this present life,
how could we help being wretched and miserable, asking from God those
things which even having He biddeth us cast away, to free us from care
about them, and for which He biddeth us take no pains.(4) This is the
"using vain repetition"; and this is why we effect nothing by our
prayers. "How then," saith some one, "do the wicked grow rich, how the
unjust and impure, plunderers and covetous?" Not by God's giving; (away
with the thought!) but by plundering, and taking more than their
due.(5) "And how doth God allow them?" As He allowed that rich man,
reserving him for greater punishment. (Luke xvi. 25.) Hear what
(Abraham) saith to him; "Son, thou in thy lifetime receivedst thy good
things, and likewise Lazarus evil things, but now he is comforted, and
thou art tormented." Therefore that we also come not to hear that
voice, by living softly and idly, and gathering together for ourselves.
many sins, let us choose the true riches and right wisdom, that we may
obtain the promised good things; to which may we all arrive, through
the grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory, now and ever and
world without end. Amen.
HOMILY XLIV.
JOHN vi. 26, 27.
"Jesus answered them, and said, Verily, verily, I
say unto you, Ye seek Me, not because ye saw the miracles but because
ye did eat of the loaves and were filled. Labor not for the meat which
perisheth, but for that meat which endureth unto everlasting life."
[1.] The mild and gentle is not always useful, but
there are times when the teacher needs sharper language. For if the
disciple be dull and gross, then, in order to touch his dullness to the
quick, we must rouse him with(3) a goad. And this the Son of God hath
done in the present as well as in many other cases. For when the crowds
had come and found Jesus, and were flattering Him, and saying," Master,
when camest Thou hither?" to show that He desireth not honor from men,
but looketh to one thing only, their salvation, He answereth them
sharply, wishing to correct them not in this way only, but also by
revealing and exposing their thoughts. For what saith He? "Verily,
verily, I say unto you," (speaking positively and with a confirmation,)
"Ye seek Me, not because ye saw miracles, but because ye did eat of the
loaves and were filled." He chideth and reproveth them by these words,
yet doth not so abruptly or violently, but very sparingly. For He saith
not, "O ye gluttons and belly-slaves, I have wrought so many wonders,
and ye never have either followed Me, or marveled at My doings"; but
mildly and gently somewhat in this manner; "Ye seek Me, not because ye
saw miracles, but because ye did eat of the loaves and were filled";
speaking not only of the past, but also of the present miracle. "It was
not," He saith, "the miracle of the loaves that astonished you, but the
being filled."(6) And that He said not this of them by conjecture they
straightway showed, for on this account they came the second time, as
being about to enjoy the same (food) as before. Wherefore they said,
"Our fathers did eat manna in the wilderness." Again they draw Him to
(the subject of) carnal food, which was the chief accusation and charge
against them. But He stoppeth not at rebukes, but addeth instruction
also, saying, "Labor not for the meat which perisheth, but for that
meat which endureth unto everlasting life."
"Which the Son of Man giveth(7) unto you; for Him
hath God the Father sealed."
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What He saith, is of this kind: "Make ye no account
of this earthly, but of that spiritual food." But since some of those
who desire to live in doing nothing have abused this speech, as though
Christ would entirely abolish working, it is seasonable to say somewhat
to them. For they slander, so to speak, all Christianity, and cause it
to be ridiculed on the score of idleness. First however, we must
mention that saying of Paul. What saith he? "Remember the Lord, how He
said, It is more blessed to give than to receive." (Acts xx. 35.) Now
how can it be possible for him to give who hath not? How then saith
Jesus to Martha, "Thou art careful and troubled about many things, but
one thing is needful, and Mary hath chosen that good part"? (Luke x.
41, 42); and again, "Take no thought for the morrow." (Matt. vi. 34.)
For it is necessary now to resolve all these questions, not only that
we may check men if they would be idle, but also that the oracles of
God may not appear to bring in what is contradictory.
Now Paul in another place saith, "But we beseech
you, brethren, that ye increase more and more, that ye study to be
quiet, and to do your own business; that ye may walk honestly toward
them that are without" (1 Thess. iv. 10, 11, 12); and again; "Let him
that stole, steal no more; but rather let him labor, working. with his
own hands, that he may have to give to him that needeth." (Eph. iv.
28.) Here the Apostle bids not simply "work," but to work so vigorously
and laboriously, as to have thereby somewhat to give to others. And in
another place the same saith again; "These hands have ministered to my
necessities, and to them that were with me." (Acts xx. 34.) And writing
to the Corinthians he said, "What is my reward then? Verily, that when
I preach the Gospel, I may make the Gospel of Christ without charge."
(1 Cor. ix. 18.) And when he was in that city, he abode with Aquila and
Priscilla, "and wrought, for by their occupation they were tentmakers."
(Acts xviii. 3.)
These passages show a yet more decided opposition as
to the letter;(1) we must therefore now bring forward the solution.
What then must be our reply? That to "take no thought," doth not mean
"not to work," but "not to be nailed to the things of this life"; that
is, to take no care for to-morrow's ease, but to deem that superfluous.
For a man may do no work, and (yet) lay up treasure for the morrow; and
a than may work, yet be careful for nothing; for carefulness and work
are not the same thing; it is not as trusting to his work that a man
worketh, but, "that he may impart to him that needeth." And that too
which was said to Martha refers not to works and working, but to this,
that it is our duty to know the right season, and not to spend on
carnal things the time proper for listening. Thus Christ spake not the
words as urging her to "idleness," but to rivet her to listening. "I
came," saith He, "to teach you needful things, but thou art anxious
about a meal. Dost thou desire to receive Me, and to provide for Me a
costly table? Provide another sort of entertainment, by giving me a
ready hearing, and by imitating thy sister's longing for instruction."
He said not this to forbid her hospitality, (away with the thought! how
could that be?) but to show that she ought not in the season for
listening be busy about other matters. For to say, "Labor not for the
meat that perisheth," is not the expression of one implying that we
ought to be idle; (in fact, this most especially is "meat that
perisheth," for idleness is wont to teach all wickedness;) but that we
ought to work, and to impart. This is meat that never perisheth; but if
any be idle and gluttonous, and careth for luxury, that man worketh for
"the meat that perisheth." So too, if a man by his labor should feed
Christ, and give Him drink, and clothe Him, who(2) so senseless and
react(3) as to say that such an one labors for the meat that perisheth,
when there is for this the promise of the kingdom that is to come, and
of those good things? This meat endureth forever. But at that time,
since the multitudes made no account of filth, nor sought to learn who
it was that did these things, and by what power, but desired one thing
only, to fill their bellies without working; Christ with good reason
called such food, "meat that perisheth." "I fed," He saith, "your
bodies, that after this ye might seek that other food which endureth,
which nourisheth the soul; but ye again run(4) after that which is
earthy. Therefore ye do not understand that I lead you not to this
imperfect food, but to that which giveth not temporal but eternal life,
which nourisheth not the body but the soul." Then when He had uttered
such great words concerning Himself, and had said that He would give
this food, in order that what was spoken might not stand in their way,
to make His saying credible He attributeth the supply to the Father.
For after saying, "Which the Son of Man shall give you"; He addeth,
"Him hath God the Father sealed," that is, "hath sent Him for this
purpose, that He might bring the food to you." The saying also admits
of another interpretation; for in another place Christ saith, "He that
heareth My words, hath set to his seal that God is true" (c. iii. 33),
that is, hath "showed forth undeniably." Which indeed the expression
seems to me to hint at even in this place, for
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"the Father hath sealed," is nothing else than "hath declared," "hath
revealed by His testimony." He in fact declared Himself too, but since
He was speaking to Jews, He brought forward the testimony of the Father.
[2.] Learn we then, beloved, to ask of God the
things which it is meet for us to ask of Him. For those Other things,
those, I mean, which belong to this life, whichever way they may fall
out, can do us no injury; for if we be rich, it is here only that we
shall enjoy our luxury; and if we fall into poverty, we shall suffer
nothing terrible. For neither the splendors nor the pains of the
present life have much power in respect either of despondency or
pleasure, they are contemptible, and slip away very swiftly. Wherefore
they are called "a way," with reason, because they pass away, and by
their very nature do not long endured but the things which are to come
endure eternally, both those of punishment and those of the Kingdom.
Let us then in regard of these things use much diligence to avoid the
first and to choose the last. For what is the advantage of this world's
luxury? To-day it is, and to-morrow it is not; to-day a bright flower,
to-morrow scattered dust; to-day a burning fire, to-morrow smouldering
ashes. But spiritual things are not so, they ever remain shining and
blooming, and becoming brighter every day. That wealth never
perishes,(2) never departs, never ceases, never brings with it care or
envy or blame, destroys not the body, corrupts not the soul, is without
ill will, heaps not up malice; all which things attend on the other
kind of wealth. That honor lifts not men into folly, doth not make them
puffed up, never ceases nor is dimmed. Again, the rest and delight of
heaven endureth continually, ever being immovable and immortal, one
cannot find its end or limit. This life then let us desire, for if we
do so we shall make no account of present things, but shall despise and
mock at them all, and though one should bid us enter into kingly halls,
we shall not while we have this hope choose to do so; yet nothing
(earthly) seems more near to happiness than such a permission; but to
those who are possessed by love of heaven, even this seems little and
mean, and worthy of no account. Nothing which comes to an end is to be
much desired; whatever ceases, and to-day is and tomorrow is not, even
though it be very great, yet seems to be very little and contemptible.
Then let us not cling to fleeting things which slip away and depart,
but to those which are enduring and immovable. To which may we all
attain,(4) through the grace and lovingkindness of our Lord Jesus
Christ, by whom and with whom, to the Father and the Holy Ghost, be
glory, now and ever and world without end. Amen.
HOMILY XLV.
JOHN vi. 28-30.
"Then said they unto Him, What shall we do,(8) that
we might work the works of God? Jesus answered and said unto them, This
is the work of God, that ye believe on Him whom He hath sent. They said
therefore unto Him, What sign showest thou then, that we may see and
believe thee? what dost thou work?"
[1.] There is nothing worse, nothing more shameful,
than gluttony; it makes the mind gross, and the soul carnal; it blinds,
and permits not to see clearly. Observe, for instance, how this is the
case with the Jews; for because they were intent upon gluttony,
entirely occupied with worldly things, and without any spiritual
thoughts, though Christ leads them on by ten thousand sayings, sharp
and at the same time forbearing, even thus they arise not, but continue
groveling below. For consider; He said to them, "Ye seek Me, not
because ye saw the miracles, but because ye did eat of the bread, and
were filled "; He touched them by the reproof, He showed them what food
they ought to seek, saying, "Labor not for the meat that perisheth"; He
set before them the prize, saying, "but that which endureth unto
everlasting life"; then provided a remedy for what might have been an
objection, by declaring that He was sent from the Father.
What then did they? As though they had heard
nothing, they said, "What shall we do, that we might work the works of
God?" This they said, not that they might learn and do them, (as the
sequel shows,) but to induce Him again to supply them with food, and
desiring to persuade Him to satisfy them. What then saith Christ? "This
is the work of God, that ye believe on Him whom He hath sent." On this
they asked, "What sign showest thou, that we may see and believe?"
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Ver. 31. "Our fathers did eat manna in the
wilderness."
Nothing more senseless, nothing more unreasonable,
than these men! While the miracle was yet in their hands,(1) as though
none had been done, they spake after this manner, "What sign shewest
thou?" and having thus spoken, they do not even allow Him the right of
choosing the sign, but think to force Him to exhibit none other than
such a one as was wrought in the days of their fathers; wherefore they
say, "Our fathers did eat manna in the wilderness," thinking by this to
provoke Him to work such a miracle as might supply them with carnal
nourishment. Else why did they mention none other of the miracles of
old, though many took place in those times, both in Egypt and at the
sea and in the wilderness, but only that of the manna? Was it not
because they greatly desired that one by reason of the tyranny of their
bellies? Ye who when ye saw His miracle called him a Prophet, and
attempted to make Him a king, how is that now, as though none had been
wrought, ye have become thankless and ill-minded, and ask for a sign,
uttering words fit for parasites, or hungry dogs? Does the manna now
seem wonderful to you? Your soul is not now(2) parched up.
Mark too their hypocrisy. They said not, "Moses did
this sign, what doest thou?" thinking it would annoy Him; but for a
while they address Him with great reverence, through expectation of
food. So they neither said, "God did this, what doest thorn?" that they
might not seem to make Him equal with God; nor did they bring forward
Moses, that they might not seem to lower Him, but put the matter in an
intermediate form, "Our fathers did eat manna in the wilderness." He
indeed might have replied, "I, but now, have wrought greater wonders
than did Moses, requiring no rod, having no need of prayer, but doing
all of Myself; and, if ye call to remembrance the manna, see, I have
given you bread." But this was not the season for such speeches; and
the one thing He earnestly desired was, to bring them to spiritual
food. And observe His infinite wisdom and His manner of answering.
Ver. 32. "Moses gave you not that bread from heaven;
but My Father giveth you the true bread from heaven."
Why said He not, "It was not Moses that gave it to
you, but I"; but putteth God in the place of Moses, and Himself instead
of manna? Because the infirmity of His hearers was great. As is seen
from what followeth. For not even when He had spoken thus did He secure
their attention, although He said at first, "Ye seek Me, not because ye
saw the miracle, but because ye did eat of the loaves, and were
filled." (Ver. 26.) Now because they sought these (carnal). things, He
would have corrected them by His succeeding words, yet not even so did
they desist. When He promised the Samaritan woman that He would give
her "the water," He made no mention of the Father. What saith He? "If
thou knewest who it is that saith unto thee, Give Me to drink, thou
wouldest have asked of Him, and He would have given unto thee living
water" (c. iv, 10); and again, "The water which I shall give." He
referreth her not to The Father. But here He maketh mention of The
Father, that thou mayest understand how great was the faith of the
Samaritan woman, and how great the infirmity of the Jews.
Was then the manna not from heaven? How then is it
said to be from heaven? In the same manner as Scripture speaketh of
"fowls of heaven" (Ps. viii. 8); and again, "The Lord thundered from
heaven." (Ps. xviii. 13.) And He calleth that other the 'true bread,"
not because the miracle of the manna was false, but because it was a
type, and not the very truth. But in mentioning Moses, He doth not
compare Himself to him, for the Jews did not as yet prefer Him to
Moses, of whom they still had a higher opinion. So that after saying,
"Moses gave not," He addeth not that "I give," but saith that The
Father, and not Moses, giveth. They, when they heard this, replied,
"Give us this bread to eat"; for they yet thought that it was something
material, they yet expected to gratify their appetites, and so hastily
ran to Him. What doth Christ? Leading them on(3) little by little, He
Saith,
Ver. 33. "The bread of God is He which cometh down
from heaven, and giveth life unto the world."
Not, saith He, to Jews alone, but to all the
"world," not mere food, but "life," another and an altered "life." He
calleth it "life," because they all were dead in sins. Yet they still
kept downward bent, saying,
Ver. 34. "Give us this bread."
Then He, to rebuke them, because while they supposed
that the food was material they ran to Him, but not when they learned
that it was a spiritual kind, said,
Ver. 35, 36. "I am the bread of life; he that cometh
to Me shall never hunger, and he that believeth on Me shall never
thirst. But I said unto you, that ye also have seen Me, and believe Me
not."
[2.] Thus also John crieth, saying beforehand, "He
speaketh that He knoweth, and testifieth that He hath seen, and no man
receiveth
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His testimony" (c. iii. 32); and again Christ Himself, "We speak that
We do know, and testify that We have seen" (c. iii. 11), "and ye
believe not."(1) This He doth to prevent them, and to show them that
the matter doth not trouble Him, that He desireth not honor, that He is
not ignorant of the secrets of their minds, nor of things present, nor
of things to come.
"I am the bread of life." Now He proceedeth to
commit unto them mysteries. And first He discourseth of His Godhead,
saying, "I am the bread of life." For this is not spoken of His Body,
(concerning that He saith towards the end, "And the bread which I shall
give is My flesh,") but at present it referreth to His Godhead. For
That, through God the Word, is Bread, as this bread also, through the
Spirit descending on it, is made Heavenly Bread. Here He useth not
witnesses, as in His former address, for He had the miracle of the
loaves to witness to Him, and the Jews themselves for a while
pretending to believe Him; in the former case they opposed and accused
Him. This is the reason why here He declareth Himself. But they, since
they expected to enjoy a carnal feast, were not(2) disturbed until they
gave up their hope. Yet not for that was Christ silent, but uttered
many words of reproof. For they,(3) who while they were eating called
Him a Prophet, were here offended, and called Him the carpenter's son;
not so while they ate the loaves, then they said, "He is The Prophet,"
and desired to make Him a king. Now they seemed to be indignant at His
asserting that He "came down from heaven," but in truth it was not this
that caused their indignation, but the thought that they should not
enjoy a material table. Had they been really indignant, they ought to
have asked and enquired how He was the "bread of life," how He had
"come down from heaven"; but now they do not this, but murmur. And that
it was not this which offender them is plain from another circumstance.
When He said, "My Father giveth you the bread," they exclaimed not,
"Beseech Him that He give"; but what? "Give us that bread"; yet He said
not, "I give," but, "My Father giveth "; nevertheless, they, from
desire of the food, thought Him worthy to be trusted to for its supply.
Now how should they, who deemed Him worthy of their trust for giving,
be afterward offended when they also heard that" the Father giveth"?
What is the reason? It is that when they heard that they were not to
eat, they again disbelieved, and put forth by way of a cloak for their
disbelief, that "it was a high saying." Wherefore He saith, "Ye have
seen Me, and believe not" (c. v. 39); alluding partly to His miracles,
partly to the testimony from the Scriptures; "For they," He saith, "are
they which testify of Me" (c. v. 43, 44); and, "I am come in My
Father's Name, and ye receive Me not"; and, "How can ye believe which
receive honor of men? "(4)
Ver. 37. "All that the Father giveth Me shall come
to Me, and him that cometh to Me I will in nowise cast out."
Observe how He doeth all things for the sake of them
that are saved; therefore He added this, that He might not seem to be
trifling and speaking these things to no purpose. But what is it that
He saith, "All that the Father giveth Me shall come unto Me" (ver. 37),
and "I will raise it(5) up in the last day"? (Ver. 40.) Wherefore
speaketh He of the common resurrection, in which even the ungodly have
a part, as though it were the peculiar gift of those who believe on
Him? Because He speaketh not simply of resurrection, but of a
particular kind of resurrection. For having first said, "I will not
cast him out, I shall lose nothing of it," He then speaketh of the
resurrection. Since in the resurrection some are east out,(6) ("Take
him, and cast him into outer darkness," Matt. xxii. 13,) and some are
destroyed. ("Rather fear Him who is able to destroy both soul and body
in hell.") (Matt. x. 28.) And(7) the expression, "I give eternal life"
(c. x. 28), declareth this; for they "that have done evil shall go
forth to the resurrection of damnation, and they that have done good to
the resurrection of life."(8) (c. v. 29.) This then, the resurrection
to good things,(9) is that which He here designed. But what meaneth He
by saying, "All that the Father giveth Me, shall come to Me"? He
toucheth their unbelief, showing that whosoever believeth not on Him
transgresseth the will of the Father. And thus He saith it not nakedly,
but in a covert manner, and this He doth(10) everywhere, wishing to
show that unbelievers are at variance with the Father, not with Him
alone. For if this is His will, and if for this He came, that He might
save man,(11) those who believe not transgress His will. "When
therefore," He saith, "the Father guideth any man, there is nothing
that hindereth him from coming unto Me"; and in another place, "No man
can come unto Me, except the Father draw him." (Ver. 44.) And Paul
saith, that He delivereth them up unto the Father; "When He shall have
delivered up the kingdom to God, even the Father." (1 Cor. xv. 24.) Now
as the Father when He giveth doth so without first depriving Himself,
so the Son when He delivereth up doth so without excluding Himself. He
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is said to deliver us up, because through Him we have access (to the
Father).
[3.] And the "by whom"(1) is also applied to the
Father, as when the Apostle saith," By whom ye were called unto the
fellowship of His Son" (1 Cor. i. 9): and,(2) "By the will of the
Father." And again; "Blessed art thou, Simon Barjona, for flesh and
blood hath not revealed it unto thee." (Matt. xvi. 17.) What He here
intimateth is something of this kind,(3) that "faith in Me is no
ordinary thing, but needeth an impulse(4) from above"; and this He
establisheth throughout His discourse, showing that this faith requires
a noble sort of soul, and one drawn on by God.
But perhaps some one will say, "If all that the
Father giveth, and whomsoever He shall draw, cometh unto Thee, if none
can come unto Thee except it be given him from above, then those to
whom the Father giveth not are free from any blame or charges." These
are mere words and pretenses. For we require our own deliberate choice
also, because whether we will be taught is a matter of choice, and also
whether we will believe. And in this place, by the" which the Father
giveth Me," He declareth nothing else than that "the believing on Me is
no ordinary thing, nor one that cometh of human reasonings, but needeth
a revelation from above, and a well-ordered soul to receive that
revelation." And the, "He that cometh to Me shall be saved," meaneth
that he shall be greatly cared for. "For on account of these," He
saith, "I came, and took upon Me the flesh, and entered into(5) the
form of a servant." Then He addeth;
Ver. 38. "I came down from heaven not to do Mine own
will, but the will of Him that sent Me."
What sayest Thou? Why, is Thy will one, and His
another? That none may suspect this, He explaineth it by what follows,
saying;
Ver. 40. "And this is the will of Him that sent Me,
that every one which seeth the Son, and believeth on Him, may have
everlasting life."
Is not then this Thy will? And how sayest Thou, "I
am come to send fire upon the earth, and what have I desired to see,(6)
if that be already kindled "? (Luke xii. 49.) For if Thou also desirest
this, it is very clear that Thy will and the Father's is one. In
another place also He saith, "For as the Father raiseth up the dead and
quickeneth them, even so the Son quickeneth whom He will." (c. v. 21.)
But what is the will of the Father? Is it not, that not so much as one
of them should perish? This Thou willest also. (Matt. xviii. 14.) So
that the will of the One differeth not from the will of the Other.
So(7) in another place He is seen establishing yet more firmly His
equality with the Father, saying, "I and My Father ' will come, and
will make Our abode with him.'" (c. xiv. 23.) What He saith then is
this;"I came not to do anything other than that which the Father
willeth, I have no will of Mine own different from that of the Father,
for all that is the Father's is Mine, and all that is Mine is the
Father's." If now the things of the Father and the Son are in common,
He saith with reason, "Not that I might do Mine own will." But here He
speaketh not so, but reserveth this for the end. For, as I have said,
He concealeth and veileth for a while high matters, and desireth to
prove that had He even said, "This is My will," they would have
despised Him. He therefore saith, that "I co-operate with that Will,"
desiring thus to startle them more; as though He had said, "What think
ye? Do ye anger Me by your disbelief? Nay, ye provoke My Father." "For
this is the will of Him that sent Me, that of all which He haft given
Me I should lose nothing." (Ver. 39.) Here He showeth that He needeth
not their service, that He came not for His own advantage,(8) but for
their salvation; and not to get honor from them. Which indeed He
declared in a former address, saying, "I receive not honor from men"
(c. v. 41); and again, "These things I say that ye may be saved." (c.
v. 34.) Since He everywhere laboreth to persuade(9) them that He came
for their salvation. And He saith, that He obtaineth honor to the
Father, in order that He may not be suspected by them. And that it is
for this reason He thus speaketh, He hath more clearly revealed by what
follows. For He saith, "He that seeketh his own will(10) seeketh his
own glory; but He that seeketh His glory that sent Him is true, and
there is no unrighteousness in Him." (c. vii. 18.) "And this is the
will of the Father, that every one which seeth the Son, and believeth
on Him, may have everlasting life." (Ver. 40.)
"And I will raise him up at the last day." Why doth
He continually dwell upon the Resurrection? Is it that men may not
judge of God's providence by present things alone; that if they enjoy
not results(11) here, they become not on that account desponding, but
wait for the things that are to come, and that they may not, because
their sins are not punished for the present, despise Him, but look for
another life.
Now those men gained nothing, but let us
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take pains to gain by having the Resurrection continually sounded in
our ears; and if we desire to be grasping, or to steal, or to do any
wrong thing, let us straightway take into our thoughts that Day, let us
picture to ourselves the Judgment-seat, for such reflections will check
the evil impulse more strongly than any bit. Let us continually say to
others,(1) and to ourselves, "There is a resurrection, and a fearful
tribunal awaiteth us." If we see any man insolent and puffed up with
the good things of his world, let us make the same remark to him, and
show him that all those things abide here: and if we observe another
grieving and impatient, let us say the same to him, and point out to
him that his sorrows shall have an end; if we see one careless and
dissipated,(2) let us say the same charm over him, and show that for
his carelessness he must render account. This saying is able more than
any other remedy to heal our souls. For there is a Resurrection, and
that Resurrection is at our doors, not afar off, nor at a distance.
"For yet a little while, and He that shall come will come, and will not
tarry." (Heb. x. 37.) And again, "We must all appear before the
judgment-seat of Christ" (2 Cor. v. 10); that is, both bad and good,
the one to be shamed in sight of all, the other in sight of all to be
made more glorious. For as they who judge here punish the wicked and
honor the good publicly, so too will it be there, that the one sort may
have the greater shame, and the other more conspicuous glory. Let us
picture these things to ourselves every day. If we are ever revolving
them, no care for present things will be able to sting us.(3) "For the
things which are seen are temporal, but the things which are not seen
are eternal." (2 Cor. iv. 18.) Continually let us say to ourselves and
to others,(4) "There is a Resurrection, and a Judgment, and a scrutiny
of our actions"; and let as many as deem that there is such a thing as
fate repeat this, and they shall straightway be delivered from the
rottenness of their malady; for if there is a Resurrection, and a
Judgment, there is no fate, though they bring ten thousand arguments,
and choke themselves to prove it. But I am ashamed to be teaching
Christians concerning the Resurrection: for he that needeth to learn
that there is a Resurrection, and who hath not firmly persuaded himself
that the affairs of this world go not on by fire, and without design,
and as chance will have them, can be no Christian. Wherefore, I exhort
and beseech you, that we cleanse ourselves from all wickedness, and do
all in our power to obtain pardon and excuse in that Day.
Perhaps some one will say, "When will be the
consummation? When will be the Resurrection? See how long a time hath
gone by, and nothing of the kind hath come to pass?" Yet it shall be,
be sure. For those before the flood spake after this manner, and mocked
at Noah, but the flood came and swept away(5) all those unbelievers,
but preserved him(6) who believed. And the men of Lot's time expected
not that stroke from God, until those lightnings and thunderbolts came
down and destroyed them all utterly. Neither in the case of these men,
nor of those who lived in the time of Noah, was there any preamble(7)
to what was about to happen, but when they were all living daintily,
and drinking, and mad with wine, then came these intolerable calamities
upon them. So also shall the Resurrection be; not with any preamble,
but while we are in the midst of good times.(8) Wherefore Paul saith,
"For when they shall say, Peace and safety; then sudden destruction
cometh upon them, as travail upon a woman with child; and they shall
not escape." (1 Thess. v. 3.) God hath so ordered this, that we may be
always struggling, and be not confident even in time of safety. What
sayest thou? Dost thou not expect that there will be a Resurrection and
a Judgment? The devils confess these, and art thou shameless?(9) "Art
Thou come," they say, "to torment us before the time?" (Matt. viii.
29); now they who say that there will be "torment;" are aware of the
Judgment, and the reckoning, and the vengeance. Let us not then besides
daring evil deeds, anger God by disbelieving the word of the
Resurrection. For as in other things Christ hath been our beginning, so
also hath He in this; wherefore He is called "the first-born from the
dead." (Col. i. 18.) Now if there were no Resurrection, how could He be
"the first-born," when no one of "the dead" was to follow Him? If there
were no Resurrection, how would the justice of God be preserved, when
so many evil men prosper, and so many good men are afflicted and die in
their affliction? Where shall each of these obtain his deserts, if so
be that there is no Resurrection? No one of those who have lived aright
disbelieves the Resurrection, but every day they pray and repeat that
holy sentence, "Thy Kingdom come." Who then are they that disbelieve
the Resurrection? They who have unholy ways and an unclean life: as the
Prophet saith, "His ways are always polluted. Thy judgments are far
above out of his sight." (Ps. x. 5.) For a man cannot possibly live a
pure life without believing in the Resurrection; since they who are
conscious of no
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iniquity both speak of, and wish for, and believe in it, that they may
receive their recompense. Let us not then anger Him, but hear Him when
He saith, "Fear Him which is able to destroy both body and soul in
hell" (Matt. x. 28); that by that fear we may become better, and being
delivered from that perdition, may be deemed worthy of the Kingdom of
Heaven. Which may we all attain to, through the grace and
loving-kindness of our Lord Jesus Christ, by whom and with whom to the
Father and the Holy Ghost be glory, now and ever and to the endless
ages of eternity. Amen.
HOMILY XLVI.
JOHN vi. 41, 42.
"The Jews then murmured at Him, because He said, I
am the Bread which came down from heaven; and they said, Is not this
Jesus, the son of Joseph, whose father and mother we know? How is it
then that He saith, I came down from heaven?"
[1.] "Whose god is their belly, and whose glory is
in their shame" (Phil. iii. 19), said Paul of certain persons, writing
to the Philippians.(1) Now that the Jews were of this character is
clear, both from what has gone before, and from what they came and said
to Christ. For when He gave them bread, and filled their bellies, they
said that He was a Prophet, and sought to make Him a King: but when He
taught them concerning spiritual food, concerning eternal life when He
led them away from objects of sense and spake to them of a
resurrection, and raised their thoughts to higher matters, when most
the, ought to have admired, they murmur and start away. And yet, if He
was that Prophet as they before asserted, declaring that he it was of
whom Moses had said, "A Prophet shall the Lord your God raise up unto
you of your brethren like unto me, unto Him shall ye hearken" (Deut.
xviii. 15); they ought to have hearkened to Him when He said, "I came
down from heaven"; yet they hearkened not, but murmured. They still
reverenced Him, because the miracle of the loaves was recent, and
therefore they did not openly gainsay Him, but by murmuring expressed
their displeasure, that He did not give them the meal which they
desired. And murmuring they said, "Is not this the son of Joseph?"
Whence it is plain, that as yet they knew not of His strange and
marvelous Generation. And so they still say that He is the son of
Joseph, and are not rebuked; and He saith not to them, "I am not the
Son of Joseph"; not because He was his son, but because they were not
as yet able to hear of that marvelous Birth. And if they could not bear
to hear in plain terms of His birth according to the flesh, much less
could they hear of that ineffable Birth which is from above. If He
revealed not that which was lower to them, much less would He commit to
them the other. Although this greatly offended them, that He was born
from a mean and common father, still He revealed not to them the truth,
lest in removing one cause of offense He should create another. What
then said He when they murmured?
Ver. 44. "No man can come unto Me, except the Father
which hath sent Me draw Him."
The Manichaeans spring upon these words, saying,
"that nothing lies in our own power"; yet the expression showeth that
we are masters of our will. "For if a man cometh to Him," saith some
one, "what need is there of drawing?" But the words do not take away
our free will, but show that we greatly need assistance. And He
implieth not an unwilling(2) comer, but one enjoying much succor. Then
He showeth also the manner in which He draweth; for that men may not,
again, form any material idea of God, He addeth,
Ver. 46. "Not that any man hath seen God,(3) save He
which is of God, He hath seen the Father."
"How then," saith some one, "doth the Father draw?"
This the Prophet explained of old, when he proclaimed beforehand, and
said,
Ver. 45. "They shall all be taught of God." (Isa.
liv. 13.)
Seest thou the dignity of faith, and that not of men
nor by man, but by God Himself they shall(4) learn this? And to make
this assertion credible, He referred them to their prophets. "If then
'all shall be taught of God,' how is it that some shah not believe?"
Because the words are spoken of the greater number. Besides, the
prophecy meaneth not absolutely all, but all that have the will. For
the teacher sitteth ready to impart what he hath to all, and pouring
forth his instruction unto all.
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Ver. 44. "And I will raise him up in the last day."
Not slight here is the authority of the Son, if so
be that the Father leadeth, He raiseth up. He distinguisheth not His
working from that of the Father, (how could that be?) but showeth
equality(1) of power. As, therefore, after saying in that other place,
"The Father which hath sent Me beareth witness of Me," He then, that
they might not be over-curious about the utterance, referred them to
the Scriptures; so here, that they may not entertain similar
suspicions, He referreth them to the Prophets, whom He continually and
everywhere quoteth, to show that He is not opposed to the Father.
"But what of those," saith some one, "who were
before His time? Were not they taught of God? why then the special
application of the words here?" Because of old they learned the things
of God by the hands of men, but now by the Only-begotten Son of God,
and by the Holy l Ghost. Then He addeth, "Not that any man hath seen
the Father, save He which is of God,"(2) using this expression here not
with reference to the cause, but to the manner of being.(3) Since had
He spoken in the former sense, we are all "of God." And where then
would be the special and distinct nature of the Son? "But wherefore,"
saith some one, "did He not put this more clearly?" Because of their
weakness. For if when He said, "I am come down from heaven," they were
so offended, what would they have felt had He added this?
He calleth Himself, (ver. 48,) "the bread of life,"
because He maintaineth(4) our life both which is and which is to be,
and saith, "Whosoever(5) shall eat of this bread shall live for ever."
By "bread" He meaneth here either His saving doctrines and the faith
which is in Him, or His own Body; for both nerve the soul. Yet in
another place He said, "If a man hear(6) My saying, he shall never
taste of death." (c. viii. 51.) And they were offended; here they had
no such feeling perhaps, because they yet respected Him on account of
the loaves which had been made.
[2.] And observe how He distinguisheth between His
bread and the manna, by causing them to hear the result of each kind of
food. For to show that the manna afforded them no unusual advantage, He
added,
Ver. 49. "Your fathers did eat manna in the
wilderness, and are dead."
He then establisheth a thing most likely to persuade
them, that they were deemed worthy of greater things than their
fathers, (meaning those marvelous men who lived in the time of Moses,)
and so, after saying that they were dead who ate the manna, He addeth,
Ver. 51. "He that eateth(7) of this bread, shall
live for ever."
Nor hath He put "in the wilderness" without a cause,
but to point out that the supply of manna was not extended to a long
time, nor entered with them into the land of promise. But this "bread"
was not of the same kind.
"And the bread that I will give is My flesh, which I
will give for the life of the world."
Here one might reasonably enquire, how this was a
fit season for these words, which neither edified nor profited, but
rather did mischief to those who had been edified; for "from that
time," saith the Evangelist, "many of His disciples went back," saying,
"This is a hard saying; who can hear it?" (ver. 60); since these things
might have been entrusted to the disciples only, as Matthew hath told
us that He discoursed with them apart. (Mark iv. 34: see Matt. xiii.
36.) What then shall we say? What is the profit of the words? Great is
the profit and necessity of them. Because they pressed upon Him, asking
for bodily food, reminding Him of the food provided in the days of
their forefathers, and speaking of the manna as a great thing, to show
them that all those things were but type and shadow, but that the very
reality of the matter was now present with them, He mentioneth
spiritual food. "But," saith some one, "he ought to have said, Your
fathers did eat manna in the wilderness, but I have given you bread."
But the interval between the two miracles was great, and the latter of
them would have appeared inferior to the former, because the manna came
down from heaven, but this, the miracle of the loaves, was wrought on
earth. When therefore they sought food "coming down from heaven," He
continually told them, "I came down from heaven." And if any one
enquire why He introduced the discourse on the Mysteries, We will
reply, that this was a very fitting time for such discourses; for
indistinctness in what is said always rouses the bearer, and renders
him more attentive. They ought not then to have been offended, but
rather to have asked and enquired. But now they went back. If they
believed Him to be a Prophet, they ought to have believed His words, so
that the offense was caused by their own folly, not by any difficulty
in the words. And observe how by little and little He led them up to
Himself. Here He saith that Himself giveth, not the Father;(8) "The
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bread that I will give is My flesh, which I will give for the life of
the world."
"But," saith some one, "this doctrine was strange to
them and unusual."(1) And yet John at an earlier period alluded to it
by calling Him "Lamb." (c. i. 29.) "But for all that, they knew it
not." I know they did not; nay, neither did the disciples understand.
For if as yet they had no clear knowledge of the Resurrection, and so
knew not what, "Destroy this Temple, and in three days I will raise it
up" (John ii. 19) might mean, much more would they be ignorant of what
is said here. For these words were less clear than those. Since that
prophets had raised men(2) from the dead, they knew, even if the
Scriptures have not spoken so clearly on the subject, but not one of
them ever asserted that any man had eaten flesh. Still they obeyed, and
followed Him, and confessed that He had the words of eternal life. For
this is a disciple's part, not to be over-curious about the assertions
of his teacher, but to hear and obey him, and to wait the proper time
for the solution of any difficulties. "How then," saith some one, "was
it that the contrary came to pass, and that these men 'went back'?" It
was by reason of their folly. For when questioning concerning the "how"
comes in, there comes in with it unbelief. So Nicodemus was perplexed,
saying, "How can a man enter into his mother's womb?" So also these are
confounded, saying,
Ver. 52. "How can this man give us his flesh to eat?"
If thou seekest to know the "how," why askedst not
thou this in the matter of the loaves, how He extended five to so great
a number? Because they then only thought of being satisfied, not of
seeing the miracle. "But," saith some one, "their experience then
taught them." Then by reason of that experience these words ought to
have been readily received. For to this end He wrought beforehand that
strange miracle, that taught by it they might no longer disbelieve what
should be said by Him afterwards.
[3.] Those men then at that time reaped no fruit
from what was said, but we have enjoyed the benefit in the very
realities. Wherefore it is necessary to understand the marvel of the
Mysteries, what it is, why it was given, and what is the profit of the
action. We become one Body, and "members of His flesh and of His
bones." (Eph. v. 30.) Let the initiated(3) follow what I say. In order
then that we may become this not by love only, but in very deed, let us
be blended(4) into that flesh. This is effected by the food which He
hath freely given us, desiring to show the love which He hath for us.
On this account He hath mixed up Himself with us; He hath kneaded up(5)
His body with ours, that we might be a certain One Thing,(6) like a
body joined to a head. For this belongs to(7) them who love strongly;
this, for instance, Job implied, speaking of his servants, by whom he
was beloved so exceedingly, that they desired to cleave unto his flesh.
For they said, to show the strong love which they felt, "Who would give
us to be satisfied with his flesh?" (Job xxxi. 31.), Wherefore this
also Christ hath done, to lead us: to a closer friendship, and to show
His love for us; He hath given to those who desire Him not only to see
Him, but even to touch, and eat Him, and fix their teeth in His flesh,
and to embrace Him, and satisfy all their love. Let us then return from
that table like lions breathing fire, having become terrible to the
devil; thinking on our Head, and on the love which He hath shown for
us. Parents often entrust their offspring to others to feed; "but I,"
saith He, "do not so, I feed you with Mine own flesh, desiring that you
all be nobly born,(8) and holding forth to you good hopes for the
future. For He who giveth out Himself to you here, much more will do so
hereafter. I have willed to become your Brother, for your sake I shared
in flesh and blood, and in turn I give out to you the flesh and the
blood by which I became your kinsman." This blood causeth the image of
our King to be fresh(9) within us, produceth beauty unspeakable,
permitteth not the nobleness of our souls to waste away, watering it
continually, and nourishing it. The blood derived from our food becomes
not at once blood, but something else;. while this doth not so, but
straightway watereth our souls, and worketh in them some mighty power.
This(10) blood, if rightly taken, driveth away devils, and keepeth them
afar off from us, while it calleth to us Angels and the Lord of Angels.
For wherever they see the Lord's blood, devils flee, and Angels run
together. This blood poured forth washed clean all the world; many wise
sayings did the blessed Paul utter concerning it in the Epistle to the
Hebrews. This blood cleansed the secret place, and the Holy of Holies.
And if the type of it had such great power in the temple of the
Hebrews, and in the midst of Egypt, when smeared on the door-posts,
much more the reality. This blood. sanctified the golden altar; without
it the high priest dared not enter into the secret place. This blood
consecrated(11) priests, this in types cleansed(12) sins. But if it had
such power in the
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types, if death so shuddered at the shadow, tell me how would it not
have dreaded the very reality? This blood is the salvation of our
souls, by this the soul is washed,(1) by this is beautiful, by this is
inflamed, this causeth our understanding to be more bright than fire,
and our soul more beaming than gold; this blood was poured forth, and
made heaven accessible.
[4.] Awful in truth are the Mysteries of the Church,
awful in truth is the Altar. A fountain went up out of Paradise sending
forth(2) material rivers, from this table springeth up a fountain which
sendeth forth rivers spiritual. By the side of this fountain are
planted not fruitless willows, but trees reaching even to heaven,
bearing fruit ever timely and undecaying. If any be scorched with heat,
let him come to the side of this fountain and cool his burning. For it
quencheth drought, and comforteth(3) all things that are burnt up, not
by the sun, but by the fiery darts. For it hath its beginning from
above, and its source is there, whence also its water floweth. Many are
the streams of that fountain which the Comforter sendeth forth, and the
Son is the Mediator, not holding mattock to clear the way, but opening
our minds. This fountain is a fountain of light, spouting forth rays of
truth. By it stand the Powers on high looking upon the beauty of its
streams, because they more clearly perceive the power of the Things set
forth, and the flashings unapproachable. For as when gold is being
molten if one should (were it possible) dip in it his hand or his
tongue, he would immediately render them golden; thus, but in much
greater degree, doth what here is set forth work upon the soul. Fiercer
than fire the river boileth up, yet burneth not, but only baptizeth
that on which it layeth hold. This blood was ever typified of old in
the altars and sacrifices(4) of righteous men, This is the price of the
world, by This Christ purchased to Himself the Church, by This He hath
adorned Her all. For as a man buying servants giveth gold for them, and
again when he desireth to deck them out doth this also with gold; so
Christ hath purchased us with His blood, and adorned us with His blood.
They who share this blood stand with Angels and Archangels and the
Powers that are above, clothed in Christ's own kingly robe, and having
the armor of the Spirit. Nay, I have not as yet said any great thing:
they are clothed with the King Himself.
Now as this is a great and wonderful thing, so if
thou approach it with pureness, thou approachest for salvation; but if
with an evil conscience, for punishment and vengeance. "For," It saith,
"he that eateth and drinketh unworthily" of the Lord, "eateth and
drinketh judgment to himself" (1 Cor. xi. 29); since if they who defile
the kingly purple are punished equally with those who rend it, it is
not(5) unreasonable that they who receive the Body with unclean
thoughts should suffer the same punishment as those who rent it with
the nails. Observe at least how fearful a punishment Paul declareth,
when he saith, "He that despised Moses' law dieth without mercy under
two or three witnesses; of how much sorer punishment, suppose ye, shall
he be thought worthy, who hath trodden under foot the Son of God, and
hath counted the blood of the covenant, wherewith he was sanctified, an
unholy thing?" (Heb. i. 28.) Take we then heed to ourselves, beloved,
we who enjoy such blessings; and if we desire to utter any shameful
word, or perceive ourselves hurried away by wrath or any like passion,
let us consider of what things we have been deemed worthy, of how great
a Spirit we have partaken, and this consideration shall be a sobering
of our unreasonable passions. For how long shall we be nailed to
present things? How long shall it be before we rouse ourselves? How
long shall we neglect our own salvation? Let us bear in mind of what
things Christ has deemed us worthy, let us give thanks, let us glorify
Him, not by our faith alone, but also by our very works, that we may
obtain the good things that are to come, through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom, to the
Father and the Holy Ghost be glory, now and ever and world without end.
Amen.
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HOMILY XLVII.
JOHN vi. 53, 54.
"Jesus therefore said unto them, Verily, verily, I
say unto you, Except ye eat the flesh of the Son of Man, and drink His
blood, ye have not eternal(1) life in yourselves. Whoso eateth My
flesh, and drinketh My blood, hath life(2) in himself."
[1.] WHEN we converse of spiritual things, let there
be nothing secular in our souls, nothing earthy, let all such thoughts
retire, and be banished, and let us(3) be entirely given up to the
hearing the divine oracles only. For if at the arrival of a king(4) all
confusion is driven away, much more when the Spirit speaketh with
us do we need(5) great stillness, great awe. And worthy of awe is that
which is said to-day. How it is so, hear. "Verily I say unto you,
Except a man eat My flesh, and drink My blood, he hath not eternal life
in him." Since the Jews had before asserted that this was impossible,
He showeth not only that it is not impossible, but that it is
absolutely necessary. Wherefore He addeth, "He that eateth My flesh and
drinketh My blood, hath eternal life."
"And I will raise him up at the last day." For since
He had said, "He that eateth of this bread shall not die for ever"
(vet. 50, not verbally quoted), and it was likely that this would stand
in their way, (just as they before said, "Abraham is dead, and the
prophets are dead; and how sayest Thou, that he shall not taste of
death?"--c. viii. 52, not verbally quoted.) He bringeth forward the
Resurrection to solve the question, and to show that (the man who
eateth) shall not die at the last.(6) He continually handleth the
subject of the Mysteries, showing the necessity of the action, and that
it must by all means be done.
Ver. 55. "For My flesh is true(7) meat, and My blood
is true drink."
What is that He saith?(8) He either desireth to
declare that this is the true meat which saveth the soul, or to assure
them concerning what had been said, that they might not suppose the
words to be a mere enigma or parable, but might know that it is by all
means needful to eat the Body. Then He saith,
Ver. 56. "He that eateth My flesh, dwelleth in Me."
This He said, showing that such an one is blended with(9) Him.
Now what follows seems unconnected, unless we enquire into the sense;
for, saith some one, after saying, "He that eateth My flesh, dwelleth
in Me," what kind of a consequence is it to add,
Ver. 57. "As the living Father hath sent Me, and I
live by the Father"?
Yet the words harmonize perfectly. For since He
continually spake of "eternal life," to prove this point He introduceth
the expression, "dwelleth in Me"; for "if he dwelleth in Me, and I
live, it is plain that he will live also." Then He saith," As the
living Father hath sent Me." This is an expression of comparison and
resemblance, and its meaning is of this kind, "I live in like manner as
the Father liveth." And that thou mayest not deem Him unbegotten, He
immediately subjoineth, "by the Father," not by this to show that He
needeth, in order to live, any power working in Him,(10) for He said
before, to remove such a suspicion, "As the Father hath life in
Himself, so hath He given to the Son also to have life in Himself"; now
if He needeth the working of another, it will be found that either the
Father hath not given Him so to have it, and so the assertion is false,
or if He hath so given it, then He will need no other one to support
Him. What then means the," By the Father"? He here merely hinteth at
the cause, and what He saith is of this kind: "As the Father liveth, so
I live, and he that eateth Me shall live by Me." And the "life" of
which He speaketh is not life merely, but the excellent(11) life; for
that He spake not simply of life, but of that glorious and ineffable
life, is clear from this. For all men "live," even unbelievers, and
uninitiated, who eat not of that flesh. Seest thou that the words
relate not to this life, but to that other? And what He saith is of
this kind: "He that eateth My flesh, when he dieth shall not perish nor
suffer punishment"; He spake not of the general resurrection, (for all
alike rise again,) but concerning the special, the glorious
Resurrection, that which hath a reward.
Ver. 58. "This is that bread which came down from
heaven; not as your fathers did eat manna, and are dead; he that eateth
of this bread shall live for ever."
Continually doth He handle the same point, so as to
imprint it on the understanding of the hearers, (for the teaching on
these points was a
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kind of final teaching,) and to confirm the doctrine of the
Resurrection and of eternal life. Wherefore He mentioneth the
Resurrection since He promiseth eternal life, showing that that life is
not now, but after the Resurrection.(1) "And whence," saith some one,
"are these things clear?" From the Scriptures; to them He everywhere
referreth the Jews, bidding them learn these things from them. And by
saying, "Which giveth life to the world," He inciteth them to jealousy,
that from very vexation that others should enjoy the gift, they may not
stay without. And continually He remindeth them of the manna, showing
the difference, (between it and His bread,) and guiding them to the
faith; for if He was able(2) to support their life for forty years
without harvest, or corn, or other things in course;(3) much more now
will He be able to do so, as having come for greater ends. Moreover, if
those things were but types, and yet men collected what came down
without sweat or labor; much more shall this be the case, where the
difference is great both in the never dying, and in the enjoying the
true life. And rightly hath He spoken often of "life," since this is
desired by men, and nothing is so pleasing to them as not to die. Since
even under the old Covenant, this was the promise, length of life and
many days, but now it is not length merely, but life having no end. He
desireth at the same time to show, that He now revoketh the punishment
caused by sin, annulling that sentence which condemneth to death and
bringing in not life merely, but life eternal contrariwise to the
former things.(4)
Ver. 59. "These things said He in the synagogue, as
He taught in Capernaum."
[2.] The place where most of His marvels had
been done, so that He ought there especially to have been listened to.
But wherefore taught He in the synagogue and in the Temple? As well
because He desired to catch the greatest number of them, as because He
desired to show that He was not opposed to the Father.
Ver. 60. "But many of the disciples, when they had
heard this, said, This is a hard saying."
What means "hard "? Rough, laborious, troublesome.
Yet He said nothing of this kind, for He snake not of a mode of
life,(5) but of doctrines, continually handling the faith which is in
Him. What then means, "is a hard saying"? Is it because it promiseth
life and resurrection? Is it because He said that He came down from
heaven? Or that it was impossible for one to be saved who ate not His
flesh? Tell me, are these things "hard"? Who can assert that they are?
What then means "hard"? It means, "difficult to be received,"
"transcending their infirmity," "having much terror." For they thought
that He uttered words too high for His real character, and such as were
above Himself. Therefore they said,
"Who can hear it?"
Perhaps making excuse for themselves, since they
were about to start away.
Ver. 61, 62. "When Jesus knew in Himself that His
disciples murmured at it," (for this is an attribute of His Godhead to
bring secret things to light,) "He said unto them, Doth this offend
you?What and if ye shall see(6) the Son of Man ascend up where He was
before?"
This also He doth in the case of Nathanael, saying,
"Because I said unto thee, I saw thee under the fig-tree, believest
thou? Thou shall see greater things than these." (c. i. 50.) And to
Nicodemus, "No man hath ascended up to heaven but the Son of man which
is in heaven." (c. iii. 13.) What then, doth He add difficulties to
difficulties? No, (that be far from Him,) but by the greatness of the
doctrines, and the number of them, He desireth to bring them over.
For if one had said simply, "I have come down from heaven," and
added nothing more, he would
have been the more likely to offend them; but He who said, "My body is
the life of the world"; He who said, "As the living Father hath sent
Me, so I live by the Father"; and who said, "I have come down from
heaven," solves the difficulty. For the man who utters any one great
thing concerning himself may perhaps be suspected of feigning, but he
who connects together so many one after another removes all suspicion.
All that He doth and saith is intended to lead them away from the
thought, that Joseph was His father. And it was not with a wish to
strengthen, but rather to do away that stumbling-block, that He said
this. For whosoever deemed that He was Joseph's son could not receive
His sayings, while one that was persuaded that He had come down from
heaven, and would ascend thither, might more easily give heed to His
words: at the same time He bringeth forward also another explanation,
saying,
Ver. 63. "It is the Spirit that quickeneth, the
flesh profiteth nothing."
His meaning is, "Ye must hear spiritually what
relateth to Me, for he who heareth carnally is not profiled, nor
gathereth any advantage." It was carnal to question how He came down
from heaven, to deem that He was the son of Joseph, to ask, "How can he
give us His flesh to eat?" All this was carnal, when they ought to have
understood the matter in a mystical and
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spiritual sense. "But," saith some one, "how could they understand what
the 'eating flesh might mean?" Then it was their duty to wait for the
proper time and enquire, and not to abandon Him.
"The words that I speak unto you, they are spirit
and they are life."
That is, they are divine and spiritual, have nothing
carnal about them, are not subject to the laws of physical consequence,
but are free from any such necessity, are even set above the laws
appointed for this world, and have also another and a different
meaning. Now as it, this passage He said "spirit," instead of"
spiritual," so when He' speaketh of "flesh," He meant not "carnal
things," but "carnally hearing," and alluding at the same time to them,
because they ever desired carnal things when they ought to have desired
spiritual. For if a man receives them carnally, he profits nothing.
"What then, is not His flesh, flesh?" Most certainly. "How then saith
He, that the flesh profiteth nothing?" He speaketh not of His own
flesh, (God forbid!) but of those who received His words in a carnal
manner. But what is "understanding carnally"? It is looking merely to
what is before our eyes, without imagining anything beyond. This is
understanding carnally. But we must not judge thus by sight, but must
look into all mysteries with the eyes within. This is seeing
spiritually. He that eateth not His flesh, and drinketh not His blood,
hath no life in him. How then doth "the flesh profit nothing," if
without it we cannot live?Seest thou that the words, "the flesh
profiteth nothing," are spoken not of His own flesh, but of carnal
hearing?
Ver. 64. "But there are some of you that believe not."
Again, according to His custom, He addeth weight to
His words, by foretelling what would come to pass, and by showing that
He spake thus not from desire of honor from them, but because He cared
for them. And when He said "some," He excepted the disciples. For at
first He said, "Ye have both seen Me, and believe not" (ver. 36); but
here, "There are some of you that believe not."
For He "knew from the beginning who they were that
believed not, and who should betray Him."
Ver. 65. "And He said, Therefore said I unto you,
that no man can come unto Me except it were given unto Him from above
from My Father."
[3.] Here the Evangelist intimates to us the
voluntary character of the Dispensation, and His endurance of evil. Nor
is the, "from the beginning," put here without a cause, but that thou
mayest be aware of His foreknowledge from the first, and that before
the words were, uttered, and not after the men had murmured nor after
they had been offended, He knew the traitor, but before, which was an
attribute of Godhead. Then He added, "Except it be given him from above
from My Father "; thus persuading them to deem God His Father, not
Joseph, and showing them that it is no common thing to believe in Him.
As though He had said, "Unbelievers disturb Me not; trouble Me not,
astonish Me not. I know of old before they were created, I know to whom
the Father hath given to believe;" and do thou, when thou hearest that
"He hath given," imagine not merely an arbitrary distribution,(1) but
that if any hath rendered himself worthy to receive the gift, he hath
received it.
Ver. 66. "From that time many of His disciples went
back, and walked no more with Him."
Rightly hath the Evangelist said, not that they
"departed," but that they "went back"; showing that they cut themselves
off from any increase in virtue, and that by separating themselves they
lost the faith which they had of old. But this was not the case with
the twelve;. wherefore He saith to them,
Ver. 67. "Will ye also go away?"
Again showing that He needeth not their ministry and
service, and proving to them that it was not for this that He led them
about with Him. For how could He when He used such expressions even to
them? But why did He not praise them? why did He not approve them?Both
because He preserved the dignity befitting a teacher, and also to show
them that they ought rather to be attracted by this mode of dealing.
For had He praised them, they might, supposing that they were doing Him
a-favor, have had some human feeling; but by showing them that He
needed not their attendance, He kept them to Him the more. And observe
with what prudence He spake. He said not, "Depart ye," (this would have
been to thrust them from Him,) but asked them a question, "Will ye also
go away?" the expression of one who would remove all force or
compulsion, and who wished not that they should be attached to Him
through any sense of shame, but with a sense of favor. By not openly
accusing, but gently glancing at them, He showeth what is the truly
wise course under such circumstances. But we feel differently; with
good reason, since we do everything holding fast our own honor, and
therefore think that our estate is lowered by the departure of those
who attend on us. But He neither flattered nor repulsed them, but asked
them a question. Now this was
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not the act of one despising them, but of one wishing them not to be
restrained by force and compulsion: for to remain on such terms is the
same as to depart. What then saith Peter?
Ver. 68, 69. "To whom shall we go? Thou hast the
words of eternal life. And we believe and are sure that Thou art the
Christ, the Son of the living God."
Seest thou that it was not the words that caused
offense, but the heedlessness, and sloth, and wrong-mindedness of the
hearers? For even had He not spoken, they would have been offended, and
would not have ceased to be ever anxious about bodily food, ever nailed
to earth. Besides, the disciples heard at the same time with the
others, yet they declared an opinion contrary to theirs, saying, "To
whom shall we go?" An expression indicating much affection, for it
shows that their Teacher(1) was more precious to them than anything,
than father or mother, or any possessions,(2) and that if they withdrew
from Him, they had not then whither to flee. Then lest it should seem
that he had said, "to whom shall we go?" because there were none that
would receive them, he straightway added, "Thou hast the words of
eternal life." For the Jews listened carnally, and with human
reasonings, but the disciples spiritually, and committing all to faith.
Wherefore Christ said, "The words which I have spoken unto you are
spirit "; that is, "do not suppose that the teaching of My words is
subject to the rule of material consequences, or to the necessity of
created things. Things spiritual are not of this nature, nor endure to
submit to the laws of earth." This also Paul declareth, saying, "Say
not in thine heart, Who shall ascend into heaven? (that is, to bring
Christ down;) or, Who shall descend into the deep? (that is, to bring
up Christ again from the dead.") (Rom. x. 6, 7.)
"Thou hast the words of eternal life." These men
already admitted the Resurrection, and all the apportionment(3) which
shall be there. And observe the brotherly and affectionate man, how he
maketh answer for all the band. For he said not, "I know," but, "We
know." Or rather, observe how he goes to the very words of his Teacher,
not speaking as did the Jews. They said, "This is the son of Joseph";
but he said, "Thou art the Christ, the Son of the living God"; and
"Thou hast the words of eternal life: having perhaps heard Him say,(4)
"He that believeth on Me(5) hath eternal life, and I will raise him up
at the last day." For he showed that he retained all that had been
said, by recalling the very words. What then did Christ? He neither
praised nor expressed admiration of Peter, though He had elsewhere done
so; but what saith He?
Ver. 70. "Have not I chosen you twelve, and one of
you is a devil?"
For since Peter said, "We believe," Jesus excepteth
Judas from the band. In the other place Peter made no mention of the
disciples; but when Christ said, "Whom say ye that I am?" he replied,
"Thou art the Christ, the Son of the living God" (Matt. xvi. 15); but
here, since he said, "We believe," Christ with reason admitteth not
Judas into that band. And this. He did afar off, and long before the
time, to check the wickedness of the traitor, knowing that He should
avail nothing, yet doing His own part.
['4.] And remark His wisdom. He made not the traitor
manifest, yet allowed him not to be hidden; that on the one hand he
might not lose all shame, and become more contentious; and on the
other, that he might not, thinking to be unperceived, work his wicked
deed without fear. Therefore by degrees He bringeth plainer reproofs
against him. First, He numbered him too among the others, when He said,
"There are some of you that believe not," (for that He counted the
traitor the Evangelist hath declared, saying, "For He knew from the
beginning who they were that believed not, and who should betray Him;
") but when he yet remained such, He brought against him a more severe
rebuke, "One of you is a devil," yet made the fear common to them all,
wishing to conceal him. And here it is worth while to enquire, why the
disciples at this time said nothing, but afterwards were afraid and
doubted, looking one upon another, and asking, "Lord, is it I?" (Matt.
xxvi. 22), when Peter beckoned to John to
find out the traitor, by enquiring of their Teacher which was he. What
is(6) the reason?Peter had not yet heard, "Get thee behind me, Satan,"
wherefore he had no fear at all; but when he had been rebuked, and
though he spoke through strong affection,(7) instead of being approved
of, had even been called "Satan," he afterwards with reason feared when
he heard, "One of you shall betray Me." Besides, He saith not even now,
"One of you shall betray Me," but, "One of you is a devil"; wherefore
they understood not what was spoken, but thought that He was only
reflecting upon their wickedness.
But wherefore said He, "I have chosen you twelve,
and one of you is a devil "? It was to show that His teaching was
entirely free from flattery. For that they might not think that He
would flatter them, because when all had left Him they alone remained,
and confessed by Peter that He was the Christ, He leadeth them
172
away from such a suspicion. And what He saith is of this kind. "Nothing
abasheth Me from rebuking the bad; think not that because ye have
remained I shall choose to flatter you, or that because ye have
followed Me I shall not rebuke the wicked. For neither cloth another
circumstance abash Me, which is much more powerful than this to abash a
teacher. For he that remaineth affordeth a proof of his affection,
while one that hath been chosen by a teacher, being rejected, attacheth
to him a character for folly among senseless persons. Still neither
doth this cause Me to refrain from My reproofs." This at least even now
the heathen frigidly and senselessly urge against Christ. For God is
not wont to make men good by compulsion and force, neither is His
election and choice compulsory on those who are called,(1) but
persuasive(2) And that thou mayest learn that the calling compelleth
not, consider how many of these who have been called have come to
perdition, so that it is clear that it lieth in our own will(3) also to
be saved, or to perish.
[5.] Hearing therefore these things, learn we always
to be sober and to watch. For if when he who was reckoned among that
holy band, who had enjoyed so great a gift, who had wrought miracles,
(for he too was with the others who were sent to raise the dead and to
heal lepers) if when he was seized by the dreadful disease of
covetousness, and betrayed his Master, neither the favors, nor the
gifts, nor the being with Christ, nor the attendance on Him, nor the
washing the feet, nor the sharing His table, nor the bearing the bag,
availed him, if these things rather served to help on(4) his
punishment, let us also fear lest we ever through covetousness imitate
Judas. Thou betrayest not Christ. But when thou neglectest the poor man
wasting with hunger, or perishing with cold, that. man draws upon thee
the same condemnation.(5) When we partake of the Mysteries unworthily,
we perish equally with the Christ-slayers. When we plunder, when we
oppress(6) those weaker than ourselves, we shall draw down upon us
severest punishment. And with reason; for how long shall the love of
things present so occupy us, superfluous as they are and unprofitable?
since wealth consists in superfluities, in which no advantage is. How
long shall we be nailed to vanities? How long shall we not look through
and away into heaven, not be sober, not be satiated with these fleeting
things of earth, not learn by experience their worthlessness? Let us
think of those who before us have been wealthy; are not all those
things a dream?are they not a shadow, a flower? are they not a stream
which floweth by? a story and a tale? Such a man has been rich, and
where now is his wealth?It has gone, has perished, but the sins done by
reason of it stay by him, and the punishment which is because of the
sins. Yea, surely if there were no punishment, if no kingdom were set
before us, it were a duty to show regard for those of like descent and
family, to respect those who have like feelings with ourselves. But now
we feed dogs, and many of us wild asses, and bears, and different
beasts, while we care not for a man perishing with hunger; and a thing
alien to us is more valued than that which is of our kin, and our own
family less honored than creatures which are not so, nor related to us.
Is it a fine thing to build one's self splendid
houses, to have many servants, to lie and gaze at a gilded roof? Why
then, assuredly, it is superfluous and unprofitable. For other
buildings there are, far brighter and more majestic than these; on such
we must gladden our eyes, for there is none to hinder us. Wilt thou see
the fairest of roofs? At eventide look upon the starred heaven. "But,"
saith some one, "this roof is not mine." Yet in truth this is more
thine than that other. For thee it was made, and is common to thee and
to thy brethren; the other is not thine, but theirs who after thy death
inherit it. The one may do thee the greatest service, guiding thee by
its beauty to its Creator; the other the greatest harm, becoming thy
greatest accuser at the Day of Judgment, inasmuch as it is covered with
gold, while Christ hath not even needful raiment. Let us not, I entreat
you, be subject to such folly, let us not pursue things which flee
away, and flee those which endure let us not betray our own salvation,
but hold fast to our hope of what shall be hereafter; the aged, as
certainly knowing that but a little space of life is left us; the
young, as well persuaded that what is left is not much. For that day
cometh so as a thief in the night. Knowing this, let wives exhort their
husbands, and husbands admonish their wives; let us teach youths and
maidens, and all instruct one another, to care not for present things,
but to desire those which are to come, that we may be able also to
obtain them; through the grace and loving-kindness of our Lord Jesus
Christ, by whom and with whom, to the Father and the Holy Ghost be
glory, now and ever and world without end. Amen.
173
HOMILY XLVIII.
JOHN vii. 1, 2.
"After these things Jesus walked in Galilee; for He
would not walk in Jewry, because the Jews sought to kill Him. Now the
Jews' feast of tabernacles was at hand."
[1.] Nothing is worse than envy and malice; through
these death entered into the world. For when the devil saw man honored,
he endured not his prosperity, but used every means to destroy him.
(Wisd. ii. 24.) And from the same root one may everywhere see this same
fruit produced. Thus Abel was slain; thus David, with many other just
men, was like to have been so; from this also the Jews became
Christ-slayers. And declaring this the Evangelist said, "After these
things Jesus walked in Galilee; for He had not power(1) to walk in
Jewry, because the Jews sought to kill Him." What sayest thou, O
blessed John? Had not He "power," who was able to do all that He would?
He that said, "Whom seek ye?" (c. xviii. 6) and cast them backward?He
who was present, yet not seen (c. xxi. 4), had not He "power"? How then
afterwards did He come among them in the midst of the temple, in the
midst of the feast, when there was an assembly, when they that longed
for murder were present, and utter those sayings which enraged them yet
the more? Yea, this at least men marveled at, saying, "Is not this He,
whom they seek to kill?And, lo, He speaketh boldly, and they say
nothing unto Him." (Vet. 25, 26.) What mean these riddles? Away with
the word!(2) The Evangelist spake not so that he might be supposed to
utter riddles, but to make it plain that He showeth proofs both of His
Godhead and His Manhood. For when he saith, that "He had not power," he
speaketh of Him as a man, doing many things after the manner of men;
but when he saith, that He stood in the midst of them, and they seized
Him not, he showeth to us the power of the Godhead, (as man He fled, as
God He appeared,) and in both cases he speaks truly. To be in the midst
of those who were plotting against Him, and yet not be seized by them,
showed His unrivaled and irresistible nature; to yield strengthened and
authenticated the Dispensation, that neither Paul of Samosata,(3) nor
Marcion,(4) nor those affected with their maladies, might have anything
to say.By this then he stoppeth all(5) their mouths.
"After these things was the Jews' feast of
tabernacles." The words, "after these things," mean only, that the
writer has here been concise, and has passed over a long interval of
time, as is clear from this circumstance. When Christ sat(6) on the
mountain, he saith, that it was the feast of the Passover;(7) while
here the writer mentions the "feast of tabernacles," and during the
five months hath neither related or taught us anything else, except the
miracle of the loaves, and the sermon made to those who ate them. Yet
He ceased not to work miracles, and to converse, both in the day, and
in the evening, and oftentimes at night; at least, it was thus that He
presided over His disciples, as all the Evangelists tell us. Why then
have they omitted that interval? Because it was impossible to recount
everything fully, and moreover, because they were anxious to mention
those points which were followed(8) by any fault-finding or gainsaying
of the Jews. There were many circumstances like those which here are
omitted; for that He raised the dead, healed the sick, and was admired,
they have frequently recorded;(9) but when they have anything uncommon
to tell, when they have to describe any charge seemingly put forth
against Him, these things they set down; such as this now, that "His
brethren believed Him not." For a circumstance like this brings with it
no slight suspicion, and it is worth our while to admire their
truth-loving disposition, how they are not ashamed to relate things
which seem to bring disgrace upon their Teacher, but have been even
more anxious to report these than other matters. For instance, the
writer having passed by many signs and wonders and sermons, has sprung
at once to this.
Ver. 3-5. For, saith he, "His brethren said unto
Him, Depart hence, and go into Judaea, that Thy disciples also may see
the works that Thou doest; for there is no man that doeth anything in
secret, and he himself seeketh to be known openly. Show thyself to the
world. For neither did His brethren believe in Him."
[2.] What unbelief, saith some one, is here?They
exhort(10) Him to work miracles. It is great deed; for of unbelief come
their words, and their insolence, and their unseasonable freedom
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of speech. For they thought, that owing to their relationship, it was
lawful(1) for them to address Him boldly. And their request seems
forsooth to be that of friends, but the words were those of great
maliciousness.(2) For in this place they reproach Him with cowardice
and vainglory: since to say, "no man doeth anything in secret," is the
expression of persons charging Him with cowardice, and suspecting the
things done by Him as being not really done; and to add, that "he
seeketh to be known," was to accuse Him of vainglory. But observe, I
pray you, the power of Christ. Of those who said these things, one
became first Bishop of Jerusalem, the blessed James, of whom Paul
saith, "Other of the Apostles saw I none, save James, the Lord's
brother" (Gal. i. 19); and Judas also is said to have been a marvelous
man. And yet these persons had been present also at Cana, when the wine
was made, but as yet they profited nothing. Whence then had they so
great unbelief? From their evil mind,(3) and from envy; for superiority
among kindred is wont somehow to be envied by such as are not alike
exalted. But who are those that they call disciples here?The crowd that
followed Him, not the twelve. What then saith Christ?Observe how mildly
He answered; He said not, "Who are ye that counsel and instruct Me
thus?" but,
Ver. 6. "My time is not yet come."
He here seemeth to me to hint at something other
than He expresseth; perhaps in their envy they designed to deliver Him
up to the Jews; and pointing out this to them, He saith, "My time is
not yet come," that is, "the time of the Cross and the Death, why then
hasten ye to slay Me before the time?"
"But your time is always ready."
As though He had said, "Though ye be ever with the
Jews, they will not slay you who desire the same things with them; but
Me they will straightway wish to kill. So that it is ever your time to
be with them without danger, but My time is when the season of the
Cross is at hand, when I must die." For that this was His meaning, He
showed by what followed.
Ver. 7. "The world cannot hate you;" (how should it
hate those who desire, and who run for the same objects as itself?)
"but Me it hateth, because I testify of it, that the works thereof are
evil."
"That is, because I upbraid and rebuke it, therefore
I am hated." From this let us learn to master our anger, and not to
give way to unworthy passion, though they be mean men who give us
counsel. For if Christ meekly bore with unbelievers counseling Him,
when their counsel was improper and not from any good intention, what
pardon shall we obtain, who being but dust and ashes, yet are annoyed
with those who counsel us, and deem that we are unworthily treated,
although the persons who do this may be but a little humbler than
ourselves? Observe in this instance how He repelleth their accusation
with all gentleness; for when they say, "Show Thyself to the world," He
replieth, "The world cannot hate you, but Me the world hateth"; thus
removing their accusation. "So far," He saith, "am I from seeking honor
from men, that I cease not to reprove them, and this when I know that
by this course hatred is produced against and death prepared for Me."
"And where," asketh some one, "did He rebuke men? " When did He ever
cease to do so? Did He not say, "Think not that I will accuse you to
the Father? There is one that accuseth you, even Moses." (c. v. 45.)
And again; "I know you, that ye have not the love of God in Thou": and
"How can ye believe who receive honor from men,(4) and seek not the
honor that cometh from God only?" Seest thou how He hath everywhere
shown, that it was the open rebuke, not the violation of the Sabbath,
which caused the hatred against Him?
And wherefore doth He send them to the feast, saying,
Ver. 8. "Go ye up to the feast: I go not up yet"?
To show that He said these things not as needing
them, or desiring to be flattered(5) by them, but permitting them to do
what pertained to Jews. "How then," saith some one, "went He up after
saying, ' I go not up '?" He said not, once for all,(6) "I go not up,"
but, "now," that is, "not with you."
"For My time is not yet fulfilled."
And yet He was about to be crucified at the coming
Passover. "How then went He not up also? for if He went not up because
the time was not yet come, He ought not to have gone up at all." But He
went not up for this purpose, that He might suffer, but that He might
instruct them. "But wherefore secretly? since He might by going openly
both have been amidst them, and have restrained their unruly impulses
as He often did." It was because He would not do this continually.
Since had He gone up openly, and again blinded them,(7) He would have
made His Godhead to shine through in a greater degree, which at present
behooved not, but He rather concealed it.(8) And since they thought
that His remaining was from cowardice, He showeth them the contrary,
and that it was from
175
confidence, and a dispensation,(1) and that knowing beforehand the time
when He should suffer, He would, when it should at length be at hand,
be most desirous of going up to Jerusalem. And methinks by saying, "Go
ye up," He meant, "Think not that I compel you to stay with Me against
your will," and this addition of, "My time is not yet fully come," is
the expression of one declaring that miracles must be wrought and
sermons spoken, so that greater multitudes might believe, and the
disciples be made more steadfast by seeing the boldness and the
sufferings of their Master.
[3.] Learn we then, from what hath been said, His
kindness and gentleness; "Learn of Me, for I am meek and lowly of
heart" (Matt. xi. 29); and let us cast away(2) all bitterness. If any
exalt himself against us, let us be humble; if any be bold, let us wait
upon him; if any bite and devour us with mocks and jests, let us not be
overcome; lest in defending ourselves we destroy ourselves. For wrath
is a wild beast, a wild beast keen and angry. Let us then repeat to
ourselves(3) soothing charms drawn from the holy Scripture, and say,
"Thou art earth and ashes." "Why is earth and ashes proud?" (Ecclus. x.
9), and, "The sway of his fury shall be his destruction" (Ecclus. i.
22): and, "The wrathful man is not comely" (Prov. xi. 25, LXX.); for
there is nothing more shameful, nothing uglier than a visage inflamed
with anger. As when you stir up mud there is an ill savor, so when a
soul is disturbed by passion there is great indecency and
unpleasantness. "But," saith some one, "I endure not insult from mine
enemies." Wherefore? tell me. If the charge be true, then thou
oughtest, even before the affront, to have been pricked at heart, and
thank thine enemy for his rebukes; if it be false, despise(4) it. He
hath called thee poor, laugh at him; he hath called thee base-born and
foolish, then mourn for him; for "He that saith to his brother, Thou
fool, shall be in danger of hell fire." (Matt. V. 22.) Whenever
therefore one insults thee, consider the punishment that he undergoeth;
then shalt thou not only not be angry, but shall even shed tears for
him. For no man is wroth with one in a fever or inflammation, but
pities and weeps for all such; and such a thing is a soul that is
angry. Nay, if even thou desire to avenge thyself, hold thy peace, and
thou hast dealt thine enemy a mortal blow; while if thou addest
reviling to reviling, thou hast kindled a fire. "But," saith some one,
"the bystanders accuse us of weakness if we hold our peace." No, they
will not condemn your weakness, but admire you for your wisdom.
Moreover, if you are stung by insolence, you become insolent; and being
stung, compel men to think that what hath been said of you is true.
Wherefore, tell me, doth a rich man laugh when he is called poor? Is it
not because he is conscious that he is not poor? if therefore(5) we
will laugh at insults, we shall afford the strongest proof that we are
not conscious of the faults alleged. Besides, how long are we to dread
the accounts we render to men? how long are we to despise our common
Lord, and be nailed to the flesh? "For whereas there is among you
strife, and envying, and divisions, are ye not carnal?" (1 Cor. iii.
3.) Let us then become spiritual, and bridle this dreadful wild beast.
Anger differs nothing from madness, it is a temporary devil, or rather
it is a thing worse than having a devil; for one that hath a devil may
be excused, but the angry man deserves ten thousand punishments,
voluntarily casting himself into the pit of destruction, and before the
hell which is to come suffering punishment from this already, by
bringing a certain restless turmoil and never silent(6) storm of fury,
through all the night and through all the day, upon the reasonings of
his soul. Let us therefore, that we may deliver ourselves from the
punishment here and the vengeance hereafter, cast out this passion, and
show forth all meekness and gentleness, that we may find rest for our
souls both here and in the Kingdom of Heaven. To which may we all
attain, through the grace and lovingkindness of our Lord Jesus Christ,
by whom and with whom, to the Father and the Holy Spirit be glory, now
and ever and world without end. Amen.
176
HOMILY XLIX.
JOHN vii. 9, 10.
"When He had said these words unto them, He abode
still in Galilee. But when His brethren were gone up, then went He up
also unto the feast, not openly, but as it were in secret."(1)
[1.] The things done(2) by Christ after the manner
of men, are not so done only to establish the Incarnation, but also to
educate us for virtue. For had He done all as God, how could we have
known, on falling in with such things as we wished not, what we must
do? As, for instance, when He was in this very place, and the Jews
would have killed Him, He came into the midst of them, and so appeased
the tumult. Now had He done this continually, how should we, not being
able to do so, and yet falling into the like case, have known in what
way we ought to deal with the matter, whether to perish at once, or
even to use some contrivance(3) in order that the word might go
forward? Since, therefore, we who have no power could not have
understood what to do on coming into the midst of our foes, on this
account we are taught this very thing by Him. For, saith the
Evangelist, Jesus, "when He had said these words, abode in Galilee; but
when His brethren were gone up, then went He up also unto the feast,
not openly, but as it were in secret." The expression, "when His
brethren were gone up," is that of one showing that He chose not to go
up with them. On which account He abode where He was, and manifested
not Himself, although they in a manner urged(4) Him to do so. But why
did He, who ever spake openly, do so now" as it were in secret"? The
writer saith not "secretly," but, "as it were in secret." For thus, as
I have said, He seemed(5) to be instructing us how to manage matters
And, apart from this,(6) it was not the same to come among them when
heated and restive,(7) as to do so afterwards when the feast was ended.
Ver. 11. "Then the Jews sought Him,(8) and said,
Where is He?"
Excellent truly the good deeds at their feasts they
are eager for murder, and wish to seize Him even during the feast.(9)
At least, in another place they speak thus, "Think ye that He will not
come to the feast?" (John xi. 56); and here they said, "Where is He?"
Through their excessive hatred and enmity they would not even call Him
by name. Great was their reverence towards the feast, great their
caution. By occasion of(10) the very feast they wished(11) to entrap
Him!
Ver. 12. "And there was much murmuring among the
people concerning Him."
I think they were exasperated by the
place where the miracle had been wrought, and were(12)
greatly infuriated and afraid, not so much from anger at what had gone
before, as from fear lest He should again work something similar. But
all fell out contrary to what they desired, and against their will they
rendered Him conspicuous.
"And some said, He is a good man; others said, Nay,
but He deceiveth the people."
Methinks the first of these opinions was that of the
many, the other that of the rulers and priests. For to slander Him
suited their malice and wickedness. "He deceiveth," say they, "the
people." How, tell me? Was it by seeming to work, not really working
miracles? But experience witnesses(13) the contrary.
Vet. 13. "Howbeit no man spake openly of Him for
fear of the Jews."
Seest thou everywhere the ruling body corrupted, and
the ruled sound indeed in judgment, but not having that proper
courage(14) which a multitude especially lacketh?(15)
Ver. 14. "Now about the middle of the feast Jesus
went up(16) and taught."
By the delay He made them more attentive; for they
who had sought Him on the first days and said,(17) "Where is He?" when
they saw Him suddenly present, observe how they drew near, and were
like to press upon Him as He was speaking, both those who said that He
was a good man, and those who said that He was not such;(18) the former
so as to profit by and admire Him, the latter to lay hold on and detain
Him. One party then said," He deceiveth the people," by reason of the
teaching and the doctrines, not understanding His meaning; the other on
account of the miracles said, "He is a good man." He therefore thus
came among them when He had slackened(19) their anger, so that they
might
177
hear His words at leisure, when passion no longer stopped their ears.
What He taught, the Evangelist hath not told us; that He taught
marvelously, this only he saith, and that He won(1) and brought them
over. Such was the power of His speech. And they who had said "He
deceiveth the people," altered their opinion, "and marveled." Wherefore
also they said,
Ver. 15. "How knoweth this man letters having never
learned?"
Observest thou how the Evangelist showeth here also
their marveling to be full of wickedness? for he saith not, that they
admired the teaching, or that they received the words, but simply that
they "marveled." That is, were thrown into a state of astonishment, and
doubted, saying, "Whence hath this man(2) these things"? when they
ought from this very difficulty to have known that there was nothing
merely human in Him. But because they would not confess(3) this, but
stopped at wondering only, hear what He saith. Ver. 16. "My doctrine is
not Mine."
Again He answereth to their secret thoughts,
referring them to the Father, and so desiring to stop their mouths.
Ver. 17. "If any man will do His will, he shall know
of the doctrine, whether it be of God, or whether I speak of Myself."
What He saith is this, "Cast out from yourselves the
malice and wrath and envy and hatred which has without cause been
conceived against Me, then there is nothing to hinder you from knowing
that My words are indeed the words of God. For at present these things
cast a darkness over you, and destroy the light of right judgment,
while if ye remove them this shall no longer be your case." Yet He
spake not (plainly) thus, (for so He would have confounded them
exceedingly,) but implied it all by saying, "He that doeth His will
shall know of the doctrine, whether it is of God, or whether I speak of
Myself"; that is, "whether I speak anything different and strange and
contrary to God." For, "of Myself" is always put with this meaning,
that "I say nothing except what seemeth good to Him, but all that the
Father willeth, I will also."
"If any man do His will, he shall know of the
doctrine."
"What meaneth," "If any man do His will?" "If any
man be a lover of the life which is according to virtue, he shall know
the power of the sayings." "If any man will give heed to the
prophecies, to see whether I speak according to them or not."
[2.] But how is the doctrine His and not His? For He
said not, "This doctrine is not Mine"; but having first said, "it is
Mine," and having claimed it as His own, He then added, "it is not
Mine." How then can the same thing be both "His" and not "His"? It is
"His," because He spake it not as one who had been taught; and it is
"not His," because it was the doctrine of the Father. How then saith
He, "All that is the Father's is Mine, and Mine His"? (c. xvii. 10.(4))
"For if because the doctrine is the Father's, it is not thine, that
other assertion is false, for according to that it ought to be thine."
But the "is not Mine," affords a strong proof that His doctrine and the
Father's are one; as if He had said, "It hath nothing different,(5) as
though it were another's. For though My Person(6) be different, yet so
do I speak and do as not to be supposed to speak or do anything
contrary to the Father, but rather the very same things that the Father
saith and doeth." Then He addeth another incontrovertible argument,
bringing forward something merely human, and instructing them by things
to which they were accustomed. And what is that?
Ver. 8. "He that speaketh of himself seeketh his own
glory."
That is, "He that desireth to establish any doctrine
of his own, desireth to do so only that he himself may enjoy the
glory.(7) Now if I desire not to enjoy glory, wherefore should I desire
to establish any doctrine of My own? He that speaketh of himself, that
is, who speaketh anything peculiar or different from others, speaketh
on this account, that he may establish his own glory; but if I seek the
glory of Him that sent Me, wherefore should I choose to teach other(8)
things?" Seest thou that there was a cause wherefore He said there too
that He "did nothing of Himself"? (c. v. 19, and viii. 28.) What was
it? It was that they might believe that He desired not the honor of the
many. Therefore when His words are lowly, "I seek," He saith, "the
glory of the Father," everywhere desiring to persuade them that He
Himself loveth not glory. Now there are many reasons for His using
lowly words, as that He might not be deemed unbegotten, or opposed to
God, His being clothed with flesh, the infirmity of His hearers, that
He might teach men to be modest, and to speak no great thing of
themselves: while for speaking lofty words one could only find
one reason, the greatness of His Nature. And if when He said, "Before
Abraham was, I am" (c. viii. 58), they were offended, what would have
been their case if they had continually heard high expressions?
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Ver. 19. "Did not Moses give you the Law? and yet
none of you keepeth the Law? Why go ye about to kill Me?"
"And what connection," saith some one, "has this, or
what has this to do with what was said before?" The Jews brought
against Him two accusations; one, that He broke the Sabbath; the other,
that He called God His Father, making Himself equal with God. And that
this was no imagination of theirs, but His own declared judgment,(1)
and that He spake not as do the many, but in a special and peculiar
sense, is clear from this circumstance. Many often called God their
Father; as "Have we not all one Father, hath not one God created us?"
(Mal. ii. 10), but not for that was the people equal to God, on which
account the hearers were not offended. As then when the Jews said,
"This man is not from God," He often healed them,(2) and made defense
for the violation of the Sabbath; so now had the sense they assigned to
His words been according to their imagination, not according to His
intention, He would have corrected them, and said, "Why suppose ye Me
equal to God? I am not equal"; yet He said nothing of the kind, but, on
the contrary, declared by what followed, that He is equal. For, "As the
Father raiseth up the dead, and quickeneth them, so also the Son" (c.
v. 21); and "That all may honor the Son as they honor the Father"; and
"The works which He doeth, the same doeth the Son likewise;" all these
go to establish His equality. Again, concerning the Law He saith,
"Think not that I am come to destroy the Law or the Prophets." (Matt.
v. 17.) Thus He knoweth how to remove evil suspicions which are in
their minds; but in this place He not only doth not remove, but even
confirmeth their suspicion of His equality. On which account also, when
they said in another place, "Thou makest thyself God," He did not
remove their suspicion, but even confirmed it, saying, "That ye may
know that the Son of Man hath power on earth to forgive sins, He saith
to the sick of the palsy, Take up thy bed, and walk."(3) (Matt. ix. 6.)
This then He first aimed at, to make Himself equal with God, showing
that He was not God's adversary, but that He said the same and taught
the same with Him, and afterwards He setteth Himself to(4) the breach
of the Sabbath, saying, "Did not Moses give you the Law, and none of
you keepeth the Law?" As though He had said, "The Law saith, Thou shall
not kill; but ye kill, and yet accuse Me as transgressing the Law." But
wherefore saith He, "None of you"? Because they all sought to kill Him.
"And if," He saith, "I even have broken the Law, it was in saving a
man, but ye transgress it for evil. And if My action was even a
transgression, yet it was in order to save, and I ought not to be
judged by you who transgress in the greatest matters. For your conduct
is a subverting of the whole Law." Then also He presseth it farther,
although He had said many things to them before, but at that former
time He spake after a loftier manner, and more suitably to His own
dignity, while now He speaketh more humbly. Wherefore? Because He would
not continually irritate them. At present their anger had become
intense, and they went on to murder. And therefore He continueth to
check them in these two ways, by reproving their evil daring, and
saying, "Why go ye about to kill Me?" and by modestly calling Himself,
"A Man that hath told you the truth" (c. viii. 40), and by showing that
murderers in heart are not worthy to judge others. And observe both the
humility of Christ's question, and the insolence of their answer.
Ver. 20. "Thou hast a devil; who goeth about to kilt
thee?"
[3.] The expression is one of wrath and anger, and
of a soul made shameless by an unexpected reproof, and put to confusion
before their time, as they thought.(5) For just as a sort of robbers
who sing over their plots, then when they desire to put him against
whom they are plotting off his guard, effect their object by keeping
silence, so also do these. But He, omitting to rebuke them for this, so
as not to make them more shameless, again taketh in hand His
defense with respect to the Sabbath, reasoning with them from the Law.
And observe how prudently. "No wonder," He saith, "if ye disobey Me,
when ye disobey the Law which ye think ye obey, and which ye hold to
have been given you by Moses. It is therefore no new thing, if ye give
not heed to My words." For because(6) they said, "God spake to Moses,
but as for this fellow we know not whence he is" (c. ix. 29), He
showeth that they were insulting Moses as well as Himself, for Moses
gave them the Law, and they obeyed it not.
Ver. 21. "I have done one work, and ye all marvel."
Observe how He argueth, where it is necessary to
defend Himself, and make His defense a charge against them.(7) For with
respect to that which had been wrought, He introduceth not the Person
of the Father, but His own: "I have done one work." He would show,(8)
that not to have done it would have been to break the Law,
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and that there are many things more authoritative(1) than the Law, and
that "Moses" endured to receive a command against(2) the Law, and more
authoritative than the Law. For "circumcision" is more authoritative
than the Sabbath, and yet circumcision is not of the Law, but of "the
fathers." "But I," He saith, "have done that which is more
authoritative and better than circumcision." Then He mentioneth not the
command of the Law; for instance, that the Priests profane the Sabbath,
as He had said already, but speaketh more largely. The meaning of, "Ye
marvel" (Matt. xii. 5) is, "Ye are confused," "are troubled." For if
the Law was to be lasting, circumcision would not have been more
authoritative than it. And He said not, "I have done a thing greater
than circumcision," but abundantly refuteth them by saying,(3)
Ver. 23. "If a man receive circumcision."(4) "Seest
thou that the Law is most established when a man breaketh it? Seest
thou that the breaking of the Sabbath is the keeping of the Law? that
if the Sabbath were not broken, the Law must needs have been broken? so
that I also have established the Law." He said not, "Ye are wroth with
Me because I have wrought a thing which is greater than circumcision,"
but having merely mentioned what had been done, He left it to them to
judge, whether entire health was not a more necessary thing than
circumcision. "The Law," He saith, "is broken, that a man may receive a
sign which contributeth nothing to health; are ye vexed and indignant
at its being broken, that one might be freed from so grievous a
disease?"
Ver. 24. "Judge not according to appearance."
What is, "according to appearance"? "Do not, since
Moses hath the greatest honor among you, give your decision according
to your estimation of persons, but according to the nature of things;
for this is to judge rightly. Wherefore hath no one of you reproved
Moses? Wherefore hath no one disobeyed him when he ordereth that the
Sabbath be broken by a commandment introduced from without into the
Law? He alloweth a commandment to be of more authority than his
own Law; a commandment not introduced by the Law, but from without,
which is especially wonderful; while ye who are not lawgivers are
beyond measure jealous for the Law, and defend it. Yet Moses, who
ordereth that the Law be broken by a commandment which is not of the
Law, is more worthy of confidence than you." By saying then, (I have
made) "a whole man (healthy)," He showeth that circumcision also was
"partial" health. And what was the health procured by circumcision?
"Every soul,"(5) It saith, "that is not circumcised, shall be utterly
destroyed." (Gen. xvii. 14.) "But I have raised up a man not partially
afflicted, but wholly undone." "Judge not," therefore, "according to
appearance."
Be we persuaded that this is(6) said not merely to
the men of that time, but to us also, that in nothing we pervert
justice, but do all in its behalf; that whether a man be poor or rich,
we give no heed to persons, but enquire into things. "Thou shalt not
pity,"(7) It saith, "the poor in judgment." (Ex. xxiii. 3.) What is
meant? "Be not broken down, nor bent," It saith, "if he that doth the
wrong be a poor man." Now if you may not favor a poor man, much less a
rich. And this I say not only to you who are judges, but to all men,
that they nowhere pervert justice, but preserve it everywhere pure.
"The Lord," It saith, "loveth righteousness"; and, "he that loveth
iniquity hateth his own soul." (Ps. xi. 7 and 5, LXX.) Let us not, I
entreat, hate our own souls, nor love unrighteousness. For certainly
its profit in the present world is little(8) or nothing, and for the
world to come it brings great damage.(9) Or rather, I should say, that
not even here can we enjoy it; for when we live softly, yet with an
evil conscience, is not this vengeance and punishment? Let us then love
righteousness, and never look aside(10) from that law. For what fruit
shall we gain from the present life, if we depart without having
attained unto excellence? What there will help us? Will friendship, or
relations, or this or that man's favor? What am I saying? this or that
man's favor? Though we have Noah, Job, or Daniel for a father, this
will avail us nothing if we be betrayed by our own works. One thing
alone we need, that is, excellency of soul. This will be able to carry
you safe through, and to deliver you from everlasting fire, this will
escort(11) you to the Kingdom of Heaven. To which may we all attain,
through the grace and lovingkindness of our Lord Jesus Christ, by whom
and with whom, to the Father and the Holy Ghost be glory, now and ever
and world without end. Amen.
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HOMILY L.
JOHN vii. 25-27.
"Then said some of them of Jerusalem, Is not
this he, whom they seek to kill? But, lo, he speaketh boldly, and they
say nothing unto him. Do the rulers know indeed that this is the very
Christ? Howbeit we know this man whence he is."
[1.] Nothing is placed in the Holy Scriptures
without a reason, for they were Uttered by the Holy Ghost, therefore
let us enquire exactly into every point. For it is possible from one
expression to find out the entire meaning (of a passage), as in the
case before us. "Many of them of Jerusalem said, Is not this he, whom
they seek to kill? But, lo, he speaketh boldly, and they say nothing
unto him." Now why is added, "them of Jerusalem"? The Evangelist by
this shows, that they who had most enjoyed His mighty miracles were
more pitiable than any; they who had beheld the greatest proof, of His
Godhead, and yet committed all to the judgment of their corrupt rulers.
For was it not a great proof of it, that men furious and bent on
murder, who went about and sought to kill Him, should be quiet of a
sudden, when they had Him in their hands? Who could have effected this?
who thus quenched their absolute fury? Still after such proofs, observe
the folly and the madness of the men. "Is not this he, whom they seek
to kill?" See how they accuse themselves; "whom," It saith, "they seek
to kill, and yet they say nothing to him." And not only do they say
nothing to Him, but nothing even when He "speaketh boldly." For one who
spoke boldly and with all freedom would naturally have the more angered
them; but they did nothing. "Do they know indeed that this is the very
Christ? "What think ye? What opinion give ye?" The contrary, It saith.
On which account they said, "We know this man whence he is." What
malice,(1) what contradiction! They do not even follow the opinion of
their rulers, but bring forward another, perverse, and worthy of their
own folly; "We know him whence he is."
"But when Christ cometh, no man knoweth whence He
is." (Matt. ii. 4.)
"Yet your rulers when asked replied, that He should
be born in Bethlehem." And others again said, "God spake unto Moses,
but as for this fellow, we know not from whence he is." (c. ix. 29.)
"We know whence he is," and "we know not whence He is"; observe the
words of drunken men. And again, "Doth Christ come out of Galilee?"
(Ver. 41.) Is He not of "the town of Bethlehem"? Seest thou that theirs
is the decision of madmen? "We know," and, "we know not"; "Christ
cometh from Bethlehem"; "When Christ cometh, no man knoweth whence He
is." What can be plainer than this contradiction? For they only looked
to one thing, which was, not to believe. What then is Christ's reply?
Ver. 28. "Ye both know Me, and ye know whence I am:
and I am not come of Myself, but He that sent Me is true, whom ye know
not."
[2.] And again, "If ye had known Me, ye should have
known My Father also." (c. viii. 19.) How then saith He, that they
both" know Him," and "whence He is," and then," that they neither know
Him, nor the Father"? He doth not contradict, (away with the thought,)
but is very consistent with Himself. For He speaketh of a different
kind of knowledge, when He saith, "ye know not"; as when He saith, "The
sons of Eli were wicked sons, they knew not the Lord" (1 Sam. ii. 12);
and again, "Israel doth not know Me." (Isa. i. 3.) So also Paul saith,
"They profess that they know God, but in works they deny Him." (Tit. i.
16.) It is therefore possible, "knowing," "not to know." This then is
what He saith: "If ye know Me, ye know that I am the Son of God." For
the "whence I am" doth not here denote place. As is clear from what
followeth, "I am not come of Myself, but He that sent Me is true, whom
ye know not," referring here to the ignorance shown by their works. [As
Paul saith, "They profess that they know God, but in works they deny
Him."] For their fault came not merely of ignorance, but of wickedness,
and an evil will; because even though they knew this, they chose to be
ignorant. But what manner of connection is there here? How is it that
He, reproving them, useth their own words? For when they say, "We
know this man whence he is," He addeth, "ye both know Me." Was their
expression, "We know him not"? Nay, they said, "We know him." But
(observe), they by saying the, "We know whence he is," declared nothing
else than that He was "of the earth," and that He was "the carpenter's
son"; but He led them up to heaven, saying, "Ye know whence I am," that
is, not thence whence ye suppose, but from that place whence He that
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sent Me (hath sent Me). For to say, "I am not come of Myself,"
intimateth to them, that they knew that He was sent by the Father,
though they did not disclose it.(1) So that He rebuketh them in a
twofold manner; first, what they said in secret He published aloud, so
as to put them to shame; after that He revealed also what was in their
hearts. As though He had said, "I am not one of the abjects, nor of
those who come for nothing, but He 'that sent Me is true, whom ye know
not.'" What meaneth," He that sent Me is true"? "If He be true, He hath
sent Me for the truth; if He be true, it is probable that He who is
sent is true also." This also He proveth in another way, vanquishing
them with their own words. For whereas they had said, "When Christ
cometh, no man knoweth whence He is," He proveth from this that He
Himself is the Christ. They used the words, "No man knoweth," with
reference to distinction of some definite locality; but from the same
words He showeth Himself to be the Christ, because He came from the
Father; and everywhere He witnesseth that He alone hath the knowledge
of the Father, saying, "Not that any man hath seen the Father, save He
which is from the Father."(2) (c. vi. 46.) And His words exasperated
them; for to tell them, "Ye know Him not," and to rebuke them because
knowing they pretended to be ignorant, was sufficient to sting and
annoy them.
Ver. 30. "Then they sought to take Him, and no man
laid his hand upon Him, because His hour was not yet come."
Seest thou that they are invisibly restrained, and
their anger bridled? But wherefore saith It not, that He had restrained
them invisibly, but, "Because His hour was not yet come"? The
Evangelist was minded to speak more humanly and in a lowlier strain, so
that Christ might be deemed to be also Man. For because Christ
everywhere speaketh of sublime matters, he therefore intersperseth
expressions of this kind. And when Christ saith, "I am from Him," He
speaketh not as a Prophet who learneth, but as seeing Him, and being
with Him.
Ver. 29. "I know Him," He saith, "for I am froth
Him, and He hath sent Me."
Seest thou how He continually seeketh to prove the,
"I am not come of Myself," and, "He that sent Me is true," striving not
to be thought an enemy of God? And observe how great is the profit of
the humility of His words; for, it saith, after this many said,
Ver. 31. "When Christ cometh, will He do more
miracles than these which this man hath done?"
How many were the miracles? In truth, there were
three, that of the wine, that of the paralytic, and that of the
nobleman's son; and the Evangelist hath related no more. From which
circumstance it is plain, as I have often said, that the writers pass
by most of them, and discourse to us of those alone on account of which
the rulers ill-treated Him, "Then they sought to take Him," and kill
Him. Who "sought"? Not the multitude, who had no desire of rule, nor
could be made captives by malice; but the priests. For they of the
multitude said, "When Christ cometh, will He do more miracles?" Yet
neither was this sound faith, but, as it were, the idea of a
promiscuous(3) crowd; for to say, "When He cometh," was not the
expression of men firmly persuaded that He was the Christ. We may
either understand the words thus, or that they were uttered by the
multitudes when they came together. "Since," they may have said, "our
rulers are taking every pains to prove that this man is not the Christ,
let us suppose that he is not the Christ; will the Christ be better
than he?" For, as I ever repeat, men of the grosser sort are led in not
by doctrine, nor by preaching, but by miracles.
Vet. 32. "The Pharisees heard the people
murmuring,(4) and sent(5) servants to take Him."
Seest thou that the violation of the Sabbath was a
mere pretense? and that what most stung them was this murmuring? For
here, though they had no fault to find with Him for anything said or
done, they desired to take Him because of the multitude. They dared not
do it themselves, suspecting danger, but sent their hired servants.(6)
Alas! for their tyranny and their madness, or rather, I should say, for
their folly. After having often attempted themselves, and not
prevailed, they committed the matter to servants, simply satisfying
their anger. Yet He had spoken much at the pool (c. v.), and they had
done nothing of the kind; they sought indeed occasion, but they
attempted not, while here they can endure it no longer, when the
multitude is about to run to Him. What then saith Christ?
Ver. 33. "Yet a little while am I with you." Having
power to bow and terrify His hearers, He uttereth words full of
humility. As though He had said, "Why are ye eager to persecute and
kill Me? Wait a little while, and even though you should be eager to
keep Me back, I shall not endure it." That no one should(as they did)
suppose that the, "Yet a little while am I with you," denoted a common
death, that no one might suppose this, or that He wrought(7) nothing
after death, He added,
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Ver. 34. "And where I am, thither ye cannot come."
Now had He been about to continue in death, they
might have gone to Him, for to that place we all depart. His words
therefore bent the simpler portion of the multitude, terrified the
bolder, made the more intelligent anxious to hear Him, since but little
time was now left, and since it was not in their power always to enjoy
this teaching. Nor did He merely say, "I am here," but, "I am with
you," that is, "Though ye persecute, though ye drive Me away, yet for a
little while I shall not cease dispensing what is for your good, saying
and recommending the things that relate to your salvation."
Ver. 33. "And I go unto Him that sent Me." This was
enough to terrify and throw them into an agony. For that they should
stand in need of Him, He declareth also.
Ver. 34. "Ye shall seek Me," He saith, (not only "
ye shall not forget Me," but ye shall even "seek Me,") "and shall not
find Me."
[3.] And when did the Jews "seek Him"? Luke saith
that the women mourned over Him, and it is probable that many others,
both at the time and when the city was taken, remembered Christ and His
miracles, and sought His presence. (Luke xxiii. 49.) Now all this He
added, desiring to attract them. For the facts that the time left was
short, that He should after His departure be regretfully desired by
them, and that they should not then be able to find Him, were all
together sufficient to persuade them to come to Him. For had it not
been that His presence should with regret be desired by them, He would
not have seemed to them to be saying any great thing; if, again, it was
about to be desired, and they able to find Him, neither so would this
have disturbed them. Again, had He been about to stay with them a long
time, so also they would have been remiss. But now He in every way
compelleth and terrifieth them. And the, "I go to Him that sent Me," is
the expression of one declaring that no harm will happen to Him from
their plotting, and that His Passion was voluntary. Wherefore now He
uttered two predictions, that after a little while He should depart,
and that they should not come to Him; a thing which belonged not to
human intelligence, the foretelling His own death. Hear for instance,
David saying, "Lord, make me to know mine end and the number of my
days, what it is, that I may know what time I have."(1) (Ps. xxxix. 4.)
There is no man at all that knoweth this; and by one(2) the other is
confirmed. And I think that He speaketh this covertly to the servants,
and directeth His discourse to them, thus specially attracting them, by
showing them that He knew the cause of their arrival. As though He had
said, "Wait a little, and I shall depart."
Ver. 35. "Then said the Jews among themselves,
Whither will he go?"
Yet they who had wished to be rid of Him, who did
all in their power not to see Him, ought not to have asked this
question, but to have said, "we are glad of it, when will the departure
take place?" but they were somewhat affected at His words, and with
foolish suspicion question one another, "whither will he go?"
"Will he go unto the dispersion of the Gentiles?"(3)
What is, "the dispersion of the Gentiles"? The Jews
gave this name to other nations, because they were everywhere scattered
and mingled fearlessly with one another. And this reproach they
themselves afterwards endured, for they too were a "dispersion." For of
old all their nation was collected into one place, and you could not
anywhere find a Jew, except in Palestine only; wherefore they called
the Gentiles a "dispersion," reproaching them, and boasting concerning
themselves. What then meaneth, "Whither I go ye cannot come"? For all
nations at that time had intercourse with them, and there were Jews
everywhere. He would not therefore, if He had meant the Gentiles, have
said, "Where ye cannot come." After saying, "Will he go to the
dispersion of the Gentiles?" they did not add, "and ruin," but, "and
teach them." To such a degree had they abated their anger, and believed
His words; for they would not, had they not believed, have enquired
among themselves what the saying was.
These words were spoken indeed to the Jews, but fear
there is lest they be suited to us also, that "where He is" we
"cannot come" on account of our life being full of sins. For concerning
the disciples He saith, "I will that they also be with Me where I am"
(c. xvii. 24), but concerning ourselves, I dread lest the contrary be
said, that, "Where I am, ye cannot come." For when we act contrary to
the commandments, how can we go to that place? Even in the present
life, if any soldier act unworthily towards his king, he will not be
able to see the king, but being deprived of his authority will suffer
the severest punishment; if therefore we steal, or covet, if we wrong
or strike others, if we work not deeds of mercy, we shall not be able
to go thither, but shall suffer what happened to the virgins. For where
He was, they were not able to enter in, but retired, their lamps having
gone out, that is, grace having left them. For we can, if we will,
increase the brightness of that
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flame which we received straightway(1) by the grace of the Spirit; but
if we will not do this, we shall lose it, and when that is quenched,
there will be noticing else than darkness in our souls; since, as while
a lamp is burning the light is strong, so when it is extinguished there
is nothing but gloom. Wherefore the Apostle saith, "Quench not the
Spirit." (1 Thess. v. 19.) And It is quenched when It hath not oil,
when there is any violent gust of wind, when It is cramped and
confined, (for so fire is quenched,) and It is cramped by worldly
cares, and quenched by evil desires. In addition to the causes we have
mentioned, nothing quencheth It so much as inhumanity, cruelty, and
rapine. For when, besides having no oil, we pour upon it cold water,
(for covetousness is this, which chills with despondency the souls of
those we wrong,) whence shall it be kindled again? We shall depart,
therefore, carrying dust and ashes with us, and having much smoke to
convict us of having had lamps and of having extinguished them; for
where there is smoke, there needs must have been fire which hath been
quenched. May none of us ever hear that word, "I know you not."
(Matt. xxv. 12.) And whence shall we hear that word, but from this, if
ever we see a poor man, and are as though we saw him not? If we will
not know Christ when He is an hungered, He too will not know us when we
entreat His mercy. And with justice; for how shall he who neglects the
afflicted, and gives not of that which is his own, how shall he seek to
receive of that which is not his own? Wherefore, I entreat you,
let us do and contrive everything, so that oil fail not us, but that we
may trim our lamps, and enter with the Bridegroom into the
bride-chamber. To which may we all attain, through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom, to the
Father and the Holy Ghost be glory, now and ever and world without end.
Amen.
HOMILY LI.
JOHN vii. 37, 38.
"In the last day, the great day of the feast, Jesus
stood and cried, saying, If any man thirst, let him come unto Me, and
drink. He that believeth on Me, as the Scripture hath said, out of his
belly shall flow rivers of living water."
[1.] They who come to the divine preaching and give
heed to the faith, must manifest the desire of thirsty men for water,
and kindle in themselves a similar longing; so will they be able also
very carefully to retain what is said. For as thirsty men, when they
have taken a bowl, eagerly drain it and then desist, so too they who
hear the divine oracles if they receive them thirsting, will never be
weary until they have drunk them up. For to show that men ought ever to
thirst and hunger, "Blessed," It saith, "are they which do hunger and
thirst after righteousness" (Matt. v. 6); and here Christ saith, "If
any man thirst, let him come unto Me, and drink." What He saith is of
this kind, "I draw no man to Me by necessity and constraint; but if any
hath great zeal, if any is inflamed with desire, him I call."
But why hath the Evangelist remarked that it was "on
the last day, that great day"? For both the first day and the last were
"great," while the intermediate days they spent rather in enjoyment.
Wherefore then saith he, "in the last day"? Because on that day they
were all collected together. For on the first day He came not, and told
the reason to His brethren, nor yet on the second and third days saith
He anything of this kind, lest His words should come to nought, the
hearers being about to run into indulgence. But on the last day when
they were returning home He giveth them supplies(2) for their
salvation, and crieth aloud, partly by this showing to us His boldness,
and partly for the greatness of the multitude. And to show that He
spake not of material drink, He addeth, "He that believeth on Me, as
the Scripture hath said, out of his belly shall flow rivers of living
water." By "belly" he here meaneth the heart, as also in another place
It saith, "And Thy Law in the midst of my belly." (Ps. xl. 10;
Theodotion.) But where hath the Scripture said, that "rivers of living
water shall flow from his belly"? Nowhere. What then meaneth, "He that
believeth on Me, as the Scripture saith"? Here we must place a stop, so
that the, "rivers shall flow from his belly," may be an assertion of
Christ.(3) For because many said, "This is the Christ"; and, "When the
Christ cometh will He do more miracles?" He showeth that it behooveth
to have a correct knowledge, and to be convinced not so much from the
miracles as from
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the Scriptures. Many, in fact, who even saw Him working marvels
received Him not as Christ, and were ready to say, "Do not the
Scriptures say that Christ cometh of the seed of David?" and on this
they(1) continually dwelt. He then, desiring to show that He did not
shun the proof from the Scriptures, again referreth them to the
Scriptures. He had said before, "Search the Scriptures" (c. v. 39); and
again, "It is written in the Prophets, And they shall be taught of God"
(c. vi. 45); and, "Moses accuseth you" (c. v. 45); and here," As the
Scripture hath said, rivers shall flow from his belly," alluding to the
largeness and abundance of grace. As in another place He saith, "A well
of water springing up unto eternal life" (c. iv. 14), that is to say,
"he shall possess much grace"; and elsewhere He calleth it, "eternal
life," but here, "living water." He calleth that "living" which ever
worketh; for the grace of the Spirit, when it hath entered into the
mind and hath been established, springeth up more than any fountain,
faileth not, becometh not empty, stayeth not. To signify therefore at
once its unfailing supply and unlimited(2) operation, He hath called it
"a well" and "rivers," not one river but numberless; and in the former
case He hath represented its abundance by the expression, "springing."
And one may clearly perceive what is meant, if he will consider the
wisdom of Stephen, the tongue of Peter, the vehemence of Paul how
nothing bare, nothing withstood them, not the anger of multitudes, not
the risings up of tyrants, not the plots of devils, not daily deaths,
but as rivers borne along with a great rushing sound, so they went on
their way hurrying all things with them.
Ver. 39. "But this spake He of the Spirit, which
they that believe on Him should receive; for the Holy Ghost was not yet
given."
[2.] How then did the Prophets prophesy and work
those ten thousand wonders? For the Apostles cast not out devils by the
Spirit, but by power received from Him; as He saith Himself, "If I by
Beelzebub cast out devils, by whom do your children cast them out?"
(Matt. xii. 27.) And this He said, signifying that before the
Crucifixion(3) not all cast out devils by the Spirit, but that some did
so by the power received from Him. So when(4) He was about to send
them, He said, "Receive ye the Holy Ghost" (c. xx. 22); and again, "The
Holy Ghost came upon them" (Acts xix. 6), and then they wrought
miracles. But when(5) He was sending them, the Scripture said not, that
"He gave to them the Holy Ghost," but that He gave to them "power,"
saying, "Cleanse the lepers, cast out devils, raise the dead, freely ye
have received, freely give."(Matt. x. 1, 8.) But in the case of the
Prophets, all allow that the Gift was that of the Holy Spirit. But this
Grace was stinted and departed and failed from off the earth, from the
day in which it was said, "Your house is left unto you desolate" (Matt.
xxiii. 38); and even before that day its dearth had begun, for there
was no longer any prophet among them, nor did Grace visit their holy(6)
things. Since then the Holy Ghost had been withheld, but was for the
future to be shed forth abundantly, and since the beginning of this
imparting was after the Crucifixion, not only as to its abundance, but
also as to the increased greatness of the gifts, (for the Gift was more
marvelous, as when It saith, "Ye know not what Spirit ye are of" (Luke
ix. 55); and again, "For ye have not received the Spirit of bondage,
but the Spirit of adoption" (Rom. viii. 15); and the men of old
possessed the Spirit themselves, but imparted It not to others, while
the Apostles filled tens of thousands with It,) since then, I say, they
were to receive this Gift, but It was not yet given, for this cause he
addeth, "The Holy Ghost was not yet." Since then the Lord spoke of this
grace,(7) the Evangelist hath said, "For the Holy Ghost was not yet,"
that is, "was not yet given,"
"Because Jesus was not yet glorified."
Calling the Cross, "glory." For since we were
enemies, and had sinned, and fallen short of the gift of God, and were
haters of God, and since grace was a proof of our reconciliation, and
since a gift is not given to those who are hated, but to friends and
those who have been well-pleasing; it was therefore necessary that the
Sacrifice should first be offered for us, that the enmity (against God)
which was in our flesh should be done away, that we should become
friends of God, and so receive the Gift. For if this was done with
respect to the promise made to Abraham, much more with respect to
grace. And this Paul hath declared, saying, "If they which are of the
Law be heirs, faith is made void--because the Law worketh wrath." (Rom.
iv. 14, 15.) What he saith, is of this kind: God "promised that He
would give the earth to Abraham and to his seed: but his
descendants were unworthy of the promise, and of their own deeds could
not be well-pleasing unto God. On this account came in faith, an easy
action, that it might draw grace unto it, and that the promise might
not fail. And It saith,
"Therefore it is of faith, that it might be by
grace, to the end the promise might be sure." (Rom. iv. 16.) Wherefore
it is by grace, since by their own labors they prevailed not.
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But wherefore after saying, "according to the
Scriptures,''(1) did He not add the testimony? Because their mind was
corrupt; for,
Ver. 40-42.(2) "Some said, This is the Prophet.
Others said, He deceiveth the people;(3) others said, Christ cometh not
from Galilee, but from the village of Bethlehem."
Others said, "When Christ cometh, no man knoweth
whence He is" (ver. 27); and there was a difference of opinion, as
might be expected in a confused(4) multitude; for not attentively did
they listen to His words, nor for the sake of learning. Wherefore He
maketh them no answer; yet they said, "Doth Christ come out of
Galilee?" And He had praised, as being "an Israelite indeed,"
Nathanael, who had said in a more forcible and striking manner, "Can
there any good thing come out of Nazareth?" (c. i. 46.) But then these
men, and they who said to Nicodemus, "Search and look, for out of
Galilee ariseth no prophet" (ver. 52), said it not seeking to learn,
but merely to overturn the opinion concerning Christ. Nathanael said
this, being a lover of the truth, and knowing exactly all the ancient
histories; but they looked only to one thing, and that was to remove
the opinion that He was the Christ, on which account He revealed
nothing to them. For they who even contradicted themselves, and said at
one time, "No man knoweth whence He cometh," at another, "From
Bethlehem," would manifestly even if they had been informed have
opposed Him. For be it that they knew not the place of His birth, that
He was from Bethlehem, because of His dwelling(5) in Nazareth, (yet
this cannot be allowed, for He was not born there,) were they ignorant
of His race also, that He was "of the house and lineage of David"? How
then said they, "Doth not Christ come of the seed of David?" (Ver. 42.)
Because they wished to conceal even this fact by that question, saying
all that they said with malicious intent. Why did they not come to Him
and say, "Since we admire thee in other respects, and thou biddest us
believe thee according to the Scriptures, tell us how it is that the
Scriptures say that Christ must come from Bethlehem, when thou art come
from Galilee?" But they said nothing of the kind, but all in malice.
And to show that they spoke not enquiringly, nor as desiring to learn,
the Evangelist straightway hath added, that,
Ver. 44. "Some of them would have taken Him, but no
man laid his hand upon Him."
This, if nothing else, might have been sufficient to
cause compunction in them, but they felt it not, as the Prophet saith,
"They were cleft asunder, and were not pricked in heart." (Ps. xxxv.
15, LXX.)
[3.] Such a thing is malice! it will give way to
nothing, it looks to one thing only, and that is, to destroy the person
against whom it plotteth. But what saith the Scripture? "Whoso diggeth
a pit for his neighbor, shall fill into it himself." (Prov. xxvi. 27.)
Which was the case then. For they desired to kill Him, to stop, as they
thought, His preaching; the result was the opposite. For the preaching
flourishes by the grace of Christ, while all that was theirs is
quenched and perished; they have lost their country, their freedom,
their security, their worship, they have been deprived of all their
prosperity, and are become slaves and captives.
Knowing then this, let us never plot against others,
aware that by so doing we whet the sword against ourselves, and inflict
upon ourselves the deeper wound. Hath any one grieved thee, and
desireth thou to avenge thyself on him? Avenge not thyself; so shalt
thou be able to be avenged; but if thou avenge thyself, thou art not
avenged. Think not that this is a riddle, but a true saying. "How, and
in what way?" Because if thou avenge not thyself on him, thou makest
God his enemy; but if thou avenge thyself, no longer so. "Vengeance is
Mine, I will repay, saith the Lord." (Rom. xii. 19.) For if we have
servants, and they having quarreled(6) with each other, do not give
place to us for judgment and for punishment, but take it upon
themselves; though they come to us ten thousand times, we not only
shall not avenge them, but shall even be wroth with them, saying, "Thou
runaway, thou flogging-post, thou oughtest to have submitted all to us,
but since thou hast prevented us and avenged thyself, trouble us no
farther"; much more shall God, who hath bidden us commit all unto Him,
say this. For how can it be otherwise than absurd, when we demand from
our servants so much minding of wisdom and obedience, but will not
yield to our Master in those matters in which we desire our domestics
to yield to us? This I say because of your readiness to inflict
punishment one upon another. The truly wise man ought not to do this
even, but to pardon and forgive offenses, though there were not that
great reward proposed, the receiving in return forgiveness. For, tell
me, if thou condemnest one who hath sinned, wherefore dost thou sin
thyself, and fall into the same fault? Hath he insulted? Insult not
thou again, or thou hast insulted thyself. Hath he struck? Strike not
thou again, for then there is no difference between you. Hath he vexed
thee? Vex him not again, for the profit is
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nothing, and thou wilt in thy turn be placed on an equality with those
who have wronged thee. Thus, if thou bear with meekness and gentleness,
thou shall be able to reprove thine enemy, to shame him, to weary(1)
him of being wroth. No man cures evil with evil, but evil with good.
These rules of wisdom give some of the heathen; now if there be such
wisdom among the foolish heathen, let us be ashamed to show ourselves
inferior to them. Many of them have been in jured, and have borne it;
many have been maliciously accused, and not defended themselves; have
been plotted against, anti have repaid by benefits. And there is no
small fear lest some of them be found in their lives to be greater than
we, and so render our punishment severer. For when we who have partaken
of the Spirit, we who look for the Kingdom, who follow wisdom for the
sake of heavenly things,(2) who fear (not) hell, and are bidden to
become angels, who enjoy the Mysteries; when we reach not to the virtue
unto which they have attained, what pardon(3) shall we have? If we must
go beyond the Jews, (for, "Except your righteousness shall exceed the
righteousness of the Scribes and Pharisees, ye shall in no case enter
into the Kingdom of Heaven"--Matt. v. 20,) much more the heathen; if
the Pharisees, much more the unbelievers. Since if when we go not
beyond the righteousness of the Jews, the Kingdom is shut against us,
how shall we be able to attain unto it when we prove ourselves worse
than the heathen? Let us then cast out all bitterness, and wrath, and
anger. To speak "the same things, to me indeed is not grievous, but for
you it is safe," (Phil. iii. 1.) For physicians also often use the same
remedy, and we will not cease from sounding the same things in your
ears, reminding, teaching, exhorting, for great is the tumult of
worldly things, and it causes in us forgetfulness, and we have need of
continual teaching. Let us then, in order that we meet not together in
this place uselessly and in vain, exhibit the proof(4) which is by
works, that so we may obtain the good things to come, through the grace
and lovingkindness of our Lord Jesus Christ, by whom and with whom, to
the Father and the Holy Ghost be glory. now and ever and world without
end. Amen.
HOMILY LII.
John vii. 45, 46.
"Then came the officers to the Chief Priests and
Pharisees; and they said unto them, Why have ye not brought him? The
officers answered, Never man spake like this Man."
[1.] There is nothing clearer, nothing simpler than
the truth, if we deal not perversely; just as (on the other hand) if we
deal perversely, nothing is more difficult. For behold, the Scribes and
Pharisees, who seemed forsooth to be wiser than other men, being ever
with Christ for the sake of plotting against Him, and beholding His
miracles, and reading the Scriptures, were nothing profited, but were
even harmed while the officers, who could not claim one of these
privileges, were subdued by one single sermon, and they who had gone
forth to bind Him, came back bound themselves by wonder. We must not
only marvel at their understanding, that they needed not signs, but
were taken by the teaching alone; (for they said not, "Never man
wrought miracles thus," but, "Never man spake thus";) we must not, I
say, merely marvel at their understanding, but also at their boldness,
that they spake thus to those that had sent them, to the Pharisees, to
His enemies, to men who were doing all with a view to gratify their
enmity. "The officers," saith the Evangelist, "came, and the Pharisees
said unto them, Why have ye not brought him?" To "come" was a far
greater deed than to have remained, for in the latter case they would
have been rid of the annoyance of these men, but now they become
heralds of the wisdom of Christ, and manifested their boldness in
greater degree. And they say not, "We could not become of the
multitude, for they gave heed unto Him as unto a prophet"; but what?
"Never man spake as this Man." Yet they might have alleged that, but
they show their right feeling. For theirs was the saying not only of
men admiring Him, but blaming their masters, because they had sent them
to bind Him whom it behooved rather to hear. Yet they had not heard a
sermon either, but a short one; for when the long mind is impartial,
there is no need of long arguments. Such a thing is truth. What then
say the Pharisees? When they ought to have been pricked at the heart,
they, on the contrary, retort a charge on the officers, saying,
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Ver. 47. "Are ye also deceived?"
They still speak them fair, and do not express
themselves harshly, dreading lest the others should entirely separate
themselves, yet nevertheless they give signs of anger, and speak
sparingly. For when they ought to have asked what He spake, and to have
marveled at the words, they do not so, (knowing that they might have
been captivated,) but reason with them from a very foolish argument;
Ver. 48. "Wherefore," saith one, "hath none(1) of
the rulers(2) believed on Him?"
Dost thou then make this a charge against Christ,
tell me, and not against the unbelievers?
Ver. 49. "But the(3) people," saith one, "which
knoweth not the Law, are accursed."
Then is the charge against you the heavier, because
the people believed, and ye believed not. They acted like men that knew
the Law; how then are they accursed? It is ye that are accursed, who
keep not the Law, not they, who obey the Law. Neither was it right, on
the evidence of unbelievers, to slander one in whom they believed not,
for this is an unjust mode of acting. For ye also believed not God, as
Paul saith; "What if some did not believe? shall their unbelief make
the faith of God of none effect? God forbid." (Rom. iii. 3, 4.) For the
Prophets ever rebuked them, saying, "Hear, ye rulers of Sodom"; and,
"Thy rulers are disobedient" (Isa. i. 10, 23); and again, "Is it not
for you to know judgment?" (Mic. iii. 1.) And everywhere they attack
them vehemently. What then? Shall one blame God for this? Away with the
thought. This blame is theirs. And what other proof can a man bring of
your not knowing the Law than your not obeying it? For when they had
said, "Hath any of the rulers believed on him?" and, "These who know
not the Law," Nicodemus in fair consequence upbraids them, saying,
Ver. 51. "Doth our(4) law judge any man before it
hear him?"
He showeth that they neither know the Law, nor do
the Law; for if that Law commandeth to kill no man without first
hearing him, and they before hearing were eager for this deed, they
were transgressors of the Law. And because they said, "None of the
rulers hath believed on him" (ver. 50), therefore the Evangelist
informs us that Nicodemus was "one of them," to show that even rulers
believed on Him; for although they showed not yet fitting boldness,
still they were becoming attached(5) to Christ. Observe how cautiously
he rebukes them; he said not, "Ye desire to kill him, and condemn the
man for a deceiver without proof"; but spake in a milder way, hindering
their excessive violence, and their inconsiderate and murderous
disposition. Wherefore he turns his discourse to the Law, saying,
"Except it hear him carefully, and know what he doeth." So that not a
bare "hearing," but "careful hearing" is required. For the meaning of,
"know what he doeth," is, "what he intendeth," "on what account," "for
what purpose," "whether for the subversion of the order of things and
as an enemy." Being therefore perplexed, because they had said, "None
of the rulers hath believed on him," they addressed him, neither
vehemently, nor yet with forbearance. For tell me, after he had said,
"The Law judgeth no man," how doth it follow that they should say,
Ver. 52. "Art thou also of Galilee?"
[2.] When they ought to have shown that they had not
sent to summon Him without judgment, or that it was not fitting to
allow Him speech, they take the reply rather in a rough and angry
manner.
"Search, and look: for out of Galilee hath arisen no
prophet."
Why, what had the man said? that Christ was a
prophet? No; he said, that He ought not to be slain unjudged; but they
replied insolently, and as to one who knew nothing of the Scriptures;
as though one had said, "Go, learn," for this is the meaning of,
"Search, and look." What then did Christ? Since they were continually
dwelling upon Galilee and "The Prophet," to free all men from this
erroneous suspicion, and to show that He was not one of the prophets,
but the Master of the world, He said,
Chap. viii. ver. 12.(6) "I am the light of the
world."
Not "of Galilee," not of Palestine, nor of Judaea.
What then say the Jews?
ver. 13. "Thou bearest record of thyself, thy record
is not true."
Alas! for their folly, He continually referred them
to the Scriptures, and now they say, "Thou bearest record of thyself."
What was the record He bare? "I am the light of the world." A great
thing to say, great of a truth, but it did not greatly amaze them,
because He did not now make Himself equal to the Father, nor assert
that He was His Son, nor that He was God, but for a while calleth
Himself "a light." They indeed desired to disprove this also, and yet
this was a much greater thing than to say,
"He that followeth Me, shall not walk in darkness."
Using the words "light" and "darkness" in a
spiritual sense, and meaning thereby "abideth not in error." In this
place He draweth on
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Nicodemus, and bringeth him in as having spoken very boldly, and
praiseth the servants who had also done so. For to "cry aloud,"(1) is
the act of one desirous to cause that they also should hear. At the
same time He hinteth at these(2) who were secretly contriving
treacheries, being both in darkness and error, but that they should not
prevail over the light. And He remindeth Nicodemus of the words which
He had uttered before, "Every one that doeth evil hateth the light,
neither cometh to the light, lest his deeds should be reproved." (c.
iii. 20.) For since they had asserted that none of the rulers had
believed on Him, therefore He saith, that "he that doeth evil cometh
not to the light," to show that their not having come proceedeth not
from the weakness of the light, but from their own perverse will.
"They answered and said unto Him, Dost
thou bear witness to thyself?" What then saith He?
Ver. 14. "Though I bear record of Myself, My record
is true; for I know whence I come, and whither I go; but ye cannot tell
whence I come."
What He had before said,(3) these men bring forward
as if it had been specially(4) asserted. What then doth Christ? To
refute this, and to show that He used those expressions as suitable to
them and to their suspicions, who supposed Him to be a mere man, He
saith, "Though I bear record of Myself, My record is true, for I know
whence I come." What is this? "I am of God, am God, the Son of God, and
God Himself is a faithful witness unto Himself, but ye know Him not; ye
willingly err,(5) knowing ye pretend not to know, but say all that ye
say according to mere human imagination, choosing tounderstand nothing
beyond what is seen."
Ver. 15. "Ye judge after the flesh."
As to live after the flesh is to live badly, so to
judge after the flesh is to judge unjustly. "But I judge no man."
Ver. 16. "And yet if I judge, My judgment is
true."(6)
What He saith, is of this kind; "Ye judge unjustly."
"And if," saith some one, "we judge unjustly, why dost Thou not rebuke
us? why dost Thou not punish us? why dost Thou not condemn us?"
"Because," He saith, "I came not for this." This is the meaning of, "I
judge no man; yet if I judge, My judgment is true." "For had I been
willing to judge, ye would have been among the condemned. And this I
say, not judging you. Yet neither do I tell you that I say it, not
judging you, as though I were not confident that had I judged you, I
should have convicted you; since if I had judged you, I must justly
have condemned you. But now the time of judgment is not yet." He
alluded also to the judgment to come, saying,
"I am not alone, but I and the Father that sent Me."
Here He hinted, that not He alone condemneth them,
but the Father also. Then He concealed this, by leading them to His own
testimony.
Ver. 17. "It is written in your Law, that the
testimony of two men is true."
[3.] What would the heretics say here? (They would
say,) "How is he better than man, if we take what he hath said simply?
For this rule is laid down in the case of men, because no man by
himself is trustworthy. But in the case of God, how can one endure such
a mode of speaking? How then is the word 'two' used? Is it because they
are two, or because being men they are therefore two? If it is because
they are two, why did he not betake himself to John, and say, I bear
witness of myself, and John beareth witness of me? Wherefore not to the
angels? Wherefore not to the prophets? For he might have found ten
thousand other testimonies." But he desireth to show not this only that
there are Two, but also that they are of the same Substance.
Ver. 19. "Then said they unto Him, Who is thy
father? Jesus answered, Ye neither know Me, nor My Father."
Because while they knew they spake as though they
knew not, and as if trying Him, He doth not even deem them worthy of an
answer. Wherefore henceforth He speaketh all more clearly and more
boldly; drawing His testimony from signs, and from His teaching of them
that followed Him, and(7) by the Cross being near. For, "I know," He
saith, "whence I come." This would not greatly affect them, but the
adding, "and whither I go," would rather terrify them, since He was not
to remain in death. But why said He not, "I know that I am God,"
instead of, "I know whence I come"? He ever mingleth lowly words with
sublime, and even these He veileth. For after saying, "I bear witness
of Myself," and proving this, He descendeth to a humbler strain. As
though He had said, "I know from whom I am sent, and to whom I depart."
For so they could have had nothing to say against it, when they heard
that He was sent from Him, and would depart to Him. "I could not have
spoken," He saith, "any falsehood, I who am come from thence, and
depart thither, to the true God. But ye know not God, and therefore
judge according
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to the flesh. For if having heard so many sure signs and proofs ye
still say, 'thy witness is not true,' if ye deem Moses worthy of
credit, both as to what he speaketh concerning others and what he
speaketh concerning himself, but Christ not so, this is to judge
according to the flesh." "But I judge no man." He saith indeed also
that "the Father judgeth no man."(c. v. 22.) How then doth He here
declare, that, "If I judge, My judgment is just, for I am not alone"?
He again speaketh in reply to their thoughts. "The judgment which is
Mine is the judgment of the Father. The Father, judging, would not
judge otherwise than as I do, and I should not judge otherwise than as
the Father." Wherefore did He mention the Father? Because they would
not have thought that the Son was to be believed unless He received the
witness of the Father. Besides, the saying doth not even hold
good. For in the case of men when two bear witness in a matter
pertaining to another, then their witness is true, (this is for two to
witness,) but if one should witness for himself, then they are no
longer two. Seest thou that He said this for nothing else but to show
that He was of the same Substance, that He needed no other witness, and
was in nothing inferior to the Father? Observe at least His
independence(1);
Ver. 18. "I am One that bear witness of Myself; and
the Father that sent Me beareth witness of Me."
Had He been of inferior substance, He would not have
put this. But now that thou mayest not deem that the Father is
included, to make up the number (of two), observe that His power hath
nothing different (from the Father's). A man bears witness when he is
trustworthy of himself, not when he himself needs testimony, and that
too in a matter pertaining to another; but in a matter of his own,
where he needs the witness of another, he is not trustworthy. But in
this case it is all contrary. For He though bearing witness in a matter
of His own, and saying that witness is borne to Him by another,
asserteth that He is trustworthy, in every way manifesting His
independence. For why, when He had said, "I am not alone, but I and the
Father that sent Me," and, "The testimony of two men is true," did He
not hold His peace, instead of adding, "I am One that bear witness of
Myself"? It was evidently to show His independence. And He placeth
Himself first; "I am One that bear witness of Myself." Here He showeth
His equality of honor, and that they were profited nothing by saying
that they knew God the Father, while they knew not Him. And He saith
that the cause of this (ignorance) was that they were not willing to
know Him. Therefore He telleth them that it was not possible to know
the Father without knowing Him, that even so He might draw them to the
knowledge of Him. For since leaving Him they even sought to get the
knowledge of the Father, He saith, "Ye cannot know the Father without
Me." (Ver. 19.) So that they who blaspheme the Son, blaspheme not the
Son only, but Him that begat Him also.
[4.] This let us avoid, and glorify the Son. Had He
not been of the same Nature, He would not have spoken thus. For had He
merely taught, but been of different Substance, a man might not have
known Him, and yet have known the Father; and again, it would not have
been that one who knew Him, would have altogether known the Father; for
neither doth one who knoweth a man know an Angel. "Yes," replieth some
one, "he that knoweth the creation, knoweth God." By no means. Many, or
rather I should say, all men know the creation, (for they see it,) but
they know not God. Let us then glorify the Son of God, not with this
glory (of words) only, but that also which is by works. For the first
without the last is nothing. "Behold," saith St. Paul, "thou art called
a Jew, and restest in the Law, and makest thy boast of God--thou
therefore that teachest another, teachest(2) thou not thyself? Thou
that makest thy boast of the Law, through breaking of the Law
dishonorest thou God?" (Rom. ii. 17, 21, 23.) Beware lest we also who
make boast of the rightness of our faith dishonor God by not
manifesting a life agreeable to the faith, causing Him to be
blasphemed. For He would have the Christian to be the teacher of the
world, its leaven, its salt, its light. And what is that light? It is a
life which shineth, and hath in it no dark thing. Light is not useful
to itself, nor leaven, nor salt, but showeth its usefulness towards
others, and so we are required to do good, not to ourselves only, but
to others. For salt, if it salt not, is not salt. Moreover another
thing is evident, that if we be righteous, others shall certainly be so
also; but as long as we are not righteous, we shall not be able to
assist others. Let there be nothing foolish or silly among us; such are
worldly matters, such are the cares of this life. Wherefore the virgins
were called foolish, because they were busy about foolish, worldly
matters, gathering things together here, but laying not up treasure
where they ought. Fear there is lest this be our case, fear lest we too
depart clothed with filthy garments, to that place where all have them
bright and shining. For nothing is more filthy, nothing more impure,
than sin. Wherefore the Prophet declaring its nature cried out, "My
wounds stink, and are corrupt." (Ps. xxxviii. 5.) And if thou wilt
fully learn how ill-savored sin is, consider it after
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it hath been done; when thou art delivered from the desire, when the
fire no longer troubleth thee, then shalt thou see what sin is.
Consider anger, when thou art calm; consider avarice, when thou dost
not feel it. There is nothing more shameful, nothing more accursed,
than rapine and avarice. This we continually say, desiring not to vex
you, but to gain some great and wonderful advantage. For he who hath
not acted rightly after hearing once, may perhaps do so after hearing a
second time; and he who hath passed by the second time, may do right
after the third. God grant that we, being delivered from all evil
things, may have the sweet savor of Christ; for to Him, with the Father
and the Holy Ghost is glory, now and ever and world without end. Amen.
HOMILY LIII.
JOHN viii. 20.
"These words spake Jesus in the treasury, as He
taught in the Temple; and no man laid hands on Him, for His hour was
not yet come."
[1.] Oh the folly of the Jews! seeking Him as they
did before the Passover, and then having found Him in the midst of
them, and having often attempted to take Him by their own or by others'
hands without being able; they were not even so awed by His power, but
set themselves to their wickedness, and desisted not. For it saith,
that they continually made the attempt; "These words spake He in the
treasury, teaching in the Temple; and no man laid hands on Him." He
spake in the Temple, and in the character of teacher, which was more
adapted to rouse them, and He spake those things because of which they
were stung, and charged Him with making Himself equal to the Father.
For "the witness of two men is true," proveth this. Yet still "He spake
these words," It saith, "in the Temple," in the character of teacher,
"and no man laid hands on Him, for His hour was not yet come"; that is,
it was not yet the fitting time at which He would be crucified. So that
even then(1) the deed done was not of their power, but of His
dispensation, for they had long desired, but had not been able, nor
would they even then have been able, except He had consented.
Ver. 21. "Then said Jesus unto them, I go My way,
and ye shall seek Me."
Why saith He this continually? To shame and terrify
their souls; for observe what fear this saying caused in them. Although
they desired to kill Him that they might be rid of Him, they yet ask,
"whither He goeth," such great things did they imagine from the matter.
He desired also to show them another thing, that the deed would not be
effected through their force; but He showed it to them in a figure
beforehand, and already foretold the Resurrection by these words.
Ver. 22. "Then said the Jews, Will he kill himself?"
What then doth Christ? To remove their suspicion,
and to show that such an act is sin, He saith,
Ver. 23. "Ye are from beneath."
What He saith, is of this kind: "It is no wonder
that ye imagine such things, ye who are carnal men, and have no
spiritual thoughts, but I shall not do anything of the kind, for,
"I am from above; ye are of the world."
Here again He speaketh of their worldly and
carnal imaginations, whence it is clear that the, "I am not of this
world," doth not mean that He had not taken upon Him flesh, but that He
was far removed from their wickedness. For He even saith, that His
disciples were "not of the world" (c. xv. 19), yet they had flesh. As
then Paul, when he saith, "Ye are not in the flesh" (Rom. viii. 9),
doth not mean that they are incorporeal, so Christ when He saith, that
His disciples are "not of the world," cloth nothing else than testify
to their heavenly wisdom.
Ver. 24. "I said therefore unto you that...if ye
believe not that I am He, ye shall die in your sins."
For if He came to take away the sin of the world,
and if it is impossible for men to put that off in any other way except
by the washing, it needs must be that he that believeth not must depart
hence, having(2) the old man; since he that will not by faith slay and
bury that old man, shall die in him, and shall go away to that place to
suffer the punishment of His former sins. Wherefore He said, "He that
believeth not is judged already" (c. iii. 18); not merely through his
not believing, but because he de-
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parteth hence having his former sins upon him.
Ver. 25. "Then said they unto Him, Who art thou?"
Oh folly! After so long a time, such signs and
teaching, they ask, "Who art thou?" What then saith Christ?
"The same that I told you from the beginning."
What He saith, is of this kind; "Ye are not worthy
to hear My words at all, much less to learn who I am, for ye say all
that ye do, tempting Me, and giving heed to none of My sayings. And all
this I could now prove against you." For this is the sense of,
Ver. 26. "I have many things to say and to judge of
you."
"I could not only prove you guilty, but also punish
you; but He that sent Me, that is, the Father, willeth not this.
For I am come not to judge the world, but to save the world, since God
sent not His Son to judge the world, He saith, but to save the world.
(c. iii. 17.) If now He hath sent Me for this, and He is true, with
good cause I judge no one now. But these things I speak that are for
your salvation, not what are for your condemnation." He speaketh thus,
lest they should deem that it was through weakness that on hearing so
much from them He went not to extremities, or that He knew not their
secret thoughts and scoffings.
Ver. 27. "They understood not that He spake to them
of the Father."
Oh folly! He ceased not to speak concerning Him, and
they knew Him not. Then when after working many signs, and teaching
them, He drew them not to Himself, He next speaketh to them of the
Cross, saying,
Ver. 28, 29. "When ye have lifted up the Son of Man,
then ye shall know that I Am, and that I speak not(1) of Myself, and
that He that sent Me is with Me. And the Father hath not left Me alone."
[2.] He showeth that He rightly said, "the same that
I said unto you from the beginning." So little heed they gave to His
words. "When ye have lifted up the Son of Man." "Do ye not expect that
ye then shall certainly rid yourselves of Me, and slay Me? But I tell
you that then ye shall most know that I Am, by reason of the miracles,
the resurrection, and the destruction (of Jerusalem)." For all these
things were sufficient to manifest His power. He said not, "Then ye
shall know who I am"; for, "when ye shall see," He saith, "that I
stiffer nothing from death, then ye shall know that I Am, that is, the
Christ, the Son of God, who govern(2) all things, and am not opposed to
Him."(3) For which cause He addeth, "and of Myself I speak nothing."
For ye shall know both My power and My unanimity with the Father.
Because the, "of Myself I speak nothing," showeth that His Substance
differeth not(from that of the Father), and that He uttereth nothing
save that which is in the mind of the Father. "For when ye have been
driven away from your place of worship, and it is not allowed you even
to serve Him as hitherto, then ye shall know that He doth this to
avenge Me, and because He is wroth with those who would not hear Me."
As though He had said, "Had I been an enemy and a stranger to God, He
would not have stirred up such wrath against you." This also Esaias
declareth, "He shall give the wicked in return for His burial" (Isa.
liii. 9, LXX.); and David, "Then shall He speak unto them in His wrath"
(Ps. ii. 5); and Christ Himself, "Behold, your house is left unto you
desolate." (Matt. xxiii. 38.) And His parables declare the same thing
when He saith, "What shall the Lord of that vineyard do to those
husbandmen? He shall miserably destroy those wicked men." (Matt. xxi.
40, 41.) Seest thou that everywhere He speaketh thus, because He is not
yet believed? But if He will destroy them, as He will, (for, "Bring
hither," It saith, "those which would not that I should reign over
them, and slay them,") wherefore saith He that the deed is not His, but
His Father's? He addresseth Himself to their weakness, and at the same
time honoreth Him that begat Him. Wherefore He said not, "I leave your
house desolate," but, it "is left"; He hath put it impersonally. But by
saying, "How often would I have gathered your children together--and ye
would not," and then adding, "is left," He showeth that He wrought the
desolation. "For since," He telleth them, "when ye were benefited and
healed of your infirmities, ye would not know Me, ye shall know by
being punished who I am."
"And the Father is with Me." That they may not deem
the "who sent Me" to be a mark of inferiority, He saith, "is with Me";
the first belongeth to the Dispensation, the second to the Godhead.
"And He hath not left Me alone," for I do always
those things that please Him.
Again He hath brought down His discourse to a
humbler strain, continually setting Himself against that which they
asserted, that He was not of God, and that He kept not the Sabbath. To
this He replieth, "I do always those things that are pleasing unto
Him"; showing that it was pleasing unto Him even that the Sabbath
should be broken. So, for instance, just before
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the Crucifixion He said, "Think ye that I cannot call upon My Father?"
(Matt. xxvi. 53.) And yet by merely saying, "Whom seek ye?" (c. xviii.
4, 6) He cast them down backwards. Why then saith He not, "Think ye
that I cannot destroy you," when He had proved this by deed? He
condescendeth to their infirmity. For He took great pains to show that
He did nothing contrary to the Father. Thus He speaketh rather after
the manner of a man; and as "He hath not left Me alone," was spoken, so
also was the, "I do always those things that are pleasing unto Him."
Ver. 30. "As He spake these words, many believed on
Him."
When He brought down His speech to a lowly strain,
many believed on Him. Dost thou still ask wherefore He speaketh humbly?
Yet the Evangelist clearly alluded to this when he said, "As He spake
these things, many believed on Him." By this all but proclaiming aloud
to us, "Oh hearer, be not confounded if thou hear any lowly expression,
for they who after such high teaching were not yet persuaded that He
was of the Father, were with good reason made to hear humbler words,
that they might believe." And this is an excuse for those things which
shall be spoken in a humble way. They believed then, yet not as they
ought, but carelessly and as it were by chance, being pleased and
refreshed by the humility of the words. For that they had not perfect
faith the Evangelist shows by their speeches after this, in which they
insult Him again. And that these are the very same persons he has
declared by saying,
Ver. 31. "Then said Jesus to those Jews which
believed on Him, If ye continue in My word."
Showing that they had not yet received His doctrine,
but only gave heed unto His words. Wherefore He speaketh more sharply.
Before He merely said, "Ye shall seek Me " (c. vii. 34), but now He
addeth what is more, "Ye shall die in your sins." (c. viii. 21.) And He
showeth how; "because ye cannot when ye are come to that place
afterwards entreat Me."
"These things which I speak unto the
world."(1) By these words He showed that He was now going forth to the
Gentiles. But because they still knew not that He spake to them of the
Father, He again speaketh of Him, and the Evangelist hath put the
reason of the humility of the expressions.
[3.] If now we will thus search the Scriptures,
exactly and not carelessly, we shall be able to attain unto our
salvation; if we continually dwell upon them, we shall learn right
doctrine and a perfect life. For although a man be very hard, and
stubborn, and proud, and profit nothing at other times, yet at least he
shall gain fruit from this time, and receive benefit, if not so
great as to admit of his being sensible of it, still he shall receive
it. For if a man who passes by an ointment-maker's shop, or sitteth in
one, is impregnated with the perfume even against his will, much more
is this the case with one who cometh to church. For as idleness is born
of idleness, so too from working is generated a ready mind. Although
thou art full of ten thousand sins, although thou art impure, shun not
the tarrying here. "Wherefore," it may be said, "when hearing I do
not?" It is no small profit to deem one's self wretched; this fear is
not useless, this dread is not unseasonable. If only thou groanest
that, "hearing I do not," thou wilt certainly come also to the doing at
some time or other. For it cannot be that he who speaks with God, and
hears God speak, should not profit. We compose ourselves at once and
wash our hands when we desire to take the Bible into them. Seest thou
even before the reading what reverence is here? And if we go on with
exactness, we shall reap great advantage. For we should not, unless it
served to place the soul in reverence, have washed our hands; and a
woman if she be unveiled straightway puts on her veil, giving proof of
internal reverence, and a man if he be covered bares his head. Seest
thou how the outward behavior proclaims the inward reverence?
Then moreover he that sits to hear groans often, and condemns his
present life.
Let us then, beloved, give heed to the Scriptures,
and if no other part be so, let the Gospels at least be the subjects of
our earnest care, let us keep them in our hands. For straightway when
thou hast opened the Book thou shalt see the name of Christ there, and
shalt hear one say, "The birth of Jesus Christ was on this wise. When
His mother Mary was espoused to Joseph, she was found with Child of the
Holy Ghost." (Matt. i. 18.) He that heareth this will immediately
desire virginity, will marvel at the Birth, will be freed from earthly
things. It is not a little thing when thou seest the Virgin deemed
worthy of the Spirit, and an Angel talking with her. And this upon the
very surface; but if thou perseverest to go on unto the end, thou shall
loathe all that pertains to this life, shalt mock at all worldly
things. If thou art rich, thou shalt think nothing of wealth, when thou
hearest that she who was (the wife) of a carpenter, and of humble
family, became the mother of thy Lord. If thou art poor thou shall not
be ashamed of thy poverty, when thou hearest that the Creator of the
world was not ashamed of the meanest dwelling. Considering this, thou
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wilt not rob, thou wilt not covet, thou wilt not take the goods of
others, but wilt rather be a lover of poverty, and despise wealth. And
if this be the case, thou shalt banish all evil. Again, when thou seest
Him lying in a manger, thou wilt not be anxious to put golden garments
about thy child, or to cause thy wife's couch to be inlaid with silver.
And if thou carest not for these things, thou wilt not do either the
deeds of covetousness and rapine, which are caused by them. Many other
things you may gain which I cannot separately enumerate, but they will
know who have made the trial. Wherefore I exhort you both to obtain
Bibles, and to retain together with the Bibles the sentiments they set
forth, and to write them in your minds. The Jews because they gave no
heed were commanded to suspend their books from their hands;(1) but we
place them not even in our hands but in our house, when we ought to
stamp them on our heart. Thus cleansing our present life, we shall
obtain the good things that are to come to which may we all attain,
through the grace and lovingkindness of our Lord Jesus Christ, by whom
and with whom, to the Father and the Holy Ghost be glory, now and ever,
and world without end. Amen.
HOMILY LIV.
JOHN viii. 31, 32.
"Then said Jesus to those Jews which believed on
Him, If ye continue in My word, then are ye My disciples indeed. And ye
shall know the truth, and the truth shall make you free."
[1.] BELOVED, our condition needs much endurance;
and endurance is produced when doctrines are deeply rooted. For as no
wind is able by its assaults to tear up the oak, which sends down its.
root into the lower recesses of the earth, and is firmly clenched
there; so too the soul which is nailed by the fear of God none will be
able to overturn. Since to be nailed is more than to be rooted. Thus
the Prophet prayeth, saying, "Nail my flesh by Thy fear" (Ps. cxix.
120, LXX.); "do Thou so fix and join me, as by a nail riveted into me."
For as men of this kind are hard to be captured, so the opposite sort
are a ready prey, and are easily thrown down. As was the case of the
Jews at that time; for after having heard and believed, they again
turned out of the way. Christ therefore desiring to deepen their faith
that it might not be merely superficial, diggeth into their souls by
more striking words. For it was the part of believers to endure even
reproofs, but they immediately were wroth. But how doth He this? He
first telleth them, "If ye continue in My word, ye are My disciples
indeed: and the truth shall make you free." All but saying, "I am about
to make a deep incision, but be not ye moved"; or rather by these
expressions He allayed the pride of their imagination. "Shall make you
free": from what, tell me? From your sins. What then say those boasters?
Ver. 33. "We be Abraham's seed, and were never in
bondage to any man." Immediately their imagination dropped, and this
happened from their having been fluttered(2) about worldly things. "If
ye continue in My word," was the expression of One declaring what was
in their heart, and knowing that they had indeed believed, but had not
continued. And He promiseth a great thing, that they should become His
disciples. For since some had gone away from Him before this, alluding
to them He saith, "If ye continue," because they also had
heard and believed, and departed because they could not continue.
"For many of His disciples went back, and walked no more openly with
Him."(3) (c. vi. 66.)
"Ye shall know the truth," that is, "shall know Me,
for I am the truth. All the Jewish matters were types, but ye
shall know the truth from Me, and it shall free you from your sins." As
to those others He said, "Ye shall die in your sins," so to these He
saith, "shall make you free." He said not, "I will deliver you from
bondage," this He allowed them to conjecture. What then said they?
"We be Abraham's seed, and were never in bondage to
any man." And yet if they must needs have been vexed, it might have
been expected that they would have been so at the former part of His
speech, at His having said, "Ye shall know the truth"; and that they
would have replied, "What! do we not now know the truth? Is then the
Law and our knowledge a lie?" But they cared for none of these things,
they are grieved at worldly things, and these were their notions of
bondage. And certainly even now, there are many who feel shame at
indifferent matters, and at this kind of bondage, but who feel none for
the bondage of sin, and
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who would rather be called servants to this latter kind of bondage ten
thousand times, than once to the former. Such were these men, and they
did not even know of any other bondage, and they say, "Bondsmen callest
thou those who are of the race of Abraham, the nobly born, who
therefore ought not to be called bondsmen? For, saith one, we were
never in bondage to any man." Such are the boastings of the Jews. "We
are the seed of Abraham," "we are Israelites." They never mention their
own righteous deeds. Wherefore John cried out to them, saying, "Think
not to say that we have Abraham to our father." (Matt. iii. 9.) And why
did not Christ confute them, for they had often been in bondage to the
Egyptians, Babylonians, and many others? Because His words were not to
gain honor for Himself, but for their salvation, for their benefit, and
toward this object He was pressing. For He might have spoken of the
four hundred years, He might have spoken of the seventy, He might have
spoken of the years of bondage during the time of the Judges, at one
time twenty, at another two, at another seven; He might have said that
they had never ceased being in bondage. But He desired not to show that
they were slaves of men, but that they were slaves of sin, which is the
most grievous slavery, from which God alone can deliver; for to forgive
sins belongeth to none other. And this too they allowed. Since then
they confessed that this was the work of God, He bringeth them to this
point, and saith,
Ver. 34. "Whosoever committeth sin is. the servant
of sin."
Showing that this is the freedom of which He
speaketh, the freedom from this service.
Ver. 35. "The servant abideth not in the house, but
the Son abideth forever."
Gently too from this He casts down the things of the
Law,(1) alluding to former times. For that they may not run back to
them and say, "We have the sacrifices which Moses commanded, they are
able to deliver us," He addeth these words, since otherwise what
connection would the saying have? For "all have sinned, and come short
of the glory of God, being justified freely by His grace" (Rom. iii.
23, 24), even the priests themselves. Wherefore Paul also saith of the
priest, that "he ought as for the people so also for himself to offer
for sins, for that he also is compassed about with infirmity." (Heb. v.
3, 2.) And this is signified by His saying, "The servant abideth not in
the house." Here also He showeth His equal honor with the Father, and
the difference between slave and free. For the parable has this
meaning, that is, "the servant hath no power," this is the meaning of
"abideth not."
[2.] But why when speaking of sins doth He mention a
"house"? It is to show that as a master hath power over his house, so
He over all. And the, "abideth not," is this," hath not power to grant
favors, as not being master of the house"; but the Son is master of the
house. For this is the, "abideth forever," by a metaphor drawn from
human things. That they may not say, "who art thou? "All is Mine, (He
saith,) for I am the Son, and dwell in My Father's house," calling by
the name of "house" His power. As in another place He calleth the
Kingdom His Father's house, "In My Father's house are many mansions."
(c. xiv. 2.) For since the discourse was of freedom and bondage, He
with reason used this metaphor, telling them that they had no power to
set free.(2)
Ver. 36. "If the Son therefore shall make you free."
Seest thou the consubstantiality of the Son with the
Father, and how He declareth that He hath the same power as the Father?
"If the Son make you free, no man afterwards gain-sayeth, but ye have
firm freedom." For "it is God that justifieth, who is He that
condemneth?" (Rom. viii. 33, 34.) Here He showeth that He Himself is
pure from sin, and alludeth to that freedom which reached only to a
name; this even men give, but that God alone. And so he persuaded them
not to be ashamed at this slavery, but at that of sin. And
desiring to show that they were not slaves, except by
repudiating that liberty, He the more showeth them to be slaves by
saying,(3) "Ye shall be free indeed."
This is the expression of one declaring that this
freedom was not real. Then, that they might not say, "We have no sin,"
(for it was probable that they would say so,) observe how He bringeth
them beneath this imputation. For omitting to convict all their life,
He bringeth forward that which they had in hand, which they yet desired
to do, and saith,
Ver. 37. "I know that ye are Abraham's seed but ye
seek to kill Me."
Gently and by little doth He expel them from that
relationship, teaching them not to be high-minded because of it. For as
freedom and bondage depend on men's actions, so also doth relationship.
He said not directly, "Ye are not the seed of Abraham, ye the murderers
of the righteous"; but for a while He even goeth along with them, and
saith, "I know that ye are Abraham's seed." Yet this is not the matter
in question, and during the remainder of this speech He useth greater
vehemence. For we
195
may for the most part observe, that when He is about to work any great
thing, after He hath wrought it, He useth greater boldness of speech,
as though the testimony from His works shut men's mouths. "But ye seek
to kill Me." "What of that," saith some one, "if they sought to do so
justly." But this was not so either; wherefore also He puts the reason;
"Because My word hath no lace in you."
"How then was it," saith some one, "that
they believed on Him?" As I before said, they changed again. On which
account He touched them sharply. "If ye boast the relationship of
Abraham ye ought also to show forth his life." And He said not, "Ye do
not contain(1) my words," but, "My word hath no place in you," thus
declaring the sublimity of His doctrines. Yet not for this ought they
to have slain, but rather to have honored and waited on Him so as to
learn. "But what," saith some one, "if thou speakest these things of
thyself?" On this account He added,
Ver. 38. "I speak that which I have seen with My
Father, and ye do that which ye have heard from (2) your father."
"As," He saith, "I both by My words and by the truth
declare the Father, so also do ye by your actions (declare yours). For
I have not only the same Substance, but also the same Truth with the
Father."
Ver. 39, 40. "They said unto Him, Abraham is our
father. Jesus saith unto them, If ye had Abraham to your father, ye
would do the works of Abraham. But now ye seek to kill Me."
He here repeatedly handleth their murderous
intention. and maketh mention of Abraham. And this He doth desiring to
draw off their attention from this relationship, and to take away their
excessive boasting, and also to persuade them no longer to rest their
hopes of salvation in Abraham, nor in the relationship which is
according to nature, but in that which is according to the will.(3) For
what hindered their coming to Christ was this, their deeming that
relationship to be sufficient for them to salvation. But what is the
"truth" of which He speaketh? That He is equal with the Father. For it
was on this account that the Jews sought to slay Him; and He saith,
"Ye seek to kill Me because I have(4) told you the
truth, which I have heard of My Father."(5)
To show that these things are not opposed to the
Father, He again betaketh Himself to Him. They say unto Him,
Ver. 41. "We be not born of fornication, we have one
Father, even God."
[3.] "What sayest thou? Ye have God for your Father,
and do ye blame Christ for asserting this?" Seest thou that He said
that God was His Father in a special manner? When therefore He had cast
them out of their relationship to Abraham, having nothing to reply,
they dare a greater thing, and betake themselves to God. But from this
honor also He expelleth them, saying,
Ver. 42-44. "If God were your Father, ye would love
Me; for I proceeded forth and came from God; neither came I of Myself,
but He sent Me. Why do ye not understand My speech? Even because ye
cannot hear My word. Ye are of your father the devil, and the lusts of
your father ye will do: he was a murderer from the beginning, and abode
not in the truth:(6) when he speaketh a lie, he speaketh of his own."
He had driven them out of their relationship to
Abraham, and when they dared greater things, He then addeth a blow,
telling them that they not only are not Abraham's children, but that
they are even children of the devil, and inflicting a wound which might
counterbalance their shamelessness; nor doth He leave it unsupported,
but establisheth it by proofs. "For," He saith, "to murder(7) belongeth
to the wickedness of the devil." And He said not merely, "ye do his
works," but, "ye do his lusts," showing that both he and they hold to
murder,(8) and that envy was the cause. For the devil destroyed Adam,
not because he had any charge against him, but only from envy. To this
also He alludeth here.
"And abode not in the truth." That is, in the right
life. For since they continually accused Him of not being from God, He
telleth them that this also is from thence.(9) For the devil first was
the father of a lie, when he said, "In the day that ye eat thereof your
eyes shall be opened"(Gen. iii. 5), and he first used it. For men use a
lie not as a thing proper, but alien to their nature, but he as proper.
Ver. 45. "And because I tell you the truth, ye
believe Me not."
What kind of consequence is this? "Having no charge
against Me, ye desire to kill Me. For because ye are enemies of the
truth, therefore ye persecute Me. Since had this not been the reason,
ye would have named your charge." Wherefore He added,
Ver. 46. "Which of you convinceth Me of sin?"
Then they said, "We be not born of fornication." Yet
in fact many of them were born of
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fornication, for they practiced unbefitting unions. Still He doth not
convict them of this, but setteth Himself to the other point. For when
He hath proved them to be, not of God, but of the devil, by all these
signs, (for to do murder is of the devil, and to lie is of the devil,
both which ye do,) then He showeth that to love is the sign of being of
God. "Why do ye not understand My speech?" Since they were always
doubting, saying, "What is it that he saith, 'Whither I go ye cannot
come'?" therefore He telleth them, "Ye do not understand My speech,"
"because ye have not the word of God. And this cometh to you, because
that your understanding is groveling, and because what is Mine is far
too great for you." But what if they could not understand? Not to be
able here means not to be willing; for "ye have trained yourselves to
be mean, to imagine nothing great." Because they said that they
persecuted Him as being themselves zealous for God on this account He
everywhere striveth to show that to persecute Him is the act of those
who hate God, but that, on the contrary, to love Him is the act of
those who know God.
"We have one Father, even God." On this ground they
pride themselves, on their honor not their righteous deeds. "Therefore
your not believing is no proof that I am an enemy to God, but your
unbelief is a sign that you do not know God. And the reason is, from
your being willing to lie and to do the works of the devil. But this is
the effect of meanness of soul; (as the Apostle saith, 'For whereas
there is among you envying and strife, are ye not carnal?') (1 Cor.
iii. 3.) And why is it that ye cannot(1)? Because ye will to do the
lusts of your father, ye are eager, ye are ambitious (to do them)."
Seest thou that "ye cannot" express a want of will? For "this did not
Abraham." "What are his works? Gentleness, meekness, obedience. But ye
set yourselves on the contrary part, being hard and cruel."
But how came it into their thoughts to betake
themselves to God? He had shown them unworthy of Abraham; desiring
therefore to escape this charge, they mounted higher. For when He
reproached them with murder, they said this,(2) making it, as it were,
a kind of excuse for themselves that they were avenging God. Therefore
He showeth that this very thing is the act of men opposing God. And
the, "I came forth," showeth that He was from thence.(3) He saith, "I
came forth," alluding to His arrival among us. But since they would
probably say to Him, "Thou speaketh certain things strange and new,(4)"
He telleth them that He was come from God. "And therefore with good
reason ye hear them not, because ye are of the devil. For on what
account would ye kill Me? What charge have ye to bring against Me? If
there be none, why do ye not believe Me?" Thus then having proved them
to be of the devil by their lying and their murder, He showeth them
also to be alien from Abraham and from God, both because they hated One
who had done no wrong, and because they would not hear His word; and in
every way He proveth that He was not opposed to God, and that it was
not on this account that they refused to believe, but because they were
aliens from God. For when One who had done no sin, who said that He
came from God and was sent of God, who spake the truth, and so spake it
as to challenge all to the proof, after this was not believed, it is
clear that He was not believed because of their being carnal. Since
sins do use, yea they do use to debase a soul. Wherefore It saith,
"Seeing ye are become dull of hearing." (Heb. v. 11.) For when a man
cannot despise earthly things, how shall He ever be wise concerning
heavenly things?
[4.] Wherefore, I exhort you, use we every means
that our life may be righteous, that our minds may be cleansed, so that
no filthiness be a hindrance to us; kindle for yourselves the light of
knowledge, and sow not among thorns. For how shall one who knows not
that covetousness is an evil, ever know the greater good? how shall one
who refrains not from these earthly things ever hold fast to those
heavenly? It is good to take by violence, not the things that perish,
but the Kingdom of heaven. "The violent," it saith, "take it by force."
(Matt. xi. 12.) It is then not possible to attain to it by
sluggishness, but by zeal. But what meaneth "the violent"? There is
need of much violence, (for strait is the way,) there is need of a
youthful soul and a noble. Plunderers desire to outstrip all other,
they look to nothing, neither to conviction, nor accusation, nor
punishment, but are given up to one thing only, the getting hold of
what they desire to seize, and they run past all that are before them
in the way. Seize we then the Kingdom of heaven, for here to seize is
no fault but rather praise, and the fault is the not seizing. Here our
wealth comes not from another's loss. Haste we then to seize it. Should
passion disquiet us, should lust disquiet us, let us do violence to our
nature, let us become more gentle, let us labor a little, that we may
rest forever. Seize not thou gold, but seize that wealth which showeth
gold to be but mud. For tell me, if lead and gold were laid before
thee, which wouldest thou take? Is it not clear that thou wouldest take
the gold? Dost thou then, where one who seizes is punished, prefer that
which is the more valuable, but where one who seizes is honored, give
up what is the more
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valuable? If there were punishment in both cases, wouldest thou not
rather aim at this latter(1)? But in this case there is nothing like
punishment, but even blessedness. And, "How," saith some one, "may one
seize it?" Cast away the things which thou hast already in thy hands;
for so long as thou graspest them(2) thou wilt not be able to seize the
other. For consider, I pray you, a man with his hands full of silver,
will he be able, as long as he retains it, to seize on gold, unless he
first cast away the silver, and be free? Because he that seizes a thing
must be well-girt so as not to be detained. And even now there are
adverse powers running down against us to rob us, but let us fly them,
let us fly them, trailing after us nothing that may give a hold, let us
cut asunder the cords, let us strip ourselves of the things of earth.
What need of silken garments? How long shall we be unrolling this
mockery? How long shall we be burying gold? I desired to cease from
always saying these things, but ye will not suffer me, continually
supplying me with occasions and arguments. But now at least let us
desist, that having instructed others by our lives, we may obtain the
promised good things, through the grace and lovingkindness of our Lord
Jesus Christ, by whom and with whom to the Father and the Holy Ghost be
glory, now and ever and world without end. Amen.
HOMILY LV.
JOHN viii. 48, 49.
"Then answered the Jews, and said unto Him, Say we
not well that thou art a Samaritan, and hast a devil? Jesus answered, I
have not a devil; but I honor My Father."
[1.] A Shameless and a forward(3) thing is
wickedness, and when it ought to hide itself, then is it the fiercer.
As was the case with the Jews. For when they ought to have been pricked
by what was said, admiring the boldness and
conclusiveness(4) of the words, they even insult Him, calling Him a
Samaritan, and saying that He had a devil, and they ask, "Said we not
well that thou art a Samaritan, and hast a devil?" Because when He
uttereth anything sublime, this is thought among the very senseless to
be madness. Yet nowhere before did the Evangelist say that they called
Him "a Samaritan"; but from this expression it is probable that this
had been often asserted by them.
"Thou hast a devil," saith some one. Who is it that
hath a devil? He that honoreth God, or he that insulteth Him that
honoreth Him? What then saith Christ, who is very meekness and
gentleness? "I have not a devil, but I honor Him(5) that sent me."
Where there was need to instruct them, to pull down their excessive
insolence, to teach them not to be proud because of Abraham, He was
vehement; but when it was needful that He being insulted should bear
it, He used much gentleness. When they said, "We have God and Abraham
for our Father," He touched them sharply; but when they called
Him a demoniac, He spake submissively, thus teaching us to avenge
insults offered to God, but to overlook such as are offered to
ourselves.
Ver. 50. "I seek not Mine own glory."
"These things," He saith, "I have spoken to show
that it becometh not you, being murderers, to call God your Father; so
that I have spoken them through honor for Him, and for His sake do I
hear these reproaches, and for His sake do ye dishonor Me. Yet I care
not for this insolence(6); to Him, for whose sake I now hear these
things, ye owe an account of your words. For 'I seek not Mine own
glory.' Wherefore I omit to punish you, and betake Myself to
exhortation, and counsel you so to act, that ye shall not only escape
punishment, but also attain eternal life."
Ver. 51. "Verily, verily, I say unto you, If a man
keep My saying, he shall never see death."
Here He speaketh not of faith only, but of a pure
life. Above He said, "shall have everlasting life," but here, "shall
not see death." (c. vi. 40.) At the same time He hinteth to them that
they could do nothing against Him, for if the man that should keep His
saying should not die, much less should He Himself. At least they
understood it so, and said to Him,
Ver. 52. "Now we know that thou hast a devil;
Abraham is dead, and the Prophets are dead."
That is, "they who heard the word of God are dead,
and shall they who have heard thine not die?"
Ver. 53. "Art thou greater than our father Abraham?"
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Alas for their vainglory! Again do they betake
themselves to his relationship. Yet it would have been suitable to say,
"Art thou greater than God? or they who have heard thee than Abraham?"
But they say not this, because they thought that He was even less than
Abraham. At first, therefore, He showed that they were murderers, and
so led them away from the relationship; but when they persevered, He
contrived this in another way, showing that they labored uselessly. And
concerning the "death," He said nothing to them, neither did He reveal
or tell them what kind of death He meant, but in the meantime He would
have them believe, that He is greater than Abraham, that even by this
He may put them to shame. "Certainly," He saith, "were I a common man I
ought not to die, having done no wrong; but when I speak the truth, and
have no sin, am sent from God, and am greater than Abraham, are ye not
mad, do ye not labor in vain when ye attempt to kill Me?" What then is
their reply? "Now we know that thou hast a devil." Not so spake the
woman of Samaria. She said not to Him, "Thou hast a devil"; but only,
"Art thou greater than our father Jacob?" (c. iv. 12.) For these men
were insolent and accursed, while she desired to learn; wherefore she
doubted and answered with proper moderation, and called Him, "Lord."
For one who promised far greater things, and who was worthy of credit,
ought not to have been insulted, but even admired; yet these men said
that He had a devil. Those expressions of the Samaritan woman were
those of one in doubt; these were the words of men unbelieving and
perverse. "Art thou greater than our father Abraham?" so that this
(which He had said) maketh Him to be greater than Abraham. "When
therefore ye have seen Him lifted up,(1) ye shall confess that He is
greater." On this account He said," When ye have lifted Me(2) up, ye
shall know that I Am." (Ver. 28.) And observe His wisdom. Having first
rent them away from Abraham's kindred, He showeth that He is greater
than Abraham, that so He may be seen to be very exceedingly greater
than the Prophets also. Indeed it was because they continually called
Him a prophet that He said, "My word hath no place in you." (Ver. 37.)
In that other place(3) He declared that He raiseth the dead, but here
He saith, "He that believeth shall never see death," which was a much
greater thing than not to allow believers to be holden, by death.
Wherefore the Jews were the more enraged. What then say they?
"Whom makest thou thyself?"
And this too in an insulting manner. "Thou art
taking somewhat upon thyself," saith one of them. To this then Christ
replieth;
Ver. 54. "If I honor Myself, My honor is nothing."
[2.] What say the heretics here? That He heard the
question, "Art thou greater than our father Abraham?" and dared not to
say to them, "Yea, I am greater," but did so in a covert manner. What
then? Is His honor "nothing"? With respect to them(4) it is nothing.
And as He said, "My witness is not true" (c. v. 31), with reference to
the opinion they would form of it, so also doth He speak here.
"There is One(5) that honoreth Me."
And wherefore said He not, "The Father that sent
Me," as He did before, but,
"Of whom ye say that He is your God." Ver. 55. "Yet
ye have not known Him." Because He desired to show that they not only
knew not His Father, but that they knew not God.
"But I know Him."
"So that to say, 'I know Him,' is not a boast, while
to say, 'I know Him not,' would be a falsehood; but ye when ye say that
ye know Him, lie; as then ye, when ye say that ye know Him, lie, so
also should I, were I to say that I know Him not."
"If I honor Myself." Since they said, "Whom makest
thou thyself?" He replieth, "If I make (Myself anything,) My honor is
nothing. As then I know Him exactly, so ye know Him not." And as in the
case of Abraham, He did not take away their whole assertion, but said,
"I know that ye are Abraham's seed," so as to make the charge against
them heavier; thus here He doth not remove the whole, but what? "Whom
ye say."(6) By granting to them their boast of words, He increaseth the
force of the accusation against them. How then do ye "not know Him"?
"Because ye insult One who saith and doeth everything that He(7) may be
glorified, even when that One is sent from Him." This assertion is
unsupported by testimony, but what follows serves to establish it.
"And I keep His saying."
Here they might, if at least they had anything to
say, have refuted Him, for it was the strongest proof of His having
been sent by God.
Ver. 56. "Your father Abraham rejoiced to see My
day, and he saw it, and was glad."
Again, He showeth that they were aliens from the
race of Abraham, if they grieved at what he rejoiced in. "My day,"
seems to me to mean the day of the Crucifixion, which Abraham
foreshowed typically by the offering of the ram and of Isaac. What do
they reply?
Ver. 57. "Thou art not yet forty(8) years old, and
hast Thou seen Abraham?"
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So that we conclude(1) that Christ was nearly forty.
Ver. 58, 59. "Jesus saith unto them, Before Abraham
was, I Am. Then took they up stones to cast at Him."
Seest thou how He proved Himself to be greater than
Abraham? For the man who rejoiced to see His day, and made this an
object of earnest desire, plainly did so because it was a day that
should be for a benefit, and belonging to one greater than himself.
Because they had said, "The carpenter's son" (Matt. xiii. 55), and
imagined nothing more concerning Him, He leadeth them by degrees to an
exalted notion of Him. Therefore when they heard the words, "Ye know
not God," they were not grieved; but when they heard, "before Abraham
was, I Am," as though the nobility of their descent were debased, they
became furious, and would have stoned Him.
"He saw My day, and was glad." He showeth, that not
unwillingly He came to His Passion, since He praiseth him who was
gladdened at the Cross. For this was the salvation of the world. But
they cast stones at Him; so ready were they for murder, and they did
this of their own accord, without enquiry.
But wherefore said He not, "Before Abraham was, I
was," instead of "I Am"? As the Father useth this expression, "I Am,"
so also doth Christ; for it signifieth continuous Being, irrespective
of all time. On which account the expression seemed to them to be
blasphemous. Now if they could not bear the comparison with Abraham,
although this was but a trifling one, had He continually made Himself
equal to the Father, would they ever have ceased casting stones at Him?
After this, again He fleeth as a man, and concealeth
Himself, having laid before them sufficient instruction: and having
accomplished His work, He went forth from the Temple, and departed to
heal the blind, proving by His actions that He is before Abraham. But
perhaps some one will say," Why did He not paralyze their strength?(2)
So they would have believed." He healed the paralytic, yet they
believed not; nay, He wrought ten thousand wonders; at the very Passion
He cast them to the ground, and darkened their eyes, yet they believed
not; and how would they have believed if He had paralyzed their
strength? There is nothing worse than a soul hardened in desperation;
though it see signs and wonders, it still perseveres in retaining the
same shamelessness. Thus Pharaoh, who received ten thousand strokes,
was sobered only while being punished, and continued of this character
until the last day of his life, pursuing those whom he had let go.
Wherefore Paul continually saith, "Lest any of you be hardened by the
deceitfulness of sin." (Heb. iii. 13.) For as the callosities(3) of the
body, when formed, become dead, and possess no sensation; so the soul,
when it is occupied by many passions, becomes dead to virtue; and apply
what you will to it, it gets no perception of the matter, but whether
you threaten punishment or anything else, continues insensible.
[3.] Wherefore I beseech you, while we have hopes of
salvation, while we can turn, to use every means to do so. For men who
have become past feeling, are after that in the blind state(4) of
despairing pilots, who give up their vessel to the wind, and themselves
contribute no assistance. Thus the envious man looks to one thing only,
that is, to satisfy his lust, and though he be like to be punished or
even slain, still he is possessed solely by that passion; and in like
manner the intemperate and avaricious. But if the sovereignty of the
passions be so great, much greater is that of virtue; if for them we
despise death, much more for this; if they (sinners) regard not their
own lives, much less ought we to do so in the cause of our salvation.
For what shall we have to say, if when they who perish are so active
about their own perdition, we for our own salvation manifest not even
an equal activity, but ever continue wasting with envy? Nothing is
worse than envy; to destroy another it destroys itself also. The eye of
the envious wastes away in grief, he lives in a continual death, he
deems all men, even those who have never wronged him, his enemies. He
grieves that God is honored, he rejoices in what the devil rejoices in.
Is any honored among men? This is not honor, envy him not. But is he
honored by God? Strive and be thou like him. Thou wilt not? Why then
dost thou destroy thyself too? Why castest thou away what thou hast?
Canst thou not be like unto him, nor gain any good thing? Why then dost
thou besides this take for thyself evil, when thou oughtest to rejoice
with him, that so even if thou be not able to share his toils, thou
mayest profit by rejoicing with Him? For often even the will is able to
effect great good. At least Ezekiel saith, that the Moabites were
punished because they rejoiced over the Israelites, and that certain
others were saved because they mourned over the misfortunes of their
neighbors. (Ezek. xxv. 8.) Now if there be any comfort for those who
mourn over the woes of others, much more for those who rejoice at the
honors of others. He charged the Moabites
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with having exulted over the Israelites, yet it was God that punished
them; but not even when He punisheth will He have us rejoice over those
that are punished. For it is not His wish to punish them. Now if we
must condole with those who are punished, much more must we avoid
envying. those who are honored. Thus, for example, Corah and Dathan
perished with their company, making those whom they envied brighter,
and giving themselves up to punishment. For a venomous beast is
envy, an unclean beast, a deliberate vice which admits not of pardon, a
wickedness stripped of excuse, the cause and mother of all evils.
Wherefore let us pluck it up by the roots, that we may be freed from
evil here, and may obtain blessings hereafter; through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom, to the
Father and the Holy Ghost, be glory now and ever and world without end.
Amen.
HOMILY LVI.
JOHN ix. 1, 2.
"And as Jesus passed by, He saw a man which was
blind from his birth. And His disciples asked Him, saying, Master, who
did sin, this man, or his parents, that he was born blind?"
[1.] "And as Jesus passed by, He saw a man which was
blind from his birth." Being full of love for man, and caring for our
salvation, and desiring to stop the mouths of the foolish, He omitteth
nothing of His own part, though there be none to give heed. And the
Prophet knowing this saith, "That Thou mightest be justified when Thou
speakest, and be clear when Thou art judged." (Ps. li. 4.) Wherefore
here, when they would not receive His sublime sayings, but said that He
had a devil, and attempted to kill Him, He went forth from the Temple,
and healed the blind, mitigating their rage by His absence, and by
working the miracle softening their hardness and cruelty, and
establishing His assertions. And He worketh a miracle which was no
common one, but one which took place then for the first time. "Since
the world began," saith he who was healed, "was it not heard that any
man opened the eyes of one that was born blind." (Ver. 32.) Some have,
perhaps, opened the eyes of the blind, but of one born blind never. And
that on going out of the Temple, He proceeded intentionally to the
work, is clear from this; it was He who saw the blind man, not the
blind man who came to Him; and so earnestly did He look upon him, that
even His disciples perceived it. From this, at least, they came to
question Him; for when they saw Him earnestly regarding the man, they
asked Him, saying, "Who did sin, this man, or his parents?" A mistaken
question, for how could he sin before he was born? and how, if his
parents had sinned, would he have been punished? Whence then came they
to put this question? Before, when He healed the paralytic, He said,
"Behold, thou art made whole, sin no more." (c. v. 14.) They therefore,
having understood that he was palsied on account of sin, said," Well,
that other was palsied because of his sins; but concerning. this man,
what wouldest Thou say? hath he sinned? It is not possible to say so,
for he is blind from his birth. Have his parents sinned? Neither can
one say this, for the child suffers not punishment for the father." As
therefore when we see a child evil entreated, we exclaim, "What can one
say of this? what has the child done?" not as asking a question, but as
being perplexed, so the disciples spake here, not so much asking for
information, as being in perplexity. What then saith Christ?
Ver. 3. "Neither hath this man sinned, nor his
parents."
This He saith not as acquitting them of sins, for He
saith not simply, "Neither hath this man sinned, nor his parents," but
addeth, "that he should have been born blind(1)--but that the Son of
God should be glorified in him." "For both this man hath sinned and his
parents, but 'his blindness proceedeth not from that." And this He
said, not signifying that though this man indeed was not in such case,
yet that others had been made blind from such a cause, the sins of
their parents, since it cannot be that when one sinneth another should
be punished. For if we allow this, we must also allow that he sinned
before his birth. As therefore when He declared, "neither hath this man
sinned," He said not that it is possible to sin from one's very birth,
and be punished for it; so when He said, "nor his parents," He said not
that one may be punished for his parents' sake. This supposition He re-
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moveth by the mouth of Ezekiel; "As I live saith the Lord, this proverb
shall not be, that is used, The fathers have eaten sour grapes, and the
children's teeth are set on edge." (Ezek. xviii. 3, 2.) And Moses
saith, "The father shall not die for the child, neither shall the child
die for the father." (Deut. xxiv. 16.) And of a certain king(1)
Scripture saith, that for this very reason he did not this thing,(2)
observing the law of Moses. But if any one argue, "How then is it said,
'Who visiteth the sins of the parents upon the children unto the third
and fourth generation'?" (Deut. v. 9); we should make this answer, that
the assertion is not universal, but that it is spoken with reference to
certain who came out of Egypt. And its meaning is of this kind; "Since
these who have come out of Egypt, after signs and wonders, have become
worse than their forefathers who saw none of these things, they shall
suffer," It saith, "the same that those others suffered, since they
have dared the same crimes." And that it was spoken of those men, any
one who will give attention to the passage will more certainly know.
Wherefore then was he born blind?
"That the glory(3) of God should be made
manifest,"(4) He saith.
Lo, here again is another difficulty, if without
this man's punishment, it was not possible that the glory of God should
be shown. Certainly it is not said that it was impossible, for it was
possible, but, "that it might be manifested even in this man." "What,"
saith some one, "did he suffer wrong for the glory of God?" What wrong,
tell me? For what if God had never willed to produce him at all? But I
assert that he even received benefit from his blindness: since he
recovered the sight of the eyes within. What were the Jews profited by
their eyes? They incurred the heavier punishment, being blinded even
while they saw. And what injury had this man by his blindness? For by
means of it he recovered sight. As then the evils of the present life
are not evils, so neither are the good things good; sin alone is an
evil, but blindness is not an evil. And He who had brought this man
from not being into being, had also power to leave him as he was.
[2.] But some say, that this conjunction(5) is not
at all expressive of cause, but relates to the consequence of the
miracle; as when He saith, "For judgment I am come into this world,
that they which see not might see, and that they which see might be
made blind" (ver. 39); and yet it was not for this He came, that
those who saw might be made blind. And again Paul, "Because that
which may be known of God is manifested in them, that they may be
without excuse" (Rom. i. 19, 20); yet He showed it not unto them for
this, that they might be deprived of excuse, but that they might obtain
excuse. And again in another place, "The Law entered, that the offense
might abound" (Rom. v. 20); yet it was not for this that it entered,
but that sin might be checked. Seest thou everywhere that the
conjunction relates to the consequence? For as some excellent architect
may build part of a house, and leave the rest unfinished, so that to
those who believe not he may prove, by means of that remnant, that he
is author of the whole; so also God joineth together and completeth our
body, as it were a house decayed, healing the withered hand, bracing
the palsied limbs, straightening the lame, cleansing the lepers,
raising up the sick, making sound the crippled, recalling the dead from
death, opening the eyes that were closed, or adding them where before
they were not; all which things, being blemishes(6) arising from the
infirmity of our nature, He by correcting showed His power.
But when He said, "That the glory of God might be
manifested," He spake of Himself, not of the Father; His(7) glory was
already manifest. For since they had heard that God made man, taking
the dust of the earth, so also Christ made clay. To have said, "I am He
who took the dust of the earth, and made man," would have seemed a hard
thing to His hearers; but this when shown by actual working, no longer
stood in their way. So that He by taking earth, and mixing it with
spittle, showed forth His hidden glory; for no small glory was it that
He should be deemed the Architect of the creation.
And after this the rest also followed; from the
part, the whole was proved, since the belief of the greater also
confirmed the less. For man is more honorable than any created thing,
and of our members the most honorable is the eye. This is the cause
that He fashioned the eyes, not in a common manner, but in the way that
He did. For though that member be small in size, yet it is more
necessary than any part of the body. And this Paul showed when he said,
"If the ear shall say, Because I am not the eye, I am not of the body;
is it therefore not of the body?" (1 Cor. xii. 16.) For all indeed that
is in us is a manifestation of the wisdom of God, but much more the
eye; this it is that guides the whole body, this gives beauty to it
all, this adorns the countenance, this is the light of all the limbs.
What the sun is in the world, that the eye is in the body; quench the
sun, and you destroy and confound all things; quench the
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eyes, and the feet, the hands, the soul, are useless. When these are
disabled, even knowledge is gone, since by means of these we know God.
"For the invisible things of Him from the creation of the world are
clearly seen, being understood by the things that are made." (Rom. i.
20.) Wherefore the eye is not only a light to the body, but beyond the
body to the soul also. On which account it is established as in a royal
fortress, obtaining the higher condition, and presiding over the other
senses. This then Christ forms.
And that thou mayest not deem that He needeth matter
when He worketh, and that thou mayest learn that He had not need at all
of clay, (for He who brought into being the greater existences when as
yet they were not, would much more have made this without matter,) that
I say thou mayest learn that He did not this through necessity, but to
show that He was the Creator at the beginning, when He had spread on
the clay He saith, "Go, wash," "that thou mayest know that I need not
clay to create eyes, but that My glory may be manifested hereby." For
to show that He spake of Himself when He said, "That the glory of God
may be manifested," He added,
Ver. 4. "I must work the works of Him that sent Me."
That is, "I must manifest Myself, and do the things
which may show that I do the same things with the Father"; not things
"similar," but, "the same," an expression which marks greater
unvaryingness, and which is used of those who do not differ ever so
little. Who then after this will face Him, when he seeth that He hath
the same power with the Father? For not only did He form or open eyes,
but gave also the gift of sight, which is a proof that He also breathed
in the soul. Since if that did not work, the eye, though perfected,
could never see anything; so that He gave both the energy(1) which is
from the soul, and gave the member also possessing all things, both
arteries and nerves and veins, and
all things of which our body is composed. "I must
work while it is day."
What mean these words? To what conclusion do they
lead? To an important one. For what He saith is of this kind. "While it
is day, while men may believe on Me, while this life lasteth, I must
work."
"The night cometh," that is, futurity, "when no man
can work."
He said not, "when I cannot work," but, "when no man
can work": that is, when there is no longer faith, nor labors, nor
repentance. For to show that He calleth faith, a "work," when they say
unto Him, "What shall we do, that we might work the works of God?" (c.
vi. 28), He replieth, "This is the work of God, that ye believe on Him
whom He hath sent." How then can no man work this work in the future
world?(2) Because there faith is not, but all, willingly, or
unwillingly, will submit. For lest any one should say that He
acted as He did from desire of honor, He showeth that He did all to
spare them who had power to believe "here" only, but who could no
longer "there" gain any good thing. On this account, though the blind
man came not to Him, He did what He did: for that the man was worthy to
be healed, that had he seen he would have believed and come to Christ,
that had he heard from any that He was present, he would not even so
have been neglectful, is clear from what follows, from his courage,
from his very faith. For it was likely that he would have considered
with himself, and have said, "What is this? He made clay, and anointed
my eyes, and said to me,' Go, wash;' could he not have healed me, and
then have sent me to Siloam? Often have I washed there with many
others, and have gained no good; had he possessed any power, he would
while present have healed me." Just as Naaman spake respecting Elisha;
for he too being commanded to go wash in Jordan, believed not, and this
too when there was such a fame abroad concerning Elisha. (2 Kings v.
11.) But the blind man neither disbelieved, nor contradicted, nor
reasoned with himself, "What is this? Ought he to have put on clay?
This is rather to blind one the more: who ever recovered sight so ?"
But he used no such reasonings. Seest thou his steadfast faith and zeal?
"The night cometh." Next He showeth, that even after
the Crucifixion He would care for the ungodly, and bring many to
Himself. For "it is yet day." But after that, He entirely cutteth them
off, and declaring this, He saith,
Ver. 5. "As long as I am in the world, I am the
Light of the world."
[3.] As also He said to others, "Believe while the
light is with you."(3) (c. xii. 36.) Wherefore then did Paul call this
life "night" and that other "day"? Not opposing Christ, but saying
the same thing, if not in words yet in sense; for he also saith,
"The night is far spent, the day is at hand." (Rom. xiii. 12.) The
present time he calleth "night," because of those who sit in darkness,
or because he compareth it with that day which is to come, Christ
calleth the future "night," because there sin has no power to work;(4)
but Paul calleth the present life night, because they are in darkness
who continue in
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wickedness and unbelief. Addressing himself then to the faithful
he said, "The night is far spent, the day is at hand,"
since they should enjoy that light; and he calleth the old life night.
"Let us put away," he saith, "the works of darkness." Seest thou that
he telleth them that it is "night"? wherefore he saith, "Let us walk
honestly as in the day," that we may enjoy that light. For if this
light be so good, consider what that will be; as much as the sunlight
is brighter than the flame of a candle, so much and far more is that
light better than this. And signifying this, Christ saith, that "the
sun shall be darkened." Because of the excess of that brightness, not
even the sun shall be seen.
If now in order to have here well-lighted and airy
houses, we expend immense sums, building and toiling, consider how we
ought to spend our very bodies themselves, that glorious houses may be
built for us in the heavens where is that Light ineffable. Here there
are strifes and contentions about boundaries and walls, but there will
be nothing of the kind there, no envy, no malice, no one will dispute
with us about settling boundaries. This dwelling too we assuredly needs
must leave, but that abideth with us forever; this must decay by time,
and be exposed to innumerable injuries, but that must remain without
growing old perpetually; this a poor man cannot build, but that other
one may build with two mites, as did the widow. Wherefore I choke with
grief, that when so many blessings are laid before us, we are slothful,
and despise them; we use every exertion to have splendid houses here,
but how to gain in heaven so much as a little resting-place, we care
not, we think not. For tell me, where wouldest thou have thy dwelling
here? In the wilderness, or in one of the smaller cities? I think not;
but in some of the most royal and grand cities, where the traffic is
more, where the splendor is greater. But I will lead thee into such a
City, whose Builder and Maker is God; there I exhort thee to found and
build, at less cost [with less labor(1)]. That house the hands of the
poor build, and it is most truly "building," just as the structures
made here are the work of extreme folly. For if a man were to bring you
into the land of Persia, to behold what is there and to return, and
were then to bid you build houses there, would you not condemn him for
excessive folly, as bidding you spend unseasonably? How then dost thou
this very same thing upon the earth which thou shall shortly leave?
"But I shall leave it to my children," saith some one. Yet they too
shall leave it soon after thee; nay, often even before thee; and their
successors the same. And even here it is a subject of melancholy to
thee that thou seest not thine heirs retain their possessions, but
there thou needest apprehend nothing of the sort; the possession
remaineth immovable, to thee, to thy children, and to their
descendants, if they imitate the same goodness. That building Christ
taketh in hand, he who buildeth that needs not to appoint care-takers,
nor be thoughtful, nor anxious; for when God hath undertaken the work,
what need of thought? He bringeth all things together, and raiseth the
house. Nor is this the only thing wonderful, but also that He so
buildeth it as is pleasing to thee, or rather even beyond what is
pleasing, beyond what thou desirest; for He is the most excellent
Artist, and careth greatly for thy advantage. If thou art poor, and
desirest to build this house, it brings thee no envy, produces against
thee no malice, for none of those who know how to envy behold it, but
the Angels who know how to rejoice at thy blessings; none will be able
to encroach upon it, for none dwell near it of those who are diseased
with such passions. For neighbors thou hast there the saints, Peter and
Paul with their company, all the Prophets, the Martyrs, the
multitude(2) of Angels, of Archangels. For the sake then of all these
things,(3) let us empty our substance upon the poor, that we may obtain
those tabernacles;(4) which may we all obtain through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom to the
Father and the Holy Ghost be glory, now and ever and world without end.
Amen.
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HOMILY LVII.
JOHN ix. 6, 7.
"When Jesus had thus spoken, He spat on the ground,
and made clay of the spittle, and He anointed the eyes of the blind man
with the clay, and said, Go, wash in the pool of Siloam."
[1.] Those who intend to gain any advantage from
what they read, must not pass by even any small portion of the words;
and on this account we are bidden to "search" the Scriptures, because
most of the words, although at first sight(1) easy, appear to have in
their depth much hidden meaning. For observe of what sort is the
present case. "Having said these words," It saith," He spat on the
ground." What words? "That the glory of God should be made manifest,"
and that, "I must work the works of Him that sent Me." For not without
a cause hath the Evangelist mentioned to us His words, and added that,
"He spat," but to show that He confirmed His words by deeds. And why
used He not water instead of spittle for the clay? He was about to send
the man to Siloam: in order therefore that nothing might be ascribed to
the fountain, but that thou mightest learn that the power proceeding
from His mouth, the same both formed and opened the man's eyes, He
"spat on the ground"; this at least the Evangelist signified, when he
said, "And made clay of the spittle." Then, that the successful issue
might not seem to be of the earth, He bade him wash. But wherefore did
He not this at once, instead of sending him to Siloam? That thou mayest
learn the faith of the blind man, and that the obstinacy of the Jews
might be silenced: for it was probable that they would all see him as
he departed, having the clay spread upon his eyes, since by the
strangeness of the thing he would attract to himself all, both those
who did and those who did not know him, and they would observe him
exactly. And because it is not easy to recognize a blind man who hath
recovered sight, He first maketh by the length of way many to be
witnesses, and by the strangeness of the spectacle exact observers,
that being more attentive they may no longer be able to say, "It is he:
it is not he." Moreover, by sending him to Siloam, He desireth to prove
that He is not estranged from the Law and the Old (Covenant), nor could
it afterwards be feared that Siloam would receive the glory, since many
who had often washed their eyes there gained no such benefit; for there
also it was the power of Christ that wrought all. On which account the
Evangelist addeth for us the interpretation of the name; for having
said, "in Siloam," he addeth,
"Which is,(2) Sent."
That thou mayest learn that there also it was Christ
who healed him. As Paul saith, "They drank of that spiritual Rock that
followed them, and that Rock was Christ." (1 Cor. x. 4.) As then Christ
was the spiritual Rock, so also was He the spiritual Siloam. To me also
the sudden(3) coming in of the water seems to hint an ineffable
mystery. What is that? The unlooked for (nature) of His appearance,
beyond all expectation.
But observe the mind of the blind man, obedient in
everything. He said not, "If it is really the clay or the spittle which
gives me eyes, what need of Siloam? Or if there be need of Siloam, what
need of the clay? Why did he anoint me? Why bid me wash?" But he
entertained no such thoughts, he held himself prepared for one thing
only, to obey in all things Him who gave the command, and nothing that
was done offended him. If any one ask, "How then did he recover his
sight, when he had removed the clay?" he will hear no other answer from
us than that we know not the manner. And what wonder if we know it not,
since not even the Evangelist knew, nor the very man that was healed?
What had been done he knew, but the manner of doing it he could not
comprehend. So when he was asked he said, that "He put clay upon mine
eyes, and I washed, and do see"; but how this took place he cannot tell
them, though they ask ten thousand times.
Ver. 8, 9. "The neighbors therefore, and they
which(4) had seen him, that he was a beggar,(6) said, Is not this he
that sat and begged? Some said, This is he."
The strangeness of what had been brought to pass led
them even to unbelief, though so much had been contrived(6) that they
might not disbelieve. They said, "Is not this he that sat and begged?"
O the lovingkindness of God! Whither did He descend, when with great
kindness He healed even beggars, and so silenced the Jews, because He
deemed not the illustrious, nor the distinguished, nor the rulers, but
men
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of no mark to be fit objects of the same Providence. For He came for
the salvation of all.
And what happened in the case of the paralytic,
happened also with this man, for neither did the one or the other know
who it was that healed him. And this was caused by the retirement of
Christ, for Jesus when He healed always retired, that all suspicion
might be removed from the miracles. Since how could they who knew not
who He was flatter Him, or join in contriving what had been done?
Neither was this man one of those who went about, but of those who sat
at the doors of the Temple. Now when all were doubting concerning
him,what saith he?
"I am he."
He was not ashamed of his former blindness, nor did
he fear the wrath of the people, nor did he decline showing himself
that he might proclaim his Benefactor.
Ver. 10, 11. "They said unto him, How were thine
eyes opened? He answered and said, A man that is called Jesus."
What sayest thou? Doth "a man" work such deeds? As
yet he knew nothing great concerning Him.
"A man that is called Jesus made clay, and anointed
mine eyes."
[2.] Observe how truthful he is. He saith not whence
He made it, for he speaks not of what he doth not know; he saw not that
He spat on the ground, but that He spread it on he knew from sense and
touch.
"And said unto me, Go, wash in the pool of Siloam."
This too his hearing witnessed to him. But how did
he recognize His voice? From His conversation with the disciples. And
saying all this, and having received the witness by the works, the
manner (of the cure) he cannot tell. Now if faith is needed in matters
which are felt and handled, much more in the case of things invisible.
Ver. 12. "They said unto him, Where is he? He said,
I know not."
They said, "Where is he?" having already murderous
intentions against Him. But observe the modesty(1) of Christ, how He
continued not with those who were healed; because He neither desired to
reap glory, nor to draw a multitude, nor to make a show of Himself.
Observe too how truthfully the blind man maketh all his answers. The
Jews desired to find Christ to bring Him to the priests, but when they
did not find Him, they brought the blind man to the Pharisees, as to
those who would question him more severely. For which reason the
Evangelist remarks, that it was "the Sabbath" (ver. 14), in order to
point out their wicked thoughts, and the cause for which they sought
Him, as though forsooth they had found a handle, and could disparage
the miracle by means of what appeared to be a transgression of the Law.
And this is clear from their saying immediately on seeing him nothing
but, "How opened he thine eyes?"(2) Observe also the manner of their
speech; they say not, "How didst thou receive thy sight?" but, "How
opened he thine eyes?" thus affording him an excuse for slandering
Jesus, because of His having worked. But he speaks to them shortly, as
to men who had already heard; for without mentioning His name, or that
"He said unto me, Go, wash," he at once saith,
Ver. 15. "He put clay upon my eyes, and I washed,
and do see."
Because the slander was now become great, and the
Jews had said, "Behold what work Jesus doth on the Sabbath day, he
anointeth with clay!" But observe, I pray you, how the blind man is not
disturbed. When being questioned he spake in the presence of those
others without danger, it was no such great thing to tell the truth,
but the wonder is, that now when he is placed in a situation of greater
fear, he neither denies nor contradicts what he had said before. What
then did the Pharisees, or rather what did the others also? They had
brought him (to the Pharisees), as being about to deny; but, on the
contrary, that befell them which they desired not, and they learned
more exactly. And this they everywhere have to endure, in the case of
miracles; but this point we will more clearly demonstrate in what
follows. What said the Pharisees?
Ver. 16. "Some said," (not all, but the more
forward,) "This man is not of God, because he keepeth not the Sabbath
day; others said, How can a man that is a sinner do such miracles?"
Seest thou that they were led up(3) by the miracles?
For hear what they say now, who before his had sent to bring Him. And
if all did not so, (for being rulers through vainglory they fell into
unbelief,) yet still the greater number even of the rulers believed on
Him, but confessed Him not. Now the multitude was easily overlooked, as
being of no great account in their synagogue, but the rulers being more
conspicuous had the greater difficulty in speaking boldly, or some the
love of rule restrained, others cowardice, and the fear of the many.
Wherefore also He said, "How can ye believe who receive honor from
men?"(4) (c. v. 44.) And these who were seeking to kill Him unjustly
said that they
206
were of God, but that He who healed the blind could not be of God,
because He kept not the Sabbath; to which the others objected, that a
sinner could not do such miracles. Those first maliciously keeping
silence about what had taken place, brought forward the seeming
transgression; for they said not, "He healeth on the Sabbath day," but,
"He keepeth not the Sabbath." These, on the other hand, replied weakly,
for when they ought to have shown that the Sabbath was not broken, they
rely only upon the miracles; and with reason, for they still thought
that He was a man. If this had not been the case, they might besides
have urged in His defense, that He was Lord of the Sabbath which
Himself had made, but as yet they had not this opinion. Anyhow, none of
them dared to say what he wished openly, or in the way of an assertion,
but only in the way of doubt, some from not having boldness of speech,
others through love of rule.
"There was therefore a division among them." This
division first began among the people, then later among the rulers
also, and some said, "He is a good man"; others, "Nay, but he deceiveth
the people." (c. vii. 12.) Seest thou that the rulers were more void of
understanding than the many, since they were divided later than they?
and after they were divided, they did not exhibit any noble feeling,
when they saw the Pharisees pressing upon them. Since had they been
entirely separated from them, they would soon have known the truth. For
it is possible to do well in separating. Wherefore also Himself hath
said, "I am come not to bring peace upon the earth but a sword." (Matt.
x. 34.) For there is an evil concord, and there is a good disagreement.
Thus they who built the tower (Gen. xi. 4), agreed together to their
own hurt; and these same again were separated, though unwillingly, yet
for their good. Thus also Corah and his company agreed together for
evil, therefore they were separated for good; and Judas agreed with the
Jews for evil. So division may be good, and agreement may be evil.
Wherefore It saith, "If thine eye offend thee, smite it out,(1) if thy
foot, cut it off." (Matt. v. 29, and xviii. 8.) Now if we must separate
ourselves from an ill-joined limb, must we not much more from friends
united to us for evils(2)? So that agreement is not in all cases a
good, just as division is not in all cases an evil.
[3.] These things I say, that we may shun wicked
men, and follow the good; for if in the case of our limbs we cut off
that which is rotten and incurable, fearing test the rest of the body
should catch the same disease, and if we do this not as having no care
for that part, but rather
as desiring to preserve the remainder, how much more must we do this in
the case of those who consent with us for evil? If we can set them
right without receiving injury ourselves, we ought to use every means
to do so; but if they remain incorrigible and may injure us, it is
necessary to cut them off and cast them away. For so they will often
be(3) gainers rather (than losers). Wherefore also Paul exhorted,
saying, "And ye shall put away from among yourselves that wicked
person"; and, "that he that hath done this deed may be put away from
among you." (1 Cor. v. 13, 2.) A dreadful thing, dreadful indeed, is
the society of wicked men; not so quickly doth the pestilence seize or
the itch infect those that come in contact with such as are under the
disease, as doth the wickedness of evil men. For "evil communications
corrupt good manners." (1 Cor. xv. 33.) And again the Prophet saith,
"Come out from among them, and be ye separate." (Isa. lii. 11.) Let no
one then have a wicked man for his friend. For if when we have bad sons
we publicly disclaim them, without regarding nature or its laws, or the
constraint which it lays upon us, much more ought we to fly from our
companions and acquaintances when they are wicked. Because even if we
receive no injury from them, we shall anyhow not be able to escape ill
report, for strangers search not into our lives, but judge us from our
companions. This advice I address to young men and maidens.
"Providing,"(4) It saith, "things honest," not only in the sight of the
Lord, but also "in the sight of all men." (Rom. xii. 17.) Let us then
use every means that our neighbor be not offended. For a life, though
it be very upright, if it offend others hath lost all. But how is it
possible for the life that is upright to offend? When the society of
those that are not upright invests it with an evil reputation; for
when, trusting in ourselves, we consort with bad men, even though we be
not harmed, we offend others. These things I say to men and women and
maidens, leaving it to their conscience to see exactly how many evils
are produced from this source. Neither I, perhaps, nor any of the more
perfect, suspect any ill; but the simpler brother is harmed by occasion
of thy perfection; and thou oughtest to be careful also for his
infirmity. And even if he receive no injury, yet the Greek is harmed.
Now Paul biddeth us be "without offense, both to Jews and Greeks, and
to the Church of God." (1 Cor. x. 32.) (I think no evil of the virgin,
for I love virginity, and "love thinketh no evil" (1 Cor. xiii. 5); I
am a great admirer of that state of life,(5) and I cannot have so much
as an unseemly thought about it.) How shall we per-
207
suade those that are without? For we must take forethought for them
also. Let us then so order what relates to ourselves, that none of the
unbelievers may be able even to find a just handle of accusation
against us. For as they who show forth a right life glorify God, so
they who do the contrary cause Him to be blasphemed. May no such
persons be among(1) us:
but may our works so shine, that our Father which is in Heaven may be
glorified, and that we may enjoy the honor which is from Him. To which
may we all attain, through the grace and lovingkindness of our Lord
Jesus Christ, by whom and with whom, to the Father and the Holy Ghost,
be glory forever and ever. Amen.
HOMILY LVIII.
JOHN ix. 17, 18.
"They say unto the blind man again, What sayest thou
of him, that he hath opened thine eves? He said, He is a Prophet. The
Jews then did not believe."
[1.] We must go over the Scriptures not in a chance
way or carelessly, but with all exactness, that we be not entangled.
Since even now in this place one might with show of reason question,
how, when they had asserted, "This man is not of God, because he
keepeth not the Sabbath," they now say to the man, "What sayest thou of
him, that he hath opened thine eyes?" and not, "What sayest thou of
him, that he hath broken the Sabbath?" but put now that which was the
ground of the defense, not that of the accusation. What then have we to
reply? That these (who speak) are not the men who said, "This man is
not of God," but those who separated themselves from them, who also
said, "A man that is a sinner cannot(2) do such miracles." For desiring
to silence their opponents the more, in order that they may not seem to
be partisans of Christ, they bring forward the man who had
received proof of His power, and question him. Observe now the wisdom
of the poor man, he speaketh more wisely than them all.
First he saith, "He is a Prophet"; and shrank not from the judgment(3)
of the perverse Jews who spake against Him and said, "How can this man
be of God, not keeping the Sabbath?" but replied to them, "He is a
Prophet."
"And they(4) did not believe that he had
been blind, and received his sight, until they had
called his parents."(5)
Observe in how many ways they attempt to obscure and
take away the miracle. But this is the nature of truth, by
the very means by which it seems to be assailed by men, by
these it becomes stronger, it shines by means of that
by which it is obscured. For if these things had not taken
place, the miracle might have been suspected by the many; but now, as
if desiring to lay bare the truth, so do they use all means, and would
not have acted otherwise, supposing they had done all in Christ's
behalf. For they first attempted to cast Him down by occasion of this
mode (of cure), saying, "How opened he thine eyes?" that is, "was it by
some sorcery?" In another place also, when they had no charge to bring
against Him, they endeavored to insult the mode of the cure, saying,
"He doth not cast out devils save by Beelzebub." (Matt. xii. 24.) And
here again, when they have nothing to say, they betake themselves to
the time (of cure), saying, "He breaketh the Sabbath"; and again, "He
is a sinner." Yet He asked you, who would slay(6) Him, and who were
ready to lay hold of His actions, most plainly, saying, "Which of you
convinceth Me of sin?" (c. viii. 46); and no man spake, nor said "Thou
blasphemest because thou makest thyself without sin." But if they had
had it in their power to say so, they would not have held their peace.
For they who because they heard that He was before Abraham would have
stoned Him, and said that He was not of God, who boasted that they,
murderers as they were, were of God, but who said that One who did such
wonders, after that He had wrought a cure, was not of God,(7) because
He kept not the Sabbath, if they had had but a shadow of a charge
against Him, would never have let it pass. And if they call Him a
sinner because He seemed to break the Sabbath, this charge also is
shown to be unsound, when those who are ranked with them condemn their
great coldness and littleness of soul.(8) Being therefore entangled on
every side, they afterwards betake themselves to something else more
shameless and impudent. What is that? They "did not believe," It saith,
"that
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he had been blind, and received his sight." How then did they charge
Christ with not keeping the Sabbath? Plainly, as having believed. But
why gave ye not heed to the great number of people? to the neighbors
who knew him? As I said, falsehood everywhere defeats itself by the
very means by which it seems to annoy the truth, and makes the truth to
appear more bright. Which was now the case. For that no one might say
that his neighbors and those who had seen him did not speak with
precision, but guessed from a likeness,(1) they bring forward his
parents, by whom they succeeded against their will in proving that what
had taken place was real,(2) since the parents best of all knew their
own child. When they could not terrify the man himself, but beheld him
with all boldness proclaim his Benefactor, they thought to wound the
miracle by means of his parents. Observe the malice of their
questioning. For what saith it? Having placed them in the midst so as
to throw them into distress,(3) they apply the questioning with great
severity and anger,
Ver. 19. "Is this your son?" (and they said not,
"who once was blind," but) "of whom ye say that he was born blind?"
As if they were acting deceitfully, and plotting on
behalf of(4) Christ. O ye accursed, utterly accursed! What father would
choose to invent such falsehoods against his child? For they almost
say, "Whom ye have made out blind, and not only so, but have spread
abroad the report everywhere."
"How then doth he now see?"
[2.] O folly! "Yours," saith one, "is the trick(5)
and the contrivance." For by these two things do they attempt to lead
the parents to a denial; by using the words, "Whom ye say," and, "How
then doth he now see?" Now when there were three questions asked,
whether he was their son, whether he had been blind, and how he
received his sight, the parents only acknowledged two of them, but do
not add the third. And this came to pass for the sake of the truth, in
order that none other save the man that was healed, who was also
worthy(6) of credit, should acknowledge this matter. And how would the
parents have favored (Christ), when even of what they knew some part
they spake not through fear of the Jews? What say they?
Ver. 20, 21. "We know that this is our
son, and that he was born blind; but by what means he now
seeth we know not, or who hath opened his eyes we know not; he is of
age, he shall speak for himself."
By making him to be worthy of credit, they begged
off themselves; "He is not a child, say they, nor incapable,(7) but
able to testify for himself."
Ver. 22. "These words spake they,(8) because they
feared the Jews."
Observe how the Evangelist again brings forward
their opinion and thoughts. This I say, because of that speech which
they before uttered, when they said, "He maketh Himself equal to God."
(c. v. 18.) For had that also been the opinion of the Jews but not the
judgment of Christ, he would have added and said, that "it was a Jewish
opinion."(9) When therefore the parents referred them to him that had
been healed, they called him again the second time, and did not say
openly and shamelessly, "Deny that Christ healed thee," but would fain
effect this under a pretense of piety.
Ver. 24. "Give,"(10) saith one, "the glory to God."
For to have said to the parents, "Deny that he is
your son, and that he was born(11) blind," would have seemed very
ridiculous. And again, to have said this to himself would have been
manifest shamelessness. Wherefore they say not so, but manage the
matter in another way, saying, "Give God the glory," that is, "confess
that this man hath wrought nothing."
"We know that this man is a sinner."
"Why then did ye not convict Him when He said,
'Which of you convinceth Me of sin?' (c. viii. 46.) Whence know ye that
He is a sinner?" After that they had said, "Give God the glory," and
the man had made no reply, Christ meeting praised him, and did not
rebuke him, nor say, "Wherefore hast thou not given glory to God?" But
what said He? "Dost thou believe on the Son of God?"(12) (ver. 35),
that thou mayest learn that this is "to give glory to God." Now had He
not been equal in honor to the Father, this would not have been giving
glory; but since he that honoreth the Son honoreth the Father also, the
blind is with good reason not rebuked. Now while they expected that the
parents would contradict and deny the miracle, the Pharisees said
nothing to the man himself, but when they saw that they profited
nothing by this, they again return to him, saying, "This man is a
sinner."
Ver. 25. "He answered and said, Whether he be a
sinner or no, I know not; one thing I know, that, whereas I was blind,
now I see."
Surely the blind man was not terrified? That be far
from him. How then doth he who said,
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"He is a Prophet" (ver. 17), now say, "Whether he be a sinner, I know
not"? He said so, not as being in such a state of mind, nor as having
persuaded himself of this thing, but desiring to clear Him from their
charges by the testimony of the fact, not by(1) his own declaration,
and to make the defense credible, when the testimony of the good deed
done should decide the matter against them. Since if after many words
when the blind man said, "Except this were a righteous man he
could not do such miracles" (ver. 33), they were so enraged as to
reply, "Thou wast altogether born in sin, and dost thou teach us?" what
would they not have said, if he had spoken so from the beginning; what
would they not have done? "Whether he be a sinner or not, I know not";
as though he had said, "I say nothing in this man's favor, I make no
declaration at present, yet this I certainly know and would
affirm, that if he were a sinner he could not have done such things."
Thus he kept himself free from suspicion, and his testimony
uncorrupted, as not speaking from partiality, but as bearing witness
according to the fact. When therefore they could neither upset nor
remove what had been done, they again return to their former plan,
making trifling enquiries about the manner of the cure, like men(2) who
search on every side about a prey which is before them, and cannot be
hurt,(3) hastening round now in one direction, now in another; and they
recur to the man's former assertions, in order now to make them unsound
by continual questions, and say,
Ver. 26. "What did he to thee? How opened he thine
eyes?"
What was his reply? Having conquered and cast them
down, he no longer speaks to them submissly. As long as the matter
needed enquiry and arguments he spake guardedly, while he supplied the
proof; but when he had conquered and gained a splendid victory, he then
takes courage, and tramples upon them. What saith he?
Ver. 27. "I have told you once,(4) and ye did not
hear; wherefore would ye hear it again?"
Seest thou the bold-speaking of a beggar towards
Scribes and Pharisees? So strong is truth, so weak is falsehood. Truth,
though she take hold but of ordinary men, maketh them to appear
glorious; the other, even though it be with the strong, shows them
weak? What he saith is of this kind: "Ye give no heed to my words,
therefore I will no longer speak or answer you continually, who
question(6) me to no purpose, and who do not desire to hear in order to
learn, but that you may insult over my words."
"Will ye also be His disciples?"
[3.] Now he hath ranked(7) himself among the band of
disciples, for the "will ye also?" is the expression of one who is
declaring himself to be a disciple. Then he mocked and annoyed them
abundantly. For since he knew that this struck them hard, he said it,
wishing to upbraid them with exceeding severity; the act of a soul
courageous, soaring on high and despising their madness, pointing out
the greatness of this dignity, in which he was very confident, and
showing that they insulted him who was a man worthy to be admired, but
that he took not the insult to himself, but grasped as an honor what
they offered as a reproach.
Ver. 28. "Thou art his disciple, but we are Moses'
disciples."
"But this cannot be. Ye are neither Moses' nor this
Man's; for were ye Moses', ye would become this Man's also." Wherefore
Christ before said unto them, because they were continually betaking
themselves to these speeches, "Had ye believed Moses, ye would have
believed Me, for he wrote of Me." (c. v. 46.)
Ver. 29. "We know that God spake unto Moses."(8)
By whose word, whose report? "That of our
forefathers," saith one. Is not He then more to be believed than your
forefathers, who confirmeth by miracles that He came from God, and that
He speaketh things from above? They said not, "We have heard that God
spake to Moses," but, "We know." Do ye affirm, O Jews, what ye have by
hearing, as knowing it, but deem what ye have by sight as less certain
than what ye have by hearing? Yet the one ye saw not, but heard, the
other ye did not hear, but saw. What then saith the blind man?
Ver. 30. "Why herein is a marvelous thing, that ye
know not whence He is, and He doeth such miracles."(9)
"That a Man, who is not one of the distinguished or
noble or illustrious among you, can do such things; so that it is in
every way clear that He is God, needing no human aid."
Ver. 31. "We know that God heareth not sinners."
Since they had been the first to say, "How can a man
that is a sinner do such miracles?" (ver. 16), he now brings forward
even their judgment, reminding them of their own words. "This opinion,"
saith he, "is common to me and you. Stand fast now to it." And observe,
I pray you, his wisdom. He turns about the miracle in every way,
because they could not
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do away with it, and from it he draws his inferences. Seest thou that
at first he said "Whether he be a sinner or not, I know not"? not
doubting (God forbid!) but knowing that He was not a sinner. At least
now, when he had an opportunity, see how he defended Him. "We know that
God heareth not sinners":
"But if any man be a worshiper of God, and doeth His
will."(1)
Here he not only hath cleared Him from sin, but
declareth that He is very pleasing to God, and doeth all His will. For
since they called themselves(2) worshipers of God, he added, "and doeth
His will"; "since," saith he, "it is not sufficient to know God: men
must also do His will." Then he magnifies what had been done, saying,
Ver. 32. "Since the world began was it not heard
that any man opened the eyes of one that was born blind."(3)
"If now ye acknowledge(4) that God heareth not
sinners, and this Person hath wrought a miracle, and such a miracle as
no man ever wrought, it is clear that He hath surpassed all things
in(5) virtue, and that His power is greater than belongeth to man."
What then say they?
Ver. 34. "Thou wast altogether born in sins, and
dost thou teach us?"
As long as they expected that he would deny Christ,
they deemed him trustworthy, calling upon him once and a second time.
If ye(6) deemed him not trustworthy, why did ye call and question him a
second time? But when he spake the truth, unabashed, then, when they
ought most to have admired, they condemned him. But what is the, "Thou
wast altogether born in sins"? They here unsparingly reproach him with
his very blindness, as though they had said, "Thou art in sins from thy
earliest age"
insinuating that on this account he was born blind; which was contrary
to reason. On this point at least Christ comforting him said, "For
judgment I am come into the world, that they which see not might see,
and that they which see might be made blind." (c. ix. 39.)
"Thou wast altogether born in sins, and dost thou
teach us?" Why, what had the man said? Did he set forth his private
opinion? Did he not set forth a common judgment, saying, "We know that
God heareth not sinners"?Did he not produce your own words?
"And they cast him out."
Hast thou beheld the herald of the truth, how
poverty was no hindrance to his true wisdom? Seest thou what
reproaches, what sufferings he bare from the beginning, and how by word
and by deed he testified?
[4.] Now these things are recorded, that we too may
imitate them. For if the blind man, the beggar, who had not even seen
Him, straightway showed such boldness even before he was encouraged by
Christ, standing opposed to a whole people, murderous, possessed, and
raving, who desired by means of his voice to condemn Christ, if he
neither yielded nor gave back, but most boldly stopped their mouths,
and chose rather to be cast out than to betray the truth; how much more
ought we, who have lived so. long in the faith, who have seen ten
thousand marvels wrought by faith, who have received greater benefits
than he, have recovered the sight of the eyes within, have beheld the
ineffable Mysteries, and have been called to such honor, how ought we,
I say, to exhibit all boldness of speech towards those who attempt
to accuse, and who say anything against the Christians, and to
stop their mouths, and not to acquiesce without an effort. And we shall
be able to do this, if we are bold,(7) and give heed to the
Scriptures, and hear them not carelessly. For if one should come in
here regularly, even though he read not at home, if he attends to what
is said here, one year even is sufficient to make him well versed
in them; because we do not to-day read one kind of Scriptures, and
tomorrow another, but always and continually the same. Still such is
the wretched disposition of the many, that after so much reading, they
do not even know the names of the Books, and are not ashamed nor
tremble at entering so carelessly into a place where they may hear
God's word. Yet if a harper, or dancer, or stage-player call the city,
they all run eagerly, and feel obliged to him for the call, and spend
the half of an entire day in attending to him alone; but when God
speaketh to us by Prophets and Apostles, we yawn, we scratch ourselves,
we are drowsy. And in summer, the heat seems too great, and we betake
ourselves to the market place; and again, in winter, the rain and mire
are a hindrance, and we sit at home; yet at horse races, though there
is no roof over them to keep off the wet, the greater number, while
heavy(8) rains are falling, and the wind is dashing the water into
their faces, stand like madmen, caring not for cold, and wet, and mud,
and length of way, and nothing either keeps them at home, or prevents
their going thither. But here, where there are roofs over head, and
where the warmth is admirable, they hold back instead of running
together; and this too, when the gain is that of their own souls. How
is this tolerable, tell me? Thus it happens, that while we are
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more skilled than any in those matters, in things necessary we are more
ignorant than children. If a man call you a charioteer, or a dancer,
you say that you have been insulted, and use every means to wipe off
the affront; but if he draw you to be a spectator of the action, you do
not start away, and the art whose name you shun, you almost in every
case pursue. But where you ought(1) to have both the action and the
name, both to be and to be called a Christian, you do not even know
what kind of thing the action is. What can be worse than this folly?(2)
These things I have desired continually to say to you, but I fear lest
I gain hatred in vain and unprofitably. For I perceive that not only
the young are mad, but the old also; about whom I am especially
ashamed, when I see a man venerable from his white hairs, disgracing
those white hairs, and drawing a child after him. What is worse than
this mockery? What more shameful than this conduct? The child is taught
by the father to act unseemly.
[5.] Do the words sting? This is what I desire, that
you should suffer the pain caused by the words, in order to be
delivered from the disgrace caused by the actions. For there are some
too far colder than these, who are not even ashamed at the things
spoken of, nay, who even put together(3) a long argument in defense of
the action. If you ask them who was Amos or Obadiah, or what is the
number of the Prophets or Apostles, they cannot even open their mouth
but for horses and charioteers, they compose excuses more cleverly than
sophists or rhetoricians, and after all this, they say, "What is the
harm? what is the loss?" This is what I groan for, that ye do not so
much as know that the action is a loss, nor have a sense of its evils.
God hath given to thee an appointed space of life for serving Him, and
dost thou while thou spendest it vainly, and at random, and on nothing
useful, still ask, "What loss is there?" If thou hast spent a little
money to no purpose, thou callest it a loss: when thou spendest whole
days of thine upon the devil's pageants, thinkest thou that thou art
doing nothing wrong? Thou oughtest to spend all thy life in
supplications(4) and prayers, whereas thou wastest thy life and
substance(5) heedlessly, and to thine own hurt, on shouts, and uproar,
and shameful words, and fighting, and unseasonable pleasure, and
actions performed by trickery, and after all this thou askest, "What is
the loss?" not knowing thou shouldest be lavish of anything rather than
time.(6) Gold, if thou shalt have spent, thou mayest get again; but if
thou lose time, thou shall hardly recover that. Little is dealt out to
us in this present life; if therefore we employ it not as we ought,
what shall we say when we depart "there"? For tell me, if thou hadst
commanded one of thy sons to learn some art, and then he had
continually stayed at home, or even passed his time somewhere else,
would not the teacher reject him? Would he not say to thee, "Thou hast
made an agreement with me, and appointed a time; if now thy son will
not spend this time with me but in other places, how shall I produce
him to thee as a scholar?"(7) Thus also we must speak. For God will say
also to us, "I gave you time to learn this art of piety, wherefore have
ye foolishly and uselessly wasted that time? Why did ye neither go
constantly to the teacher, nor give heed to his words?" For to show
that piety is an art, hear what the Prophet saith, "Come, ye children,
hearken unto me; I will teach you the fear of the Lord." (Ps. xxxiv.
11.) And again, "Blessed is the man whom Thou instructest, Lord, and
teachest him out of Thy Law." (Ps. xciv. 12.) When therefore thou hast
spent this time in vain, what excuse wilt thou have? "And why," saith
some one, "did He deal out to us but little time?" O senselessness and
ingratitude! That for which thou wert most bounden to give thanks to
Him, for that He hath cut short thy labors and abridged thy toils, and
made the rest long and everlasting, for this dost thou find fault, and
art discontented?
But I know not how we have brought our discourse to
this point, and have made it so long; we must therefore shorten it now.
For this too is a part of our wretchedness, that here if the discourse
be long, we all become careless, while there(8) they begin at noon, and
retire by torch and lamp light. However, that we be not always chiding,
we now entreat and beseech you, grant this favor to us and(9) to
yourselves; and getting free from all other matters, to these let us
rivet ourselves. So shall we gain from you joy and gladness, and honor
on your account, and a recompense for these labors; while ye will reap
all the reward, because having been aforetime so madly riveted to the
stage, ye tore yourselves away, through fear of God, and by our
exhortations, from that malady, and brake your bonds, and hastened unto
God. Nor is it "there" alone that ye shall receive your reward, but
"here" also ye shall enjoy pure pleasure. Such a thing is virtue;
besides giving us crowns in heaven, even here it maketh life pleasant
to us. Let us then be persuaded by what has been
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said, that we may obtain the blessings both here and hereafter, through
the grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost be glory, now and ever and world
without end. Amen.
HOMILY LIX.
JOHN ix. 34-36.
"And they cast him out. And Jesus heard that they
had cast him out; and when He had found him, He said unto him, Dost
thou believe on the Son of God? He answered and said, Who is He, Lord,
that I might believe on Him?" And the rest.
[1.]. They who for the sake of the truth and the
confession of(1) Christ suffer anything terrible and are insulted,
these are especially honored. For as he who loseth his possessions for
His sake, the same it is who most findeth them; as he who hateth his
own life, the same it is who most loveth it; so too he who is insulted,
is the same who is most honored. As fell out in the case of the blind
man. The Jews cast him out from the Temple, and the Lord of the Temple
found him; he was separated from that pestilent company, and met with
the Fountain of salvation; he was dishonored by those who dishonored
Christ, and was honored by the Lord of Angels. Such are the prizes of
truth. And so we, if we leave our possessions in this world, find
confidence in the next; if here we give to the afflicted, we shall have
rest in heaven; if we be insulted for the sake of God, we are honored
both here and there.
When they had cast him out from the Temple, Jesus
found him. The Evangelist shows, that He came for the purpose of
meeting him. And observe how He recompenseth him, by that which is the
chiefest of blessings. For He made Himself known to him who before knew
Him not, and enrolled him into the company of His own
disciples. Observe also how the Evangelist describes the exact
circumstances; for when Christ had said, "Dost thou believe on the Son
of God?" the man replied, "Lord, who is He?" For as yet he knew Him
not, although he had been healed; because he was blind before he came
to his Benefactor, and after the cure, he was being worried by those
dogs. Therefore, like some judge at the games, He receiveth the
champion who had toiled much and gained the crown. And what saith He?
"Dost thou believe on the Son of God?" What is this, after so much
arguing against the Jews, after so many words, He asketh him, "Dost
thou believe?" He spake it not from ignorance, but desiring to make
Himself known, and showing that He gently valued the man's faith. "This
great multitude," He saith, "hath insulted Me, but of them I make no
account; for one thing I care, that thou shouldest believe. For better
is one who doeth the will of God, than ten thousand transgressors."
"Dost thou believe on the Son of God?" As having both been present, and
as approving what had been said by him, He asketh this question; and
first,(2) He brought him to a state of longing for Himself. For He said
not directly, "Believe," but in the way of an enquiry. What then said
the man? "Lord, who is He, that I might believe on Him?" The expression
is that of a longing and enquiring soul. He knoweth not Him in whose
defense he had spoken so much, that thou mayest learn his love of
truth. For he had not yet seen Him.
Ver. 37. "Jesus saith unto him, Thou hast both seen
Him, and it is He that talketh with thee."
He said not "I am He," but as yet in an
intermediate(3) and reserved manner, "Thou hast both seen Him." This
was still uncertain; therefore He addeth more clearly, "It is He that
talketh with thee."
Ver. 38. "He saith, Lord, I believe; and he
worshiped Him" (straightway(4)).
He said not, "I am He that healed thee, that bade
thee, Go, wash in Siloam "; but keeping silence on all these points, He
saith, "Dost thou believe on the Son of God?" and then the man, showing
his great earnestness, straightway worshiped; which few of those who
were healed had done; as, for instance, the lepers, and some others; by
this act declaring His divine power. For that no one might think that
what had been said by him was a mere expression, he added also the
deed. When he had worshiped, Christ said,
Ver. 39. "For judgment I am come into the world,
that they which see not might see, and that they which see might be
made blind."
So also saith Paul; "What shall we say then?
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That the Gentiles which followed not after righteousness have attained
to righteousness, even the righteousness which is of the faith of
Jesus; but Israel, which followed after the law of righteousness, hath
not attained to the law of righteousness." (Rom. ix. 30, 31.) By
saying, "For judgment I am come into this world," He both made the man
stronger respecting the faith, and aroused those who followed Him; for
the Pharisees were following Him. And the, "For judgment," He spake
with reference to a greater punishment; showing that they who had given
sentence against Him, had received sentence against themselves; that
they who had condemned Him as a sinner, were themselves the persons
condemned. In this passage He speaketh of two recoveries of sight, and
two blindnesses; one sensible, the other spiritual.
Ver. 40. "Some of them that followed Him, say unto
Him,(1) Are we also blind?"
As in another place they said, "We were never
servants to any man"; and, "We be not born of fornication" (c. viii.
33, 41); so now they gape on material things alone, and are ashamed of
this kind of blindness. Then to show that it was better for them to be
blind than seeing, He saith,
Ver. 41. "If ye were blind, ye should have no sin."
Since they deemed the calamity a matter to be
ashamed of, He turneth this back upon their own head, telling them,
that "this very thing would have rendered your punishment more
tolerable"; cutting away on every side their human thoughts, and
leading them to a notion high and marvelous.
"But now ye say, We see."
As He saith in that other place, "Of whom ye said
that He was your God" (c. viii. 54); so too here, "Now ye say that ye
see,(2) but ye see not." He showeth that what they deemed a great
matter for praise, brought punishment upon them. He also comforted him
who was blind from his birth, concerning his former maimed state, and
then speaketh concerning their blindness. For He directeth His whole
speech to this end, that they may not say, "We did not refuse to come
to thee owing to our blindness, but we turn away and avoid thee as a
deceiver."
[2.] And not without a cause hath the Evangelist
mentioned, that they of the Pharisees who were with Him heard these
things, and said, "Are we blind also?" but to remind thee that these
were the men who first withdrew from and then stoned Him, for they were
persons who followed Him superficially, and who easily changed to the
contrary opinion. How then doth He prove that He is not a deceiver, but
a Shepherd? By laying down the distinguishing marks both of the
shepherd, and of him who is a deceiver and a spoiler, and from these
affording them opportunity of searching into the truth of the matter.
And first He showeth who is a deceiver and a spoiler, calling him so
from the Scriptures, and saying,
Chap. x. ver. 1. "Verily, verily, I say unto you, he
that entereth not by the door into the sheepfold, but climbeth up some
other way, the same is a thief and a robber."
Observe the marks of a robber; first, that he doth
not enter openly; secondly, not according to the Scriptures, for this
is the, "not by the door." Here also He referreth to those who had been
before, and to those who should be after Him, Antichrist and the false
Christs, Judas and Theudas, and whatever others there have been
of the same kind. And with good cause He calleth the Scriptures "a
door," for they bring us to God, and open to us the knowledge of God,
they make the sheep, they guard them, and suffer not the wolves to come
in after them. For Scripture, like some sure door, barreth the passage
against the heretics, placing us in a state of safety as to all that we
desire, and not allowing us to wander; and if we undo it not, we shall
not easily be conquered by our foes. By it we can know all, both those
who are, and those who are not, shepherds. But what is "into the fold"?
It refers to the sheep, and the care of them. For he that useth not the
Scriptures, but "climbeth up some other way," that is, who cutteth out
for himself another and an unusual(3) way, "the same is a thief." Seest
thou from this too that Christ agreeth with the Father, in that He
bringeth forward the Scriptures? On which account also He said to the
Jews, "Search the Scriptures" (c. v. 39); and brought forward Moses,
and called him and all the Prophets witnesses, for "all," saith He,(4)
"who hear the Prophets shall come to Me"; and," Had ye believed Moses,
ye would have believed Me." But here He hath put the same thing
metaphorically. And by saying, "climbeth up some other way," He alluded
to the Scribes, because they taught for commandments the doctrines of
men, and transgressed the Law (Matt. xv. 9); with which He reproached
them, and said, "None of you doeth the Law." (c. vii. 19.) Well did He
say, "climbeth up," not "entereth in," since to climb is the act of a
thief intending to overleap a wall, and who doeth all with danger. Hast
thou seen how He hath sketched the robber? now observe the character of
the shepherd. What then is it?
Ver. 2-4. "He that entereth in by the door, the same
is the shepherd of the sheep; to him
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the doorkeeper openeth, and the sheep hear his voice, and he calleth
his own by name.(1) And when he hath brought them out, he goeth before
them."
[3.] He hath set down the marks of the shepherd, and
of the evil doer; let us now see how He hath fitted to them what
followeth. "To him," He saith, "the doorkeeper openeth"; He continueth
in the metaphor to make the discourse more emphatic. But if thou
shouldest be minded to examine the parable word by word, there is
nothing to hinder thee from supposing Moses to be the doorkeeper, for
to him were entrusted the oracles of God. "Whose voice the sheep hear,
and he calleth his own by name." Because they everywhere said that He
was a deceiver, and confirmed this by their own unbelief, saying,
"Which(2) of the rulers hath believed on him?" (c. vii. 48.) He showeth
that they ought not on account of the unbelief of those persons to call
Him a spoiler and deceiver, but that they, because they gave no heed to
Him were consequently even excluded from the rank of sheep. For if a
shepherd's part is to enter through the usual door, and if He entered
through this, all they who followed Him might be sheep, but they who
rent themselves away, hurt not the reputation of the Shepherd, but cast
themselves out from the kindred of the sheep. And if farther on He
saith that He is "the door," we must not again be disturbed, for He
also calleth Himself "Shepherd," and "Sheep," and in different ways
proclaimeth His dispensations. Thus, when He bringeth us to the Father,
He calleth Himself "a Door," when He taketh care of us, "a Shepherd";
and it is that thou mayest not suppose, that to bring us to the Father
is His only office, that He calleth Himself a Shepherd. "And the sheep
hear his voice, and he calleth his own sheep, and leadeth them out, and
goeth before them." Shepherds indeed do the contrary, for they follow
after them; but He to show that He will lead all men to the truth,
doeth differently; as also when He sent the sheep, He sent them, not
out of the way of wolves, but "in the midst of wolves." (Matt. x. 16.)
For far more wonderful is this manner of keeping sheep than ours. He
seemeth to me also to allude to the blind man, for him too, having
"called," He "led out" from the midst of the Jews, and the man heard
"His voice," and "knew" it.
Ver. 5. "And(3) a stranger will they not follow, for
they know not the voice of strangers."
Certainly here He speaketh of Theudas and Judas,
(for "all, as many as believed on them, were scattered" [Acts v. 36],
It saith,) or of the false Christs who after that time should deceive.
For lest any should say that He was one of these, He in many ways
separateth Himself from them. And the first difference He setteth down
is His teaching from the Scriptures; for He by means of these led men
to Him, but the others did not from these draw men after them. The
second is, the obedience of the sheep; for on Him they all believed,
not only while He lived, but when He had died; the others they
straightway left. With these we may mention a third difference, no
trifling one. They did all as rebels,(4) and to cause revolts, but He
placed Himself so far from such suspicion, that when they would have
made Him a king, He fled; and when they asked, "Is it lawful to give
tribute unto Caesar?" He bade them pay it, and Himself gave the two
drachm piece. (Matt. xvii. 27.) Besides this, He indeed came for the
saving of the sheep, "That they might have life, and that they might
have more abundantly" (ver. 10), but the others deprived them even of
this present life. They betrayed those who were entrusted to them and
fled, but He withstood so nobly as even to give up His life. They
unwillingly, and by compulsion, and desiring to escape, suffered what
they suffered, but He willingly and by choice endured all.
Ver. 6. "This parable spake Jesus unto them, but
they understood not what things they were which He spake unto them."
And wherefore spake He obscurely? Because He would
make them more attentive; when He had effected this, He removes
the obscurity, saying,
Ver. 9. "I am(5) the door, by Me if any man enter
in, he(6) shall go in and out, and find pasture."
As though He had said, "shall be in safety and
security," (but by "pasture," He here meaneth His nurturing and feeding
the sheep, and His power(7) and Lordship,) that is, "shall remain
within, and none shall thrust him out." Which took place in the case of
the Apostles, who came in and went out securely, as having become lords
of all the world, and none was able to cast them out.
Ver. 8. "All that ever came before Me are thieves
and robbers, but the sheep did not hear them."
He doth not here speak of the Prophets, (as the
heretics assert,) for as many as believed on Christ did hear them also,
and were persuaded by them; but of Theudas and Judas, and the other
exciters of sedition. Besides, He saith, "the sheep did not hear them,"
as praising them; now nowhere is He seen to praise those who refused to
hearken to the Prophets, but, on the contrary, to reproach and accuse
them vehe-
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mently; whence it is evident that the, "did not hear," refers to those
leaders of sedition.
Ver. 10. "The thief cometh not but for to steal, and
to kill, and to destroy."
Which then took place when all (their followers)
were slain and perished.
"But I am come that they might have life, and that
they might have more."(1)
And what is "more" than life, tell me? The kingdom
of heaven. But He doth not as yet say this, but dwelleth on the name of
"life," which was known to them.
Ver. 11. "I am the good Shepherd."
Here He next speaketh concerning the Passion,
showing that this should be for the salvation of the world, and that He
came to it not unwillingly. Then again He mentioneth the character of
the shepherd and the hireling.
"For the shepherd(2) layeth down his life."(3)
Ver. 12. "But he that is an hireling and not a
shepherd, whose own the sheep are not, seeth the wolf coming, and
leaveth the sheep and fleeth, and the wolf cometh and catcheth them."(4)
Here He declareth Himself to be Master even as the
Father, if so be that He is the Shepherd, and the sheep are His. Seest
thou how He speaketh in a more lofty tone in His parables, where the
sense is concealed; and giveth no open handle to the listeners? What
then doth this hireling? He "seeth the wolf coming, and leaveth the
sheep, and the wolf cometh, and scattereth them." This those false
teachers did, but He the contrary. For when He was taken, He said, "Let
these go their way, that the saying might be fulfilled" (c. xviii. 8,
9), that not one of them was lost. Here also we may suspect a
spiritual(5) wolf to be intended; for neither did Christ allow him to
go and seize the sheep. But he is not a wolf only, but a lion also.
"Because our(6) adversary the devil," It saith, "walketh about as a
roaring lion." (1 Pet. v. 8.) He is also a serpent, and a dragon; for,
"Tread ye(7) on serpents and scorpions." (Luke x. 19.)
[4.] Wherefore, I beseech you, let us remain
pasturing beneath this Shepherd; and we shall remain, if we obey Him,
if we hear His voice, if we follow not a stranger. And what is His
voice? "Blessed are the poor in spirit, blessed are the pure in heart,
blessed are the merciful." (Matt. v. 3, 8, 7.) If thus we do, we shall
remain beneath the Shepherd, and the wolf will not be able to come in;
or if he come against us, he will do so to his own hurt. For we have a
Shepherd who so loveth us, that He gave even His life for us. When
therefore He is both powerful and loveth us, what is there to hinder us
from being saved? Nothing, unless we ourselves revolt from Him. And how
can we revolt? Hear Him say ing, "Ye cannot serve two masters, God and
mammon." (Matt. vi. 24.) If then we serve God, we shall not submit to
the tyranny of mammon. And truly a bitterer thing than any tyranny is
the desire of riches; for it brings no pleasure, but cares, and
envyings, and plottings, and hatred, and false accusations, and ten
thousand impediments to virtue, indolence, wantonness, greediness,
drunkenness, which make even freemen slaves, nay, worse than slaves
bought with money, slaves not to men, but even to the most grievous of
the passions, and maladies of the soul. Such a one dares many things
displeasing to God and men, dreading lest any should remove from him
this dominion. O bitter slavery, and devlish tyranny! For this is the
most grievous thing of all, that when entangled in such evils we are
pleased and hug our chain, and dwelling in a prison house full of
darkness, refuse to come forth to the light, but rivet evil upon
ourselves, and rejoice in our malady. So that we cannot be freed, but
are in a worse state than those that work the mines, enduring labors
and affliction, but not enjoying the fruit. And what is in truth worse
than all, if any one desire to free us from this bitter captivity, we
do not suffer it, but are even vexed and displeased, being in this
respect in no better case than madmen, or rather in a much more
miserable state than any such, inasmuch as we are not even willing to
be delivered from our madness. What? was it for this, O man, that thou
wast brought into the world? Was it for this that thou wast made a man,
that thou mightest work in these mines, and gather gold? Not for this
did God create thee in His Image, but that thou mightest please Him,
that thou mightest obtain the things to come, that thou mightest join
the choir of Angels. Why now dost thou banish thyself from such a
relationship, and thrust thyself into the extreme of dishonor and
meanness?(8) He who came by the same birth pangs with thee, (the
spiritual birth pangs I mean,) is perishing with hunger, and thou art
bursting with fullness: thy brother goeth about with naked body, but
thou providest garments even for thy garments, heaping up all this
clothing for the worms. How much better would it have been to put them
on the bodies of the poor; so would they have remained undestroyed,
would have freed thee from all care, and have won for thee the life to
come. If thou wilt not have them to be moth-eaten, give them to the
poor, these are they who know how to shake these garments well. The
Body of Christ is more precious and more secure than the coffer, for
not only doth It keep the garments safe, not
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only doth It preserve them unconsumed, but even rendereth them
brighter. Oftentimes the coffer taken with the garments causeth thee
the utmost loss, but this place of safety not even death can harm. With
It we need neither doors nor bolts, nor wakeful servants, nor any other
such security, for our possessions are free from all treacherous
attacks, and are laid up under guard, as we may suppose things laid up
in heaven would be; for to all wickedness that place is inaccessible.
These thing we cease not continually to say to you, and you hearing are
not persuaded. The reason is, that we are of a soul which is mean,
gaping upon the earth, groveling on the ground. Or rather, God forbid
that I should condemn you all of wickedness, as though all were
incurably diseased. For even if those who are drunk with riches stop
their ears against my words, yet they who live in poverty will be able
to look clearly to what I say. "But what," saith some one, "hath, this
to do with the poor? for they have no gold, or any such garments." No,
but they have bread and cold water, but they have two obols, and feet
to visit the sick, but they have a tongue and speech to comfort the
bedridden, but they have house and shelter to make the stranger their
inmate. We demand not from the poor such and such a number of talents
of gold, these we ask from the rich. But if a man be poor, and come to
the doors of others, our Lord is not ashamed to receive even an obol,
but will say that He hath received more from the giver, than from those
who cast in much. How many of those who now stand here would desire to
have been born at that time, when Christ went about the earth in the
flesh, to have conversed and sat at meat with Him? Lo, this may be done
now, we may invite Him more than then to a meal, and feast with Him,
and that to greater profit. For of those who then feasted with Him many
even perished, as Judas and others like him; but every one of those who
invite Him to their houses now, and share with Him table and roof,
shall enjoy a great blessing. "Come," it saith, "ye blessed of My
Father, inherit the Kingdom prepared for you from the foundation of the
world. For I was an hungered, and ye gave Me meat: I was thirsty, and
ye gave Me drink: I was a stranger, and ye took Me in; sick, and ye
visited Me; I was in prison, and and ye came unto Me." (Matt. xxv.
34-36.) That then we may hear these words, let us clothe the naked, let
us bring in the stranger, feed the hungry, give the thirsty drink, let
us visit the sick, and look upon him that is in prison, that we may
have boldness and obtain remission of our sins, and share those good
things which transcend both speech and thought. Which may we all
obtain, through the grace and lovingkindness of our Lord Jesus Christ,
to whom be the glory and the might(1) forever. Amen.
HOMILY LX.
JOHN X. 14, 15.
"I am the Good Shepherd, and know My sheep, and am
known of Mine. As the Father knoweth Me, even so know I the Father; and
I lay down My life for the sheep."
[1.] A GREAT matter, beloved, a great matter it is
to preside over a Church: a matter needing wisdom and courage as great
as that of which Christ speaketh, that a man should lay down his life
for the sheep, and never leave them deserted or naked; that he should
stand against the wolf nobly. For in this the shepherd differs from the
hireling; the one always looks to his own safety, caring not for the
sheep; the other always seeks that of the sheep, neglecting his own.
Having therefore mentioned the marks of a shepherd, Christ hath put two
kinds of spoilers; one, the thief who kills and steals; the other, one
who doth not these things, but who when they are done doth not give
heed nor hinder them. By the first, pointing to Theudas and those like
him; by the second, exposing the teachers of the Jews, who neither
cared for nor thought about the sheep entrusted to them. On which
account Ezekiel of old rebuked them, and said, "Woe,(2) ye shepherds of
Israel! Do the shepherds feed themselves? Do not the shepherds feed the
sheep?" (Ezek. xxxiv. 2, LXX.) But they did the contrary, which is the
worst kind of wickedness, and the cause of all the rest. Wherefore It
saith, "They have not turned back the strayed, nor sought the lost, nor
bound up the broken, nor healed the sick, because they fed themselves
and not the sheep." (Ezek. xxxiv. 4.) As Paul also hath declared in
another passage, saying, "For all seek their own, not the things which
are Jesus Christ's" (Phil. ii. 21); and again, "Let no man seek his
own, but every man his neighbor's." (1 Cor. x. 24.)
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From both Christ distinguisheth Himself; from those who came to spoil,
by saying, "I am come that they might have life, and that they might
have more abundantly" (ver. 10); and from those who cared not for the
sheep being carried away by wolves, by never deserting them, but even
laying down His life for them, that the sheep might not perish. For
when they desired to kill Him, He neither altered His teaching, nor
betrayed those who believed on Him, but stood firm, and chose to die.
Wherefore He continually said, "I am the good Shepherd." Then because
His words appeared to be unsupported by testimony, (for though the, "I
lay down My life," was not long after proved, yet the, "that they might
have life, and that they might have more abundantly," was to come to
pass after their departure hence in the life to come,) what doth He? He
proveth one from the other; by giving His mortal life(1) (He proveth)
that He giveth life immortal.(2) As Paul also saith, "If when we were
enemies we were reconciled to God by the death of His Son, much more
being reconciled we shall be saved." (Rom. v. 10.) And again in another
place, "He that spared not His own Son, but delivered Him up for us
all, how shall He not with Him also freely give us all things?" (Rom.
viii. 32.)
But wherefore do they not now bring against
Him the charge which they did before, when they said, "Thou
bearest witness of thyself, thy witness is not true?" (c.
viii. 13.) Because He had often stopped their mouths, and because His
boldness towards them had been increased by His miracles. Then because
He said above "And the sheep hear his voice, and follow him," lest any
should say, "What then is this to those who believe not?" hear what He
addeth "And I know My sheep, and am known of Mine." As Paul declared
when he said, "God hath not rejected His people whom He foreknew" (Rom.
xi. 2); and Moses, "The Lord knew those that were His" (2 Tim. ii. 19;
comp. Num. xvi. 5); "those," He saith, "I mean, whom He(3) foreknew."
Then that thou mayest not deem the measure of knowledge to be equal,
hear how He setteth the matter right by adding, "I know My sheep, and
am known of Mine." But the knowledge is not equal. "Where is it equal?"
In the case of the Father and Me, for there, "As the Father knoweth Me,
even so know I the Father." Had He not wished to prove this, why should
He have added that expression? Because He often ranked Himself among
the many, therefore, lest any one should deem that He knew as a man
knoweth, He added, "As the Father knoweth Me, even so know I the
Father." "I know Him as exactly as He knoweth Me." Wherefore He said,
"No man knoweth the Son(4) save the Father, nor the Father save the
Son" (Luke x. 22), speaking of a distinct kind of knowledge, and such
as no other can possess.
[2.] "I lay down My life." This He saith
continually, to show that He is no deceiver. So also the Apostle, when
he desired to show that he was a genuine teacher, and was arguing
against the false apostles, established his authority by his dangers
and deaths, saying, "In stripes above measure, in deaths oft." (2 Cor.
xi. 23.) For to say, "I am light," and "I am life," seemed to the
foolish to be a matter of pride; but to say, "I am willing to die,"
admitted not any malice or envy. Wherefore they do not say to Him,
"Thou bearest witness of thyself, thy witness is not true," for the
speech manifested very tender care for them, if indeed He was willing
to give Himself for those who would have stoned Him. On this account
also He seasonably introduceth mention of the Gentiles;
Ver. 16. "For other sheep also I have," He saith,
"which are not of this fold, them also must I bring."
Observe again, the word "must," here used, doth not
express necessity, but is declaratory of something which will certainly
come to pass. As though He had said, "Why marvel ye if these shall
follow Me, and if My sheep shall hear My voice? When ye shall see
others also following Me and hearing My voice, then shall ye be
astonished more." And be not confounded when you hear Him say, "which
are not of this fold" (Gal. v. 6), for the difference relateth to the
Law only, as also Paul saith, "Neither circumcision availeth anything,
nor uncircumcision."
"Them also must I bring." He showeth that both these
and those were scattered and mixed, and without shepherds, because the
good Shepherd had not yet come. Then He proclaimeth beforehand their
future union, that, "They shall be one fold."(5)
Which same thing also Paul(6) declared, saying, "For
to make in Himself of twain one new man." (Eph. ii. 15.)
Ver. 17. "'Therefore doth My Father love Me, because
I lay down My life, that I might take it again."
What could be more full of humanity than this
saying, if so be that on our account our Lord shall be beloved, because
He dieth for us? What then? tell me, was He not beloved during the time
before this; did the Father now begin to love Him, and were we the
causes of His love? Seest thou how He used condescension? But what doth
He here desire to prove? Because
218
they said that He was alien from the Father, and a deceiver, and had
come to ruin and destroy He telleth them, "This if nothing else would
persuade Me to love you, namely, your being so beloved by the Father,
that I also am beloved by Him, because I die for you." Besides this He
desireth also to prove that other point, that He came not to the action
unwillingly, (for it unwillingly, how could what was done cause love?)
and that this was especially known to the Father. And if He speaketh as
a man, marvel not, for we have often mentioned the cause of this, and
to say again the same things is superfluous and unpleasant.
"I lay down My life, that I might take it again."
Ver. 18. "No man taketh it from Me, but I lay it
down of Myself. I have power to lay it down, and I have power to take
it again."
Because they often took counsel to kill Him, He
telleth them, "Except I will, your labor is unavailing." And by the
first He proveth the second, by the Death, the Resurrection. For this
is the strange and wonderful thing. Since both took place in a new way,
and beyond ordinary custom. But let us give heed exactly to what He
saith, "I have power to lay down My life." And who hath not "power to
lay down his life"? Since it is in the power of any that will, to kill
himself. But He saith it not so, but how? "I have in such a way the
power to lay it down, that no one can effect this against My will." And
this is a power not belonging to men; for we have no power to lay it
down in any other way than by killing ourselves. And if we fall into
the hands of men who plot against us, and have the power to kill us, we
no longer are free to lay it down or not, but even against our will
they take it from us. Now this was not the case with Christ, but even
when others plotted against Him, He had power not to lay it down.
Having therefore said that, "No man taketh it from Me," He addeth, "I
have power to lay down My life," that is, "I alone can decide as to
laying it down," a thing which doth not rest with us,(1) for many
others also are able to take it from us. Now this He said not at first,
(since the assertion would not have seemed credible,) but when He had
received the testimony of facts, and when, having often plotted against
Him, the), had been unable to lay hold on Him, (for He escaped from
their hands ten thousand tithes,) He then saith, "No man taketh it from
me." But if this be true, that other point follows, that He came to
death voluntarily. And if this be true, the next point is also certain,
that He can "take it again" when He will. For if the dying(2) was a
greater thing than man could do, doubt no more about the other. Since
the fact that He alone was able to let go His life, showeth that He was
able by the same power to take it again. Seest thou how from the first
He proved the second, and from His death showed that His Resurrection
was indisputable?
"This commandment have I received of My Father."
What commandment was this? To die for the
world. Did He then wait first to hear, and then choose, and had He need
of learning it? Who that had sense would assert this? But before when
He said, "Therefore doth My Father love Me," He showed that the first
motion was voluntary, and removed all suspicion of opposition to the
Father; so here when He saith that He received a commandment from the
Father, He declared nothing save that, "this which I do seemeth good to
Him," in order that when they should slay Him, they might not think
that they had slain Him as one deserted and given up by the Father, nor
reproach Him with such reproaches as they did, "He saved others,
himself he cannot save"; and, "If thou be the Son of God, come down
from the cross" (Matt. xxvii. 42, 40); yet the very reason of His not
coming down was, that He was the Son of God.
[3.] Then test on hearing that, "I have received a
command from the Father," thou shouldest deem that the achievement(3)
doth not belong to Him, He hath said preventing the, "The good Shepherd
layeth down His life for the sheep"; showing by this that the sheep
were His, and that all which took place was His achievement, and that
He needed no command. For had He needed a commandment, how could He
have said, "I lay it down of Myself"? for He that layeth it down of
Himself needeth no commandment. He also assigneth the cause for which
He doeth this. And what is that? That He is the Shepherd, and the good
Shepherd. Now the good Shepherd needeth no one to arouse him to his
duty; and if this be the case with man, much more is it so with God.
Wherefore Paul said, that "He emptied Himself." (Phil. ii. 7.) So the
"commandment" put here means nothing else, but to show His unanimity
with the Father; and if He speaketh in so humble and human a way, the
cause is the infirmity of His hearers.
Ver. 19. "There was a division therefore(4) among
the Jews.(5) And some(6) said, He hath a devil (and is mad(7)). Others
said, These are not the words of him that hath a devil: can a devil
open the eyes of the blind?"
For because His words were greater than belonged to
man, and not of common use, they
219
said that He had a devil, calling Him so now for the fourth time. For
they before had said "Thou hast a devil, who seeketh to kill thee?" (c.
vii. 20); and again, "Said we not well that thou art a Samaritan, and
hast a devil?" (c. viii. 48); and here, "He hath a devil and is mad why
hear ye him?" Or rather we should say, that He heard this not for the
fourth time, but frequently. For to ask, "Said we not well that thou
hast a devil?" is a sign that they had said so not twice or thrice, but
many times. "Others said, These are not the words of him that hath a
devil: can a devil open the eyes of the blind?" For since they could
not silence their opponents by words, they now brought proof from His
works. "Certainly neither are the words those of one that hath a devil,
yet if ye are not persuaded by the words, be ye shamed by the works.
For if they are not the acts of one that hath a devil, and are greater
than belong to man, it is quite clear that they proceed from some
divine power." Seest thou the argument? That they were greater than
belonged to man is plain, from the Jews saying, "He hath a devil" that
He had not a devil, He showed by what He did.
What then did Christ? He answered nothing to these
things. Before this He had replied, "I have not a devil"; but not so
now; for since He had afforded proof by His actions, He afterwards held
His peace. For neither were they worthy of an answer, who said that He
was possessed of a devil, on account of those actions for which they
ought to have admired and deemed Him to be God. And how were any
farther refutations from Him needed, when they opposed and refuted each
other? Wherefore He was silent, and bore all mildly. And not for this
reason alone, but also to teach us all meekness and long-suffering.
[4.] Let us now imitate Him. For not only did He now
hold His peace, but even came among them again,(1) and being questioned
answered and showed the things relating to His foreknowledge; and
though called "demoniac" and "madman," by men who had received from Him
ten thousand benefits, and that not once or twice but many times, not
only did He refrain from avenging Himself, but even ceased not to
benefit them. To benefit, do I say? He laid down His life for them, and
while being crucified spake in their behalf to His Father. This then
let us also imitate, for to be a disciple of Christ, is the being
gentle and kind. But whence can this gentleness come to us? If we
continually reckon up our sins, if we mourn, if we weep; for
neither doth a soul that dwelleth in the company of so much grief
endure to be provoked or angered. Since wherever there is mourning, it
is impossible that there should be anger; where grief is, all anger is
out of the way; where there is brokenness of spirit, there is no
provocation. For the mind, when scourged by sorrow, hath not leisure to
be roused, but will groan(2) bitterly, and weep yet more bitterly. I
know that many laugh on hearing these things, but I will not cease to
lament for the laughers. For the present is a time for mourning, and
wailings, and lamentations, since we do many sins both in word and
deed, and hell awaiteth those who commit such transgressions, and the
river boiling with a roaring stream of fire, and banishment from the
Kingdom, which is the most grievous thing of all. When these things
then are threatened, tell me, dost thou laugh and bear thee proudly?
And when thy Lord is angered and threatening, dost thou stand
careless,(3) and fearest thou not lest by this thou light for
thyself the furnace to a blaze? Hearest thou not
what He crieth out every day? "Ye saw Me(4) an hungered,
and gave Me no meat; thirsty, and ye gave Me no drink; depart ye into
the fire prepared for the devil and his angels." (Matt. xxv.) And these
things He threatened every day. "But," saith some one, "I did give Him
meat." When, and for how many days? Ten or twenty? But He willeth it
not merely for so much time as this, but as much as thou spendest upon
earth. For the virgins also had oil, yet not sufficient for their
salvation; they too lighted their lamps, yet they were shut out from
the bridechamber. And with reason, since the lamps had gone out before
the coming of the Bridegroom. On this account we need much oil, and
abundant lovingkindness. Hear at least what the Prophet saith, "Have
mercy upon me, O God, according to Thy great mercy." (Ps. li. 1.) We
therefore must so take pity upon our neighbor, according to His great
mercy towards us. For such as we are towards our fellow-servants,
such shall we find our Lord towards ourselves. And what kind of "mercy"
is "great"? When we give not of our abundance, but of our deficiency.
But if we give not even of our abundance, what hope shall there be for
us? Whence shall we have deliverance from those woes? Where shall we be
enabled to flee and to find salvation? For if the virgins after so many
and so great toils found no comfort anywhere, who shall stand forth for
us when we hear those fearful words of the Judge Himself, addressing
and reproaching us, because "I was an hungered, and ye gave Me no meat;
for inasmuch," It saith, "as ye did it not unto one of the least
of these, ye did it not unto Me"; saying this not
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merely of His disciples, nor of those who have taken upon themselves
the ascetic life, but of every faithful man. For such an one though he
be a slave, or one of those that beg in the market-place, yet if he
believeth in God, ought by right to enjoy all our good will. And if we
neglect such an one when naked or hungry, we shall hear those words.
With reason. For what difficult or grievous thing hath He demanded of
us? What that is not of the very lightest and easiest? He saith not, "I
was sick, and ye restored Me not," but, "and ye visited Me not." He
saith not, "I was in prison, and ye delivered Me not," but, "and ye
came not unto Me." In proportion therefore as the commands are easy, so
is the punishment greater to them that disobey. For what is easier,
tell me, than to walk forth and enter into a prison? And what more
pleasant? For when thou seest some bound, others covered with filth,
others with uncut hair and clothed in rags, others perishing with
hunger, and running like dogs to your feet, others with deep ploughed
sides,(1) others now returning in chains from the market-place, who beg
all day and do not collect even necessary sustenance, and yet at
evening are required by those set over them to furnish that wicked and
savage service;(2) though thou be like any stone, thou wilt certainly
be rendered kinder; though thou livest a soft and dissipated life, thou
wilt certainly become wiser, when thou observest the nature of human
affairs in other men's misfortunes; for thou wilt surely gain an idea
of that fearful day, and of its varied punishments. Revolving and
considering these things, thou wilt certainly cast out both wrath and
pleasure, and the love of worldly things, and wilt make thy soul more
calm than the calmest harbor; and thou wilt reason concerning that
Judgment seat, reflecting that if among men there is so much
forethought, and order, and terror, and threatenings, much more will
there be with God. "For there is no power but from God." (Rom. xiii.
1.) He therefore who permitteth rulers to order these things thus, will
much more do the same Himself.
[5.] And certainly were there not this fear, all
would be lost, when though such punishments hang over them, there are
many who go over to the side of wickedness. These things if thou wisely
observe, thou wilt be more ready-minded towards alms-doing, and wilt
reap much pleasure, far greater than those who come down from the
theater. For they when they remove from thence are inflamed and burn
with desire. Having seen those women hovering(3) on the stage, and
received from them ten thousand wounds, they will be in no better
condition than a tossing sea, when the image of the faces, the
gestures, the speeches, the walk, and all the rest, stand before their
eyes and besiege their soul. But they who come forth from a prison will
suffer nothing of this kind, but will enjoy great calm and
tranquillity. For the compunction arising from the sight of the
prisoners, quenches all that fire. And if a woman that is an harlot and
a wanton meet a man coming forth from among the prisoners, she will
work him no mischief. For becoming for the time to come, as it were,
incapable of molding,(4) he will thus not be taken by the nets of her
countenance, because instead of that wanton countenance there will then
be placed before his eyes the fear of the Judgment. On this account, he
who had gone over every kind of luxury said, "It is better to go into
the house of mourning than into the house of mirth." (Eccl. vii. 2.)
And so "here" thou wilt show forth great wisdom, and "there" wilt hear
those words which are worth ten thousand blessings. Let us then not
neglect such a practice and occupation. For although we be not able to
bring them food, nor to help them by giving money, yet shall we be able
to comfort them by our words, and to raise up the drooping spirit, and
to help them in many other ways by conversing with those who cast them
into prison, and by making their keepers kinder, and we certainly shall
effect either small or great good. But if thou sayest that the men
there are neither men of condition,(5) nor good, nor gentle, but
man-slayers, tomb-breakers, cut-purses, adulterers, intemperate, and
full of many wickednesses, by this again thou showest to me a pressing
reason for spending time there. For we are not commanded to take pity
on the good and to punish the evil, but to manifest this lovingkindness
to all men. "Be ye," It saith, "like to My Father(6) 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." (Matt. v. 45.) Do not then
accuse other men's faults bitterly, nor be a severe judge, but mild and
merciful. For we also, if we have not been adulterers, or
tomb-breakers, or cut-purses, yet have we other transgressions which
deserve infinite punishment. Perchance we have called our brother
"fool," which prepares(7) for us the pit; we have looked on women with
unchastened eyes, which constitutes absolute adultery; and what is
more(8) grievous than all, we partake not worthily of the Mysteries,
which maketh us guilty of the Body and Blood of
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Christ. Let us then not be bitter enquirers into the conduct of others,
but consider our own state, so shall we desist from this inhumanity and
cruelty. Besides this, it may be said that we shall there find many
good men, and often men worth as much as all the city. Since even that
prison-house in which Joseph was had in it many evil men, yet that just
man had the care of them all, and was, with the rest, concealed as to
his real character; for he was worth as much as all the land of Egypt,
yet still he dwelt in the prison-house, and no one knew him of those
that were within it. Thus also even now it is likely that there are(1)
many good and virtuous men, though they be not visible to all men, and
the care thou takest of such as these gives thee a return for thy
exertions in favor of the whole. Or if there be none such, still even
in this case great is thy recompense; for thy Lord conversed not with
the just only, while He avoided the unclean, but received with kindness
both the Canaanitish woman, and her of Samaria, the abominable and
impure; another also who was a harlot, on whose account the Jews
reproached Him, He both received and healed, and allowed His feet to be
washed by the tears of the polluted one, teaching us to condescend to
those that are in sin, for this most of all is kindness. What sayest
thou? Do robbers and tomb-breakers dwell in the prison? And, tell me,
are all they just men that dwell in the city? Nay, are there not many
worse even than these, robbing with greater shamelessness? For the one
sort, if there be no other excuse for them, at least put before
themselves the veil of solitude and darkness, and the doing these
things clandestinely; but the others throw away the mask and go after
their wickedness with uncovered head, being violent, grasping, and
covetous. Hard it is to find a man pure from injustice.
[6.] If we do not take by violence gold, or such and
such a number of acres of land, yet we bring about the same end by
deceit and robbery in lesser matters, and where we are able to do so.
For when in making contracts, or when we must buy or sell anything, we
dispute and strive to pay less than the value, and use our utmost
endeavors to have it so, is not the action robbery? Is it not theft and
covetousness? Tell not me that thou hast not wrested away houses or
slaves, for injustice is judged not by the measure of the things taken,
but by the intention of those who commit the robbery. Since "just" and
"unjust" have the same force in great and in little things; and I call
cut-purses alike the man who cuts through a purse and takes the gold,
and him who buying from any of the market people deducts something from
the proper price; nor is he the only house-breaker who breaks through a
wall and steals anything within, but that man also who corrupts
justice, and takes anything from his neighbor.
Let us not then pass by our own faults, and become
judges of other men's; nor let us, when it is time for lovingkindness,
be searching out their wickedness; but considering what our own state
was once, let us now be gentle and kind. What then was our state? Hear
Paul say; "For we ourselves also were sometime foolish, disobedient,
deceived, serving divers lusts and pleasures, hateful, and hating one
another" (Tit. iii. 3); and again, "We were by nature children of
wrath." (Eph. ii. 3.) But God seeing us as it were confined in a
prison-house, and bound with grievous chains, far more grievous than
those of iron, was not ashamed of us, but came and entered the prison,
and, though we deserved ten thousand punishments, both brought us out
from hence, and brought us to a kingdom, and made us more glorious than
the heaven, that we also might do the same according to our power. For
when He saith to His disciples, "If I, your Lord and Master, have
washed your feet, ye also ought to wash one another's feet; for I have
given you an example, that ye should do as I have done to you" (c. xiii.
14), He writeth this law not merely for the washing the feet, but also
in all the other acts which He manifested towards us. Is it a man
slayer who inhabits the prison? Yet let not us be weary in doing Him
good. Is it a tomb-breaker, or an adulterer? Let us pity not his
wickedness, but his calamity. But often, as I before said, one will be
found there worth ten thousand; and if thou goest continually to the
prisoners, thou shall not miss so great a prize. For as Abraham, by
entertaining even common guests, once met with Angels, so shall we meet
with great men too, if we make the action a business. And if I may make
a strange assertion, he who entertains a great man is not so worthy of
praise as he who receives the wretched and miserable. For the former
hath, in his own life, no slight occasion of being well treated, but
the other, rejected and given up by all, hath one only harbor, the pity
of his benefactor; so that this most of all is pure kindness.
He, moreover, who shows attention to an admired and illustrious
man, doth it often for ostentation among men, but he who tends
the abject and despairing, doth it only because of the command of God.
Wherefore, if we make a feast, we are bidden to entertain the lame and
halt, and if we do works of mercy, we are bidden to do them to the
least and meanest. "For," It saith, "inasmuch as ye have done it unto
one of the least of these, ye have done it unto Me." (Matt. xxv. 45.)
Knowing, therefore, the treasure which
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is laid up in that place,(1) let us enter continually, and make it our
business, and turn(2) there our eager feelings about theaters. If thou
hast nothing to contribute, contribute the comfort of thy words. For
God recompenseth not only him that feedeth, but him also who goeth in.
When thou enterest and arouseth the trembling and fearful soul,
exhorting, succoring, promising assistance, teaching it true wisdom,
thou shalt thence reap no small reward. For if thou shouldest speak in
such manner outside the prison, many will even laugh, being
dissipated(3) by their excessive luxury: but those who are in
adversity, having their minds humbled, shall meekly attend to thy
words, and praise them, and become better men. Since even when Paul
preached, the Jews often derided him, but the prisoners listened with
much stillness. For nothing renders the soul so fit for heavenly wisdom
as calamity and temptation, and the pressure of affliction. Considering
all these things, and how much good we shall work both to those within
the prison, and to ourselves, by being continually mixed(4) up with
them, let us there spend the time we used to spend in the market-place,
and in unseasonable occupations, that we may both win them and gladden
ourselves, and by causing God to be glorified, may obtain the
everlasting blessings, through the grace and lovingkindness of our Lord
Jesus Christ, by whom and with whom, to the Father and the Holy Ghost,
be glory for ever and ever. Amen.
HOMILY LXI.
JOHN X. 22--24.
"And it was at Jerusalem, the Feast of the
dedication, and it was winter. And Jesus walked in the temple in
Solomon's porch. Then came the Jews round about Him, and said unto Him,
How long dost thou make us to doubt?"
[1.] EVERY virtue is a good thing, but most of all
gentleness and meekness. This showeth us men; this maketh us to differ
from wild beasts; this fitteth us to vie with Angels. Wherefore Christ
continually expendeth many words about this virtue, bidding us be meek
and gentle. Nor doth He merely expend words about it, but also teacheth
it by His actions; at one time buffeted and bearing it, at another
reproached and plotted against; yet again coming to those who plotted
against Him. For those men who had called Him a demoniac, and a
Samaritan and who had often desired to kill Him, and had cast stones at
Him, the same surrounded and asked Him, "Art thou the Christ?" Yet not
even in this case did He reject them after so many and so great plots
against Him, but answered them with great gentleness.
But it is necessary rather to enquire into the
whole passage from the beginning.
"It was," It saith, "at Jerusalem, the Feast of the
dedication, and it was winter." This feast was a great and national
one. For they celebrated with great zeal the day on which the Temple
was rebuilt, on their return from their long captivity in Persia. At
this feast Christ also was present, for henceforth He continually abode
in Judaea, because the Passion was nigh.(5)
"Then came the Jews round about Him, and said, How
long dost thou make us to doubt?" "If thou be the Christ, tell us
plainly."
He did not reply, "What enquire ye(6) of Me? Often
have ye called Me demoniac, madman, and Samaritan, and have deemed me
an enemy of God, and a deceiver, and ye said but now, Thou bearest
witness of thyself, thy witness is not true; how is it then that ye
seek and desire to learn from Me, whose witness ye reject?" But He said
nothing of the kind, although He knew that the intention with which
they made the enquiry was evil. For their surrounding Him and saying,
"How long dost thou make us to doubt?" seemed to proceed from a certain
longing and desire of learning, but the intention with which they asked
the question was corrupt and deceitful. For since His works admitted
not of their slander and insolence, while they might attack His sayings
by finding out in them a sense other than that in which they were
spoken, they continually proposed questions, desiring to silence Hint
by means of His sayings; and when they could find no fault with His.
works, they wished to find a handle in His words. Therefore they said,
"Tell us"; yet He had often told them. For He said to the woman of
Samaria, "I Am that speak unto thee" (c. iv. 26); and to the blind man,
"Thou hast both seen Him, and it is He that
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talketh with thee." (c. ix. 37.) And He had told them also, if not in
the same, at least in other words. And indeed, had they been
wise, and had they desired to enquire aright, it remained
for them to confess Him by words, since by works He had often proved
the point in question. But now observe their perverse and disputations
temper. When He addresseth them, and instructeth them by His words,
they say, "What sign showest thou us?" (c. vi. 30.) But when He giveth
them proofs by His works, they say to Him, "Art thou the Christ? Tell
us plainly"; when the works cry aloud, they seek words, and when the
words teach, then they betake themselves to works, ever setting
themselves to the contrary. But that they enquired not for the sake of
learning, the end showed. For Him whom they deemed to be so worthy of
credit, as to receive His witness of Himself, when He had spoken a few
words they straightway stoned; so that their very surrounding and
pressing upon Him was done with ill intent.
And the mode of questioning was full of much hatred.
"Tell us plainly, Art thou the Christ?" Yet He spake all things openly,
being ever present at their feasts, and in secret He said nothing; but
they brought forward words of deceit, "How long dost thou make us to
doubt?" in order that having drawn Him out, they might again find some
handle against Him. For that in every case they questioned Him not in
order to learn, but to find fault with His words, is clear, not from
this passage only, but from many others also. Since when they came to
Him and asked, "Is it lawful to give tribute unto Caesar or not?"
(Matt. xxii. 17), when they spake about putting away a wife (Matt. xix.
3), when they enquired about her who, they said, had had seven husbands
(Matt. xxii. 23), they were convicted of bringing their questions to
Him, not from desire of learning, but from an evil intention. But there
He rebuked them, saying, "Why tempt ye Me, ye hypocrites?" showing that
He knew their secret thoughts, while here He said nothing of the kind;
teaching us not always to rebuke those who plot against us, but to bear
many things with meekness and gentleness.
Since then it was a sign of folly, when the works
proclaimed Him aloud, to seek the witness of words, hear how He
answereth them, at once hinting to them that they made these enquiries
superfluously, and not for the sake of learning, and at the same time
showing that He uttered a voice plainer than that by words, namely,
that by works.
Ver. 25. "I told you often,"(1) He saith, "and ye
believe not: the works that I do in My Father's Name, they are they
that bear witness of Me."
[2.] A remark which the more tolerable among them
continually made to one another; "A man that is a sinner cannot(2) do
such miracles." And again, "A devil cannot open the eyes of the blind":
and, "No man can do such miracles except God be with him." (c. iii. 2.)
And beholding the miracles that He did, they said, "Is not this the
Christ?" Others said, "When Christ cometh, will He do greater miracles
than those which this Man hath done?" (c. vii. 31.) And these very
persons as many as then desired to believe on Him, saying, "What sign
showest thou us, that we may see, and believe thee?" (c. vi. 30.) When
then they who had not been persuaded by such great works, pretended
that they should be persuaded by a bare word, He rebuketh their
wickedness, saying, "If ye believe not My works, how will ye believe My
words? so that your questioning is superfluous."
Ver. 26. "But," He saith, "I told you, and ye(3)
believe not, because ye are not of My sheep."(4)
"For I on My part have fulfilled all that it
behooved a Shepherd to do, and if ye follow Me not, it is not because I
am not a Shepherd, but because ye are not My sheep."
Ver. 27--30. "For My sheep hear My voice,(5) and
follow Me; and I give unto them eternal life(6); neither can(7) any man
pluck them out of My hand. The Father,(8) which gave them Me, is
greater than all, and no man is able to pluck them out of My Father's
hand. I and the Father are One."
Observe how in renouncing He exciteth them to follow
Him. "Ye hear Me not," He saith, "for neither are ye sheep, but they
who follow, these are of the flock." This He said, that they might
strive to become sheep. Then by mentioning what they should obtain, He
maketh these men jealous, so as to rouse them, and cause them to desire
such things.
"What then? Is it through the power of the Father
that no man plucketh them away, and hast thou no strength, but art too
weak to guard them?" By no means. And in order that thou mayest learn
that the expression, "The Father which gave them to Me," is used on
their account, that they might not again call Him an enemy of God,
therefore, after asserting that, "No man plucketh them out of My hand,"
He proceedeth to show, that His hand and the Father's is One. Since had
not this been so, it would have been natural for Him to say, "The
Father which gave them to Me is greater than all, and no man can
224
pluck them out of My hand." But He said not so, but, "out of My
Father's hand." Then that thou mayest not suppose that He indeed is
weak, but that the sheep are in safety through the power of the Father,
He addeth, "I and the Father are One." As though He had said "I did not
assert that on account of the Father no man plucketh them away, as
though I were too weak to keep the sheep. For I and the Father are
One." Speaking here with reference to Power, for concerning this was
all His discourse; and if the power(1) be the same, it is clear that
the Essence is also. And when the Jews used ten thousand means,
plotting and casting men out of their synagogues, He telleth them that
all their contrivances are useless and vain; "For the sheep are in My
Father's hand"; as the Prophet saith, "Upon My hand I have pictured thy
walls." (Isa. xlix. 16.) Then to show that the hand is One, He
sometimes saith that it is His own, sometimes the Father's. But when
thou hearest the word "hand," do not understand anything material, but
the power, the authority. Again, if it was on this account that no one
could pluck away the sheep, because the Father gave Him power, it would
have been superfluous to say what follows, "I and the Father are One."
Since were He inferior to Him, this would have been a very daring
saying, for it declares nothing else than an equality of power; of
which the Jews were conscious, and took up stones to cast at Him. (Ver.
31.) Yet not even so did He remove this opinion and suspicion;
though if their suspicion were erroneous, He ought to have set them
right, and to have said, "Wherefore do ye these things? I spake not
thus to testify that my power and the Father's are equal"; but now He
doth quite the contrary, and confirmeth their suspicion, and clencheth
it, and that too when they were exasperated. For He maketh no excuse
for what had been said, as though it had been said ill, but rebuketh
them for not entertaining a right opinion concerning Him. For when they
said,
Ver. 33--36.(2) "For a good work we stone thee
not, but for blasphemy; and because that thou being a man makest
thyself God"; hear His answer;(3) "If the Scripture called(4) them gods
unto whom the word of God came,(5) how say ye that I blaspheme,
because I said, I am the Son of God?"
What He saith is of this kind: "If those who have
received this honor by grace, are not found fault with for calling
themselves gods, how can He who hath this by nature deserve to be
rebuked?" Yet He spake not so, but proved it at a later time, having
first relaxed and yielded somewhat in His discourse, and said, "Whom
the Father hath sanctified and sent." And when He had softened their
anger, He bringeth forward the plain assertion. For a while, that His
speech might be received, He spoke in a humbler strain, but afterwards
He raised it higher, saying,
Ver. 37, 38. "If I do not the works of My Father,
believe Me not; but if I do, though ye believe not Me, believe the
works."
Seest thou how He proveth what I said, that He is in
nothing inferior to the Father, but in every way equal to Him? For
since it was impossible to see His Essence, from the equality and
sameness of the works He affordeth a proof of unvaryingness as to
Power. And what, tell me, shall we believe?
[3.] "That I am in the Father, and the Father in
Me."(6)
"For I am nothing other than what the Father is, yet
still Son; He nothing other than what I am, yet still Father. And if
any man know Me, he knoweth the Father, and if he knoweth the
Father,(7) he hath learnt also the Son." Now were the power inferior,
then also what relateth to the knowledge would be false, for it is not
possible to become acquainted with one substance or power by means of
another.
Ver. 39--41. "Therefore they sought again to take
Him, but He escaped out of their hands, and went away again beyond
Jordan, into the place where John at first baptized.(8) And many
resorted unto Him, and said, John did no miracle, but all things that
John spake of this man were true."
When He hath uttered anything great and sublime, He
quickly retireth, giving way to their anger, so that the passion may
abate and cease through His absence. And thus He acted at that time.
But wherefore doth the Evangelist mention the place? That thou mayest
learn that He went there to remind them of the things there done and
said by John, and of his testimony; at least when they came there, they
straightway remembered John. Wherefore also they said, "John indeed did
no miracle," since how did it follow that they should add this, unless
the place had brought the Baptist to their memory, and they had come to
remember his testimony. And observe how they form
incontrovertible syllogisms. "John indeed did no
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miracle," "but this man doth," saith some one; "hence therefore his
superiority is shown. If therefore men(1) believed him who did no
miracles, much more must they believe this man." Then, since it was
John who bore the witness, lest his having done no miracle might seem
to prove him unworthy of being a witness,(2) they added, "Yet if he did
no miracle, still he spake all things truly concerning this man"; no
longer proving Christ to be trustworthy by means of John, but John to
be so by what Christ had done.
Ver. 42. "Many therefore believed on Him."(3) There
were many things that attracted them. They remembered the words which
John had spoken, calling Christ "mightier than himself," and "light,"
and "life," and "truth," and all the rest. They remembered the Voice
which came down from heaven, and the Spirit which appeared in the shape
of a dove, and pointed Him out to all; and with this they recollected
the demonstration afforded by the miracles, looking to which they were
for the future established. "For," saith some one, "if it was fight
that we should believe John, much more ought we to believe this man; if
him without miracles, much more this man, who besides the testimony of
John, hath also the proof(4) from miracles." Seest thou how much
the abiding in this place, and the being freed from the presence of
evil men, profiled them? wherefore Jesus continually leadeth and
draweth them away from the company of those persons; as also He seemeth
to have done under the old Covenant, forming and ordering the Jews in
all points, in the desert, at a distance from the Egyptians.
And this He now adviseth us also to do, bidding us
avoid public places, and tumults, and disturbances, and pray peacefully
in the chamber. For the vessel which is free from confusion, sails with
a fair wind, and the soul which is separated from worldly matters rests
in harbor. Wherefore women ought to have more true wisdom than men,
because they are for the most part riveted to keeping at home. So, for
instance, Jacob was a plain(5) man, because he dwelt at home, and was
free from the bustle of public life; for not without a cause hath
Scripture put this, when It saith, "dwelling in a house." (Gen. xxv.
27.) "But," saith some woman, "even in a house there is great
confusion." Yes, when thou wilt have it so, and bringest about thyself
a crowd of cares. For the man who spends his time in the midst of the
market-places and courts of justice is overwhelmed, as if by waves, by
external troubles; but the women who sits in her
house as in some school of true wisdom, and collects her thoughts
within herself, will be enabled to apply herself to prayers, and
readings, and other heavenly wisdom. And as they who dwell in deserts
have none to disturb them, so she being continually within can enjoy a
perpetual calm. Nor even if at any time she need to go forth, is there
then any cause for confusion. For the necessary occasions for a women
to leave her house are, either for the purpose of coming hither, or
when the body need to be cleansed in the bath; but for the most part
she sits at home, and it is possible for her both to be herself truly
wise, and receiving her husband when agitated to calm and compose him,
to abate the excess and fierceness of his thoughts, and so to send him
forth again, having put off all the mischiefs which he collected from
the market-place, and carrying with him whatever good he learnt at
home. For nothing, nothing is more powerful than a pious and sensible
women to bring a man into proper order, and to mould his soul as she
will. For he will not endure friends, or teachers, or rulers, as he
will his partner advising and counseling him, since the advice carries
even some pleasure with it, because she who gives the counsel is
greatly loved. I could tell of many hard and disobedient men who have
been softened in this way. For she who shares his table, his bed, and
his embraces, his words and secrets, his comings in and goings out, and
many other things, who is entirely given up(6) and joined to him, as it
is likely that a body would be joined to a head, if she happen to be
discreet and well attuned, will go beyond and excel all others in the
management of her husband.
[4.] Wherefore I exhort women to make this their
employment, and to give fitting counsel. For as they have great power
for good, so have they also for evil. A women destroyed Absalom, a
woman destroyed Amnon, a woman was like to have destroyed Job, a woman
rescued Nabal from the slaughter. Women have preserved whole nations;
for Deborah and Judith exhibited successes worthy of men; so also do
ten thousand other women. Wherefore Paul saith, "For what knowest thou,
O wife, whether thou shall save thy husband?" (1 Cor, vii. 16.) And in
those times we see Persis and Mary and Priscilla taking part in the
labors(7) of the Apostles (Rom. 16); whom we(8) also needs must
imitate, and not by words only, but also by actions, bring into order
him that dwelleth with us. But how shall we instruct him by our
actions? When he sees that thou art not evilly disposed, not fond of
expense or ornament, not demanding extravagant supplies of money, but
content with what
226
thou hast, then will he endure thee counseling him. But if thou art
wise in word, and in actions doest the contrary, he will condemn thee
for very foolish talking. But when together with words thou affordest
him also instruction by thy works, then will he admit thee and obey
thee the more readily; as when thou desirest not gold, nor pearls, nor
costly clothing, but instead of these, modesty, sobriety, kindness;
when thou exhibitest these virtues on thy part and requirest them on
his. For if thou must needs do somewhat to please thy husband, thou
shouldest adorn thy soul, not adorn and so spoil thy person. The gold
which thou puttest about thee will not make thee so lovely and
desirable to him, as modesty and kindness towards himself, and a
readiness to die for thy partner; these things most subdue men. Indeed,
that splendor of apparel even displeases him, as straitening his means,
and causing him much expense and care; but those things which I have
named will rivet a husband to a wife; for kindness and friendship and
love cause no cares, give rise to no expense, but quite the contrary.
That outward adornment becomes palling by use, but that of the soul
blooms day by day, and kindles a stronger flame. So that if thou
wouldest please thy husband. adorn thy soul with modesty, piety, and
management of the house. These things both subdue him more, and never
cease. Age destroys not this adornment, sickness wastes it not. The
adornment of the body length of time is wont to undo, sickness and many
other things to waste, but what relates to the soul is above all this.
That adornment causes envy, and kindles jealousy, but this is pure from
disease, and free from all vainglory. Thus will matters at home be
easier, and your income without trouble, when the gold is not laid on
about your body or encircling your arms, but passes on(1) to necessary
uses, such as the feeding of servants, the necessary care of children,
and other useful purposes. But if this be not the case, if the (wife's)
face be covered with ornaments, while the (husband's) heart is
pressed by anxiety, what profit, what
kind of advantage is there? The one being grieved allows not the
marvelous beauty of the other to be seen. For ye know, ye know that
though a man see the most beautiful of all women, he cannot feel
pleasure at the sight while his soul is sorrowful, because in order to
feel pleasure a man must first rejoice and be glad. And when all his
gold is heaped together to adorn a woman's body, while there is
distress in his dwelling, her partner can have no pleasure. So that if
we desire to be agreeable to our husbands, let us give them pleasure;
and we shall give them pleasure, if we remove our ornaments and
fineries. For all these things at the actual time of marriage appear to
afford some delight, but this afterwards fades by time. Since if when
the heaven is so beautiful, and the sun, to which thou canst not name
any body that is equal, so bright, we admire them less from habitually
seeing them, how shall we admire a body tricked out with gewgaws? These
things I say, desiring that you should be adorned with that wholesome
adornment which Paul enjoined; "Not with gold, or pearls, or costly
array; but (which becometh women professing godliness) with good
works." (1 Tim. ii. 9, 10.) But dost thou wish to please strangers, and
to be praised by them? Then assuredly this is not the desire of a
modest woman. However, if thou wishest it, by doing as I have said,
thou wilt have strangers also to love thee much, and to praise thy
modesty. For the woman who adorns her person no virtuous and sober
person will praise, but the intemperate and lascivious; nay, rather
neither will these praise her, but will even speak vilely of her,
having their eyes inflamed by the wantonness displayed about her; but
the other all will approve, both the one sort and the other, because
they receive no harm from her, but even instruction in heavenly wisdom.
And great shall be her praise from men, and great her reward with God.
After such adornment then let us strive, that we may live here without
fear, and may obtain the blessings which are to come; which may we all
obtain through the grace and loving-kindness of our Lord Jesus Christ,
to whom be glory for ever and ever. Amen.
227
HOMILY LXII.
John xi. 1, 2.
"Now a certain man was sick, named Lazarus, of
Bethany, of the town of Mary and her sister Martha. It was that Mary
which anointed the Lord with ointment."(1)
[1.] MANY men, when they see any of those who are
pleasing to God suffering anything terrible, as, for instance, having
fallen into sickness, or poverty, and any other the like, are offended,
not knowing that to those especially dear to God it belongeth to endure
these things; since Lazarus also was one of the friends of Christ, and
was sick. This at least they who sent said, "Behold, he whom Thou
lovest is sick." But let us consider the passage from the beginning. "A
certain man," It saith, "was sick, Lazarus of Bethany." Not without a
cause nor by chance hath the writer mentioned whence Lazarus was, but
for a reason which he will afterwards tell us. At present let us keep
to the passage before us. He also for our advantage informeth us who
were Lazarus' sisters; and, moreover, what Mary had more (than the
other), going on to say, "It was that Mary which anointed the Lord with
ointment." Here some doubting(2) say, "How did the Lord endure that a
woman should do this?" In the first place then it is necessary to
understand, that this is not the harlot mentioned in Matthew (Matt.
xxvi. 7), or the one in Luke (Luke vii. 37), but a different person;
they were harlots full of many vices, but she was both grave and
earnest; for she showed her earnestness about the entertainment of
Christ. The Evangelist also means to show, that the sisters too loved
Him, yet He allowed Lazarus to die. But why did they not, like
the centurion and the nobleman, leave their sick brother, and
come to Christ, instead of sending? They were very
confident in Christ, and had towards Him a strong familiar
feeling. Besides, they were weak women, and oppressed with grief; for
that they acted not in this way as thinking slightly of Him, they
afterwards showed. It is then clear, that this Mary was not the harlot.
"But wherefore," saith some one, "did Christ admit that harlot?" That
He might put away her iniquity; that He might show His lovingkindness;
that thou mightest learn that there is no malady which prevaileth over
His goodness. Look not therefore at this only, that He received her,
but consider the other point also, how He changed her. But, (to
return,) why doth the Evangelist
relate this history to us? Or rather, what doth he desire to show us by
saying,
Ver. 5.(3) "Jesus loved Martha, and her sister, and
Lazarus."
That we should never be discontented or vexed if any
sickness happen to good men, and such as are dear to God.
Ver. 3.(4) "Behold, he whom thou lovest is sick."
They desired to draw on Christ to pity, for they
still gave heed to Him as to a man. This is plain from what they say,
"If thou hadst been here, he(5) had not died," and from their saying,
not, "Behold, Lazarus is sick," but "Behold, he whom thou lovest is
sick." What then said Christ?
Ver. 4. "This sickness is not unto death, but for
the glory of God, that the Son of God might be glorified thereby."
Observe how He again asserteth that His glory and
the Father's is One; for after saying "of God," He hath added, "that
the Son of God might be glorified."
"This sickness is not unto death." Since He intended
to tarry two days where He was, He for the present sendeth away the
messengers with this answer. Wherefore we must admire Lazarus' sisters,
that after hearing that the sickness was "not unto death," and yet
seeing him dead, they were not offended, although the event had been
directly contrary. But even so they came to Him,(6) and did not think
that He had spoken falsely.
The expression "that" in this passage denotes not
cause, but consequence; the sickness happened from other causes, but He
used it for the glory of God.
Ver. 6. "And having said this, He tarried two
days."(7)
Wherefore tarried He? That Lazarus might breathe his
last, and be buried; that none might be able to assert that He restored
him when not yet dead, saying that it was a lethargy, a fainting, a
fit,(8) but not death. On this account He tarried so long, that
corruption began, and they said, "He now stinketh."
Ver. 7. "Then saith He to his disciples, Let us go
into Judea."(9)
228
Why, when He never in other places told them
beforehand where He was going, doth He tell them here? They had been
greatly terrified, and since they were is this way disposed, He
forewarneth them, that the suddenness might not trouble them. What then
say the disciples?
Ver. 8. "The Jews of late sought to stone Thee, and
goest Thou thither again?"
They therefore had feared for Him also, but for the
more part rather for themselves; for they were not yet perfect. So
Thomas, shaking with fear, said, "Let us go, that we also may die with
Him" (ver. 16), because Thomas was weaker and more unbelieving(1) than
the rest. But see how Jesus encourageth them by what He saith.
Ver. 9. "Are there not twelve hours of the day?"(2)
He either saith this,(3) that "he who is conscious
to himself of no evil, shall suffer nothing dreadful; only he that
doeth evil shall suffer, so that we need not fear, because we have done
nothing worthy of death"; or else that, "he who 'seeth the light of
this world' is(4) in safety; and if he that seeth the light of this
world is in safety, much more he that is with Me, if he separate not
himself from Me." Having encouraged them by these words, He addeth,
that the cause of their going thither was pressing, and showeth them
that they were about to go not unto Jerusalem, but unto Bethany.
Ver. 11, 12. "Our friend Lazarus," He saith,
"sleepeth, but I go that I may awake him out of sleep."
That is, "I go not for the same purpose as before,
again to reason and contend with the Jews, but to awaken our friend."
Ver. 12. "Then said His disciples, Lord, if he sleep
he shall do well."
This they said not without a cause, but desiring to
hinder the going thither. "Sayest Thou," asks one of them, "that he
sleepeth? Then there is no urgent reason for going." Yet on this
account He had said, "Our friend," to show that the going there was
necessary. When therefore their disposition was somewhat reluctant, He
said,
[2.] Ver. 14.(5) "He is dead."
The former word He spake, desiring to prove that He
loved not boasting; but since they understood not, He added, "He is
dead."
Ver. 15. "And I am glad for your sakes."
Why "for your sakes"? "Because I have forewarned you
of his death, not being there, and because when I shall raise him
again, there will be no suspicion of deceit." Seest thou how the
disciples were yet imperfect in their disposition, and knew not His
power as they ought? and this was caused by interposing terrors, which
troubled and disturbed their souls. When He said, "He sleepeth," He
added, "I go to awake him"; but when He said, "He is dead," He added
not, "I go to raise him"; for He would not foretell in words what He
was about to establish certainly by works, everywhere teaching us not
to be vainglorious, and that we must not make promises without a cause.
And if He did thus in the case of the centurion when summoned, (for He
said, "I will come and heal him--Matt. viii. 7,) it was to show the
faith of the centurion that He said this. If any one ask, "How did the
disciples imagine sleep? How did they not understand that death was
meant from His saying, 'I go to awake him?' for it was folly if they
expected that He would go fifteen stadia to awake him"; we would reply,
that they deemed this to be a dark saying, such as He often spake to
them.
Now they all feared the attacks of the Jews, but
Thomas above the rest; wherefore also he said,
Ver. 16. "Let us go, that we also may die with Him."
Some say that he desired himself to die; but it is
not so; the expression is rather one of cowardice. Yet he was not
rebuked, for Christ as yet supported his weakness, but afterwards he
became stronger than all, and invincible.(6) For the wonderful thing is
this; that we see one who was so weak before the Crucifixion, become
after the Crucifixion, and after having believed in the Resurrection,
more zealous than any. So great was the power of Christ. The very man
who dared not go in company with Christ to Bethany, the same while not
seeing Christ ran(7) well nigh through the inhabited world, and dwelt
in the midst of nations that were full of murder, and desirous to kill
him.
But if Bethany was "fifteen furlongs off," which is
two miles, how was Lazarus "dead four days"?(8) Jesus tarried two days,
on the day before those two one had come with the message,(9) (on which
same day Lazarus died,) then in the course of the fourth day He
arrived. He waited to be summoned, and came not uninvited on this
account, that no one might suspect what took place; nor did those women
who were beloved by Him come themselves, but others were sent.
229
Ver. 18. "Now Bethany was(1) about fifteen furlongs
off."
Not without cause doth he mention this, but desires
to inform us that it was near, and that it was probable on this account
that many would be there. He therefore declaring this adds,
Ver. 19. "Many of the Jews came(2) to comfort
them."(3)
But how should they comfort women beloved of Christ,
when(4) they had agreed, that if any should confess Christ, he should
be put out of the synagogue? It was either because of the grievous
nature of the calamity, or that they respected them as of superior
birth, or else these who came were not the wicked sort, many at least
even of them believed. The Evangelist mentions these circumstances, to
prove that Lazarus was really dead.
[3.] But why did not [Martha,] when she went to meet
Christ,(5) take her sister with her? She desired to meet with Him
apart, and to tell Him what had taken place. But when He had brought
her to good hopes, she went and called Mary, who met Him while her
grief was yet at its height. Seest thou how fervent her love was? This
is the Mary of whom He said, "Mary hath chosen that good part." (Luke
x. 42.) "How then," saith one, "doth Martha appear more zealous?" She
was not more zealous, but it was because the other had not yet been
informed,(6) since Martha was the weaker. For even when she had heard
such things from Christ, she yet speaks in a groveling manner, "By this
time he stinketh, for he hath been dead four days." (Ver. 39.) But
Mary, though she had heard nothing, uttered nothing of the kind, but at
once believing,(7) saith,(8)
Ver. 21. "Lord, if Thou hadst been here, my brother
had not died."
See how great is the heavenly wisdom of the women,
although their understanding be weak. For when they saw Christ,
they did not break out into mourning and wailing and loud crying,
as we do when we see any of those we know coming in upon our grief; but
straightway they reverence their Teacher. So then both these
sisters believed in Christ, but not in a right way; for they did not
yet certainly know(9) either that He was God, or that He did these
things by His own power and authority; on both which points He taught
them. For they showed their ignorance of the former, by saying, "If
thou hadst
been here, our brother had not died"; and of the latter, by saying,(10)
Ver. 22. "Whatsoever(11) thou wilt ask of God, He
will give it thee."
As though they spoke of some virtuous and approved
mortal. But see what Christ saith;
Ver. 23. "Thy brother shall rise again."
He thus far refuteth the former saying, "Whatsoever
thou wilt ask"; for He said not, "I ask," but what? "Thy brother shall
rise again." To have said, "Woman, thou still lookest below, I need not
the help of another, but do all of Myself," would have been grievous,
and a stumblingblock in her way, but to say, "He shall rise again," was
the act of one who chose a middle mode of speech.(12) And by means of
that which follows, He alluded to the points I have mentioned; for when
Martha saith,
Ver. 24. "I know that he shall rise again(13) in the
last day," to prove more clearly His authority, He replieth,
Ver. 25. "I am the Resurrection and the Life."
Showing that He needed no other to help Him, if so
be that He Himself is the Life; since if He needed another,(14) how
could He be "the Resurrection and the Life"? Yet He did not
plainly state this, but merely hinted it. But when she saith again,
"Whatsoever thou wilt ask," He replieth,
"He that believeth in Me, though he were dead, yet
shall he live."
Showing that He is the Giver of good things, and
that we must ask of Him.
Ver. 26. "And whosoever liveth and believeth in Me,
shall never die."
Observe how He leadeth her mind upward; for to raise
Lazarus was not the only thing sought; it was necessary that both she
and they who were with her should learn the Resurrection. Wherefore
before the raising of the dead He teacheth heavenly wisdom by words.
But if He is "the Resurrection," and "the Life," He is not confined by
place, but, present everywhere, knoweth how to heal. If therefore they
had said, as did the centurion, "Speak the word, and my servant shall
be healed" (Matt. viii. 8), He would have done so; but since they
summoned Him to them, and begged Him to come, He condescendeth in order
to raise them from the humble opinion they had formed of Him, and
cometh to the place. Still while condescending, He showed that even
when absent He had power to heal. On this account also He delayed, for
the mercy would not have been appar-
230
ent as soon as it was given, had there not been first an ill savor
(from the corpse). But how did the woman know that there was to be a
Resurrection? They(1) had heard Christ say many things about the
Resurrection, yet still she now desired to see Him. And observe how she
still lingers below; for after hearing, "I am the Resurrection and the
Life," not even so did she say, "Raise him," but,
Ver. 27. "I believe that Thou art the Christ, the
Son of God."
What is Christ's reply? "He that believeth on Me,
though he were dead, yet shall he live,"(2) (here speaking of this
death which is common to all.(3)) "And whosoever liveth and believeth
on Me, shall never die" (ver. 26), signifying that other death. "Since
then I am the Resurrection and the Life, be not thou troubled, though
thy brother be already dead, but believe, for this is not death." For a
while He comforted her on what had happened; and gave her glimpses of
hope, by saying, "He shall rise again," and, "I am the Resurrection";
and that having risen(4) again, though he should again die, he shall
suffer no harm, so that it needs not to fear this death. What He saith
is of this kind: "Neither is this man dead, nor shall ye die."
"Believest thou this?" She saith, "I believe that Thou art the Christ,
the Son of God."
"Which should come into the world."
The woman seems to me not to understand the saying;
she was conscious that it was some great thing, but did not perceive
the whole meaning, so that when asked one thing, she answered another.
Yet for a while at least she had this gain, that she moderated her
grief; such was the power of the words of Christ. On this account
Martha went forth first, and Mary followed. For their affection to
their Teacher did not allow them strongly to feel their present sorrow;
so that the minds of these women were truly wise as well as loving.
[4.] But in our days, among our other evils there is
one malady very prevalent among our women; they make a great show in
their dirges and wailings, baring(5) their arms, tearing their hair,
making furrows down their cheeks. And this they do, some from grief,
others from ostentation and rivalry, others from wantonness; and they
bare their arms, and this too in the sight of men. Why doest thou,
woman? Dost thou strip thyself in unseemly sort, tell me, thou who art
a member of Christ, in the midst of the market-place, when men are
present there? Dost thou pluck thy hair, and rend thy garments, and
wail loudly,(6) and join the dance, and keep throughout a resemblance
to Bacchanalian
women, and dost thou not think that thou art offending God? What
madness is this? Will not the heathen(7) laugh? Will they not deem our
doctrines fables? They will say, "There is no resurrection--the
doctrines of the Christians are mockeries, trickery, and contrivance.
For their women lament as though there were nothing after this world;
they give no heed to the words engraven in their books; all those
words are fictions, and these women show that they are so. Since
had they believed that he who hath died is not dead, but hath removed
to a better life, they would not have mourned him as no longer being,
they would not have thus beaten themselves,(8) they would not have
uttered such words as these, full of unbelief, 'I shall never see thee
more, I shall never more regain thee,' all their religion is a fable,
and if the very chief of good things is thus wholly disbelieved by
them, much more the other things which are reverenced among them." The
heathen(9) are not so womanish, among them many have practiced heavenly
wisdom; and a woman hearing that her child had fallen in battle,
straightway asked, "And in what state are the affairs of the city?"
Another truly wise, when being garlanded(10) he heard that his son had
fallen for his country, took off the garland, and asked which of the
two; then when he had learnt which it was, immediately put the garland
on again. Many also gave their sons and their daughters for slaughter
in honor of their evil deities; and Lacedaemonian women exhort their
sons either to bring back their shield safe from war, or to be brought
back dead upon it. Wherefore I am ashamed that the heathen show
true wisdom in these matters, and we act unseemly. Those who know
nothing about the Resurrection act the part of those who know; and
those who know, the part of those who know not. And ofttimes many
do through shame of men what they do not for the sake of God. For
women of the higher class neither tear(11) their hair nor bare their
arms; which very thing is a most heavy charge against them, not because
they do not strip themselves, but because they act as they do not
through piety, but that they may not be thought to disgrace themselves.
Is their shame stronger than grief, and the fear of God not stronger?
And must not this deserve severest censure? What the rich women do
because of their riches, the poor ought to do through fear of God; but
at present it is quite the contrary; the rich act wisely through
vainglory, the poor through littleness of soul act unseemly. What is
worse than this anomaly? We do all for men, all for the
231
things of earth. And these people utter words full of madness and much
ridicule. The Lord saith indeed, "Blessed are they that mourn" (Matt.
v. 4), speaking of those who mourn(1) for their sins; and no one
mourneth that kind of mourning, nor careth for a lost soul; but this
other we were not bidden to practice, and we practice it.(2) "What
then?" saith some one, "Is it possible being man not to weep?" No,
neither do I(3) forbid weeping, but I forbid the beating yourselves,
the weeping immoderately.(4) I am neither brutal nor cruel. I know that
our nature asks(5) and seeks for its friends and daily companions; it
cannot but be grieved. As also Christ showed, for He wept over Lazarus.
So do thou; weep, but gently, but with decency, but with the fear of
God. If so thou weepest, thou dost so not as disbelieving the
Resurrection, but as not enduring the separation. Since even over those
who are leaving us, and departing to foreign lands, we weep, yet we do
this not as despairing.
[5.] And so do thou weep, as if thou wert sending
one on his way to another land. These things I say, not as giving a
rule of action, but as condescending (to human infirmity). For if the
dead man have been a sinner, and one who hath in many things offended
God, it behooveth to weep (or rather not to weep only, since that is of
no avail to him, but to do what one can to procure(6) some comfort for
him by almsgivings and offerings;(7)) but it behooveth also to rejoice
at this, that his wickedness hath been cut short. If he have been
righteous, it again(8) behooveth to be glad, that what is his is now
placed in security, free from the uncertainty of the future; if young,
that he hath been quickly delivered from the common evils of life; if
old, that he hath departed after taking to satiety that which is held
desirable. But thou, neglecting to consider these things, incitest thy
hand-maidens to act as mourners, as if forsooth thou wert honoring the
dead, when it is an act of extreme dishonor.(9) For honor to the dead
is not wailings and lamentings, but hymns and psalmodies and an
excellent life. The good man when he departeth, shall depart with
angels, though no man be near his remains; but the corrupt, though he
have a city to attend his funeral, shall be nothing profited. Wilt thou
honor him who is gone? Honor him in another way, by alms-deeds,
by acts of beneficence and public service.(10) What avail the many
lamentations? And I have heard also another grievous thing, that many
women attract lovers by their sad cries, acquiring by the fervor of
their wailings a reputation for affection to their husbands. O devilish
purpose! O Satanic invention!(11) How long are we but dust and ashes,
how long but blood and flesh? Look we up to heaven, take we thought of
spiritual things.(12) How shall we be able to rebuke the heathen,(13)
how to exhort them, when we do such things? How shall we dispute
with them concerning the Resurrection? How about the rest of heavenly
wisdom? How shall we ourselves live without fear? Knowest not thou that
of grief(14) cometh death? for grief darkening(15) the seeing part of
the soul not only hindereth it from perceiving anything that it ought,
but also worketh it great mischief. In one way then we offend God, and
advantage neither ourselves nor him who is gone; in the other we please
God, and gain honor among men. If we sink not down ourselves, He will
soon remove the remains of our despondency; if we are discontented, He
permitteth us to be given up to grief. If we are thankful, we shall not
despond. "But how," saith some one, "is it possible not to be grieved,
when one has lost a son or daughter or wife?" I say not, "not to
grieve," but "not to do so immoderately." For if we consider that God
hath taken away, and that the husband or son which we had was mortal,
we shall soon receive comfort. To be discontented is the act of those
who seek for something higher than their nature. Thou wast born man,
and mortal; why then grievest thou that what is natural hath come to
pass? Grievest thou that thou art nourished by eating? Seekest thou to
live without this?(16) Act thus also in the case of death, and being
mortal seek not as vet for immortality. Once for all this thing hath
been appointed. Grieve not therefore, nor play the mourner, but submit
to laws laid on all alike. Grieve for thy sins; this is good mourning,
this is highest wisdom. Let us then mourn for this cause continually,
that we may obtain the joy which is there, through the grace and
lovingkindness of our Lord Jesus Christ, to whom be glory for ever and
ever. Amen.
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HOMILY LXIII.
John xi. 30, 31.
"Now Jesus was not yet come into the town, but was
in that place where Martha met Him. The Jews then which were with her,"
and what follows.(1)
[1.] A great good is philosophy; the philosophy, I
mean, which is with us. For what the heathen have is words and fables
only; nor have these fables anything truly wise(2) in them; since
everything among those men is done for the sake of reputation. A great
good then is true wisdom, and even here(3) returns to us a recompense.
For he that despises wealth, from this at once reaps advantage,(4)
being delivered from cares which are superfluous and unprofitable;(5)
and he that tramples upon glory from this at once receives his reward,
being the slave of none, but free with the real freedom; and he that
desires heavenly things hence receives his recompense, regarding
present things as nothing, and being easily superior to every grief.
Behold, for example, how this woman by practicing true wisdom even here
received her reward. For when all were sitting by her as she mourned
and lamented, she did not wait that the Master should come to her, nor
did she maintain what might have seemed her due, nor was she restrained
by her sorrow, (for, in addition to the other wretchedness, mourning
women have this malady, that they wish to be made much of on account of
their case,) but she was not at all so affected; as soon as she heard,
she quickly came to Him.(6) "Jesus was not yet come into the town."(7)
He proceeded somewhat slowly, that He might not seem to fling Himself
upon the miracle, but rather to be(8) entreated by them. At least, it
is either with an intention of implying this that the Evangelist has
said the, "riseth up quickly," or else he showeth that she ran so as to
anticipate Christ's arrival. She came not alone, but drawing after her
the Jews that were in the house. Very wisely did her sister call(9) her
secretly, so as not to disturb those who had come together, and not
mention the cause either; for assuredly many would have gone back, but
now as though she were going to weep, all followed her. By these means
again it is proved(10) that Lazarus was dead.
Ver. 32. "And she fell at His feet."(11)
She is more ardent than her sister. She regarded not
the multitude, nor the suspicion which they had concerning Him, for
there were many of His enemies, who said, "Could not this man, which
opened the eyes of the blind, have caused that even this man should not
have died?" (ver. 37); but cast out all mortal things in the presence
of her Master, and was given up to one thing only, the honor of that
Master. And what saith she?
"Lord, if Thou hadst been here, my brother had not
died."
What doth Christ? He converseth not at all with her
for the present, nor saith to her what He said to her sister, (for a
great multitude was by, and this was no fit time for such words,) He
only acteth measurably and condescendeth; and to prove His human
nature, weepeth in silence, and deferreth the miracle for the present.
For since that miracle was a great one, and such as He seldom wrought,
and since many were to believe(12) by means of it, lest to work it
without their presence should prove a stumbling-block to the multitude,
and so they should gain nothing by its greatness, in order that He
might not lose the quarry,(13) He draweth to Him many witnesses by His
condescension, and showeth proof of(14) His human nature. He weepeth,
and is troubled; for grief is wont to stir up the feelings. Then
rebuking those feelings, (for He "groaned(15) in spirit" meaneth,
"restrained His trouble,") He asked,
Ver. 34. "Where have ye laid him?"
So that the question might not be attended with
lamentation. But why doth He ask? Because He desired not to cast
Himself on (the miracle), but to learn all from them, to do all at
their invitation, so as to free the miracle from any suspicion.
"They say unto Him, Come and see."
Ver. 35. "Jesus wept."
Seest thou that He had not as yet shown any sign of
the raising, and goeth not as if to raise Lazarus, but as if to weep?
For the Jews show that He seemed to them to be going to bewail, not to
raise him; at least they said,
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Ver. 36, 37. "Behold how he loved him! And some of
them said, Could not this man, which opened the eyes of the blind, have
caused that even this man should not have died?"
Not even amid calamities did they relax their
wickedness. Yet what He was about to do was a thing far more wonderful;
for to drive away death when it hath come and conquered, is far more
than to stay it when coming on. They therefore slander Him by those
very points through which they ought to have marveled at His power.
They allow for the time that He opened the eyes of the blind, and when
they ought to have admired Him on account of that miracle, they, by
means of this latter case, cast a slur upon it, as though it had not
even taken place. And not from this only are they shown to be all
corrupt, but because when He had not yet come, nor exhibited any
action, they prevent Him with their accusations without waiting the end
of the matter. Seest thou how corrupt was their judgment?
[2.] He cometh then to the tomb; and again(1)
rebuketh His feelings. Why doth the Evangelist carefully in several
places mention that "He wept," and that, "He groaned"?(2) That thou
mayest learn that He had of a truth put on our nature. For when this
Evangelist is remarkable for uttering great things concerning Christ
more than the others, in matters relating to the body, here he also
speaketh much more humbly than they.(3) For instance, concerning His
death he hath said nothing of the kind; the other Evangelists declare
that He was exceedingly sorrowful, that He was in an agony; but John,
on the contrary, saith, that He even cast the officers backwards. So
that he hath made up here what is omitted there, by mentioning His
grief. When speaking of His death, Christ saith "I have power to lay
down My life"(c. x. 18), and then He uttereth no lowly word; therefore
at the Passion they(4) attribute to Him much that is human, to show the
reality of the Dispensation. And Matthew proves this by the Agony, the
trouble, the trembling,(5) and the sweat; but John by His sorrow. For
had He not been of our nature, He would not once and again have been
mastered by grief. What did Jesus? He made no defense with regard to
their charges; for why should He silence by words those who were soon
to be silenced by deeds? a means less annoying, and more adapted to
shame them.
Ver. 39. "He saith, Take ye away the stone."
Why did not He when at a distance summon Lazarus,
and place him before their eyes? Or rather, why did He not cause him to
arise while
the stone yet lay on the grave? For He who was able by His voice to
move a corpse, and to show it again endowed with life, would much more
by that same voice have been able to move a stone; He who empowered by
His voice one bound and entangled in the grave-clothes to walk, would
much more have been able to move a stone; why then did He not so? In
order to make them witnesses of the miracle; that they might not say as
they did in the case of the blind man, "It is he," "It is not he." For
their hands(6) and their coming to the tomb testified that it was
indeed he. If they had not come, they might have deemed that they saw a
vision, or one man in place of another. But now the coming to the
place, the raising the stone, the charge given them to loose the dead
man bound in grave-clothes from his bands; the fact that the friends
who bore him from the tomb, knew from the grave-clothes(7) that it was
he; that his sisters were not left behind; that one of them said, "He
now stinketh, for he hath been dead four days"; all these things, I
say, were sufficient to silence the ill-disposed, as they were made
witnesses of the miracle. On this account He biddeth them take away the
stone from the tomb, to show that He raiseth the man. On this account
also He asketh, "Where have ye laid him?" that they who said, "Come and
see," and who conducted Him, might not be able to say that He had
raised another person; that their voice and their hands might bear
witness, (their voice by saying, "Come and see," their hands by lifting
the stone, and loosing the grave-clothes,) as well as their eyes and
ears, (the one by hearing His voice, the other by seeing Lazarus come
forth,) and their smell also by perceiving the ill-odor, for Martha
said, "He now stinketh, for he hath been dead four days."
Therefore I said with good reason, that the woman
did not at all understand Christ's words, "Though he were dead, yet
shall he live." At least observe, that she speaketh as though the thing
were impossible on account of the time which had intervened. For indeed
it was a strange thing to raise a corpse which had been dead four days,
and was corrupt. To the disciples Jesus said, "That the Son of Man
may be glorified," referring to Himself; but to the woman, "Thou
shalt see the glory of God," speaking of the Father. Seest thou that
the weakness of the hearers is the cause of the difference of the
words? He therefore remindeth her of what He had spoken unto her, well
nigh rebuking her, as being forgetful. Yet He did not wish at present
to confound the spectators, wherefore He saith,(8)
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Ver. 40. "Said I not unto thee, that if thou
wouldest believe, thou shouldest see the glory of God?"
[3.] A great blessing truly is faith, great, and one
which makes great those who hold it rightly with (good) living.(1) By
this men (are enabled) to do the things of God in His(2) name. And well
did Christ say,(3) "If ye have faith ye shall say unto this mountain,
Remove, and it shall remove" (Matt. xvii. 20); anti again, "He that
believeth on Me, the works that I do shall he do also, and greater
works than these shall he do." (c. xiv. 12. ) What meaneth He by
"greater"? Those which the disciples are seen after this to work. For
even the shadow of Peter raised a dead man; and so the power of Christ
was the more proclaimed. Since it was not so wonderful that He while
alive should work miracles, as that when He was dead others should be
enabled to work in His name greater than He wrought. This was an
indisputable proof of the Resurrection; nor if (that Resurrection) had
been seen by all, would it have been equally believed. For men might
have said that it was an appearance, but one who saw that by His name
alone greater miracles were wrought than when He conversed with men,
could not disbelieve unless he were very senseless. A great blessing
then is faith when it arises from glowing feelings, great love,(4) and
a fervent soul; it makes us truly wise, it hides our human meanness,
and leaving reasonings beneath, it philosophizes about things in
heaven; or rather what the wisdom of men cannot discover,(5) it
abundantly comprehends and succeeds in. Let us then cling to this, and
not commit to reasonings(6) what concerns ourselves. For tell me, why
have not the Greeks been able to find out anything? Did they not know
all the wisdom of the heathen?(7) Why then could they not prevail
against fishermen and tentmakers, and unlearned persons? Was it not
because the one committed all to argument, the others to faith? and so
these last were victorious over Plato and Pythagoras, in short, over
all that had gone astray; and they surpass those whose lives had been
worn out in(8) astrology and geometry, mathematics and arithmetic, and
who had been thoroughly instructed in(9) every sort of learning,
and(10) were as much superior to them as true and real philosophers are
superior to those who are by nature foolish and out of their
senses.(11) For observe, these men asserted that the soul was immortal,
or rather, they did not merely assert this, but persuaded others of it.
The Greeks, on the contrary, did not at first know what manner of thing
the soul was, and when they had found out, and had distinguished it
from the body, they were again in the same case, the one asserting that
it was incorporeal, the other that it was corporeal and was dissolved
with the body. Concerning heaven again, the one said that it had life
and was a god, but the fishermen both taught and persuaded that it
was the work and device(12) of God. Now that the Greeks
should use reasonings is nothing wonderful, but that those who seem to
be believers, that "they" should be found carnal,(13) this is what
may justly be lamented.(14) And on this account they have gone
astray, some saying that they know God as He knoweth Himself, a thing
which not even any of those Greeks have dared to assert · others
that God cannot beget without passion, not even allowing Him any
superiority over men;(15) others again, that a righteous life and
exact(16) conversation avail nothing. But it is not the time to
refute these things now. [4.] Yet that a right faith availeth nothing
if the life be corrupt, both Christ and Paul declare, having taken the
more care for this latter part; Christ when He teacheth,(17) "Not every
one that saith unto Me, Lord, Lord, shall enter into the kingdom of
heaven" (Matt. vii. 21); and again, "Many will say unto Me
in that day, Lord, have we not prophesied in Thy Name? And I will
profess unto them, I never knew you; depart from Me, ye that work
iniquity"(18) (Matt. xxii. 23); (for they who take not heed to
themselves, easily slip away(19) into wickedness, even though they have
a right faith;) and Paul, when in his letter to the Hebrews he thus
speaks and exhorts them; "Follow peace with all men, and holiness,
without which no man shall see the Lord." (Heb. xii. 14.) By
"holiness," meaning chastity, so that it behooved each to be content
with his own wife, and not have to do with(20) any other woman; for it
is impossible that one not so contented should be saved; he must
assuredly perish though he have ten thousand right actions, since with
fornication it is impossible to enter into the kingdom of heaven. Or
rather, this is henceforth(21) not fornication but adultery; for as a
woman who is bound to a man, if she come together with(22) another man,
then hath committed adultery, so he that is bound to a woman, if he
have another, hath committed adultery. Such an one shall not inherit
the kingdom of heaven, but shall fall into the pit. Hear what Christ
235
saith concerning these,(1) "Their worm shall not die,(2) and the fire
shall not be quenched." (Mark ix. 44.) For he can have no pardon, who
after (possessing) a wife, and the comfort of a wife, then acts
shamelessly towards another woman; since this is henceforth
wantonness.(3) And if the many abstain even from their wives when it be
a season of fast or prayer, how great a fire doth he heap up for
himself who is not even content with his wife, but mingleth with
another; and if it is not permitted one who has put away and cast out
his own wife to mingle with another, (for this is adultery,) how great
evil doth he commit who, while his wife is in his house, brings in
another. Let no one then allow this malady to dwell in his soul; let
him tear it up by the root. He doth not so much wrong his wife as
himself. For so grievous and unpardonable is this offense, that if a
woman separate herself from a husband which is an idolater without his
consent, God punisheth her; but if she separate herself from a
fornicator, not so. Seest thou how great an evil this is? "If," It
saith, "any faithful woman have(4) a husband that believeth not, and if
he be pleased to dwell with her, let her not leave him." (1 Cor. vii.
13.) Not so concerning a harlot; but what? "If any man(5) put away his
wife, saving for the cause of fornication, he causeth her to commit
adultery." (Matt. v. 32.) For if the coming together maketh one body,
he who cometh together with a harlot must needs become one body with
her. How then shall the modest woman, being a member of Christ, receive
such an one, or how shall she join to herself the member of an harlot.
And observe the excess of the one (fornication) over the other
(idolatry). The woman who dwelleth with an unbeliever is not impure;
("for," It saith, "the unbelieving husband is sanctified by the
wife"--1 Cor. vi. 15;) not so with the harlot; but what? "Shall I then
make the members of Christ the members of an harlot?" In the one case
sanctification remains, and is not removed though the unbeliever
dwelleth with his wife; but in the other case it departeth. A dreadful,
a dreadful thing is fornication, and an agent for(6) everlasting
punishment; and even in this world it brings with it ten thousand woes.
The man so guilty is forced to lead a life of anxiety and toil; he is
nothing better off than those who are under punishment, creeping(7)
into another man's house with fear and much trembling, suspecting all
alike(8) both slave and free. Wherefore I exhort you to be(9) freed
from this malady, and if you obey(10) not, step not on the sacred
threshold.(11) Sheep that are covered with the scab, and full of
disease, may not herd with those that are in health; we must drive them
from the fold until they get rid of the malady. We have been made
members of Christ; let us not, I entreat, become members of an harlot.
This place is not a brothel but a church; if then thou hast the members
of an harlot, stand not in the church, lest thou insult the place. If
there were no hell, if there were no punishment, yet, after those
contracts, those marriage torches, the lawful bed, the procreation of
children, the intercourse, how couldest thou bear to join(12) thyself
to another? How is it that thou art not ashamed nor blushest? Knowest
thou not that they who after the death of their own wife, introduce
another into their own house, are blamed by many? yet this action hath
no penalty attached to it: but thou bringest in another while thy wife
is yet alive. What lustfulness is this! Learn what hath been spoken
concerning such men, "Their worm," It saith, "shall not die, and the
fire shall not be quenched." (Mark ix. 44.) Shudder at the threat,
dread the vengeance. The pleasure here is not so great as the
punishment there, but may it not came to pass that any one (here)
become liable to that punishment, but that exercising holiness they may
see Christ, and obtain the promised good things, which may we all
enjoy, through the grace and lovingkindness of our Lord Jesus Christ,
to whom with the Father and the Holy Ghost be glory, for ever and ever.
Amen.
236
HOMILY LXIV.
John xi. 41, 42.
"Jesus lifted up His eyes, and said, Father, I thank
Thee that Thou hast heard Me; and I knew that Thou hearest Me always,
hut because of the people which stand by, I said it." And what follows.
[1.] WHAT I have often said, I will now say, that
Christ looketh not so much to His own honor as to our salvation; not
how He may utter some sublime saying, but how something able to draw us
to Him. On which account His sublime and mighty sayings are few, and
those also hidden, but the humble and lowly are many, and abound(1)
through His discourses. For since by these men were the rather brought
over, in these He continueth; and He doth not on the one hand utter
these(2) universally, lest the men that should come after should
receive damage, nor, on the other hand, doth He entirely withhold
those,(3) lest the men of that time should be offended. Since they who
have passed from lowmindedness unto perfection,(4) will be able from
even a single sublime doctrine to discern the whole, but those who were
ever lowminded, unless they had often heard these lowly sayings,(5)
would not have come to Him(6) at all. In fact, even after so many such
sayings they do not remain firm, but even stone and persecute Him, and
try to kill Him, and call Him blasphemer. And when He maketh Himself
equal with God, they say, "This man blasphemeth" (Matt. ix. 3); and
when He saith, "Thy sins be forgiven thee" (c. x. 20), they moreover
call Him a demoniac. So when He saith that the man who heareth His
words is stronger than death, or, "I am in the Father and the Father in
Me" (c. viii. 51), they leave Him; and again, they are offended when He
saith that He came down from heaven. (c. vi. 33, 60.) If now they could
not bear these sayings, though seldom uttered, scarcely, had His
discourse been always sublime, had it been of this texture, would they
have given heed to Him? When therefore He saith, "As the Father
commanded Me, so I speak"(7) (c. xiv. 31); and, "I am not come(8) of
Myself" (c. vii. 28), then they believe. That they did believe then is
clear, from the Evangelist signifying this besides, and saying, "As He
spake these words, many believed on Him." (c. v. 30.) If then lowly
speaking drew men to(9) faith, and high speaking scared
them away,(10) must it not be a mark of extreme folly not to see at a
glance how to reckon(11) the sole reason of those lowly sayings,
namely, that they were uttered because of the hearers. Since in another
place when He had desired to say some high thing, He withheld it,
adding this reason, and saying, "Lest we should offend them, cast a
hook into the sea." (Matt. xvii. 27.) Which also He doth here; for
after saying, "I know that Thou hearest Me always," He addeth. "but
because of the multitude which standeth around I said it, that they
might believe." Are these words ours? Is this a human conjecture? When
then a man will not endure to be persuaded by what is written, that(12)
they were offended at sublime things, how, when he heareth Christ
saying that He spake in a lowly manner that they might not be offended,
how, after that, shall he suspect that the mean sayings belonged to His
nature, not to His condescension?(13) So in another place, when a voice
came down from heaven, He said, "This voice came not because of Me, but
for your sakes." (c. xii. 30.)
who is exalted may be allowed to speak lowly things of himself, but it
is not lawful for the humble to utter concerning himself anything grand
or sublime. For the former ariseth from condescension, and has for its
cause the weakness of the hearers; or rather (it has for its cause) the
leading them to(14) humblemindedness, and His being clothed in flesh,
and the teaching the hearers to say nothing great concerning
themselves, and His being deemed an enemy of God, and not being
believed to have come from God, His being suspected of breaking the
Law, and the fact that the hearers looked on Him with an evil eye, and
were ill disposed towards Him, because He said that He was equal to
God.(15) But that a lowly man should say any great thing of Himself,
hath no cause either reasonable or unreasonable;(16) it can only be
folly, impudence, and unpardonable boldness. Wherefore then doth Christ
speak humbly, being of that ineffable and great Substance? For the
reasons mentioned, and that He might not be deemed unbegotten; for Paul
seems to have
237
feared some such thing as this; wherefore he saith, "Except Him who did
put all things under Him." (1 Cor. xv. 27.) This it is impious even to
think of. Since if being less than Him who begat Him, and of a
different Substance, He had been deemed equal, would He not have used
every means that this might not be thought? But now He doth the
contrary, saying, "If I do not the works of Him that sent Me,(1)
believe Me not." (c. x. 37.) Indeed His saying, that "I am in the
Father and the Father in Me" (c. xiv. 10), intimateth to us the
equality. It would have behooved, if He had been inferior, to refute
this opinion with much vehemence, and not at all to have said, "I am in
the Father and the Father in me" (c. x. 30), or that, "We are One," or
that, "He that hath seen Me, hath seen the Father." (c. xiv. 9.) Thus
also, when His discourse was concerning power, He said, "I and the
Father are One"; and when His discourse was concerning authority, He
said again, "For as the Father raiseth up the dead and quickeneth them,
even so the Son quickeneth whom He wilt" (c. v. 21); which it would be
impossible that He should do were He of a different substance; or even
allowing that it were possible, yet it would not have behooved to say
this, lest they should suspect that the substance was one and the same.
Since if in order that they may not suppose Him to be an enemy of God,
He often even uttereth words unsuited to Him, much more should He then
have done so; but now, His saying, "That they should honor the Son even
as they honor the Father" (c. v. 23); His saying, "The works which He
doeth, I do also" (c. v. 19); His saying that He is "the Resurrection,
and the Life, and the Light of the world" (c. xi. 25; c. viii. 12), are
the expressions of One making Himself equal to Him who begat Him, and
confirming the suspicion which they entertained. Seest thou(2) how He
maketh this speech and defense, to show that He broke not the Law, and
that He not only doth not remove, but even confirmeth the opinion of
His equality with the Father? So also when they said, "Thou
blasphemest, because thou makest thyself God" (c. x. 33), from equality
of works He established this thing.
[2.] And why say I that(3) the Son did this, when
the Father also who took not(4) the flesh doeth the same thing? For He
also endured that many lowly things should be said concerning Him for
the salvation of the hearers. For the, "Adam, where art thou?" (Gen.
iii. 9), and, "That I may know whether they have done altogether
according to the cry of it" (Gen. xviii. 21); and, "Now I know that
thou fearest God" (Gen. xxii. 12); and, "If they will hear"
(Ezek. iii. 11); and, "If they will understand" (Deut. v. 29); and,
"Who shall give the heart of this people to be so?" and the expression,
"There is none like unto Thee among the gods, O Lord" (Ps. lxxx. 29);
these and many other like sentences in the Old Testament, if a man
should pick them out, he will find to be unworthy of the dignity of
God. In the case of Ahab it is said, "Who shall entice Ahab for Me?" (2
Chron. xviii. 19.) And the continually preferring Himself to the gods
of the I heathen in the way of comparison, all these things are
unworthy of God. Yet in another way they are made worthy of Him, for He
is so kind, that for our salvation He careth not for expressions which
become His dignity. Indeed, the becoming man is unworthy of Him, and
the taking the form of a servant, and the speaking humble words, and
the being clothed in(5) humble (garments), unworthy if one looks to His
dignity, but worthy if one consider the unspeakable riches(6) of His
lovingkindness. And there is another cause of the humility of His
words. What is that? It is that they knew and confessed(7) the Father,
but Him they knew not. Wherefore He continually betaketh Himself to the
Father as being confessed by them, because He Himself was not as yet
deemed worthy of credit; not on account of any inferiority of His own,
but because of the folly and infirmity of the hearers. On this account
He prayeth, and saith, "Father, I thank Thee that Thou hast heard Me."
For if He quickeneth whom He will, and quickeneth in like manner as
doth the Father, wherefore doth He call upon Him?
But it is time now to go through the passage from
the beginning? "Then they took up the stone where the dead man lay. And
Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast
heard Me. And I knew that Thou hearest Me always, but because of the
people that stand by I said it, that they might believe that Thou hast
sent Me." Let us then ask the heretic, Did He receive an impulse(9)
from the prayer, and so raise the dead man? How then did He work other
miracles without prayer? saying, "Thou evil spirit, I charge thee, come
out of him" (Mark ix. 25); and, "I will, be thou clean" (Mark i. 41);
and, "Arise, take up thy bed" (c. v. 8); and, "Thy sins be forgiven
thee" (Matt. ix. 2); and to the sea, "Peace, be still." (Mark iv. 39.)
In short, what hath He more than the Apostles, if so be that He also
worketh by(10) prayer? Or rather I should say, that neither did they
work all with prayer, but often they wrought without prayer,
238
calling upon the Name of Jesus. Now, if His Name had such great power,
how could He have needed prayer? Had He needed prayer, His Name would
not have availed. When He wholly made man, what manner of prayer did He
need? was there not then great equality of honor? "Let Us make," It
saith, "man." (Gen. i. 26.) What could be greater sign of weakness, if
He needed prayer? But let us see what the prayer was; "I thank Thee
that Thou hast heard Me." Who now ever prayed in this manner? Before
uttering any prayer, He saith, "I thank Thee," showing that He needed
not prayer.(1) "And I knew that Thou hearest Me always." This He said
not as though He Himself were powerless, but to show that His will and
the Father's is one. But why did He assume the form of prayer? Hear,
not me, but Himself, saying, "For the sake of the people which stand
by, that they may believe that Thou hast sent Me." He said not,
"That they may believe that I am inferior, that I have need of an
impulse from above, that without prayer I cannot do anything; but,
"That Thou hast sent Me." For all these things the prayer declareth, if
we take it simply. He said not, "Thou hast sent me weak, acknowledging
servitude, and doing nothing of Myself"; but dismissing all these
things, that thou mayest have no such suspicions, He putteth the real
cause of the prayer, "That they may not deem Me an enemy of God; that
they may not say, He is not of God, that I may show them that the work
hath been done according to Thy will." All but saying, "Had I been an
enemy of God, what is done would not have succeeded," but the, "Thou
heardest Me," is said in the case of friends and equals. "And I
knew that Thou hearest Me always," that is, "in order that My will be
done I need no prayer, except to persuade men that to Thee and Me
belongeth one will." "Why then prayest Thou?" For the sake of the weak
and grosser(2) sort.
Ver. 43. "And when He had thus spoken, He cried with
a loud voice."
Why said He not, "In the name of My Father come
forth"? Or why said He not, "Father, raise him up"? Why did he omit all
these expressions, and after assuming the attitude of one praying, show
by His actions His independent authority? Because this also was a part
of His wisdom, to show condescension by words, but by His deeds, power.
For since they had nothing else to charge Him with except that He was
not of God, and since in this way they deceived many, He on this
account most abundantly proveth this very point by what He saith, and
in the way that their infirmity required. For it was in His power by
other
means to show at once His agreement with the Father and His own
dignity, but the multitude could not ascend so far. And He saith,
"Lazarus, come forth."
[3.] This is that of which He spake, "The hour is
coming, when the dead shall hear the voice of the Son of God, and they
that hear shall live." (c. v. 28.) For, that thou mightest not think
that He received the power of working from another, He taught thee this
before, and gave proof by deeds, and said not, Arise, but, "Come
forth," conversing with the dead man as though living. What can be
equal to this authority? And if He doth it not by His own strength,
what shall He have more than the Apostles, who say, "Why look ye so
earnestly on us as though by our own power or holiness we had made this
man to walk?" (Acts iii. 12.) For if, not working by His own power, He
did not add what the Apostles said concerning themselves, they will in
a manner be more truly wise than He, because they refused the glory.
And(3) in another place, "Why do ye these things? We also are men of
like passions as you." (Acts xiv. 15.) The Apostles since they did
nothing of themselves, spoke in this way to persuade men of this; but
He when the like opinion was formed concerning Him, would He not have
removed the suspicion, if at least He did not act by His own authority?
Who would assert this? But in truth Christ doeth the contrary, when He
saith,(4) "Because of the people which stand by I said it, that they
might believe"; so that had they believed, there would have been no
need of prayer. Now if prayer were not beneath His dignity, why should
He account them the cause of His praying? Why said He not, "I do it in
order that they may believe that I am not equal to Thee"; for He ought
on account of the suspicion to have come to this point. When He was
suspected of breaking the Law, He used the very expression, even when
they had not said anything, "'Think not that I am come to destroy the
Law" (Matt. v. 17); but in this place He establisheth their suspicion.
In fact, what need was there at all of going such a round, and of using
such dark sayings? It had been enough to say, "I am not equal," and to
be rid of the matter. "But what," saith some one, "did He not say that,
I do not My own will?" Even this He did in a covert way, and one suited
to their infirmity, and from the same cause through which the prayer
was made. But what meaneth "That Thou hast heard Me"? It meaneth,(5)
"That there is nothing on My part opposed to Thee." As then the, "That
Thou hast heard Me," is not
239
the saying of one declaring, that of Himself He had not the power, (for
were this the case, it would be not only impotence but ignorance, if
before praying He did not know that God would grant the prayer; and if
He knew not, how was
it that He said, "I go that I may awake him," instead of, "I go to pray
My Father to awake him?") As then this expression is a sign, not
· of weakness, but of identity of will, so also is the, "Thou
hearest Me always." We must then either say this, or else that it was
addressed to their suspicions. If now He was neither ignorant nor weak,
it is clear that He uttereth these lowly words, that thou mayest be
persuaded by their very excess, and mayest be compelled to confess,
that they suit not His dignity, but are from condescension. What then
say the enemies of truth? "He spake not those words, Thou hast heard
me," saith some one, "to the infirmity of the hearers, but in order to
show a superiority." Yet this was not to show a superiority,(1) but to
humble Himself greatly, and to show Himself as having nothing more than
man. For to pray is not proper to God, nor to the sharer of the Throne.
Seest thou then that He came to this(2) from no other cause than their
unbelief? Observe at least that the action beareth witness to His
authority.
"He called, and the dead man came forth wrapped."(3)
Then that the matter might not seem to be an appearance, (for his
coming forth bound did not seem to be less marvelous than his
resurrection,) Jesus commanded to loose him, in order that having
touched and having been near him, they might see that it was really he.
And He saith,
"Let him go."
Seest thou His freedom from boastfulness? He doth
not lead him on, nor bid him go about(4) with Him, lest He should seem
to any to be showing him; so well knew He how to observe moderation.
When the sign had been wrought, some wondered,
others went and told it to the Pharisees.(5) What then did they? When
they ought to have been astonished and to have admired Him, they took
counsel to kill Him who had raised the dead. What folly! They thought
to give up to death Him who had overcome death in the bodies of others.
Ver. 47. "And they said, What do we? for this man
doeth many miracles."
They still call Him "man," these who had received
such proof of His divinity. "What do we?" They ought to have believed,
and served, and bowed down to Him, and no longer to have deemed Him a
man.
Ver. 58. "If we let him thus alone, the Romans will
come,(6) and will take away both our nation and city."(7)
What is it which they counsel to do?(8) They wish to
stir up the people, as though they themselves would be in danger on
suspicion of establishing a kingdom. "For if," saith one of them, "the
Romans learn(9) that this Man is leading the multitudes, they will
suspect us,(10) and will come and destroy our city." Wherefore, tell
me? Did He teach revolt? Did He not permit you to give tribute to
Cæsar? Did not ye wish to make Him a king, and He fly from you?
Did He not follow n a mean and unpretending(12) life, having neither
house nor anything else of the kind? They therefore said this, not from
any such expectation, but from malice. Yet it so fell out contrary to
their expectation, and the Romans took their nation and city when they
had slain Christ. For the things done by Him were beyond all suspicion.
For He who healed the sick, and taught the most excellent way of life,
and commanded men to obey their rulers, was not establishing but
undoing a tyranny. "But," saith some one, "we conjecture from former
(impostors)." But they taught revolt, He the contrary. Seest thou that
the words were but a pretense? For what action of the kind did He
exhibit? Did He lead about with Him(13) pompous(14) guards? had He a
train of chariots? Did He not seek the deserts? But they, that they may
not seem to be speaking from their own ill feeling,(15) say that all
the city is in danger, that the common weal is being plotted against,
and that they have to fear the worst. These were not the causes of your
captivity, but things contrary to them; both of this last, and of the
Babylonish, and of that under Antiochus which followed: it was not that
there were worshipers among you, but that there were among you those
who did unjustly, and excited God to wrath, this caused you to be given
up into bondage. But such a thing is envy, allowing men to see nothing
which they ought to see, when it has once for all blinded the soul. Did
He not teach men to be meek? Did He not bid them when smitten on the
right cheek to turn the other also? Did He not bid them when injured to
bear it? to show greater readi-
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ness to endure evil, than others have to inflict it? Are these, tell
me, the signs of one establishing a tyranny, and not rather of one
pulling a tyranny down?
[4.] But, as I said, a dreadful thing is malice, and
full of hypocrisy; this hath filled the world with ten thousand evils;
through this malady the law courts are filled, from this comes the
desire of fame and wealth, from this the love of rule, and
insolence,(1) through this the roads have wicked robbers and the sea
pirates,(2) from this proceed the murders through the world, through
this our race is rent asunder, and whatever evil thou mayest see, thou
wilt perceive to arise from this. This hath even burst into(3) the
churches, this hath caused ten thousand dreadful things from the
beginning, this is the mother of avarice, this malady hath turned all
things upside down, and corrupted justice. For "gifts," It saith,
"blind the eyes of the wise, and as a muzzle on the mouth turn away
reproofs." (Ecclus. xx. 29, LXX. and marg. of E.V.) This makes slaves
of freemen, concerning this we talk every day, and no good comes of it,
we become worse than wild beasts; we plunder orphans, strip widows, do
wrong to the poor, join woe to woe. "Alas! that the righteous hath
perished from the earth!" (Mic. vii. 1, 2.) It is our part too
henceforth to mourn, or rather we have need to say this every day. We
profit nothing by our prayers, nothing by our advice and exhortation,
it remaineth therefore that we weep. Thus did Christ; after having many
times exhorted those in Jerusalem, when they profiled nothing, He wept
at their hardness.(4) This also do the Prophets, and this let us do
now. Henceforth is the season for mourning and tears and wailing; it is
seasonable for us also to say now, "Call for the mourning women, and
send for the cunning women, that they may cry aloud" (Jer. ix. 17);
perhaps thus we shall be able to east out the malady of those who build
splendid houses, of those who surround themselves with lands gotten by
rapine. It is seasonable to mourn; but do ye take part with me in the
mourning, ye who have been stripped and injured, by your mournings
bring down my tears. But while mourning we will mourn, not for
ourselves but for them; they have not injured you, but they have
destroyed themselves; for you have
the Kingdom of heaven in return for the injustice done you, they hell
in return for their gain. On this account it is better to be injured
than to injure. Let us bewail them with a lamentation not of man's
making,(5) but that from the Holy Scriptures with which the Prophets
also wailed. With Isaiah let us wail bitterly, and say, "Woe, they that
add house to house, that lay field to field, that they may take
somewhat from their neighbor; will ye dwell alone upon the earth? Great
houses and fair, and there shall be no inhabitants in them." (Isa. v.
8, 9.)
Let us mourn with Nahum, and say with him, "Woe to
him that buildeth his house on high." (Perhaps Jer. xxii. 13.) Or
rather let us mourn for them as Christ mourned for those of old. "Woe
to you that are rich, for ye have received your consolation." (Luke vi.
24.) Let us, I beseech you, not cease thus lamenting, and if it be not
unseemly, let us even beat our breasts for the carelessness of our
brethren. Let us not weep for him who is already dead, but let us weep
for the rapacious man, the grasping, the covetous, the insatiable. Why
should we mourn for the dead, in whose case it is impossible henceforth
to effect anything? Let us mourn for these who are capable even of
change. But while we are lamenting, perhaps they will laugh. Even this
is a worthy cause for lamentation, that they laugh when they ought to
mourn. For had they been at all affected by our sorrows, it would have
behooved us to cease from sorrowing on account of their promise of
amendment; but since they are of an insensible disposition, let us
continue to weep, not merely for the rich, but for the lovers of money,
the greedy, the rapacious. Wealth is not an evil thing, (for we may use
it rightly when we spend it upon those who have need,) but greediness
is an evil, and it prepares(6) deathless punishments. Let us then
bewail them; perhaps there will be some amendment; or even if they who
have fallen in do not escape, others at least will not fall into the
danger, but will guard against it. May it come to pass that both they
may be freed from their malady, and that none of us may ever fall into
it, that we all may in common obtain the promised goods, through the
grace and lovingkindness of our Lord Jesus Christ, to whom be glory for
ever and ever. Amen.
241
HOMILY LXV.
John xi. 49, 50.
"And one of them, Caiaphas, being the High Priest
that same year, said unto them, Ye know nothing at all, nor
consider that it is expedient that one man should die for the people,
and that the whole nation perish not," &c.
[1.] "THE heathen are stuck fast in the destruction
which they made; in the trap which they hid is their foot taken." (Ps.
ix. 15, LXX.) This hath been the case with the Jews. They said that
they would kill Jesus, lest the Romans should come and take away their
place and nation; and when they had killed Him, these things happened
unto them, and when they had done that by doing which they thought to
escape, they yet did not escape. He who was slain is in Heaven, and
they who slew have for their portion hell. Yet they did not consider
these things; but what? "They desired," It saith, "from that day forth
to kill Him" (ver. 53), for they said, "The Romans will come, and will
take away our nation; and a certain one of them, Caiaphas, being High
Priest that year, said," (being more shameless than the rest,) "Ye know
nothing." What the others made matter of doubt, and put forth in the
way of deliberation, this man cried aloud, shamelessly, openly,
audaciously. For what saith he? "Ye know nothing, nor consider that it
is expedient that one man should die, and that the whole nation perish
not."
Ver. 51. "And this spake he not of himself, but
being High Priest he prophesied."(1)
Seest thou how great is the force of the High
Priest's authority? for, since he had in any wise been deemed worthy of
the High Priesthood, although unworthy thereof, he prophesied, not
knowing what he said; and the grace merely made use of his mouth, but
touched not his accursed heart. Indeed many others have foretold things
to come, although unworthy to do so, as Nebuchadnezzar, Pharaoh,
Balaam; and the reason of all is evident. But what he saith is of this
kind. "Ye still sit quiet, ye give heed but carelessly to this matter,
and know not how to despise one man's safety for the sake of the
community." See how great is the power of the Spirit; from an evil
imagination It was able to bring forth words full of marvelous
prophecy. The Evangelist calleth the Gentiles "children
of God," from what was about to be: as also Christ Himself saith,
"Other sheep I have" (c. x. 16), so calling them from what should
afterwards come to pass.
But what is, "being High Priest that year"? This
matter as well as the rest lind become corrupt; for from the time that
offices became matters of purchase, they were no longer priests for the
whole period of their lives, but for a year. Notwithstanding, even in
this state of things the Spirit was still present. But when they lifted
up their hands against Christ, then It left them, and removed to the
Apostles. This the rending of the veil declared, and the voice of
Christ which said, "Behold, your house is left unto you desolate."
(Matt. xxiii. 38.) And Josephus, who lived a short time after, saith,
that certain Angels who yet remained with them, (to see) if they would
alter their ways, left them.(2) While the vineyard stood, all things(3)
went on; but when they had slain the Heir, no longer so, but they
perished. And God having taken it from the Jews, as a glorious garment
from an unprofitable son, gave it to right-minded servants of the
Gentiles, leaving the others desolate and naked. It was, moreover, no
small thing that even an enemy should prophesy this. This might draw
over others also. For in respect of his(4) will, matters fell out
contrariwise, since,(5) when He died, the faithful were on this account
delivered from the punishment to come. What meaneth, "That He might
gather together those near and those afar off" (ver. 52)? He made them
one Body. The dweller in Rome deemeth the Indians a member of himself.
What is equal to this "gathering together"? And the Head of all is
Christ.
Ver. 53. "From that day forth the Jews(6) took
counsel to put Him to death."
And, in truth, had sought to do so before; for the
Evangelist saith, "Therefore the Jews sought to kill Him"(c. v. 18);
and, "Why seek ye to kill Me?" (c. vii. 19.) But then they only sought,
now they ratified their determination, and treated the action as their
business.
Ver. 54. "But Jesus walked no more openly in
Jewry."(7)
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[2.] Again He saveth Himself in a human manner, and
this He doth continually. But I have mentioned the reason for which He
often departed and withdrew. And at this time He dwelt in Ephratah,
near the wilderness, and there He tarried with His disciples. How
thinkest thou that those disciples were confounded when they beheld Him
saving Himself after the manner of a man? After this no man followed
Him. For since the Feast was nigh, all were running to Jerusalem; but
they,(1) at a time when all others were rejoicing and holding solemn
assembly, hide themselves, and are in danger. Yet still they tarried
with Him. For they hid themselves in Galilee, at the time of the
Passover and the Feast of Tabernacles; and after this again during the
Feast, they only of all were with their Master in flight and
concealment, manifesting their good will to Him. Hence Luke recordeth
that He said, "I abode with you in temptations";(2) and this He said,
showing that they were strengthened by His influence.(3)
Ver. 55.(4) "And many went up from the country to
purify themselves."
Ver. 57. "And the High Priests and Pharisees had
commanded that they should lay hands on Him."
A marvelous purification, with a murderous will,
with homicidal intentions, and bloodstained hands!
Ver. 56. "And they said, Think ye that he will not
come to the feast?"
By means of the Passover they plotted against Him,
and made the time of feasting a time of murder, that is, He there would
fall into their hands, because the season summoned Him. What impiety!
When they needed greater carefulness, and to forgive those who had been
taken for the worst offenses, then they attempted to ensnare One who
had done no wrong. Yet by acting thus they had already not only
profited nothing, but become ridiculous. For this end coming among them
continually He escapeth, and restraineth them when they take counsel(5)
to kill Him, and maketh them to be in perplexity, desiring to prick
them by the display of His power; that when they took Him, they might
know that what had been done was done, not by their power, but by His
permission. For not even at that time could they take Him, and this
though Bethany was near; and when they did take Him, He cast them
backwards.
Ch. xii. ver. 1, 2. "Then six days before the
Passover He came to Bethany, where Lazarus was, and feasted with them;
and Martha served, but Lazarus sat at meat."(6)
This was a proof of the genuineness of his
resurrection, that after many days he both lived and ate. "And Martha
ministered"; whence it is clear that the meal was in her house, for
they received Jesus as loving and beloved. Some, however, say, that it
took place in the house of another. Mary did not minister, for she was
a disciple. Here again she acted in the more spiritual manner. For she
did not minister as being invited, nor did she afford her services to
all alike. But she directeth(7) the honor to Him alone, and approacheth
Him not as a man, but as a God. On this account she poured out the
ointment,(8) and wiped (His feet) with the hairs of her head, which was
the action of one who did not entertain the same opinion concerning Him
as did others; yet Judas rebuked her, under the pretense forsooth of
carefulness. What then saith Christ? "She hath done a good work for My
burying."(9) But why did He not expose the disciple in the case of the
woman, nor say to him what the Evangelist hath declared, that on
account of his own thieving he rebuked her? In His abundant
longsuffering He wished to bring him to a better mind.(10) For because
He knew that he was a traitor, He from the beginning often rebuked him,
saying, "Not all believe," and, "One of you is a devil." (c. vi. 64.)
He showed them that He knew him to be a traitor, vet He did not openly
rebuke him, but bare with him, desiring to recall him. How then saith
another Evangelist, that all the disciples used these words? (Matt.
xxvi. 70.) All used them, and so did he, but the others not with like
purpose. And if any one ask why He put the bag of the poor in the hands
of a thief, and made him steward who was a lover of money, we would
reply, that God knoweth the secret reason; but that, if we may say
something by conjecture, it was that He might cut off from him all
excuse. For he could not say that he did this thing(11) from love of
money, (for he had in the bag sufficient to allay his desire,) but from
excessive wickedness which Christ wished to restrain, using
243
much condescension towards him. Wherefore He did not even rebuke him as
stealing, although aware of it, stopping the way to his wicked desire,
and taking from him all excuse. "Let her alone," He saith, "for against
the day of My burying hath she done(1) this." Again, He maketh mention
of the traitor in speaking of His burial. But him the reproof reacheth
not, nor doth the expression soften(2) him, though sufficient to
inspire him with pity: as if He had said, "I am burdensome and
troublesome, but wait a little while, and I shall depart." This too he
intended in saying,
Ver. 8. "But Me ye have not always."(3)
But none of these things turned back(4) that savage
madman; yet in truth Jesus said and did far more than this, He washed
his feet that night, made him a sharer in the table and the salt, a
thing which is wont to restrain even the souls of robbers, and spake
other words, enough to melt a stone, and this, not long before, but on
the very day, in order that not even time might cause it to be
forgotten. But he stood out against all.
[3.] For a dreadful, a dreadful thing is the love of
money, it disables both eyes and ears, and makes men worse to deal with
than a wild beast, allowing a man to consider neither conscience, nor
friendship, nor fellowship, nor the salvation of his own soul, but
having withdrawn them at once from all these things, like some harsh
mistress,(5) it makes those captured by it its slaves. And the dreadful
part of so hitter a slavery is, that it persuades them even to be
grateful for it; and the more they become enslaved, the more doth their
pleasure increase; and in this way especially the malady becomes
incurable, in this way the monster becomes hard to conquer. This made
Gehazi a leper instead of a disciple and a prophet; this destroyed
Ananias and her with him;(6) this made Judas a traitor; this corrupted
the rulers of the Jews, who received gifts, and became the partners of
thieves. This hath brought in ten thousand wars, filling the ways with
blood, the cities with wailings and lamentations. This hath made meals
to become impure, and tables accursed, and hath filled food with
transgression; therefore hath Paul called it "idolatry": (Col. iii. 5),
and not even so hath he deterred men from it. And why calleth he it
"idolatry"? Many possess wealth, and dare not use it, but consecrate
it, handing it down untouched, not daring to touch it, as though it
were some dedicated thing. And if at any time they are forced to do so,
they feel as though they had done something unlawful. Besides, as the
Greek carefully tends
his graven image,(7) so thou entrusteth thy gold to doors and bars;
providing a chest instead of a shrine, and laying it up in silver
vessels. But thou dost not bow down to it as he to the image? Yet thou
showest all kind of attention to it.
Again, he would rather give up his eyes or his life
than his graven image. So also would those who love gold. "But," saith
one, "I worship not the gold." Neither doth he, he saith, worship the
image, but the devil that dwelleth in it; and in like manner thou,
though thou worship not the gold, yet thou worshipest that devil who
springeth on thy soul, from the sight of the gold and thy lust for it.
For more grievous than an evil spirit is the lust of money-loving, and
many obey it more than others do idols. For these last in many things
disobey, but in this case they yield everything, and whatever it
telleth them to do, they obey. What saith it? "Be at war with all," it
saith, "at enmity with all, know not nature, despise God, sacrifice to
me thyself," and in all they obey. To the graven images they sacrifice
oxen and sheep, but avarice saith, Sacrifice to me thine own soul, and
the man obeyeth. Seest thou what kind of altars it hath, what kind of
sacrifices it receiveth? The covetous shall not inherit the Kingdom of
God, but not even so do they fear. (1 Cor. vi. 10.) Yet this desire
is(8) weaker than all the others, it is not inborn, nor natural, (for
then it would have been placed in us at the beginning;) but there was
no gold at the beginning, and no man desired gold. But if you will, I
will tell you whence the mischief entered. By each man's envying the
one before him, men have increased the disease, and he who has gotten
in advance provokes him who had no desire. For when men see splendid
houses, and extensive lands, and troops of slaves, and silver vessels,
and great heaps of apparel, they use every means to outdo them; so that
the first set of men are causes of the second, and these of those who
come after. Now if they would be sober-minded, they would not be
teachers (of evil) to others; yet neither have these any excuse. For
others there are also who despise riches. "And who," saith one,
"despises them?" For the terrible thing is, that, because wickedness is
so general, this seems to have become impossible, and it is not even
believed that one can act aright. Shall I then mention many both in
cities and in the mountains? And what would it avail? Ye will not from
their example become better. Besides, our discourse hath not now this
purpose, that you should empty yourselves of your substance: I would
that ye could do so; however, since the burden is too
244
heavy for you, I constrain you not; only I advise you that
you desire not what belongs to others, that you impart somewhat of your
own. Many such we shall find, contented with what belongs to them,
taking care of their own, and living on honest labor. Why do we not
rival and imitate these? Let us think of those who have gone before us.
Do not their possessions stand, preserving nothing but their name; such
an one's bath, such an one's suburban seat and lodging? Do we
not, when we behold them, straightway groan, when we consider what toil
he endured, what rapine committed? and now he is nowhere seen, but
others luxuriate in his possessions, men whom he never expected would
do so, perhaps even his enemies, while he is suffering extremest
punishment. These things await us also; for we shall certainly die, and
shall certainly have to submit to the same end. How much wrath, tell
me, how much expense, how
many enmities these men incurred; and what the gain? Deathless
punishment, and the having no consolation; and the being not only while
alive, but when gone, accused by all? What? when we see the images of
the many laid up in their houses, shall we not weep the more? Of a
truth well said the Prophet, "Verily, every man living disquieteth
himself in vain" (Ps. xxxix. 11, LXX.); for anxiety about such things
is indeed disquiet, disquiet and superfluous trouble. But it is not so
in the everlasting mansions, not so in those tabernacles. Here one hath
labored, and another enjoys; but there each shall possess his own
labors, and shall receive a manifold reward. Let us press forward to
get that possession, there let us prepare for ourselves houses, that we
may rest in Christ Jesus our Lord, with whom to the Father and the Holy
Ghost be glory, for ever and ever. Amen.
HOMILY LXVI.
John xii. 8.
"Much people of the Jews therefore knew that He was
there, and they came, not for Jesus' sake only, but that they might see
Lazarus also, whom He had raised from the dead."
[1.] AS wealth is wont to hurl into destruction(1)
those who are not heedful, so also is power; the first leads into
covetousness, the second into pride. See, for instance, how the subject
multitude of the Jews is sound, and their rulers corrupt; for that the
first of these believed Christ, the Evangelists continually assert,
saying, that "many of the multitude believed on Him" (c. vii. 31, 48);
but they who were of the rulers, believed not. And they themselves say,
not the multitude,(2) "Hath any of the rulers believed on Him?" But
what saith one? "The multitude who know not God(3) are accursed" (c.
vii. 49); the believers they call accursed, and themselves the slayers,
wise. In this place also, having beheld the miracle, the many believed;
but the rulers were not contented with their own evil deeds,(4) they
also attempted to kill Lazarus.(5) Suppose they did attempt to slay
Christ because He broke the Sabbath, because He made Himself equal to
the Father, and because of the Romans whom ye allege, yet what
charge had they against Lazarus, that they sought to kill him? Is the
having received a benefit a crime? Seest thou how murderous is their
will? Yet He had worked many miracles; but none exasperated them so
much as this one, not the paralytic, not the blind. For this was more
wonderful in its nature, and was wrought after many others, and it was
a strange thing to see one, who had been dead four days, walking and
speaking. An honorable action, in truth, for the feast, to mix up the
solemn assembly with murders. Besides, in the one case(6) they thought
to charge Him concerning the Sabbath, and so to draw away the
multitudes; but here, since they had no fault to find with Him, they
make the attempt on the man who had been healed. For here they could
not even say that He was opposed to the Father, since the prayer
stopped their mouths. Since then the charge which they continually
brought against Him was removed, and the miracle was evident, they
hasten to murder. So that they would have done the same in the case of
the blind man, had it not been in their power to find fault respecting
the Sabbath. Besides, that man was of no note, and they cast him out of
the temple; but Lazarus was a person of distinction, as is clear, since
many came to comfort his sisters; and the miracle was done in the sight
of all, and most marvelously. On
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which account all ran to see. This then stung them, that while the
feast was going on, all should leave it and go to Bethany. They set
their hand therefore to kill him, and thought they were not(1) daring
anything, so murderous were they. On this account the(2) Law at its
commencement opens with this, "Thou shall not kill" (Ex. xx. 13); and
the Prophet brings this charge against them, "Their hands are full of
blood." (Isa. i. 15.)
But how, after not walking openly in Jewry, and
retiring into the wilderness, doth He again enter openly?(3) Having
quenched their anger by retiring, He cometh to them when they were
stilled. Moreover, the multitude which went before and which followed
after was sufficient to cast them into an agony; for no sign so much
attracted the people as that of Lazarus. And another Evangelist saith,
that they strewed their garments under His feet(4) (Matt. xxi. 8), and
that "the whole city was moved" (Matt. xxi. 10); with so great
honor did He enter. And this He did, figuring one prophecy and
fulfilling another; and the same act was the beginning of the one and
the end of the other. For the, "Rejoice, for thy King cometh unto thee
meek" (Zech. ix. 9), belonged to Him as fulfilling a prophecy, but the
sitting upon an ass was the act of one prefiguring a future event, that
He was about to have the impure race of the Gentiles subject to Him.
But how say the others, that He sent disciples, and
said, "Loose the ass and the colt" (Matt. xxi. 2), while John saith
nothing of the kind, but that "having found a young ass, He sat upon
it"? Because it is likely that both circumstances took place, and that
He after the ass was loosed, while the disciples were bringing it,
found (the colt), and sat upon it. And they took the small branches of
palm trees and olives, and strewed their garments in the way, showing
that they now had a higher opinion concerning Him than of a Prophet,
and said,
Ver. 13. "Hosannah, blessed is He that cometh in the
name of the Lord."
Seest thou that this most choked them, the
persuasion which all men had that He was not an enemy of God? And this
most divided the people, His saying that He came from the Father. But
what meaneth,
Ver. 15. "Rejoice greatly,(5) daughter of Zion"?
Because all their kings had for the most part been
an unjust and covetous kind of men, and
had given them over to their enemies, and had perverted the people, and
made them subject to their foes; "Be of good courage," It saith, "this
is not such an one, but meek and gentle"; as is shown by
the ass, for He entered not with an army in His train, but having an
ass alone.
Ver. 16. "But this," saith the Evangelist, "the
disciples knew not, that it was written of Him."(6)
[2.] Seest thou that they were ignorant on most
points, because He did not reveal to them? For when He said, "Destroy
this Temple, and in three days I will raise it up" (c. ii. 19), neither
then did the disciples understand.(7) And another Evangelist saith,
that "the saying was hid from them" (Luke xviii. 34), and they knew not
that He should rise from the dead. Now this was with reason concealed
from them, (wherefore another Evangelist saith, that as they heard it
from time to time, they grieved and were dejected,(8) and this because
they understood not the saying concerning the Resurrection,) it was
with reason concealed, as being too high for them: but why was not the
matter of the ass revealed to them? Because this was a great thing
also. But observe the wisdom of the Evangelist, how he is not ashamed
to parade their former ignorance. That it was written they knew, that
it was written of Him they knew not. For it would have offended them if
He being a King were about to suffer such things, and be so betrayed.
Besides, they could not at once have taken in the knowledge of the
Kingdom of which He spake; for another Evangelist saith, that they
thought the words were spoken of a kingdom of this world. (Matt. xx.
21.)
Ver. 17. "But the multitude bare witness that He had
raised Lazarus."(9)
For so many would not have been suddenly changed,
unless they had believed in the miracle.
Ver. 19. "The Pharisees therefore said among
themselves, Perceive ye how ye prevail nothing? behold, the world is
gone after Him."
Now this seems to me to be said by those who felt
rightly, but had not courage to speak boldly, and who then would
restrain the others by pointing to the result, as though they were
attempting impossibilities. Here again they call the multitude
"the world." For Scripture is wont to call by the name "world" both the
creation, and those who live in wickedness; the one, when It saith,
"Who bringeth out His world(10) by number" (Isa. xl. 26); the other
when It saith, "The
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world hateth not(1) you, but Me it hateth." (c. vii. 7.) And these
things it is necessary to know exactly, that we may not through the
signification of words afford a handle to the heretics.
Ver. 20. "And there were certain of the Greeks that
came up to worship at the Feast."
Being now near to become proselytes, they were at(2)
the Feast. When therefore the report concerning Him was imparted to
them, they say, Ver. 21. "We would see Jesus."(3)
Philip gives place to Andrew as being before him,
and communicates the matter to him. But neither doth he at once act
with authority; for he had heard that saying, "Go not into the way of
the Gentiles" (Matt. x. 5): therefore having communicated with the
disciple, he refers the matter to his Master. For they both spoke to
Him. But what saith He?
Ver. 23, 24. "The hour is come, that the Son of Man
should be glorified. Verily, verily, I say unto you, Except a corn of
wheat fill into the ground and die, it abideth alone."
What is, "The hour is come"? He had said, "Go not
into the way of the Gentiles," (thus cutting away all excuse of
ignorance from the Jews,) and had restrained the disciples. When
therefore the Jews continued disobedient, and the others desired to
come to Him, "Now," saith He, "it is time to proceed to My Passion,
since all things are fulfilled. For if we were to continue to wait for
those who are disobedient and not admit these who even desire to come,
this would be unbefitting our tender care." Since then He was about to
allow the disciples to go to the Gentiles after the Crucifixion, and
beheld them springing on before, He said, "It is time to proceed to the
Cross." For He would not allow them to go sooner, that it might be for
a testimony unto them.(4) Until that by their deeds the Jews rejected
Him, until they crucified Him, He said not, "Go and make disciples of
all nations" (Matt. xxviii. 19), but, "Go not into the way of the
Gentiles" (Matt. x. 5), and, "I am not sent but unto the lost sheep of
the house of Israel" (Matt xv. 24), and, "It is not meet to take the
children's bread and give it unto dogs." (Matt. xv. 26.) But when they
hated Him, and so hated as to kill Him, it was superfluous to persevere
while they repulsed Him. For they refused Him, saying, "We have no king
but Caesar." (c. xix. 05.) So that at length He left them, when
they had left Him. Therefore He saith, "How often would I have gathered
your children together, and ye would not?" (Matt. xxiii. 37.)
What is, "Except a grain of corn fall into the
ground and die"? He speaketh of the Cross, for that they might not be
confounded at seeing, that just when Greeks also came to Him, then He
was slain, He saith to them, "This very thing specially causeth them to
come, and shall increase the preaching of Me." Then since He could not
so well persuade them by words, He goeth about to prove this from
actual experience, telling them that this is the case with corn; it
beareth the more fruit when it hath died. "Now," saith He, "if this be
the case with seeds, much more with Me." But the disciples understood
not what was spoken. Wherefore the Evangelist continually putteth
this,(5) as making excuse for their flight afterwards. This same
argument Paul also hath raised when speaking of the Resurrection.
[3.] What sort of excuse then will they have who
disbelieve the Resurrection, when the action is practiced each day, in
seeds, in plants, and in the case of our own generation? for first it
is necessary that the seed die, and that then the generation take
place. But, in short, when God doeth anything, reasonings are of no
use; for how did He make us out of those things that were not?
This I say to Christians, who assert that they believe the Scriptures;
but I shall also say something else drawn from human reasonings. Of men
some live in vice, others in virtue; and of those who live in vice,
many have attained to extreme old age in prosperity, many of the
virtuous after enduring the contrary. When then shall each receive his
deserts? At what season? "Yea," saith some one, "but there is no
resurrection of the body." They hear not Paul, saying, "This
corruptible must put on incorruption." (1 Cor. xv. 53.) He speaks not
of the soul, for the soul is not corrupted; moreover, "resurrection" is
said of that which fell, and that which fell was the body. But why wilt
thou have it that there is no resurrection of the body? Is it not
possible with God? But this it were utter folly to say. Is it unseemly?
Why is it unseemly, that the corruptible which shared the toil and
death, should share also the crowns? For were it unseemly,(6) it would
not have been created at the beginning, Christ would not have taken the
flesh again. But to show that He took it again and raised it up, hear
what He saith: "Reach(7) hither thy fingers" (c. xx. 27); and, "Behold,
a spirit hath not bones and sinews."(8) (Luke xxiv. 39.) But why did He
raise Lazarus again, if it would have been better to rise without a
body? Why doth He this, classing it as a miracle and a benefit? I Why
did He give nourishment at all? Be not therefore deceived
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by the heretics, beloved: for there is a Resurrection and there is a
Judgment, but they deny these things, who desire not to give account of
their actions. For this Resurrection must be such as was that of
Christ, for He was the first fruits, the first born of the dead. But if
the Resurrection is this,(1) a purifying of the soul, a deliverance
from sin, and if Christ sinned not, how did He rise again? And how have
we been delivered from the curse, if so be that He also sinned? And now
saith He, "The prince of this world cometh, and had nothing in Me"? (c.
xiv. 30.) They are the words of One declaring His sinlessness.
According to them therefore He either did not rise again; or that
He might rise,(2) He sinned before His Resurrection. But He both rose
again, and did no sin. Therefore He rose in the Body, and these wicked
doctrines are nothing else than the offspring of vainglory. Let us then
fly this malady. For, It is saith, "evil communications corrupt good
manners." (1 Cor. xv. 33.) These are not the doctrines of the Apostles;
Marcion and Valentius have newly invented them. Let us then flee them,
beloved, for a pure life profits nothing when doctrines are corrupt; as
on the other hand neither do sound doctrines, if the life be corrupt.
The heathen were the parents of these notions, and those heretics
reared them, having received them from Gentile philosophers, asserting
that matter is uncreated, and many such like things. As then they
asserted that there could be no Artificer(3) unless there were some
uncreated subject matter, so also they disallowed the Resurrection. But
let us not heed them, as knowing that the power of God is all
sufficient.(4) Let us not heed them. To you I say this; for we will not
decline the battle with them. But the man who is unarmed and naked,
though he fall among the weak, though he be the stronger, will easily
be vanquished. Had you given heed to the Scriptures, had you sharpened
yourselves each day, I would not have advised you to flee the combat
with them, but would have counseled you to grapple with them; for
strong is truth. But since you know not how to use the Scriptures, I
fear the struggle, lest they take you unarmed and
cast you down. For there is nothing, there is nothing weaker than
those who are bereft of the aid of
the Spirit. If these heretics employ the wisdom of the Gentiles, we
must not admire, but laugh at them, because they employ foolish
teachers. For those men were not able to find out anything sound,
either concerning God or the creation, and things which the widow among
us is acquainted with, Pythagoras did not yet know, but said that the
soul becomes a bush, or a fish, or a dog. To these, tell me, ought you
to give heed? And how could it be reasonable to do so? They are great
men in their district,(5) grow beautiful curls, and are enfolded in
cloaks; thus far goes their philosophy; but if you look within there is
dust and ashes and nothing sound, but "their throat is an open
sepulcher" (Ps. v. 9), having all things full of impurity and
corruption,(6) and all their doctrines (full) of worms. For instance,
the first of them said that water was God, his successor fire, another
one air, and(7) they descended to things corporeal; ought we then, tell
me, to admire these, who never even had the thought of the incorporeal
God? and if they did ever gain it afterwards, it was after conversing
in Egypt with our people. But, that we bring not upon you much
confusion, let us here close our discourse. For should we begin to set
before you their doctrine, and what they have said about God, what
about matter, what about the soul, what about the body, much ridicule
will follow. And they will not even require to be accused by us, for
they have attacked each other; and he who wrote against us the book
concerning matter, made away with himself. Therefore that we may not
vainly delay you, nor wind together(8) a labyrinth of words, leaving
these things we will bid you keep fast hold of the listening to the
Holy Scriptures, and not fight with(9) words to no purpose; as also
Paul exhorteth Timothy (2 Tim. 2, 14), filled though he was with much
wisdom, and possessing the power of miracles. Let us now obey him, and
leaving trifling let us hold fast to real works, I mean to
brotherly-kindness and hospitality; and let us make much account of
alms-giving, that we may obtain the promised good things, through the
grace and lovingkindness of our Lord Jesus Christ, to whom be glory for
endless ages.(10) Amen.
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HOMILY LXVII.
John xii. 25, 26.
"He that loveth his life shall lose it, and he that
hateth his life in this world shall keep it unto life eternal. If any
man serve Me, let him follow Me."
[1.] SWEET is the present life, and full of much
pleasure, yet not to all, but to those who are riveted to it. Since, if
any one look to heaven and see the beauteous things there, he will soon
despise this life, and make no account of it. Just as the beauty of an
object is admired while none more beautiful is seen, but when a better
appears, the former is despised. If then we would choose to look to
that beauty, and observe the splendor of the kingdom there, we should
soon free ourselves from our present chains; for a kind of chain it is,
this sympathy with present things. And hear what Christ saith to bring
us in to this, "He that loveth his life shall lose it, and he that
hateth his life in this world shall keep it unto life eternal; if any
man serve Me let him follow Me"; and, "Where I am, there is(1) My
servant also." The words seem like a riddle, yet they are not so, but
are full of much wisdom. But how shall "he that loveth his life, lose
it"? When he doeth its unseemly desires, when he gratifies it where he
ought not. Wherefore one exhorteth us, saying, "Walk not in the desires
of thy soul" (Ecclus. xviii. 30); for so wilt thou destroy it since it
leadeth away from the path leading to virtue; just as, on the contrary,
"he that hateth it in this world, shall save it." But what meaneth, "He
that hateth it"? He who yields not to it when it commands what is
pernicious. And He said not," he that yieldeth not to it," but, "He
that hateth it"; for as we cannot endure even to hear the voice of
those we hate, nor to look upon them with pleasure, so from the soul
also we must turn away with vehemence, when it commands things contrary
to what is pleasing to God. For since He was now about to say much to
them concerning death, His own death, and saw that they were
dejected(2) and desponding, He spake very strongly, saying, "What say
I? If ye bear not valiantly My death? Nay, if ye die not yourselves, ye
will gain noticing." Observe also how He softens the discourse. It was
a very grievous and sad thing to be told, that the man who loves life
should die. And why speak I of old times, when even now we shall find
many gladly enduring to suffer anything. in order to enjoy the
present life, and this too when they are persuaded concerning things to
come; who when they behold buildings, and works of art, and
contrivances, weep, uttering the reflection," How many things man
inventeth, and yet becometh dust! So great is the longing after
this present life." To undo these bonds then, Christ saith, "He that
hateth his soul in this world, shall keep it unto life eternal." For
that thou mayest know that He spake as exhorting them, and dissipating
their fear, hear what comes next.
"If any man serve Me, let him follow Me."
Speaking of death, and requiring the following which
is by works. For certainly he that serveth must follow him who is
served. And observe at what time He said these things to them; not when
they were persecuted, but when they were confident; when they thought
they were in safety on account of the honor and attention of the many,
when they might rouse themselves and hear, "Let him take up his cross,
and follow Me" (Matt. xvi. 24); that is, "Be ever,"(3) He saith,
"prepared against dangers, against death, against your departure
hence." Then after He had spoken what was hard to bear, He putteth also
the prize. And of what kind was this? The following Him, and being
where He is; showing that Resurrection shall succeed death. For, saith
He,
"Where I am, there is(4) My servant also."
But where is Christ? In heaven. Let us therefore
even before the Resurrection remove thither in soul and mind.
"If any man serve Me, the Father shall love(5) him."
Why said He not, "I"? Because they did not as yet
hold a right opinion concerning Him, but held a higher opinion of the
Father. For how could they imagine anything great concerning Him, who
did not even know that He was to rise again? Wherefore He said to the
sons of Zebedee, "It is not mine to give, but it shall be given to them
for whom it is prepared by my Father" (Mark x. 40), yet He it is that
judgeth. But in this passage He also establisheth His genuine
sonship.(6) For as the servants of His own Son, so will the Father
receive them.
Ver. 27. "Now is My soul troubled; and what shall I
say? Father, save me from this hour."
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"But surely this is not(1) the expression of one
urging them to go even to death." Nay, it is that of one greatly so
urging them. For lest they should say, that "He being exempt from
mortal pains easily philosophizes on death, and exhorts us being
himself in no danger," He showeth, that although feeling its agony? on
account of its profitableness He declineth it not. But these things
belong to the Dispensation, not the Godhead. Wherefore He saith, "Now
is My soul troubled"; since if this be not the case, What connection
hath that which was spoken, and His saying, "Father, save Me from this
hour"? And so troubled, that He even sought deliverance from death, if
at least it were possible to escape. These were the infirmities of His
human nature.
[2.] "But," He saith, "I have not what to say, when
asking for deliverance."
"For for this cause came I unto this hour."
As though He had said, "Though we be confounded,
though we be troubled, let us not fly from death, since even now I
though troubled do not speak of flying; for it behooveth to bear what
is coming on. I say not, Deliver Me from this hour," but what?
Ver. 28. "Father, glorify Thy Name."
"Although My trouble urges Me to say this,(3) yet I
say the opposite, 'Glorify Thy Name,' that is, Lead Me henceforth to
the Cross"; which greatly shows His humanity, and a nature unwilling to
die, but clinging to the present life, proving that He was not exempt
from human feelings. For as it is no blame to be hungry, or to sleep,
so neither is it to desire the present life; and Christ indeed had a
body pure from sin, yet not free from natural wants, for then it would
not have been a body. By these words also He taught something else. Of
what kind is that? That if ever we be in agony and dread, we even then
start not back from that which is set before us; and by saying,(4)
"Glorify Thy Name" He showeth that He dieth for the truth calling the
action, "glory to God." And this fell out after the Crucifixion. The
world was about to be converted, to acknowledge the Name of God, and to
serve Him, not the Name of the Father only, but also that of the Son;
yet still as to this He is silent.
"There came therefore a Voice from Heaven, I have
both glorified it, and will glorify it again."
When had He "glorified it"? By what had been done
before; and "I will glorify it again" after the Cross. What then said
Christ?
Ver. 30.(5) "This Voice came not because of Me, but
for your sakes."
They thought that it thundered, or that an Angel
spake to Him. And how did they think this? Was not the voice clear and
distinct? It was, but it quickly flew away from them as being of the
grosset sort, carnal and slothful. And some of them caught the sound
only," others knew that the voice was articulate, but what it
meant, knew not. What saith Christ? "This Voice came not because of Me,
but for your sakes." Why said He this? He said it, setting Himself
against what they continually asserted, that He was not of God. For He
who was glorified by God, how was He not from that God whose name by
Him was glorified? indeed for this purpose the Voice came. Wherefore He
saith Himself, "This Voice came not because of Me, but for your sakes,"
"not that I may learn by it anything of which I am ignorant, (for I
know all that belongeth to the Father,) but for your sakes." For when
they said, "An Angel hath spoken unto Him," or "It hath thundered," and
gave not heed to Him, He saith, "it was for your sakes," that even so
ye might be led to enquire what the words meant. But they, being
excited, did not even so enquire, though they heard that the matter
related to them. For to one who knew not wherefore it was uttered, the
Voice naturally appeared indistinct. "The Voice came for your
sakes." Seest thou that these lowly circumstances take
place on their account, not as though the Son needeth help?
Ver. 31. "Now is the judgment of this world, now
shall the prince of this world be cast down."(7)
What connection hath this with, "I have glorified,
and will glorify"? Much, and closely harmonizing. For when God saith,
"I will glorify,'' He showeth the manner of the glorifying. What is it?
That one(8) should be cast down. But what is, "the judgment of this
world"? It is as though He said, "there shall be a tribunal and a
retribution." How and in what way? "He (9) slew the first man, having
found him guilty of sin, (for 'by sin death entered'--Rom. v. 12 ;) but
in Me this he found not. Why then did he spring upon Me and give Me
over to death? Why did he put into the mind of Judas to destroy Me?"
(Tell me not that it was God's dispensation, for this belongeth not to
the devil, but His wisdom; for the present let the disposition of that
evil one be enquired into.) "How then is the world judged in Me?" It
shall be said, as if a court of justice were sitting, to Satan, "Well,
thou hast slain all men, because thou didst find them guilty of sin.
But why didst thou slay Christ? Is it not clear that thou didst it
wrongfully?" Therefore in Him the whole world shall be avenged. But,
that this may be still more clear, I will make it plain by an exam-
250
ple. Suppose there is some cruel tyrant, bringing ten thousand evils on
all those who fall into his hands. If such a one engaging with a king,
or a king's son, slay him unjustly, his death will have power to get
revenge for the others also. Suppose there is one who demands payment
of his debtors, that he beats them and casts them into prison; then
from the same recklessness that he leads to the same dungeon one who
owes him nothing: such a man shall suffer punishment for what he hath
done to the others. For that one shall destroy him.
[3.] So also it is in the case of the Son; for of
those things which the devil hath done against us, of these shall the
penalty be required by means of what he hath dared against Christ. And
to show that He implieth this, hear what He saith; "Now shall the
prince of this world be cast down," "by My Death."
Ver. 32. "And I, if I be lifted up, will draw all
men unto Me."
That is, "even those of the Gentiles." And that no
one may ask, "How shall he be cast down, if he is stronger even than
Thou art?" He saith, "He is not stronger; how can he be
stronger than One who draweth others to Him?" And He speaketh not
of the Resurrection, but of what is more than the Resurrection, "I will
draw all men to Myself." For had He said, "I shall rise again," it was
not yet clear that they would believe; but by His saying, "they
shall believe," both are proved at once, both this, and also that He
must rise again. For had He continued dead, and been a mere man, no one
would have believed. "I will draw all men to Myself." (c. vi. 44.) How
then said He that the Father draweth? Because when the Son draweth, the
Father draweth also. He saith, "I will draw them," as though they were
detained by a tyrant, and unable of themselves alone to approach Him,
and to escape the hands of him who keepeth hold of them. In another
place He calleth this "spoiling; no man can(1) spoil a
strong man's goods, except he first bind the strong man, and then spoil
his goods." (Matt. xii. 29.) This He said to prove His
strength, and what there He calleth "spoiling," He hath
here called "drawing."
Knowing then these things, let us rouse ourselves,
let us glorify God, not by our faith alone, but also by our life, since
otherwise it would not be glory, but blasphemy. For God is not so much
blasphemed by an impure heathen, as by a corrupt Christian. Wherefore I
entreat you to do all that God may be glorified; for, "Woe," it saith,
"to that servant by whom the Name of God is blasphemed," (and wherever
there is a "woe," every punishment and vengeance straightway follows,)
"but blessed is he by whom that Name is glorified." Let us then not be
as in darkness, but avoid all sins, and especially those which tend to
the hurt of others, since by these. God is most blasphemed. What pardon
shall we have, when, being commanded to give to others, we plunder the
property of others? What shall be our hope of salvation? Thou art
punished if thou hast not fed the hungry; but if thou hast even
stripped one who was clothed, what sort of pardon shalt thou obtain?
These things I will never desist from saying, for they who have not
heard to-day perhaps will hear tomorrow, and they who take no heed
to-morrow perhaps will be persuaded the next day; and even if any be so
disposed as not to be persuaded, yet for us there will be no account to
give of them at the Judgment. Our part we have fulfilled; may we never
have cause to be ashamed of our words, nor you to hide your faces, but
may all be able to stand with boldness before the judgment-seat of
Christ, that we also may be able to rejoice over you, and to have some
compensation of our own faults, in your being approved in Christ Jesus
our Lord, with whom to the Father and the Holy Ghost be glory for ever.
Amen.
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HOMILY LXVIII.
John xii. 34.
"The people answered Him, We have heard out of the
Law that Christ abideth for ever; and how sayest thou, The Son of Man
must be lifted up? Who is this Son of Man?"
[1.] Deceit is a thing easily detected, and weak,
though it be daubed outside with ten thousand colors. For as those who
whitewash decayed walls, cannot by the plastering make them
sound, so too those who lie are easily found out, as in fact was the
case here with the Jews. For when Christ said to them, "If I be lifted
up I will draw all men unto Me; We have heard," saith one of them, "out
of the Law, that Christ remaineth forever; and how sayest thou, that
the Son of Man must be lifted up? Who is this Son of Man?" Even they
then knew that Christ was some Immortal One, and had life without
end. And therefore they also knew what He meant; for often in Scripture
the Passion and the Resurrection are mentioned in the same place. Thus
Isaiah puts them together, saying, "He was led as a sheep to the
slaughter" (Isa. liii. 7), and all that follows. David also in the
second Psalm, and in many other places, connects these two things. The
Patriarch too after saying, "He lay down, He couched as a lion,"
addeth, "And as a lion's whelp, who shall raise Him up?" (Gen. xlix.
9.) He showeth at once the Passion and the Resurrection. But these men
when they thought to silence Him, and to show that He was not the
Christ, confessed by this very circumstance that the Christ
remaineth forever. And observe their evil dealing; they said not, "We
have heard that Christ neither suffereth nor is crucified," but that
"He remaineth forever." Yet even this which has been mentioned, would
have been no real objection, for the Passion was no hindrance to His
Immortality. Hence we may see that they understood many of the doubtful
points, and deliberately went wrong. For since He had before spoken
about death, when they now heard in this place the, "be lifted up,"
they guessed that death was referred to. Then they said, "Who is this
Son of Man?" This too they did deceitfully. "Think not, I pray," saith
one, "that we say this concerning thee, assert not that we oppose thee
through enmity, for, lo, we know not concerning whom thou speakest, and
still we declare our opinion." What then doth Christ? To silence them,
and to show that the Passion is no impediment to His enduring
forever, He saith,
Ver. 35. "Yet a little while," He saith, "is the
light with you." Signifying that His death was a removal;(1) for
the light of the sun is not destroyed, but having retired for a while
appears again.
"Walk while ye have the light."(2)
Of what season doth He here speak? Of the whole
present life, or of the time before the Crucifixion? I for my part
think of both, for on account of His unspeakable lovingkindness, many
even after the Crucifixion believed. And He speaketh these things to
urge them on to the faith, as He also did before, saying, "Yet a little
while I am with you." (c. vii. 33.)
"He that walketh in darkness knoweth not whither he
goeth."
How many things, for instance, even now do the Jews,
without knowing what they do, but walking as though they were in
darkness? They think that they are going the right way, when they are
taking the contrary; keeping(3) the Sabbath, respecting the Law and the
observances · about meats, yet knowing not whither they
walk. Wherefore He said,
Ver. 36. "Walk in the light,(4) that ye may become
children of the light."
That is, "My children." Yet in the beginning the
Evangelist saith, "Were born, not of bloods, nor of the will of the
flesh, but of God" (c. i. 13); that is, of the Father; while here
Himself(5) is said to beget them; that thou mayest understand that the
operation of the Father and the Son is One. "Jesus having spoken these
things," departed from them, and did hide Himself.(6)
Why doth He now "hide Himself"? They took not up
stones against Him, nor did they blaspheme Him in any such manner as
before; why then did He hide Himself? Walking in men's hearts, He knew
that their wrath was fierce, though they said nothing; He knew it
boiling and murderous, and waited not till it issued into action, but
hid Himself, to allay their ill-will. Observe how the Evangelist has
alluded to this feeling; he has immediately added,
Ver. 37. "Though He had done so many miracles,(7)
they believed not on Him."
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[2.] What "so many"? So many as the Evangelist hath
omitted. And this(1) is clear also from what follows. For when He had
retired, and given in, and had come to them again, He speaketh with
them in a lowly manner, saying, "He that believeth on Me, believeth not
on Me, but on Him that sent Me." (Ver. 44.) Observe what He doeth. He
beginneth with humble and modest expressions, and betaketh Himself to
the Father; then again He raiseth His language, and when He seeth that
they are exasperated, He retireth; then He cometh to them again, and
again beginneth with words of humility. And where hath He done this?
Nay, where hath He not done it? See, for instance, what He saith at the
beginning, "As I hear, I judge." (c. v. 30.) Then in a loftier tone,
"As the Father raiseth up the dead, and quickeneth them, so also the
Son quickeneth whom He will" (c. v. 21); again, "I judge you not, there
is another that judgeth." Then again He retireth. Then coming to
Galilee, "Labor not," He saith, "for the meat that perisheth" (c. vi.
27); and after having said great things of Himself, that He came down
from Heaven, that He giveth eternal life, He again withdraweth Himself.
And He cometh in the Feast of Tabernacles also, and doth the same. And
one may see Him continually thus varying His teaching, by His presence,
by His absence, by lowly, by high discourses. Which He also did here.
"Though He had done so many miracles," it saith, "they believed not on
Him."
Ver. 38. "That the saying of Esaias(2) might be
fulfilled which he spake, Lord, who hath believed our report, and to
whom hath the arm of the Lord been revealed?" And again,
Ver. 39--41. "They(3) could not believe," it saith,
"because that Esaias said,(4) Ye shall hear with your ears, and not
understand.(5) These things he said,(6) when he saw His glory, and
spake of Him."
Here again observe, that the "because," and "spake,"
refer not to the cause of their unbelief, but to the event. For it was
not "because" Isaiah spake, that they believed not; but because they
were not about to believe, that he spake. Why then doth not the
Evangelist express it so, instead of making the unbelief proceed from
the prophecy, not the prophecy from the unbelief? And farther on he
putteth this very thing more positively, saying, "Therefore they could
not believe, because that Esaias said." He desires hence to establish
by many proofs the unerring truth of Scripture, and that
what Isaiah foretold fell not out otherwise, but as he said. For lest
any one should say, "Wherefore did Christ come? Knew he not that they
would give no heed to him?" he introduces the Prophets, who knew this
also. But He came that they might have no excuse for their sin; for
what things the Prophet foretold, he foretold as certainly to be; since
if they were not certainly to be, he could not have foretold them; and
they were certainly to be, because these men were incurable.
And if, "they could not," is put, instead of, "they
would not," do not marvel,(7) for He saith also in another place, "He
that is able to receive it, let him receive it." (Matt. xix. 12.) So in
many places He is wont to term choice, power. Again, "The world cannot
hate you, but Me it hateth." (c. vii. 7.) This one may even see
observed in common conversation; as when a man saith, "I cannot love
this or that person," calling the force of his will, power. And again,
"this or that person cannot be a good man." And what saith the Prophet?
"If the Ethiopian shall change his skin, or the leopard his spots, this
people also shall be able to do good, having learned evil." (Jer. xiii.
23, LXX.) He saith not that the doing of virtue is impossible to them,
but that because they will not, therefore they cannot. And by what he
saith the Evangelist means, that it was impossible for the Prophet to
lie; yet it was not on that account impossible that they should
believe. For it was possible, even had they believed, that he should
remain true; since he would not have prophesied these things if they
had been about to believe. "Why then," saith some one, "did he not say
so?" Because Scripture hath certain idiomatic phrases of this kind, and
it is needful to make allowance for its laws.
"The seethings he spake when he saw His glory."
Whose? The Father's. How then doth John speak of the Son? and Paul of
the Spirit? Not as confounding the Persons, but as showing that the
Dignity is one, they say it.(8) For that which is the Father's is the
Son's also, and that which is the Son's is the Spirit's.(9) Yet many
things God spake by Angels, and no one saith, "as the Angel spake," but
how? "as God spake." Since what hath been said by God through the
ministry of Angels would be of God; yet not therefore is what is of
God, of the Angels also. But in this place John saith that the words
are the Spirit's.
"And spake of Him." What spake he? "I saw the Lord
sitting upon a high throne" (Isa. vi. 1), and what follows. Therefore
he there
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calleth "glory," that vision, the smoke, the hearing unutterable
Mysteries, the beholding the Seraphim, the lightning which leaped from
the throne, against which those powers could not took. "And spake of
Him." What said he? That he heard a voice, saying, "Whom shall I send?
who shall go? And I said, Here am I, send me. And He said, Ye shall
hear with your ears, and shall not understand, and seeing ye shall see,
and not perceive." (Isa. vi. 8, 10.) For,
Ver. 40. "He hath blinded their eyes, and hardened
their heart, lest they at any time should see with their eyes, and
understand with their heart."
Here again is another question, but it is not so if
we rightly consider it. For as the sun dazzles the eyes of the weak,
not by reason of(1) its proper nature, so it is with those who give not
heed to the words of God. Thus, in the case of Pharaoh, He is said to
have hardened his heart, and so it is with those who are at all
contentious against the words of God. This is a peculiar mode of speech
in Scripture, as also the, "He gave them over unto a reprobate mind"
(Rom. i. 28), and the, "He divided them to the nations,"(2) that is,
allowed, permitted them to go. For the writer doth not here introduce
God as Himself working these l things, but showeth that they took place
through the wickedness of others. For, when we are abandoned by God, we
are given up to the devil, and when so given up, we suffer ten thousand
dreadful things. To terrify the hearer, therefore, the writer saith,
"He hardened," and "gave over." For to show that He doth not only not
give us over, but doth not even leave us, except we will it, hear what
He saith, "Do not your iniquities separate between Me and you?" (Isa.
lix. 2, LXX.). And again, "They that go far away from Thee shall
perish." (Ps.
lxxiii. 27, LXX.) And Hosea saith, "Thou hast forgotten the law of thy
God, and I will also forget thee" (Hos. iv. 6, LXX.); and He saith
Himself also in the Gospels, "How often would I have gathered your
children--and ye would not." (Luke xiii. 34.) Esaias also again, "I
came, and there was no man; I called, and there was none to hearken."
(Isa. l. 2, LXX.) These things He saith, showing that we begin the
desertion, and become the causes of our perdition; for God not only
desireth not to leave or to punish us, but even when He punisheth, doth
it unwillingly; "I will not," He saith, "the death of a sinner, so much
as that he should turn and live." (Ezek. xviii. 32, LXX.) Christ also
mourneth over the destruction of Jerusalem,(3) as we also do over our
friends.
[3.] Knowing this, let us do all so as not to remove
from God, but let us hold fast to the care of our souls, and to the
love towards each other; let us not tear our own members, (for this(4)
is the act of men insane and beside themselves,) but the more we see
any ill disposed, the more let us be kind to them. Since we often see
many persons suffering(5) in their bodies from difficult or incurable
maladies, and cease not to apply remedies. What is worse than gout in
foot or hand? Are we therefore to cut off the limbs? Not at all, but we
use every means that the sufferer may enjoy some comfort, since we
cannot get rid of the disease. This also let us do in the case of our
brethren, and, even though they be diseased incurably, let us continue
to tend them, and let us bear one another's burdens. So shall we
fulfill the law of Christ, and obtain the promised good things, through
the grace and lovingkindness of our Lord Jesus Christ, with whom to the
Father and the Holy Ghost be glory for ever and ever. Amen.
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HOMILY LXIX.
John xii. 42, 43.
"Nevertheless among the chief rulers also many
believed on Him; but because of the Pharisees they did not confess Him,
lest they should he put out of the synagogue: for they loved the praise
of men more than the praise of God."
[1.] It is necessary for us to avoid alike all the
passions which corrupt the soul, but most especially those, which from
themselves generate numerous sins. I mean such as the love of money. It
is in truth of itself a dreadful malady, but it becomes much more
grievous, because it is the root and mother of all mischiefs. Such also
is vainglory. See, for instance, how these men were broken off from the
faith through their love of honor. "Many," it saith, "of the chief
rulers also believed on Him, but because of the Jews(1) they did not
confess Him, lest they should be put out of the synagogue." As He said
also to them before, "How can ye believe which receive honor one of
another, and seek not the honor that cometh from God only?" (c. v. 44.)
So then they were not rulers, but slaves in the utmost slavery.
However, this fear was afterwards done away, for nowhere during the
time of the Apostles do we find them possessed by this feeling, since
in their time both rulers and priests believed. The grace of the Spirit
having come, made them all firmer than adamant. Since therefore this
was what hindered them from believing at this time, hear what He saith.
Ver. 44. "He that believeth on Me, believeth not on
Me, but on Him that sent Me."
As though He had said, "Why fear ye to believe on
Me? Faith passeth to the Father through Me, as doth also unbelief." See
how in ever) way He showeth the unvaryingness of His Essence.(2)
He said not, He that believeth "Me," lest any should assert that He
spake concerning His words; this might have been said in the case of
mere men, for he that believeth the Apostles, believeth not them, but
God. But that thou mightest learn that He speaketh here of the belief
on His Essence, He said not, "He that believeth My words," but, "He
that believeth on Me." "And wherefore," saith some one, "hath He
nowhere said conversely, He that believeth on the Father, believeth not
on the Father but on Me?" Because they would have replied, "Lo, we
believe on the Father, but we believe not on thee." Their disposition
was as yet too infirm. Anyhow, conversing with the
disciples, He did speak thus: "Ye believe on the Father,(3) believe
also on Me" (c. xiv. 1); but seeing that these then were too weak to
hear such words, He leadeth them in another way, showing(4) that it is
not possible to believe on the Father, without believing on Him. And
that thou mayest not deem that the words are spoken as of man, He
addeth,
Ver. 45. "He that seeth Me, seeth Him that sent Me."
What then! Is God a body? By no means. The "seeing"
of which He here speaketh is that of the mind, thence showing the
Consubstantiality. And what is, "He that believeth on Me"? It is as
though one should say, "He that taketh water from the river, taketh it
not from the river but from the fountain"; or rather this image is too
weak, when compared with the matter before us.
Ver. 46. "I am come a light into the world."(5)
For since the Father is called by this name
everywhere both in the Old (Testament) and in the New, Christ useth the
same name also; therefore Paul also calleth Him, "Brightness"
(Heb. i. 3), having learnt to do so from this source. And He showeth
here His close relationship with the Father, and that there is no
separation(6) between them, if so be that He saith that faith on Him is
not on Him, but passeth on to the Father. And He called Himself
"light," because He delivereth from error, and dissolveth mental
darkness.
Ver. 47. "If any man hear not Me, and believe not, I
judge him not, for I came not to judge the world, but to save the
world."
[2.] For lest they should think, that for want of
power He passed by the despisers, therefore spake He the, "I came not
to judge the world." Then, in order that they might not in this way be
made more negligent, when they bad learned that "he that believeth is
saved, and he that disbelieveth is punished,"(7) see how He hath also
set before them a fearful court of judgment, by going on to say,
Ver. 48. "He that rejecteth Me, and receiveth not My
words, hath One to judge him."
"If the Father judgeth no man, and thou art not come to judge the
world, who judgeth him?" "The word that I have spoken, the
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same shall judge him."(1) For since they said, "He is not from God," He
saith this,(2) that, "they shall not then be able to say these things,
but the words which I have spoken now, shall be in place of an accuser,
convicting them, and cutting off all excuse." "And the word which I
have spoken." What manner of word?
Ver. 49. "For I have not spoken of Myself, but the
Father which sent Me, He gave Me a commandment what I should say, and
what I should speak." And other such like.(3)
Surely these things were said for their sakes, that
they might have no pretense of excuse. Since if this were not the case,
what shall He have more than Isaiah? for he too saith the very same
thing, "The Lord God giveth me the tongue of the learned, that I should
know when I ought to speak a word." (Isa. 1. 4, LXX.) What more than
Jeremiah? for he too when he was sent was inspired. (Jer. i. 9.) What
then Ezekiel? for he too, after eating the roll, so spake. (Ezek. iii.
1.) Otherwise also, they who were about to hear what He said shall be
found to be causes of His knowledge. For if when He was sent, He then
received commandment what He should say, thou wilt then argue that
before He was sent He knew not. And what more impious than these
assertions? if (that is) one take the words of Christ in this sense,
and understand not the cause(4) of their lowliness? Yet Paul saith,
that both he and those who were made disciples knew "what was that good
and acceptable and perfect will of God" (Rom. xii. 2), and did the Son
not know until He had received commandment? How can this be reasonable?
Seest thou not that He bringeth His expressions to an excess of
humility, that He may both draw those men over, and silence those who
should come after. This is why He uttereth words befitting a mere man,
that even so He may force us to fly the meanness of the sayings, as
being conscious that the words belong not to His Nature, but are suited
to the infirmity of the hearers.
Ver. 50. "And I know that His commandment is life
everlasting; whatsoever I speak therefore, even as the Father said unto
Me, so I speak."
Seest thou the humility of the words? For he that
hath received a commandment is not his own master. Yet He saith, "As
the Father raiseth up the dead and quickeneth them, even so the Son
quickeneth whom He will." (c. v. 21.) Hath He then power to quicken
whom He will, and to say what He will hath He not power? What He
intendeth then by the words is this;(5) "The action hath not natural
possibility,(6) that He should speak one set of words, and I should
utter another." "And I know that His commandment is life everlasting."
He said this to those that called Him a deceiver, and asserted that He
had come to do hurt. But when He saith, "I judge not," He showeth that
He is not the cause of the perdition of these men.(7) By this He all
but plainly testifies, when about to remove from, and to be no more
with, them, that "I converse with you, speaking nothing as of Myself,
but all as from the Father." And for this cause He confined His
discourse to them to humble expressions, that He might say, "Even until
the end did I utter this, My last word, to them." What word was that?
"As the Father said unto Me, so I speak." "Had I been opposed to God I
should have said the contrary, that I speak nothing of what is pleasing
to God, so as to attract the honor to Myself, but now I have so
referred all things to Him, as to call nothing My own.(8) Why then do
ye not believe Me when I say that 'I have received a commandment,' and
when I so vehemently remove your evil suspicion respecting rivalry? For
as it is impossible for those who have received a commandment to do or
say anything but what their senders wish, as long as they fulfill the
commandment, and do not forge(9) anything; so neither is it possible
for Me to say or do anything except as My Father willeth. For what I do
He doeth, because He is with Me, and 'the Father hath not left Me
alone.' " (c. viii. 29.) Seest thou how everywhere He showeth Himself
connected with Him who begat Him, and that there is no separation?(10)
For when He saith, "I am not come of Myself," He saith it not, as
depriving Himself of power, but as taking away all alienation or
opposition.(11) For if men are masters of themselves, much more the
Only-begotten Son. And to show that this is true, hear what Paul
saith,(12) "He emptied Himself, and gave Himself for us." (Phil. ii.
7.) But, as I said, a terrible thing is vainglory, very terrible (Eph.
v. 2); for this made these men not to believe, and others to believe
ill, so that the things which were said for the sake of those men,
through lovingkindness, they turned to(13) impiety.
[3.] Let us then ever flee this monster: various and
manifold it is, and everywhere sheds its peculiar venom, in wealth, in
luxury, in beauty of person. Through this we everywhere go beyond
needful use;(14) through this arises extravagance in garments, and a
great swarm of domestics; through this the needful use is every-
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where despised, in our houses, our garments, our table; and
extravagance prevails. Wilt thou enjoy glory? Do alms-deeds, then shall
Angels praise thee, then shall God receive thee. Now the admiration
goes no farther than the goldsmiths and weavers, and thou(1) departest
without a crown, often seeing that thou receivest curses. But if thou
put not these things about thy body, but expend them in feeding the
poor, great will be the applause from all sides, great the praise. Then
shall thou have them, when thou givest them to others; when thou
keepest them to thyself, then thou hast them not. For a house is a
faithless treasury, but a sure treasury are the hands of the poor. Why
adornest thou thy body, while thy soul is neglected, possessed by
uncleanness? Why bestowest thou not so much thought on thy soul, as thy
body? Thou oughtest to bestow greater; but anyhow, beloved,(2) we ought
to bestow equal care upon it. For tell me, if any one asked thee which
thou wouldest choose, that thy body should be fresh and of good habit
and surpassing in beauty, and wear mean raiment, or having the body
deformed and full of diseases, to wear gold and finery; wouldest thou
not much prefer to have beauty depending on the nature of thy person,
than on the raiment with which thou art clothed? And wilt thou choose
this in the case of thy body, but the contrary in the case of thy soul;
and, when thou hast that ugly and unsightly and black, dost thou think
to gain anything from golden ornaments? What madness is this! Shift
this adorning within, put these necklaces about thy soul. The things
that are put about thy body help neither to its health nor to its
beauty, for it will not make black white, nor what is ugly either
beautiful or good looking. But if thou put them about thy soul,
thou shalt soon make it white instead of black, instead of ugly and
unsightly, thou shalt make it beautiful and well-favored. The words are
not mine, but those of the Lord Himself, who saith, "Though thy sins be
as scarlet, I will make them white as snow" (Isa. i. 18, LXX.); and,
"Give alms--and all things shall be clean unto you" (Luke xi. 41); and
by such a disposition thou shalt beautify not thyself only, but thy
husband. For they if they see you putting off these outward ornaments,
will have no great need of expense, and not having it, they will
abstain from all covetousness, and will be more inclined to give alms,
and ye too will be able boldly to give them fitting counsel. At present
ye are deprived of all such authority. For with what mouth will ye
speak of these things? with what eyes will ye look your husbands in the
face, asking money for alms, when ye spend most upon the covering of
your bodies? Then wilt thou be able boldly to speak with thy husband
concerning alms-giving, when thou layest aside thine ornaments of gold.
Even if thou accomplish nothing, thou hast fulfilled all thy part; but
I should rather say, that it is impossible that the wife should not
gain the husband, when she speaks by the very actions.(4) "For what
knowest thou, O woman, whether thou shalt save thy husband?" (1 Cor.
vii. 16.) As then now thou shall give account both for thyself and for
him, so if thou put off all this vanity thou shall have a double crown,
wearing thy crown and triumphing(5) with thy husband through those
unalloyed(6) ages, and enjoying the everlasting good things, which may
we all obtain, through the grace and lovingkindness of our Lord Jesus
Christ, to whom be glory for ever and ever. Amen.
HOMILY LXX.
John xiii. 1.
"Now before the feast of the Passover, when Jesus
knew that His hour was come that He should depart out of this world
unto the Father, having loved His own which were in the world, He loved
them unto the end."
[1] "BE ye imitators of me," said Paul, "as I also
am of Christ." (1 Cor. xi. 1.) For on this account He took also flesh
of our substance,(3) that by means of it He might teach us virtue. For
("God sending His own Son) in the likeness of sinful flesh," it saith,
"and for sin condemned sin in the flesh." (Rom. viii. 3.) And Christ
Himself(7) saith, "Learn of Me, for I am meek and lowly in heart."
(Matt. xi. 29.) And this He taught, not by words alone, but by actions
also. For they called Him a Samaritan, and one that had a devil, and a
deceiver, and cast stones at Him; and at one time the Pharisees sent
servants to take(8) Him, at another they sent plotters against Him; and
they continued
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also insulting Him themselves, and that when they had no fault to find,
but were even being continually benefited. Still after such conduct He
ceaseth not to do well to them both by words and deeds. And, when a
certain domestic smote Him on the face, He said, "If I have spoken
evil, bear witness of the evil, but if well, why smitest thou Me?" (c.
xviii. 23.) But this was to those who hated and plotted against Him.
Let us see also what He doeth now towards the disciples, or rather what
actions He now exhibiteth(1) towards the traitor. The man whom most of
all there was reason(2) to hate, because being a disciple, having
shared the table and the salt, having seen the miracles and been deemed
worthy of such great things, he acted more grievously than any, not
stoning indeed, nor insulting Him, but betraying and giving Him up,
observe in how friendly sort He receiveth this man, washing his feet;
for even in this way He desired to restrain him from that wickedness.
Yet it was in His power, had He willed it, to have withered him like
the fig-tree, to have cut him in two as He rent the rocks, to have
cleft him asunder like the veil; but He would not lead him away from
his design by compulsion, but by choice. Wherefore He washed his feet;
and not even by this was that wretched and miserable man shamed.
"Before the feast of the Passover," it saith, "Jesus
knowing that His hour was come." Not then "knowing," but (it means)
that He did what He did having "known" long ago. "That He should
depart." Magnificently(3) the Evangelist calleth His death,
"departure." "Having loved His own, He loved them unto the end." Seest
thou how when about to leave them He showeth greater love? For the,
"having loved, He loved them unto the end," showeth that he omitted
nothing of the things which it was likely that one who earnestly loved
would do. Why, then did He not this from the beginning? He worketh(4)
the greatest things last, so as to render more intense their
attachment, and to lay up for them beforehand much comfort, against the
terrible things that were about to fall on them. St. John calls them
"His own," in respect of personal attachment, since he calls others
also "His own," in respect of the work of creation; as when he saith,
"His own received Him not." (c. i. 11.) But what meaneth, "which were
in the world"? Because the dead also were "His own," Abraham, Isaac,
Jacob, and the men of that sort,(5) but they were not in the world.
Seest thou that He is the God both of the Old and New (Testament)? But
what meaneth, "He loved them unto the end"? It stands for,
"He continued loving them unceasingly," and this the Evangelist
mentions as a sure proof of great affection. Elsewhere indeed He spake
of another (proof), the laying down life for His friends; but that had
not yet come to pass. And wherefore did He this thing "now"? Because it
was far more wonderful at a time when He appeared more glorious in the
sight of all men. Besides, He left them no small consolation now that
He was about to depart, for since they were going to be greatly
grieved, He by these means introduceth also comfort to the grief.
Ver. 2. "And supper being ended, the devil having
now put it into the heart of Judas(6) to betray Him."
This the Evangelist hath said(7) amazed, showing
that Jesus washed the man who had already chosen to betray Him. This
also proves his great wickedness, that not even the having shared the
salt restrained him, (a thing which is most able to restrain
wickedness;) not the fact that even up to the last day, his Master
continued to bear with him.(8)
Ver. 3. "Jesus knowing that the Father had given(9)
all things into His hands, and that He was come from God, and went to
God."
Here the Evangelist saith, even(10) wondering, that
one so great, so very great, who came from God and went to Him, who
ruleth over all, did this thing, and disdained not even so to undertake
such an action. And by the "giving over," methinks St. John means the
salvation of the faithful. For when He saith, "All things are given
over(11) to Me of My Father" (Matt. xi. 27), He speaketh of this kind
of giving over; as also in another place He saith, "Thine they were,
and Thou gavest them Me" (c. xvii. 6); and again, "No man can come unto
Me except the Father draw him" (c. vi. 44); and, "Except it be given
him from heaven." (c. iii. 27.) The Evangelist then either means this,
or that Christ would be nothing lessened by this action, since He came
from God, and went to God, and possessed all things. But when thou
hearest of "giving over," understand it in no human sense, for it
showeth how He honoreth the Father, and His unanimity with Him. For as
the Father giveth over to Him, so He to the Father. And this Paul
declares, saying, "When He shall have given over(12) the kingdom to
God, even the Father." (1 Cor. xv. 24.) But St. John hath said it here
in a more human sense, showing His great care for them, and declaring
His unutterable love, that He now cared for them as for His own;
teaching them the mother of all good, even
258
humblemindedness, which He said was both the beginning and the end of
virtue. And not without a reason is added the,(1) "He came from God and
went to God": but that we may learn that He did what was worthy(2) of
One who came thence and went thither, trampling down all pride.
Ver. 4. "And having risen(3) from supper, and laid
aside His garments."(4)
[2.] Observe how not by the washing only, but in
another way also He exhibiteth humility. For it was not before
reclining, but after they had all sat down, then He arose. In the next
place, He doth not merely wash them, but doth so, putting off His
garments. And He did not even stop here, but girded Himself with a
towel. Nor was He satisfied with this, but Himself filled (the basin),
and did not bid another fill it; He did all these things Himself,
showing by all that we must do such things, when we are engaged in well
doing, not merely for form's sake, (5) but with all zeal. Now He
seemeth to me to have washed the feet of the traitor first from its
saying,
Ver. 5. "He began to wash the disciples' feet,"(6)
and adding,
Ver. 6. "Then cometh He to Simon Peter and Peter
saith unto Him, Lord, dost Thou wash my feet?"
"With those hands," he saith, "with which Thou hast
opened eyes, and cleansed lepers, and raised the dead?" For this
(question) is very emphatic; wherefore He needed not to have said any
more than the, "Thou"; for even of itself this would have sufficed to
convey the whole. Some one might reasonably enquire, how none of the
others forbade Him, but Peter only, which was a mark of no slight love
and reverence. What then is the cause? He seemeth to me to have washed
the traitor first, then to have come to Peter, and that the others were
afterwards instructed from his case.(7) That He washed some one other
before him is clear from its saying, "But when He came(8) to Peter."
Yet the Evangelist is not a vehement accuser,(9) for the "began," is
the expression of one implying this. And even if Peter were the
first,(10) yet it is probable that the traitor, being a forward
person, had reclined even before the chief.(11) For by another
circumstance also his forwardness is shown, when He dippeth with his
Master in the dish, and being convicted, feels no compunction; while
Peter being rebuked but once on a former occasion, and for words which
he spake from loving affection, was so abashed, that being even
distressed and trembling, he begged another to ask a question. But
Judas, though continually convicted, felt not. (Ver. 24.) When
therefore He came to Peter, he saith unto Him, "Lord, dost Thou wash my
feet?"
Ver. 7. "He saith unto him, What I do thou knowest
not now, but thou shall know here after."
That is "thou shall know how great is the gain from
this, the profit of the lesson, and how it is able to guide us into all
humblemindedness." What then doth Peter? He still hinders Him, and
saith,
Ver. 8. "Thou shall never wash my feet." "What doest
thou, Peter? Rememberest thou not those former words? Saidst thou not,
'Be merciful to Thyself,'(12) and heardest thou not in return, 'Get
thee behind Me, Satan'? (Matt. xvi. 22.) Art thou not even so sobered,
but art thou yet vehement?" "Yea," he saith, "for what is being done is
a great matter, and full of amazement." Since then he did this from
exceeding love, Christ in turn subdueth him by the same; and as there
He effected this by sharply rebuking him, and saying, "Thou art an
offense unto Me," so here also by saying,
"If I wash thee not, thou hast no part with Me."
What then saith that hot and burning one?
Ver. 9. "Lord, not my feet only, but also my hands
and my head."
Vehement in deprecation, he becometh yet more
vehement in acquiescence; but both from love. For why said He not
wherefore He did this, instead of adding a threat? Because Peter would
not have been persuaded. For had He said, "Suffer it, for by this I
persuade you to be humbleminded," Peter would have promised it ten
thousand times, in order that his Master might not do this thing. But
now what saith He? He speaketh of that which Peter most feared and
dreaded, the being separated from Him; for it is he who continually
asks, "Whither goest Thou?" (Ver. 36.) Wherefore also he said, "I will
give(13) even my life for Thee." (Ver. 37.) And if, after hearing,
"What I do thou knowest not now, but thou shalt know hereafter," he
still persisted, much more would he have done so had he learnt (the
meaning of the action). Therefore said He, "but thou shalt know
hereafter," as being aware, that should he learn it immediately he
would still resist. And Peter said not, "Tell me, that I may suffer
Thee," but (which was much more vehement) he did not even endure to
learn, but withstands Him,(14)
259
saying, "Thou shalt never wash my feet." But as soon as He threatened,
he straightway relaxed his tone. But what meaneth, "Thou shalt know
after this"? "After this?" When? "When in My Name thou shall have cast
out devils; when thou shalt have seen Me taken up into Heaven, when
thou shalt have learnt from the Spirit(1) that I sit(2) on His right
hand, then shall thou understand what is being done now." What then
saith Christ? When Peter said, "not my feet only, but also my hands and
my head," He replieth,
Ver. 10, 11. "He that is washed, needeth not save to
wash his feet, but is clean every whir; and ye are clean,(3) but not
all. For He knew who should betray Him."(4)
"And if they are clean, why washeth He(5) their
feet?" That we may learn to be modest.(6) On which account He came not
to any other part of the body, but to that which is considered more
dishonorable than the rest. But what is, "He that is washed"? It is
instead of, "he that is clean." Were they then clean, who had not(7)
yet been delivered from their sins, nor deemed worthy of the Spirit,
since sin still had the mastery, the handwriting of the curse still
remaining, the victim not having yet been offered? How then calleth He
them "clean"? That thou mayest not deem them clean, as delivered from
their sins, He addeth,(8) Behold, "ye are clean through the word that I
have spoken unto you." That is, "In this way ye are so far(9) clean; ye
have received the light, ye have been freed from Jewish error. For the
Prophet also saith, 'Wash you, make you clean, put away the wickedness
from your souls' (Isa. i. 16, LXX.); so that such a one is washed and
is clean." Since
then these men had cast away all wickedness from their souls, and had
companied with Him with a pure mind, therefore He saith according to
the word of the Prophet, "he that is washed is clean already." For in
that place also It meaneth not the "washing" of water, practiced by the
Jews; but the cleansing of the conscience.(10)
[3.] Be we then also clean; learn we to do well. But
what is "well"? "Judge for the fatherless, plead for the widow; and
come, let us reason together, saith the Lord." (Isa. i. 7.) There is
frequent mention in the Scriptures of widows and orphans, but we make
no account of this. Yet consider how great is the reward. "Though," it
saith, "your sins be as scarlet, I will whiten them as snow; though
they be red like crimson, I will whiten them as wool." For a widow is
an unprotected being, therefore He(11) taketh much care for her. For
they, when it is even in their power to contract a second marriage,
endure the hardships of widowhood through fear of God. Let us then all,
both men and women, stretch forth our hands to them, that we may never
undergo the sorrows of widow-hood; or if we should have to undergo
them, let us lay up(12) a great store of kindness for ourselves. Not
small is the power of the widow's tears, it is able to open heaven
itself. Let us not then trample on them, nor make their calamity worse,
but assist them by every means. If so we do, we shall put around(13)
ourselves much safety, both in the present life, and in that which is
to come. For not here alone, but there also will they be our defenders,
cutting away most of our sins by reason of our beneficence towards
them, and causing us to stand boldly before the judgment-seat of
Christ. Which(14) may it come to pass that we all obtain, through the
grace and lovingkindness of our Lord Jesus Christ, to whom be glory for
ever and ever. Amen.
260
HOMILY LXXI.
John xiii.
"And He took(1) His garments, and having sat down again, said unto
them, Know ye what I have done to you?" And what follows.
[1.] A GREIVOUS thing, beloved, a grievous thing it
is to come to the depths of wickedness; for then the soul becomes hard
to be restored. Wherefore we should use every exertion not to be taken
at all;(2) since it is easier not to fall in,(3) than having fallen to
recover one's self. Observe, for instance, when Judas had thrown
himself into sin, how great assistance he enjoyed, yet not even so was
he raised. Christ said to him, "One of you is a devil" (c. vi. 71); He
said, "Not all believe" (c. vi. 65); He said, "I speak not of all,"
and, "I know whom I have chosen" (c. xiii. 18); and not one of these
sayings doth he feel. Now when He had washed their feet, and taken His
garments, and sat down, He said, "Know ye what I have done unto you?"
He no longer addresseth Himself to Peter only, but to them all.
Ver. 13. "Ye call Me Lord(4) and Master,(5) and ye
say well, for so I am."
"Ye call Me." He taketh to Him their judgment, and
then that the words may not be thought to be words of their kindness,
He addeth, "for so I am." By introducing a saying of theirs,(6) He
maketh it not offensive, and by confirming it Himself when introduced
from them, unsuspected. "For so I am," He saith. Seest thou how when He
converseth with the disciples, He speaketh revealing more what
belongeth unto Himself? As He saith, "Call no man master on earth,(7)
for One is your guide"(8) (Matt. xxiii. 8, 9), so also, "And call no
man father upon earth." But the "one" and "one"(9) is spoken not of the
Father only, but of Himself also. For had He spoken excluding Himself,
how saith He, "That ye may become the children of the light"? And
again, if He called the Father only, "Master," how saith He, "For so I
am"; and again, "For one is your Guide, even Christ"? (c. xii. 26.)
Ver. 14, 15. "If I then," He saith, "your Lord(10)
and Master have washed your feet, ye ought also to wash one another's
feet. For I
have given you an example, that ye should do as I have done to you."
And yet it is not the same thing, for He is Lord and
Master, but ye are fellow-servants one of another. What meaneth then
the "as"? "With the same zeal." For on this account He taketh instances
from greater actions that we may, if so be, perform the less. Thus
schoolmasters write the letters for children very beautifully, that
they may come to imitate them though but in an inferior manner. Where
now are they who spit on their fellow-servants? where now they who
demand honors? Christ washed the feet of the traitor, the sacrilegious,
the thief, and that close to the time of the betrayal, and incurable as
he was, made him a partaker of His table; and art thou highminded, and
dost thou draw up thine eyebrows? "Let us then wash one another's
feet," saith some one, "then we must wash those of our domestics." And
what great thing if we do wash even those of our domestics? In our
case(11) "slave" and" free" is a difference of words; but there an
actual reality. For by nature He was Lord and we servants, yet even
this(12) He refused not at this time to do. But now it is matter
for contentment if we do not treat free men as bondmen, as slaves
bought with money. And what shall we say in that day,(13) if after
receiving proofs of such forbearance, we ourselves do not imitate them
at all, but take the contrary part, being in diametrical opposition,
lifted up, and not discharging the debt? For God hath made us debtors
one to another, having first so done Himself, and hath made us debtors
of a less amount. For He was our Lord, but we do it, if we do it at
all, to our fellow-servants, a thing which He Himself implied by
saying, "If I then your Lord and Master--so also do ye." 'It would
indeed naturally have followed to say, "How much more should ye
servants," but He left this to the conscience of the hearers.
[2.] But why hath He done this "now"? They were for
the future to enjoy, some greater, some less honor. In order then that
they may not exalt themselves one above the other, and say as they did
before, "Who is the greatest'(Matt. xviii. 1), nor be angry one against
the other, He taketh down(14) the high thoughts of them all, by saying,
that "although thou mayest
261
be very great, thou oughtest to have no high thoughts towards thy
brother." And He mentioned not the greater action, that "if I
have washed the feet of the traitor, what great matter if ye one
another's?" but having exemplified this by deeds, He then left it to
the judgment of the spectators. Therefore He said, "Whosoever shall do
and teach, the same shall be called great"(Matt. v. 19); for this is
"to teach" a thing, actually to do it. What pride should not this
remove? what kind of folly and insolence should it not annihilate!(1)
He who sitteth upon the Cherubim washed the feet of the traitor, and
dost thou, O man, thou that art earth and ashes and cinders and dust,
dost thou exalt thyself, and art thou highminded? And how great a hell
wouldest thou not deserve? If then thou desirest a high state of mind,
come, I will show thee the way to it; for thou dost not even know what
it is. The man then who gives heed to the present things as being
great, is of a mean soul; so that there can neither be humility without
greatness of soul, nor conceit except from littleness of soul. For as
little children are eager for trifles, gaping upon balls and hoops and
dice.(2) but cannot even form an idea of important matters; so in this
case, one who is truly wise, will deem present things as nothing,(so
that he will neither choose to acquire them himself, nor to receive
them from others;) but he who is not of such a character will be
affected in a contrary way, intent upon cobwebs and shadows and dreams
of things less substantial than these.
Ver. 16--18. "Verily I say unto you, the servant is
not greater than his lord, neither he that is sent greater than he that
sent him. If ye know these things, happy are ye if ye do them. I speak
not of you all(3)--but that the Scripture may be fulfilled, He that
eateth bread with Me hath lifted up his heel against Me."
What He said before, this He saith here also, to
shame them; "For if the servant is not greater than his master, nor he
that is sent greater than him that sent him, and these things have been
done by Me, much more ought they to be done by you." Then, lest any one
should say, "Why now sayest Thou these things? Do we not already know
them?" He addeth this very thing, "I speak not to you as not knowing,
but that by your actions ye may show forth the things spoken of." For
"to know," belongeth to all l but "to do," not to all. On this account
He said, "Blessed are ye if ye do them"; and on this account I
continually and ever say the same to you, although ye know it, that I
may set you on the work. Since even Jews "know," but yet
they are not "blessed"; for they do not what they know.(4)
"I speak not," He saith, "of you all." O what
forbearance! Not yet doth He convict the traitor, but veileth the
matter, hence giving him room for repentance. He convicteth and yet
doth not convict him when He saith thus, "He that eateth bread with Me
hath lifted up his heel against Me." It seems to me that the, "The
servant is not greater than his lord," was uttered for this purpose
also, that if any persons should at any time suffer harm either from
domestics or from any of the meaner sort, they should not be offended;
looking to the instance of Judas, who having enjoyed ten thousand good
things, repaid his Benefactor with the contrary. On this account He
added, "He that eateth bread with Me," and letting pass all the rest,
He hath put that which was most fitted to restrain and shame him; "he
who was fed by Me," He saith, "and who shared My table." And He spake
the words, to instruct them to benefit those who did evil to them, even
though such persons should continue incurable.
But having said, "I speak not of you all," in order
not to attach fear to more than one,(5) He at last separateth the
traitor, speaking thus; "He that eateth bread with Me." For the, "not
of you all," doth not direct the words to any single one, therefore He
added, "He that eateth bread with Me"; showing to that wretched one
that He was not seized in ignorance, but even with full
knowledge; a thing which of itself was most of all fitted to restrain
him. And He said not, "betrayeth Me," but, "hath lifted up his heel
against Me," desiring to represent the deceit, the treachery, the
secrecy of the plot.
[3.] These things are written that we bear not
malice towards those who injure us; but rebuke them and weep for them;
for the fit subjects of weeping are not they who suffer, but they who
do the wrong. The grasping man, the false accuser, and whoso worketh
any other evil thing, do themselves the greatest injury, and us the
greatest good, if we do not avenge ourselves. Such a case as this: some
one has robbed thee; hast thou given thanks for the injury, and
glorified God? by that thanksgiving thou hast gained ten thousand
rewards, just as he hath gathered for himself fire unspeakable. But if
any one say, "How then, if I 'could' not defend myself against him
who wronged me, being weaker?" I would say this, that thou
couldest have put into action the being discontented, the being
impatient, (for these things are in our power,) the praying against
him, who grieved you, the uttering ten thousand curses against him, the
speaking ill
262
of him to every one. He therefore who hath not done these things shall
even be rewarded for not defending himself, since it is clear that even
if he had had the power, he would not have done it. The injured man
uses any weapon that comes to hand, when, being little of soul, he
defends himself against one who has injured him, by curses, by abuse,
by plotting. Do thou then not only not do these things, but even pray
for him; for if thou do them not, but wilt even pray for him, thou art
become like unto God. For, "pray," it saith, "for them, that
despitefully use you--that ye may be like unto(1) your Father which is
in Heaven." (Matt. v. 44, 45.) Seest thou how we are the greatest
gainers from the insolence of others? Nothing so delighteth God, as the
not returning evil for evil? But what say I? Not returning evil for
evil? Surely we are enjoined to return the opposite, benefits, prayers.
Wherefore Christ also repaid him who was about to betray Him with
everything opposite. He washed his feet, convicted him secretly,
rebuked him sparingly, tended(2) him, allowed him to share His table
and His kiss, and not even by these(3) was he made better; nevertheless
(Christ) continued doing His own part.
But come, let us teach thee even from the example of
servants, and (to make the lesson stronger) those in the Old
(Testament), that thou mayest know that we have no ground of defense
when we remember a wrong. Will you then that I tell you of Moses, or
shall we go yet farther back? For the more ancient the instances that
can be pointed out, the more are we surpassed. "Why so?" Because virtue
was then more difficult. Those men had no written precepts, no patterns
of living, but their nature fought, unarmed, by itself,(4) and was
forced to float in all directions unballasted.(5) Wherefore also when
praising Noah, God called him not simply perfect, but added, "in his
generation" (Gen. vii. 1); signifying, "at that time," when there were
many hindrances, since many others shone after him, yet will he have
nothing less than they; for in his own time he was perfect. Who then
before Moses was patient? The blessed and noble Joseph, who having
shone by his chastity, shone no less by his long suffering. He was sold
when he had done no wrong, but was waiting on others, and serving, and
performing all the duties of domestics. They brought against him an
evil accusation, and he did not defend himself, though he had his
father on his side. Nay, he even went to carry food to them in the
desert, and when he found them not, he did not despair or turn back,
(yet he had an excuse for
doing so had he chosen,) but remained near the wild beasts and those
savage men, preserving the feeling of a true brother. Again, when he
dwelt in the prison house, and was asked the cause, he spake no evil of
them, but only, "I have done nothing," and, "I was stolen out of the
land of the Hebrews"; and after this again, when he was made
lord, he nourished them, and delivered them from ten thousand dangers.
If we be sober, the wickedness of our neighbor is not strong enough to
cast us out of our own virtue. But those others were not like him; they
both stripped him, and endeavored to kill him, and reproach him with
his dream, though they had even received their meat from him, and
planned to deprive him of life and of liberty. And they ate, and cared
not for their brother lying naked in the pit. What could be worse than
such brutality? Were they not worse than any number of murderers? And
after this, having drawn him up, they gave him over to ten thousand
deaths, selling him to barbarian and savage men, who were on their
journey to barbarians. Yet he, when he became ruler, not only remitted
them their punishment, but even acquitted them, as far at least as
relating to himself, of their sin, calling what had been done a
dispensation of God, not any wickedness of theirs; and the things which
he did against them he did not as remembering evil, but in all these he
dissembled, for his brother's(6) sake. After this, when he saw them
clinging to him, he straightway threw away the mask, and wept aloud,
and embraced them, as though he had received the greatest benefits, he,
who formerly was made away with by them, and he brought them all down
into Egypt, and repaid them with ten thousand benefits. What excuse
then shall we have, if after the Law, and after grace, and after the
addition of so much heavenly wisdom, we do not even strive to rival him
who lived before grace and before the Law? Who shall deliver us from
punishment? For there is nothing, there is nothing more grievous
than the remembrance of injuries. And this the man hath showed that
owed ten thousand talents; from whom payment was at one time not
demanded, at another time again demanded; not demanded, because of the
lovingkindness of God; but demanded, because of his own wickedness, and
because of his malice toward his fellow-servant. Knowing all which
things, let us forgive our neighbors their trespasses, and repay them
by deeds of an opposite kind, that we too may obtain mercy from God,
through the grace and lovingkindness of our Lord Jesus Christ, to whom
be glory and dominion for ever and ever. Amen.
263
HOMILY LXXII.
John xiii. 20.(1)
"Verily, verily, I say unto you, He that receiveth
whomsoever I send, receiveth Me: and He that receiveth Me, receiveth
Him that sent Me."
[1.] GREAT is the recompense(2) of care bestowed
upon the servants of God, and of itself(3) it yieldeth to us its
fruits. For, "he that receiveth you," it saith, "receiveth Me, and he
that receiveth Me, receiveth Him that sent Me."(Matt. x. 40.) Now what
can be equal to the receiving Christ and His Father? But what kind of
connection hath this with what was said before? What hath it in common
with that which He had said, "If ye do these things happy are ye," to
add, "He that receiveth you"? A close connection, and very
harmonious.(4) Observe how. When they were about to go forth and to
suffer many dreadful things, He comforteth them in two ways; one
derived from Himself, the other derived from others. "For if," He
saith, "ye are truly wise, ever keeping Me in mind, and bearing about
all both what I said, and what I did, ye will easily endure terrible
things. And not in this way only, but also from your enjoying
great attention from all men." The first point. He declared when He
said, "If ye do these things happy are ye"; the second when He
said, "He that receiveth you receiveth Me." For He opened
the houses of all men to them, so that both from the sound wisdom of
their manners, and the zeal of those who would tend them, they might
have twofold comfort. Then when He had given these directions to them
as to men about to run through all the world, reflecting that the
traitor was deprived of both of these things, and would enjoy neither
of them, neither patience in toils, nor the service of kind
entertainers, He again was troubled. And the Evangelist to signify this
besides, and to show that it was on his(5) account that He was
troubled, adds,
Ver. 21. "When Jesus had thus said, He was troubled
in spirit, and testified, and said, Verily, verily, I say unto you,
that one of yon shall betray Me."
Again He bringeth fear on all by not mentioning (the
traitor) by name.
Ver. 22. "But they are in doubt";(6) although
conscious to themselves of nothing evil; but they deemed the
declaration of Christ more to be believed than their own thoughts,
Wherefore they "looked one on another." By laying the whole upon one,
Jesus would(7) have cut short their fear, but by adding, "one of you,"
He troubled all. What then? The rest looked upon one another; but the
ever fervent Peter "beckoneth"(8) to John. Since he had been before
rebuked, and when Christ desired to wash him would have hindered Him,
and since he is everywhere found moved indeed by love, vet blamed;
being on this account afraid, he neither kept quiet, nor did he
speak, but wished to gain information by means of John. But it is a
question worth asking, why when all were distressed, and trembling,
when their leader was afraid, John like one at ease(9) leans on Jesus'
bosom, and not only leans, but even (lies) on His breast? Nor is this
the only thing worthy of enquiry, but that also which follows. What is
that? What he saith of himself, "Whom Jesus loved." Why did no one else
say this of himself? yet the others were loved too. But he more than
any. And if no other hath said this about him, but he about himself, it
is nothing wonderful. Paul too does the samed(10) when occasion calls,
saying thus, "I knew a man fourteen years ago"; yet in fact he(11) has
gone through other no trifling praises of himself. Seems it to thee a
small thing that, when he had heard, "Follow Me,"(12) he
straightway left his nets, and his father, and followed; and that
Christ took him alone with Peter into the mountain, (Matt. xvii. 1,)
and another time again when He went into a house?(13)(Luke viii. 51.)
What high praise also has he himself passed on Peter without
concealment, telling us that Christ said, "Peter,(14) lovest thou Me
more than these?" (c. xxi. 15), and everywhere he showeth him warm, and
nobly disposed towards himself;(15) for instance, when he said, "Lord,
and what shall this man do?" he spake from great love. But why did(16)
no other say (this(17)) concerning him? Because he would not himself
have said it, unless
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he had come to this passage.(1) For if after telling us that Peter
beckoned to John to ask, he had added nothing more, he would have
caused considerable doubt, and have compelled us to enquire into the
reason. In order therefore himself to solve this difficulty, he saith,
"He lay on the bosom of Jesus." Thinkest thou that thou hast learnt a
little thing when thou hast heard that "he lay," and that their Master
allowed such boldness to them?(2) If thou desirest to know the cause of
this, the action was of love;(3) wherefore he saith, "Whom Jesus
loved."(4) I suppose also that John doth this for another reason, as
wishing to show that he was exempt from the charge and so he speaks
openly and is confident. Again, why did he use these words, not at any
other point of time,(5) but only when the chief of the Apostles
beckoned? That thou mightest not deem that Peter beckoned to him as
being greater, he saith that the thing took place because of the great
love (which Jesus bare him). But why doth he even lie on His bosom?
They had not as yet formed any high surmises concerning Him; besides,
in this way He(6) calmed their despondency; for it is probable that at
this time their faces were overclouded. If they were troubled in their
souls, much more would they be so in their countenances. Soothing them
therefore by word and by the question, He makes a way beforehand, and
allows him to lean on His breast. Observe too his modesty he mentions
not his own name, but, "whom He loved." As also Paul, when he said, "I
knew a man about fourteen years ago." Now for the first time Jesus
convicted the traitor, but not even now by name; but how?
Ver. 26. "He it is, to whom I shall give a sop when
I have dipped it."(7)
Even the manner (of the rebuke) was calculated to
put him to shame. He respected not the table, though he shared the
bread; be it so; but the receiving the sop from His own hand, whom
would not that have won over? yet him it won not.
Ver. 27. "Then(8) Satan entered into him." Laughing
at him for his shamelessness. As long as he belonged to the band of
disciples he dared not spring upon him, but attacked(9) him from
without; but when Christ made him manifest and separated him, then he
sprang upon him without fear. It was not fitting to keep within one of
such a character, and who so long had remained incorrigible. Wherefore
He henceforth cast him out, and then that other
seized him when cut off, and he leaving them went forth by night.(10)
"Jesus saith unto him, Friend,(11) that thou
doest, do quickly."
Ver. 28. "Now no man at the table knew with what
intent He spake this unto him."(12)
[3.] Wonderful insensibility! How could it be that
he was neither softened nor shamed; but rendered yet more shameless,
"went out." The "do quickly," is not the expression of one commanding,
nor advising, but of one reproaching, and showing him that He desired
to correct him, but that since he was incorrigible, He let him go. And
this, the Evangelist saith, "no man of those that sat at the table
knew." Some one may perhaps find here a considerable difficulty, if,
when the disciples had asked, "Who is it?" and He had answered, "He to
whom I shall give a sop when I have dipped it," they did not even so
understand; unless indeed He spake it secretly, so that no man should
hear. For John on this very account, leaning by His breast, asked Him
almost close to His ear, so that the traitor might not be made
manifest; and Christ answered in like manner, so that not even then did
He discover him. And though He spake emphatically,(13) "Friend, that
thou doest, do quickly," even so they understood not. But he spake thus
to show that the things were true which had been said by Him to the
Jews concerning His death. For He had said to them, "I have power to
lay down My life, and I have power to take it again": and, "No man
taketh it from Me." (c. x. 18.) As long then as He would retain it, no
man was able (to take it); but when He resigned it, theft the action
became easy. All this He implied when He said, "That thou doest, do
quickly." Yet not even then did He expose him,(14) for perhaps the
others might have torn him in pieces, or Peter might have killed him.
On this account "no man at the table knew." Not even John? Not even he:
for he could not have expected that a disciple would arrive(15) at such
a pitch of wickedness. For since they were far from such iniquity
themselves, they could not suspect such things concerning others. As
before He had told them, "I speak not of you all" (ver. 18), yet did
not reveal the person; so here, they thought that it was said
concerning some other matter.
"It was night," saith the Evangelist, when he went
out. "Why tallest thou me the time?" That thou mayest learn his
forwardness, that not even the time restrained him from his purpose.
Yet not even did this make him quite manifest,
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for the others were at this time in confusion occupied by fear and
great distress, and they knew not the true reason of what had been said
but supposed(1) that He spake thus, in order that Judas might give
somewhat to the poor. For He cared greatly for the poor, teaching us
also to bestow much diligence on this thing. But they thought this, not
without a cause, but "because he bad the bag." Yet no one appears to
have brought money to Him; that the female disciples nourished Him of
their substance, it has said, but this(2) it hath nowhere intimated.
(Luke viii. 3.) But how did He who bade His disciples bear neither
scrip, nor money, nor staff, Himself bear a bag to minister to the
poor? That thou mayest learn, that it behooveth even him who is
exceedingly needy and crucified, to be very careful on this point. For
many things He did in the way of dispensation(3) for our instruction.
The disciples then thought that He said this, that Judas should give
something to the poor; and not even this shamed him, His not being
willing even to the last day to make him a public example. We too ought
to do the like, and not parade the sins of our companions, though they
be incurable. For even after this He gave a kiss to the man who came to
betray Him, and endured,(4) such an action as that was, and then
proceeded to a thing of far greater daring,(5) the Cross itself,(6) to
the death of shame, and there again He manifested His lovingkindness.
And here He calleth it "glory," showing us that there is nothing so
shameful and reproachful which makes not brighter him who goeth to it,
if it be done according to the will of God. At least after the going
forth of Judas to the betraying, He saith,
Ver. 31. "Now is the Son of Man glorified."(7) In
this way rousing the dejected thoughts of the disciples, and persuading
them not only not to despond, but even to rejoice. On this account He
rebuked Peter at the first, because for one who has been in death to
overcome death, is great glory. And this is what He said of Himself,
"When I am lifted up,(8) then ye shall know that I Am" (c. viii. 28);
and again, "Destroy this Temple" (c. ii. 19); and again, "No sign shall
be given unto you(9) but the sign of Jonas." (Matt. xii. 39.) For how
can it be otherwise than great glory, the being able even after death
to do greater things than before death? for in order that the
Resurrection might be believed, the disciples did work greater things.
But unless He had lived, and had been God, how could these men have
wrought such things in His Name?
Ver. 32. "And God shall glorify Him."(10)
What is, "And God shall glorify Him in Him: self"?
It is "by means of(11) Himself, not by means of another."
"And shall straightway glorify Him."
[4.] That is, "simultaneously with the Cross." "For
it will not be after much time," He saith, "nor will He wait for the
distant season of the Resurrection, nor will He then show Him glorious,
but straightway on the Cross itself His glories shall appear." And so
the sun was darkened,(12) the rocks rent; the veil of the temple was
parted asunder, many bodies of saints that slept arose, the tomb had
its seals, the guards sat by, and while a stone lay over the Body the
Body rose; forty days passed by, and the Gift of the Spirit came, and
they all straightway preached Him. This is, "shall glorify Him in
Himself, and shall straightway glorify Him"; not by Angels or
Archangels, not by any other power, but by Himself. But how did He also
glorify Him by Himself? By doing all for the glory of the Son. Yet the
Son did all. Seest thou that He referreth to the Father the things done
by Himself?
Ver. 33. "Little children, yet a little while I am
with you--and(13) as I said unto the Jews, Whither I go ye cannot come,
so now I say to you."
He now begins words of sorrow after the supper. For
when Judas went forth it was no longer evening, but night. But since
they 14 were about to come shortly, it was necessary to set all things
before the disciples, that they might have them in remembrance; or
rather, the Spirit recalled all to their minds. For it is likely that
they would forget many things, as hearing for the first time, and being
about to undergo such temptations. Men who were weighed down to sleep,
(as another Evangelist saith,--Luke xxii. 45,) who were possessed by
despondency, as Christ saith Himself, "Because I have said these things
unto you, sorrow hath filled your hearts(12) (c. xvi. 6), how could
they retain all these things exactly? Why then were they spoken? It
became no little gain to them with respect to their opinion of(15)
Christ, that in after times when reminded(16) they certainly knew that
they had long ago heard these things from Christ. But wherefore cloth
He first cast down their souls, saying, "Yet a little while I am with
you"? "To the Jews indeed it was said with reason, but wherefore dost
Thou place us in just the same class with those obstinate ones?" He by
no means did so. "Why then said He, 'As I said to the Jews?" He
reminded them that
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He did not now, because troubles were upon them, warn them of these
things, but that He had foreknown them from the first, and that they
were witnesses who had heard that He had said these things to the Jews.
Wherefore He added also the word, "little children," that when they
heard, "As I said to the Jews," they might not deem that the expression
was used in like sense towards themselves. It was not then to depress
but to comfort them that He thus spake, that their dangers might not,
by coming upon them suddenly, trouble them to excess.
"Whither I go, ye cannot come." He showeth that His
death is a removal, and a change for the better(1) to a place which
admits not corruptible bodies. This He saith, both to excite their love
towards Him, and to make it more fervent. Ye know that when we see any
of our dearest friends departing from us, our affection is warmest, and
the more so, when we see them going to a place to which it is not even
possible for us to go. These things then He said, terrifying the Jews,
but kindling longing in the disciples. "Such is the place, that not
only not they, but not even you, My best beloved, can come there." Here
He showeth also His Own dignity.
"So now I say to you." Why "now"? "In one way to
them, to you in another way"; that is, "not with them." But when
did the Jews seek Him, when the disciples? The disciples, when they
fled i the Jews, when they suffered miseries unendurable and surpassing
all description at the capture of their city, when the wrath of God was
borne down upon them from every side. To the Jews therefore He(2) spake
then, because of their unbelief, "but to you now, that troubles might
not come upon you unexpected."
Ver. 34. "A new commandment I give unto you."(3)
For since it was likely that they would be troubled
when they heard these things, as though they were about to be deserted,
He comforteth them, investing them with that which was the root of all
blessings and a safeguard, love. As though He had said, "Grieve ye at
My departure? Nay, if ye love one another, ye shall be the stronger."
Why then said He not this? Because He said what profiled them more than
this.
Ver. 35. "By this shall all men know that ye are My
disciples."(4)
[5.] By this He at the same time showed that the
company(5) should never be extinguished, when He gave them a
distinguishing token. This He said when the traitor was cut off from
them. But how calleth He that a new commandment which is contained also
in the Old (covenant)? He made it new Himself by the manner; therefore
He added, "As I have loved you." "I have not paid back to you a debt of
good deeds first done by you, but Myself have begun," He saith. "And so
ought you to benefit your dearest ones, though you owe them nothing";
and omitting to speak of the miracles which they should do, He maketh
their characteristic, love. And why? Because it is this which chiefly
shows men holy; it is the foundation of all virtue; by this mostly we
are all even saved. For "this," He saith, "is to be a disciple; so
shall all men praise you, when they see you imitating My Love." What
then? Do not miracles much more show this? By no means. For "many will
say, Lord, have we not in Thy Name cast out devils?" (Matt. vii. 22.)
And again, when they rejoice that the devils obey them, He saith,
"Rejoice not that the devils obey(6) you, but that your names are
written in heaven." (Luke x. 20.) And(7) this indeed brought over the
world, because that(8) was before it; had not that been, neither would
this have endured. This then straightway made them perfect,(9) the
having(10) all one heart and one soul. But had they separated one from
the other, all things would have been lost.
Now He spake this not to them only, but to all who
should believe on Him; since even now, there is nothing else that
causes the heathen n to stumble, except that there is no love. "But,"
saith some one, "they also urge against us the absence of miracles."
But not in the same way. "But where did the Apostles manifest their
love?" Seest thou Peter and John inseparable from one another, and
going up to the Temple? (Acts iii. 1.) Seest thou Paul disposed in a
like way towards them, and dost thou doubt? If they had gained the
other blessings, much more had they the mother of them all. For this is
a thing that springs from a virtuous soul; but where wickedness is,
there the plant withers away. For "when,"(12) it saith, "iniquity shall
abound, the love of many shall wax cold." (Matt. xxiv. 12.) And
miracles do not so much attract the heathen as the mode of life; and
nothing so much causes a right life as love. For those who wrought
miracles they often even called deceivers; but they could have no hold
upon a pure life. While then the message of the Gospel was not yet
spread abroad, miracles were with good reason marveled at, lint now men
must get to be admired by their lives. For nothing so raises respect in
the heathen as virtue, nothing so offends them as vice.
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And with good reason. When one of them sees the greedy man, the
plunderer, exhorting others to do the contrary, when he sees the man
who was commanded to love even his enemies, treating his very kindred
like brutes, he will say that the words are folly. When he sees one
trembling at death, how will he receive the accounts of immortality?
When he sees us fond of rule, and slaves to the other passions, he will
more firmly remain in his own doctrines, forming no high opinion of us.
We, we are the cause of their remaining in their error. Their own
doctrines they have long condemned, and in like manner they admire
ours, but they are hindered by our mode of life. To follow wisdom in
talk is easy, many among themselves have done this; but they require
the proof by works. "Then let them look to the ancients of our
profession." But about them they by no means believe; they enquire
concerning those now living. For, "show me," it saith, "thy faith by
thy works "(1) (Jas. ii. 18); but this is not the case; on the
contrary, seeing us tear our neighbors worse than any wild beast, they
call us the curse of the
world. These things restrain the heathen, and suffer them not to come
over to our side. So that we shall be punished for these also; not only
for what we do amiss ourselves, but because the name of God is
blasphemed. How long shall we be given up to wealth, and luxury, and
the other passions? For the future let us leave them. Hear what the
Prophet saith of certain foolish ones, "Let us eat and drink, for
to-morrow we die." (Isa. xxii. 31.) But in the present case we cannot
even say this,(5) so "many" gather round themselves what belongs to
all. So chiding them also, the Prophet said, "Will ye dwell alone upon
the earth?" (Isa. v. 8.) Wherefore I fear test some grievous thing come
to pass, and we draw down upon us heavy vengeance from God. And that
this may not come to pass, let us be careful of(6) all virtue, that we
may obtain the future blessings, through the grace and lovingkindness
of our Lord Jesus Christ, by whom and with whom, to the Father and the
Holy Ghost, be glory now and forever, and world without end. Amen.
HOMILY LXXIII.
John xiii. 36.
"Simon Peter said unto Him, Lord, whither goest
thou? Jesus answered him, Whither I go thou canst not follow Me now,
but thou shalt follow Me afterwards."
[1.] A Great thing(2) is love, and stronger
than fire itself, and it goeth up to the very heaven; there is(3) no
hindrance which can restrain its tearing(4) force. And so the most
fervent Peter, when he hears, "Whither I go ye cannot come," what saith
he? "Lord, whither goest thou?" and this he said, not so much from wish
to learn, as from desire to follow. To say openly, "I go," he dared not
yet, but, "Whither goest thou?" Christ answered, not to his words, but
to his thoughts. For that this was his wish, is clear from what Christ
said, "Whither I go thou canst not follow Me now. Seest thou that he
longed for the following Him, and therefore asked the question? And
when he heard, "thou shalt follow Me afterwards," not even so did he
restrain his longing, and, though he had gained good hopes, he is
so eager as to say,
Ver. 37. "Why cannot I follow Thee now? I will lay
down my life for Thee."
When he had shaken off the dread of being the
traitor, and was shown to be one of His own,(7) he afterwards asked
boldly himself, while the others held their peace. "What sayest thou,
Peter? He said, 'thou canst not,' and thou sayest, 'I can'? Therefore
thou shalt know from this temptation that thy love is nothing without
the presence of the impulse(8) from above." Whence it is clear that in
care for him He allowed even that fall. He desired indeed to teach him
even by the first words, but when he continued in his vehemence, He did
not indeed throw or force him into the denial, but left him alone, that
he might learn his own weakness. Christ had said that He must be
betrayed; Peter replied, "Be it far from Thee, Lord; this shall not
happen unto Thee." (Matt. xvi. 22.) He was rebuked, but not instructed.
On the contrary, when Christ desired to wash his feet, he said, "Thou
shall never wash my feet."(9) (Ver. 8.) Again, when he hears, "Thou
canst not follow Me now," he saith, "Though all deny Thee, I will not
deny Thee." Since then it was likely that he would be lifted up to
folly by his
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practice of contradiction, Jesus next teacheth him not to oppose Him.
This too Luke implies, when he telleth us that Christ said, "And I have
prayed for thee, that thy faith fail not" (Luke xxii. 32); that is,
"that thou be not finally lost." In every way teaching him humility,
and proving that human nature by itself is nothing. But, since great
love made him apt for contradiction, He now sobereth him, that he might
not in after times be subject to this, when he should have received the
stewardship of the world, but remembering what he had suffered, might
know himself. And look at the violence of his fall; it did not happen
to him once or twice, but he was so beside himself, that in a short
tithe thrice did he utter the words of denial, that he might learn that
he did not so love as he was loved. And yet, to one who had so fallen
He saith again, "Lovest thou Me more than these?" So that the denial
was caused not by the cooling of his love, but from his having been
stripped of aid from above. He accepteth then Peter's love, but cutteth
off the spirit of contradiction engendered by it. "For if thou lovest,
thou oughtest to obey Him who is beloved. I said(1) to thee and to
those with thee, 'Thou canst not'; why art thou contentious? Knowest
thou what a thing it is to contradict God? But since thou wilt not
learn in this way that it is impossible that what I say should not come
to pass, thou shalt learn(2) it in the denial." And yet this appeared
to thee to be much more incredible. For this thou did, not even
understand, but of that thou hadst the knowledge(3) in thy heart. Yet
still that came to pass which was not even(4) expected.
"I will lay down my life for Thee." For since he had
heard, "Greater love than this hath, no man,"(5) he straightway sprang
forward, insatiably eager and desirous to reach even to the highest
pitch of virtue. But Christ, to show that it belonged to Himself alone
to promise these things with authority, saith,
Ver. 39. "Before the cock crow."(6)
That is, "now"; there was but a little interval. He
spake when it was late at night, and the first and second watch was
past.
Chap. xiv. ver. I. "Let not your heart be troubled."
This He saith, because it was probable that when
they heard they would be troubled. For if the leader of their band, one
so entirely fervent, was told that before the cock crew he should
thrice deny his Master, it was likely that they would expect to have to
undergo some great reverse, sufficient to bend even souls of adamant.
Since then it was probable that they considering these things would be
astounded, see how He comforteth them, saying, "Let not your heart be
troubled." By this first word showing the power of His Godhead,
because, what they had in their hearts He knew and brought to light.
"Ye believe in God, believe also in Me." That is,
"All dangers shall pass you by, for faith in Me and in My Father is
more powerful than the things which come upon you, and will permit no
evil thing to prevail against you." Then He addeth,
Ver. 2. "In My Father's house are many mansions."
As He comforteth Peter when bewildered(7) by saying,
"but thou shall follow afterwards," so also He gives this glimpse of
hope to the others. For lest they should think that the promise was
given to him alone, He saith, "In My Father's house are many mansions."
"If it were not so I would have said to you, I go(8)
to prepare a place for you."
That is, "The same place which receiveth Peter shall
receive you." For a great abundance of dwellings is there, and it may
not be said that they need preparation. When He said, "Ye cannot follow
Me now," that they might not deem that they were finally cut off, He
added,
Ver. 3.(9) "That where I am, there ye may be also."
"So earnest have I been concerning this matter,(10) that I should
already have been given up to it,(11) had not preparation been made
long ago for you." Showing them that they ought to be very bold and
confident. Then that He may not seem to speak as though enticing them,
but that they may believe the thing to be so, He addeth,
[2.] Ver. 4. "And whither I go ye know, and the way
ye know."
Seest thou that He giveth them proof that these
things were not said without a meaning? And He used these words,
because He knew in Himself that their souls now desired to learn this.
For Peter said what he said, not in order to learn, but that he might
follow. But when Peter had been rebuked, and Christ had declared(12)
that to be possible which for the time seemed impossible,(13) and when
the apparent impossibility led him to desire to know the matter
exactly, therefore He saith to the others, "And the way ye know." For
as when He hath said, "Thou shalt deny Me," before any one spake a
word, searching into their hearts, He said, "Be
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not troubled," so here also by saying "Ye know," He disclosed the
desire which was in their heart, and Himself giveth them an excuse for
questioning. Now the, "Whither goest Thou?" Peter used from a very
loving affection, Thomas from cowardice.
Ver. 5. "Lord,(1) we know not whither Thou goest."(2)
"The place," he saith, "we know not, and how shall
we know the way leading thither?" And observe with what submissiveness
he speaks; he saith not, "tell us the place," but, "we know not whither
Thou goest"; for all had long yearned to hear this. If the Jews
questioned among themselves when they heard (of His departure),
although desirous to be rid of Him much more would those desire to
learn, who wished never to be separated from Him. They feared therefore
to ask Him, but yet they asked Him, from their great love and anxiety.
What then saith Christ?
Ver. 6. "I am the Way, and the Truth, and the Life;
no man cometh unto the Father, but by Me."
"Why then, when He was asked by Peter, Whither
goest Thou,' did He not say directly, ' I go to the Father, but ye
cannot come now' ? Why did He put in a circuit of so many words,
placing together questions and answers? With good reason He told not
this to the Jews; but why not to these?" He had indeed said both to
these and to the Jews, that He came forth from God, and was going to
God, now He saith the same thing more clearly than before. Besides, to
the Jews He spake not so clearly; for had He said, "Ye cannot come to
the Father but by Me," they would straightway hard deemed the matter
mere boasting; but now by concealing this, He threw them(3) into
perplexity. "But why," saith some one, "did He speak thus both to the
disciples and to Peter?" He knew his great forwardness, and that he
would by reason of this(4) the more press on and trouble Him; in order
therefore to lead him away, He hideth the matter. Having then succeeded
in what He wished by the obscurity and by veiling His speech, He again
discloseth the matter. After saying, "Where I am, no man can come," He
addeth, "In My Father's house are many mansions"; and again, "No man
cometh to the Father but by Me." This He would not tell them at first,
in order not to throw them into greater despondency, but, now that He
hath soothed them, He telleth them. For by Peter's rebuke He cast
out(5) much of their despondency; and dreading lest they should
be addressed in the same way, they were the more
restrained. "I am the Way." This is the proof of the, "No man cometh to
the Father but by Me";(6) and, "the Truth, and the Life," of this,
"that these things shall surely be." "There is then no falsehood with
Me, if I am 'the Truth'; if I am ' Life' also, not even death shall be
able to hinder you from coming to Me. Besides; if I am 'the Way,' ye
will need none to lead you by the hand; if I am also 'the Truth,' My
words are no falsehoods; if I am also 'Life,' though ye die ye shall
obtain what I have told you." Now His being "the Way," they both
understood and allowed, but the rest they knew not. They did not indeed
venture to say what they knew not. Still they gained great consolation
from His being "the Way." "If," saith He, "I have sole authority to
bring(7) to the Father, ye shall surely come thither; for neither is it
possible to come by any other way." But by saying before, "No man can
come to Me except the Father draw him"; and again, "If I be lifted up
from the earth, I shall draw all men unto Me" (c. xii. 32); and again,
"No man cometh to the Father but by Me" (c. xiv. 6); He showeth Himself
equal to Him who begat Him. But how after saying, "Whither I go ye
know, and the way ye know," hath He added,
Ver. 7. "If ye had known Me, ye should have known My
Father also; and from henceforth ye know Him, and have seen Him"?
He doth not contradict Himself; they knew Him
indeed, but not so as they ought. God they knew, but the Father not
yet. For afterwards, the Spirit having come upon them wrought(8) in
them all knowledge. What He saith is of this kind. "Had ye known My
Essence and My Dignity, ye would have known that of the Father also;
and henceforth ye shall know Him, and have seen Him," (the one
belonging to the future, the other to the present,) that is, "by Me."
By "sight," He meaneth knowledge by intellectual perception. For those
who are seen we may see and not know; but those who are known we cannot
know and not know. Wherefore He saith, "and ye have seen Him"; just as
it saith, "was seen also of Angels." (1 Tim. iii. 16.) Yet the very
Essence was not seen; yet it saith that He "was seen," that is, as far
as it was possible for them to see. These words are used, that thou
mayest learn that(9) the man who hath seen Him(10) knoweth Him who
begat Him. But they beheld Him not in His unveiled Essence, but clothed
with flesh. He is wont elsewhere to put "sight" for "knowledge"; as
when He saith," Blessed are the pure in heart, for they shall see
God."(Matt. v. 8.) By "pure," He meaneth not those who are free
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from fornication only, but from all sins. For every sin brings filth
upon the soul.
[3.] Let us then use every means to wipe off the
filthiness. But first the font cleanseth, afterwards other ways also,
many and of all kinds. For God, being merciful, hath even after this(1)
given to us various ways of(2) reconciliation, of all which the first
is that by alms-doing. "By alms-deeds," it saith, "and deeds of faith
sins are cleansed away." (Ecclus. iii. 30.) By alms-doing I do not mean
that which is maintained by injustice, for this is not alms-doing, but
savageness and inhumanity. What profits it to strip one man and clothe
another? For we ought to begin the action with mercy, but this is
inhumanity. If we give away everything that we have got from other
people, it is no gain to us. And this Zacchæus shows, who on that
occasion said, that he propitiated God by giving four times as much as
he had taken. (Luke xix. 8.) But we, when we plunder unboundedly, and
give but little, think that we make God propitious, whereas we do
rather(3) exasperate Him. For tell me, if thou shouldest drag a dead
and rotten ass from the waysides and lanes, and bring it to the altar,
would not all stone thee as accursed and polluted?(4) Well then, if I
prove that a sacrifice procured by plunder is more polluted than this,
what defense shall we obtain? Let us suppose that some article has been
obtained by plunder, is it not of fouler scent than a dead ass?
Wouldest thou learn how great is the rottenness of sin? Hear the
Prophet saying, "My wounds stank, and were corrupt." (Ps. xxxviii. 5,
LXX.) And dost thou in words entreat God to forget thy misdeeds, and
dost thou by what thou thyself doest, robbing and grasping, and placing
thy sin upon the altar, cause Him to remember them continually? But
now, this is not the only sin, but there is one more grievous than
this, that thou defilest the souls of the saints.(5) For the altar is
but a stone, and is consecrated, but they ever bear with them Christ
Himself; and darest thou to send thither any of such impurity? "No,"
saith one, "not the same money, but other." Mockery this, and trifling.
Knowest thou not, that if one drop of injustice fall on a great
quantity of wealth, the whole is defiled? And just as a man by casting
dung into a pure fountain makes it all unclean, so also in the case of
riches, anything ill-gotten entering in makes
them to be tainted with the ill savor from itself. Then we wash our
hands when we enter into church, but our hearts not so. Why, do our
hands send forth a voice? It is the soul that utters(6) the words: to
that God looketh; cleanness of the body is of no use, while that is
defiled. What profits it, if thou wipe clean thine outward hands, while
thou hast those within impure? For the terrible thing and that which
subverts all good is this, that while we are fearful about trifles, we
care not for important matters. To pray with unwashed hands is a matter
indifferent; but to do it with an unwashed mind, this is the extreme of
all evils. Hear what was said to the Jews who busied themselves about
such outward impurities. "Wash thine heart from wickedness, how long
shall there be in thee thoughts of thy labors?"(7) (Jer. iv. 14.) Let
us also wash ourselves, not with mire, but with fair water, with
alms-doing, not with covetousness. First get free from rapine, and then
show forth alms-deeds. Let us "decline from evil, and do good." (Ps.
xxxvii. 27.) Stay thy hands from covetousness, and so bring them to
alms-giving. But if with the same hands we strip one set of persons,(8)
though we may not clothe the others with what has been taken(9) from
them, yet we shall not thus escape punishment. For that which is the
groundwork(10) of the propitiation is made the groundwork of all
wickedness. Better not show mercy, than show it thus; since for Cain
also it had been better not to have n brought his offering at all. Now
if he who brought too little angered God, when one gives what is
another's, how shall not he anger Him? "I commanded thee," He will say,
"not to steal, and honorest thou Me from that thou hast stolen? What
thinkest thou? That I am pleased with these things?" Then shall He say
to thee, "Thou thoughtest wickedly that I am even such an one as
thyself; I will rebuke thee, and set before thy face thy sins." (Ps. 1.
21, LXX.) But may it not come to pass that any one of us hear this
voice, but having wrought pure alms-deeds, and having our lamps
burning, so may we enter into the bride-chamber by the grace and
lovingkindness of our Lord Jesus Christ, to whom with the Father and
the Holy Ghost(12) be glory for ever and ever. Amen.
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HOMILY LXXIV.
John xiv. 8, 9.
"Philip saith unto Him, Lord, show us the Father,
and it sufficeth us. Jesus saith unto him, Have I been so long time
with you, and yet hast thou not known Me, Philip? He who hath seen Me,
hath seen the Father."(1)
[1.] THE Prophet said to the Jews, "Thou hadst the
countenance of a harlot, thou wert shameless towards all men." (Jer.
iii. 3, LXX.) Now it seems fitting to use this expression not only
against that city,(2) but against all who shamelessly set their faces
against the truth. For when Philip said to Christ, "Show us the
Father," He replied, "Have I been so long time with you, and hast thou
not known Me, Philip?" And yet there are some Who even after these
words separate the Father from the Son. What proximity dost thou
require closer than this? Indeed from this very saying some have fallen
into the malady of Sabellius. But let us, leaving both these and those
as involved in directly opposite error, consider the exact meaning of
the words. "Have I been so long time with you, and hast thou not known
Me, Philip?" He saith. What then? replieth Philip, "Art thou the Father
after whom I enquire?" "No," He saith. On this account He said not,
"hast thou not known Him," but," hast thou not known Me," declaring
nothing else but this, that the Son is no other than what the Father
is, yet continuing to be a Son. But how came Philip to ask this
question? Christ had said, "If ye had known Me, ye should have known My
Father also" (c. xiv. 7), and He had often said the same to the Jews.
Since then Peter and the Jews had often asked Him, "Who is the Father?"
since Thomas had asked Him, and no one had learnt anything clear, but
His words were still not understood; Philip, in order that He might not
seem to be importunateand to trouble Him by asking in his turn after
the Jews, "Show us the Father," added, "and it sufficeth us," "we seek
no more." Yet Christ had said, "If ye had known Me, ye should have
known My Father also," and by Himself He declared the Father. But
Philip reversed the order, and said, "Show us the Father," as though
knowing Christ exactly. But Christ endureth him not, but putteth him in
the right way, persuading him to gain the knowledge of the Father
through Himself, while Philip desired to see Him with these bodily
eyes, having perhaps heard concerning the Prophets, that they
"saw God."
But those cases, Philip, were acts of condescension. Wherefore Christ
said, "No man hath seen God at any time" (c. i. 18); and again, "Every
man that hath heard and hath learned from God cometh unto Me."
(c. vi. 45.) "Ye have neither heard His voice at any time, nor seen His
shape." (c. v. 37.) And in the Old Testament, "No man shall see My
face, and live." (Ex. xxxiii. 20.) What saith Christ? Very reprovingly
He saith, "Have I been so long time with you, and hast thou not known
Me, Philip?" He said not, "hast thou not seen," but, "hast thou not
known Me." "Why," Philip might say, "do I wish to learn concerning
Thee? At present I seek to see Thy Father, and Thou sayest unto me,
hast thou not known Me?" What connection then hath this with the
question? Surely a very close one; for if He is that which the Father
is, yet continuing a Son, with reason He showeth in Himself Him who
begat Him. Then to distinguish the Persons He saith, "He that hath seen
Me hath seen the Father," lest any one should assert that the same is
Father, the same Son. For had He been the Father, He would not have
said, "He that hath seen Me hath seen Him." Why then did He not reply,
"thou askest things impossible, and not allowed to man; to Me alone is
this possible"? Because Philip had said, "it sufficeth us," as though
knowing Christ, He showeth that he had not even seen Him. For assuredly
he would have known the Father, had he been able to know the Son.(3)
Wherefore He saith, "He that hath seen Me, hath seen the Father." "If
any one hath seen Me, he shall also behold Him." What He saith is of
this kind: "It is not possible to see either Me or Him." For Philip
sought the knowledge which is by sight, and since he thought that he
had so seen Christ, he desired in like manner to see the Father; but
Jesus showeth him that he had not even seen Himself, And if any one
here call knowledge, sight, I do not contradict him, for, "he that bath
known Me," saith Christ, "hath known the Father." Yet He did not say
this, but desiring to establish the Consubstantiality, declared, "he
that knoweth My Essence, knoweth that of the Father also." "And what is
this?" saith some one; "for he who is acquainted with creation knoweth
also God." Yet all are acquainted with creation, and have seen it, but
all do not know God. Besides, let us consider what Philip
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seeks to see. Is it the wisdom of the Father? Is it His goodness? Not
so, but the very whatever God is, the very Essence. To this therefore
Christ answereth, "He that hath seen Me." Now he that hath seen the
creation, hath not also seen the Essence of God. "If any one hath seen
Me, he hath seen the Father," He saith. Now had He been of a different
Essence, He would not have spoken thus. But to make use of a grosser
argument, no man that knows not what gold is, can discern the substance
of gold in silver. For one nature is not shown by another. Wherefore He
rightly rebuked him, saying, "Am I so long with you?" Hast thou enjoyed
such teaching, hast thou seen miracles wrought with authority, and all
belonging to the Godhead, which the Father alone worketh, sins
forgiven, secrets published, death retreating, a creation Wrought from
earth,(1) and hast thou not known Me? Because He was clothed with
flesh, therefore He said, "Hast thou not known Me?"
[2.] Thou hast seen the Father; seek not to see
more; for in Him thou hast seen Me. If thou hast seen Me, be not
over-curious; for thou hast also in Me known Him.
Ver. 10. "Believest thou not that I am in the
Father?"(2)
That is, "I am seen in that Essence."
"The words that I speak, I speak not of Myself,"
Seest thou the exceeding nearness, and the proof of
the one Essence?
"The Father that dwelleth in Me, He doeth the works."
How, beginning with words, doth He come to works?
for that which naturally followed was, that He should say, "the Father
speaketh the words." But He putteth two things here, both concerning
doctrine and miracles. Or it may have been because the words also were
works. How then doeth He(3) them? In another place He saith, "If I do
not the works of My Father, believe Me not." (c. x. 37.) How then saith
He here that the Father doeth them? To show this same thing, that there
is no interval between the Father and the Son. What He saith is this:
"The Father would not act in one way, and I in another." Indeed in
another place both He and the Father work; "My Father worketh hitherto,
and I work" (c. v. 17); showing in the first passage the unvaryingness
of the works,(4) in the second the identity. And if the obvious meaning
of the words denotes humility, marvel not; for after having first said,
"Believest thou not?" He then spake thus, showing that He so modeled
His words to bring him to the faith; for He walked in their hearts.
Ver. 11. "Believe(5) that I am in the Father and the
Father in Me."
"Ye ought not, when ye hear of 'Father' and 'Son,'
to seek anything else to the establishing of the relationship(6) as to
Essence, but if this is not sufficient to prove to you the Condignity
and Consubstantiality, ye may learn it even from the works." Had the,
"he that hath seen Me, hath seen My Father," been used with respect to
works, He would not afterwards have said,
"Or else believe Me for the very works' sake." And
then to show that He is not only able to do these things, but also
other much greater than these, He putteth them with excess. For He
saith not, "I can do greater things than these," But, what was much
more wonderful, "I can give to others also to do greater things than
these."
Ver. 12. "Verily, verily, I say unto you, He that
believeth on Me, the works that I do shall he do also; and greater
works than these shall he do, because I go to the Father.''
That is, "it now remaineth for you to work miracles,
for I go away." Then when He had accomplished what His argument
intended, He saith,
Ver. 13. "Whatsoever ye shall ask in My Name, that
will I do, that the Father may be glorified in Me."
Seest thou again that it is He who doeth it? "I,"
saith He, "will do it"; not, "I will ask of the Father," but, "that the
Father may be glorified in Me." In another place He said, "God shall
glorify Him in Himself" (c. xiii. 32), but here, "He shall glorify the
Father"; for when the Son shall appear with great power, He who begat
shall be glorified. But what is, "in My Name"? That which the Apostles
said, "In the Name of Jesus Christ, arise and walk." (Acts iii. 6.) For
all the miracles which they did He wrought in them, and "the hand of
the Lord was with them." (Acts xi. 21.) Ver. 14. "I will do(7) it," He
saith.
Seest thou His authority? The things done by means
of others Himself doeth; hath He no power for the things done by
Himself, except as being wrought in by the Father? And who could say
this? But why doth He put it second? To_confirm His own words, and to
show that the former sayings were of condescension. But the, "I go to
the Father," is this: "I shall not perish, but remain in My own proper
Dignity, and Am in Heaven." All this He said, comforting them. For
since it was likely that they, not yet understanding His discourses
concerning the Resurrection, would imagine something dismal, He in
other discourses promiseth that He will give them such things, soothing
them in
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every way, and showing that He abideth continually; and not only
abideth, but that He will even show forth greater power.
[3.] Let us then follow Him, and take up the Cross.
For though persecution be not present, yet the season for another kind
of death is with us. "Mortify," it saith, "your members which are upon
earth." (Col. iii. 5.) Let us then quench concupiscence, slay anger,
abolish envy. This is a "living sacrifice." (Rom. xii. 1.) This
sacrifice ends not in ashes, is not dispersed in smoke, wants neither
wood, nor fire, nor knife. For it hath both fire and a knife, even the
Holy Spirit. Using this knife, circumcise the superfluous and alien
portion of thy heart; open the closedness of thine ears, for vices(1)
and evil desires are wont to stop the way against the entrance of the
word. The desire of money, when it is set before one, permits not to
hear the word concerning almsgiving; and malice when it is present
raises a wall against the teaching concerning love; and some other
malady falling on in its turn, makes the soul yet more dull to all
things. Let us then do away these wicked desires; it is enough to have
willed, and all are quenched. For let us not, I entreat, look to this,
that the love of wealth is a tyrannical thing, but that the tyranny is
that of our own slackmindedness. Many indeed say that they do not even
know what money is. For this desire is not a natural one; such as are
natural were implanted in us from the first, from the beginning, but as
for gold and silver, for a long time not even what it is was known.
Whence then grew this desire? From vainglory and extreme
slackmindedness. For of desires some are necessary, some natural, some
neither the
one nor the other. For example, those which if not gratified destroy
the creature are both natural and necessary, as the desire of meat and
drink and sleep; carnal desire is natural indeed but not necessary, for
many have got the better of it, and have not died. But the desire of
wealth is neither natural nor necessary, but superfluous; and if we
choose we need not admit its beginning. At any rate, Christ speaking of
virginity saith, "He that is able to receive it, let him receive it."
(Matt. xix. 12.) But concerning riches not so, but how? "Except a man
forsake all that he hath, he is not worthy of Me." (Luke xiv. 33.) What
was easy He recommended, but what goes beyond the many He leaveth to
choice. Why then do we deprive ourselves of all excuse? The man who is
made captive by some more tyrannical passion shall not suffer a heavy
punishment, but he who is subdued by a weak one is deprived of all
defense. For what shall we reply when He saith, "Ye saw Me hungry and
fed Me not"? (Matt. xxv. 42); what excuse shall we have? We shall
certainly plead poverty; yet we are not poorer than that widow, who by
throwing in two mites overshot all the rest. For God requireth not the
quantity of the offering, but the measure of the mind; and that He doth
so, comes from His tender care. Let us then, admiring His
lovingkindness, contribute what is in our power, that having both in
this life and in that which is to come obtained in abundance the
lovingkindness of God, we may be able to enjoy the good things promised
to us, through the grace and lovingkindness of our Lord Jesus Christ,
to whom be glory for ever and ever. Amen.
HOMILY LXXV.
John xiv. 15--17.
"If ye love Me, keep My commandments. And I will
pray the Father, and He shall give you another Comforter, that He may
abide with you forever; even the Spirit of truth, whom the world cannot
receive, because it seeth Him not, neither knoweth Him."(2)
[1.] WE need everywhere works and actions, not a
mere show of words. For to say and to promise is easy for any one, but
to act is not equally easy. Why have I made these remarks?
Because there are many at this time who say
that they fear and love God, but in their works show the contrary; but
God requireth that love which is shown by works. Wherefore He said to
the disciples, "If ye love Me, keep My commandments." For after He had
told them, "Whatsoever ye shall ask,(3) I will do it," that they might
not deem the mere "asking" to be availing, He added, "If ye love Me,"
"then," He saith, "I will do it." And since it was likely that they
would be troubled when they heard that, "I go(4) to the Father," He
telleth them "to be troubled now is not to love, to love is to
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obey My words. I have given you a commandment that ye love one another,
that ye do so to each other as I have done to you; this is love, to
obey these My words, and to yield to Him who is the object of your
love."
"And I will ask the Father, and He shall give you
another Comforter." Again His speech is one of condescension. For since
it was probable, that they not yet knowing Him would eagerly seek His
society, His discourse, His presence in the flesh, and would admit of
no consolation when He was absent, what saith He? "I will ask the
Father, and He shall give you another Comforter," that is, "Another
like unto Me." Let those be ashamed who have the disease of
Sabellius,(1) who hold not the fitting opinion concerning the Spirit.
For the marvel of this discourse is this, that it hath stricken down
contradictory heresies with the same blow. For by saying" another," He
showeth the difference of Person, and by "Paraclete," the connection of
Substance. But why said He, "I will ask the Father"? Because had He
said, "I will send Him," they would not have so much believed and now
the object is that He should be believed. For afterwards He declares
that He Himselfsendeth Him, saying, "Receive ye the Holy Ghost" (c. xx.
22); but in this place He telleth them that He asketh the Father, so as
to render His discourse credible to them. Since John saith of Him, "Of
His fullness have all we received" (c. i. 16); but what He had, how
receiveth He from another? And again, "He shall baptize you with the
Holy Ghost and with fire." (Luke iii. 16.) "But what had He more than
the Apostles, if He was about to ask It of His Father in order to give
It to others, when they often even without prayer appear to have done
thus?" And how,(2) if It is sent according to request from the Father,
doth It descend of Itself? And how is that which is everywhere present
sent by Another, that which "divideth to every man severally as He
will" (1 Cor. xii. 11), and which saith with authority, "Separate Me
Paul and Barnabas"? (Acts xiii. 2.) Those ministers were ministering
unto God, yet still It called them authoritatively to Its own work; not
that It called them to any different work, but in order to show Its
power. "What then," saith some one, "is, 'I will ask the Fathers'?" (He
saith it) to show the time of Its coming. For when He had cleansed them
by the sacrifice,(3) then the Holy Ghost lighted upon them. "And why,
while He was with them, came it not?" Because the sacrifice was not yet
offered. But when afterwards sin had been loosed, and they
were being sent forth to dangers, and were stripping themselves for the
contest, then need was that the Anointer(4) should come. "But why did
not the Spirit come immediately after the Resurrection?" In order that
being greatly desirous of It, they might receive It with great joy. For
as long as Christ was with them, they were not in tribulation; but when
He departed, being made defenseless and thrown into much fear, they
would receive It with much readiness.
"He remaineth with you." This showeth that even
after death It departeth not. But lest when they heard of the
"Paraclete," they should imagine a second Incarnation, and expect to
see It with their eyes, He setteth them right by saying, "Whom the
world cannot receive, because it seeth Him not." "He will not be with
you as I have been, but will dwell in your very souls"; for this is
the, "shall be in you."(5) He calleth it the "Spirit of truth"; thus
explaining the types in the Old Testament. "That He may be(6) with
you." What is, "may be with you"? That which He saith Himself, that "I
am with you." (Matt. xxviii. 20.) Besides, He also implieth something
else, that "the case of the Spirit shall not be the same as Mine, He
shall never leave you." "Whom the world cannot receive, because it
seeth Him not." "Why, what is there belonging to the other Persons that
is visible?" Nothing; but He speaketh here of knowledge; at least He
addeth, "neither knoweth Him." For He is wont, in the case of exact
knowledge, to call it "sight"; because sight is clearer than the other
senses, by this He always representeth exact knowledge. By "world," He
here speaketh of "the wicked," thus too comforting the disciples by
giving to them a special gift. See in how many particulars He raised
His discourse concerning It. He said, "He is Another like unto Me"; He
said, "He will not leave you"; He said, "Unto you alone He cometh, as
also did I"; He said, that "He remaineth in you"; but not even so did
He drive out their despondency. For they still sought Him and His
society. To cure then this feeling, He saith,
Ver. 18. "I will not leave you orphans, I will come
unto you."
[2.] "Fear not," He saith, "I said not that I would
send you another Comforter, as though were Myself withdrawing
from you for ever; I said not that He remaineth with you, as though I
should see you no more. For I also Myself will come to you, I will not
leave you orphans." Because when commencing He said, "Little children,"
therefore He saith also here, "I will not leave you orphans." At first
then He told them, "Ye shall come whither I go"; and, "In
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My Father's house there are many mansions"; but here, since that time
was long, He giveth them the Spirit; and when, not knowing what it
could be of which He spoke, they were not sufficiently comforted, "I
will not leave you orphans," He saith; for this they chiefly required.
since the, "I will come to you," was the saying of one declaring a
"presence," observe how in order that they might not again seek for the
same kind of presence as before, He did not clearly tell them this
thing, but hinted at it; for having said,
Ver. 19. "Yet a little while, and the world seeth Me
not"; He added, "but ye see Me."
As though He had said, "I come indeed to you, but
not in the same way as before, ever being with you day by day." And
lest they should say, "How then saidst Thou to the Jews, Henceforth ye
shall not see Me?" He solveth the contradiction by saying, "to you
alone"; for such also is the nature of the Spirit.
"Because I live, ye shall live also."
For the Cross doth not finally separate us, but only
hideth for a little moment; and by "life" He seemeth to me to mean not
the present only, but the future also.
Ver. 20. "At that day ye shall know that am in
the(1) Father, and you in Me, and I in you."
With regard to the Father, these words refer to
Essence; with regard to the disciples, to agreement of mind and help
from God. "And how, tell me, is this reasonable?" saith some one. And
how, pray, is the contrary reasonable? For great and altogether
boundless is the interval between Christ and the disciples. And if the
same words are employed, marvel not; for the Scripture is often wont to
use in different senses the same words, when applied to God and to men.
Thus we are called "gods," and "sons of God," yet the word hath not the
same force when applied to us and to God. And the Son is called
"Image," and "Glory"; so are we, but great is the interval between us.
Again, "Ye are Christ's, and Christ is God's" (1 Cor. iii. 23), but not
in like manner as Christ is God's are we Christ's. But what is it that
He saith? "When I am arisen," He saith, "ye shall know that I am not
separated from the Father, but have the same power with Him, and that I
am with you continually, when facts proclaim the aid which cometh to
you from Me, when your enemies are kept down, and you speak boldly,
when dangers are removed from your path, when the preaching of the
Gospel flourisheth day by day, when all yield and give ground to the
word of true religion. "As the Father hath sent Me, so send I you." (c.
xx. 21.) Seest thou that here also the word hath not the same force?
for if we
take it as though it had, the Apostles will differ in nothing from
Christ. But why saith He, "Then ye shall know"? Because then they saw
Him risen and conversing with them, then they learnt the exact faith;
for great was the power of the Spirit, which taught them all things.
[3.] Ver. 21. "He that hath My commandments and
keepeth them, he it is that loveth Me."
It is not enough merely to have them, we need also
an exact keeping of them. But why doth He frequently say the same thing
to them? as, "If ye love Me, ye will keep(2) My commandments" (ver.
15); and, "He that hath My commandments and keepeth them"; and, "If any
one heareth My word and keepeth it, he it is that loveth Me--he that
heareth not My words, loveth Me not." (Ver. 24.) I think that He
alluded to their despondency; for since He had uttered many wise
sayings to them concerning death, saying, "He that hateth his life in
this world shall save it unto life eternal" (c. xii. 25); and," Unless
a man take(3) his cross and follow Me, he is not worthy of Me" (Matt.
x. 38); and is about to say other things besides, rebuking them, He
saith, "Think ye that ye suffer sorrow from love? The not sorrowing
would be a sign of love." And because He wished all along to establish
this, as He went on He summed up His discourse in this same point; "If
ye loved Me," He saith, "ye would have rejoiced, because--I go to My
Father" (ver. 28), but now ye are in this state through cowardice. To
be thus disposed towards death is not for those who remember My
commandments; for you ought to be crucified, if you truly loved Me, for
My word exhorteth you not to be afraid of those that kill the body.
Those that are such both the Father loveth and I. "And I will manifest
Myself unto him.(4) Then saith Judas,(5)
Ver. 22. "How is it that Thou wilt manifest Thyself
unto us?"(6)
Seest thou that their soul was close pressed(7) with
fear? For he was confounded and troubled, and thought that as we see
dead men in a dream, so He also would be seen. In order therefore that
they might not imagine this, hear what He saith.
Ver. 23. "I and the Father will come unto him, and
make Our abode with him."(8)
All but saying, "As the Father revealeth Himself, so
also do I." And not in this way only He removed the suspicion, but also
by saying, "We will make Our abode with him," a thing
276
which doth not belong to dreams. But observe, I pray you, the disciple
confounded, and not daring to say plainly what he desired to say.
For he said not, "Woe to us, that Thou diest, and will come to us
as the dead come"; he spake not thus; but, "How is it that Thou wilt
show Thyself to us, and not unto the world?" Jesus then saith, that "I
accept you, because ye keep My commandments." In order that they might
not, when they should see Him afterwards,(1) deem Him to be an
apparition, therefore He saith these things beforehand. And that they
might not deem that He would appear to them so as I have said, He
telleth them also the reason, "Because ye keep My commandments"; He
saith that the Spirit also will appear in like manner. Now if after
having companied with Him so long time, they cannot yet endure that
Essence, or rather cannot even imagine It, what would have been their
case had He appeared thus to them at the first? on this account also He
ate with them, that the action might not seem to be an illusion. For if
they thought this when they saw Him walking on the waters, although His
wonted form was seen by them, and He was not far distant, what would
they have imagined had they suddenly seen Him arisen whom they had seen
taken(2) and swathed? Wherefore He continually telleth them that He
will appear, and why He will appear, and how, that they may not suppose
Him to be an apparition.
Ver. 24. "He that loveth Me not keepeth not My
sayings; and the word which ye hear is not Mine, but the Father's which
sent Me."
"So that he that heareth not these sayings not only
doth not love Me, but neither doth he love the Father." For if this is
the sure proof of love, the hearing the commandments, and these are of
the Father, he that heareth them loveth not the Son only, but the
Father also. "And how is the word 'thine' and 'not thine'?" This means,
"I speak not without the Father, nor say anything of Myself contrary to
what seemeth good to Him."
Ver. 25. "These things have I spoken unto you, being
yet present with you."
Since these sayings were not clear, and since some
they did not understand, and doubted about the greater number, in order
that they might not be again confused, and say, "What commands?" He
released them from all their perplexity, saying,
Ver. 26. "The Comforter, whom the Father shall send
in My Name, He shall teach you."(3)
"Perhaps these things are not clear to you now, but
'He'(4) is a clear teacher of them." And the, "remaineth with you"
(ver. 17), is the expression of One implying that Himself will depart.
Then that they may not be grieved, He saith, that as long as He should
remain with them and the Spirit should not come, they would be unable
to comprehend anything great or sublime. And this He said to prepare
them to bear nobly His departure, as that which was to be the cause of
great blessings to them. He continually calleth Him "Comforter,"
because of the afflictions which then possessed them. And since even
after hearing these things they were troubled, when they thought of the
sorrows, the wars, His departure, see how He calmeth them again by
saying,
Ver. 27. "Peace I leave to you."(5)
All but saying, "What are ye harmed by the trouble
of the world, provided ye be at peace with(6) Me? For this peace is not
of the same kind as that. The one is external, is often mischievous and
unprofitable, and is no advantage to those who possess it; but I give
you peace of such a kind that ye be at peace with one another, which
thing rendereth you stronger." And because He said again, "I leave,"
which was the expression of One departing, and enough to confound them,
therefore He again saith,
"Let not your heart be troubled, neither let it be
afraid."
Seest thou that they were affected partly by loving
affection, partly by fear?
Ver. 28. "Ye have heard how I said unto you, I go
away, and come again unto you. If ye loved Me, ye would rejoice because
I said, I go unto the Father; for My Father is greater than I."
[4.] And what joy would this bring to them? What
consolation? What then mean the words? They did not yet know concerning
the Resurrection, nor had they right opinion concerning Him; (for how
could they, who did not even know that He would rise again?) but they
thought that the Father was mighty. He saith then, that "If ye are
fearful for Me, as not able to defend Myself, and if ye are not
confident that I shall see you again after the Crucifixion, yet when ye
heard that I go to the Father, ye ought then to have rejoiced because I
go away to One that is greater, and able to undo all dangers." "Ye have
heard how I said unto you." Why hath He put this? Because, He saith, "I
am so firmly confident about the things which come to pass, that I even
foretell them, so far am I from fearing." This also is the meaning of
what follows.
Ver. 29. "And now I have told you before
277
it come to pass, that when it is come to pass, ye might believe that I
Am."(1) As though He had said, "Ye would not have known, had I not told
you. And I should not have told you, had I not been confident." Seest
thou that the speech is one of condescension? for when He saith, "Think
ye that I cannot pray to the Father, and He shall presently give Me
more than twelve legions of Angels" (Matt. xxvi. 53), He speaketh to
the secret thoughts of the hearers; since no one, even in the height of
madness, would say that He was not able to help Himself, but needed
Angels; but because they thought of Him as a man, therefore He spoke
of" twelve legions of Angels." Yet in truth He did but ask those who
came to take Him a question, and cast them backwards. (c. xviii. 6.)
(If any one say that the Father is greater, inasmuch as(2) He is the
cause of the Son, we will not contradict this. But this doth not by any
means make the Son to be of a different Essence.) But what He saith, is
of this kind: "As long as I am here, it is natural that you should deem
that I am a in danger; but when I am gone 'there,'(4) be confident that
I am in safety; for Him none will be able to overcome." All these words
were addressed to the weakness of the disciples, for, "I Myself am
confident, and care not for death." On this account, He said, "I have
told you these things before they come to pass"; "but since," He saith,
"ye are not yet able to receive the saying concerning them, I bring you
comfort even from the Father, whom ye entitle great." Having thus
consoled them, He again telleth them sorrowful things,
Ver. 30. "Hereafter I will not talk(5) with you."
Wherefore? "For
the ruler of this world cometh, and hath nothing in Me."
By "ruler of this world," He meaneth the devil,
calling wicked men also by the same name. For he ruleth not heaven and
earth, since he would have been subverted, and cast down all things,
but he ruleth over those who give themselves up to him. Wherefore He
calleth him, "the ruler of the darkness of this world," in this place
again calling evil deeds, "darkness." "What then, doth the devil slay
Thee?" By no means; "he hath nothing in Me." "How then do they kill
Thee? "Because I will it, and,
Ver. 31. "'That the world may know that I love the
Father.'"(6)
"For being not subject," He saith, "to death, nor a
debtor to it, I endure it through My love to the Father." This He
saith, that He may again rouse their souls, and that they may learn
that not unwillingly but willingly He goeth to this thing, and that He
doth it despising the devil. It was not enough for Him to have said,
"Yet a little while I am with you" (c. vii. 33), but He continually
handleth this painful subject, (with good reason,) until He should make
it acceptable to them, by weaving along with it pleasant things.
Wherefore at one time He saith, "I go, and I come again"; and, "That
where I there ye may be also"; and, "Ye cannot follow Me now, but
afterwards ye shall follow Me"; and, "I go to the Father"; and, "The
Father is greater than I"; and, "Before it come to pass, I have told
you"; and, "I do not suffer these things from constraint, but from love
for the Father." So that they might consider, that the action could not
be destructive nor hurtful, if at least He who greatly loved Him, and
was greatly loved by Him, so willed. On this account, while
intermingling these pleasant words, He continually uttered the painful
ones also, practicing their minds. For both the, "remaineth with you"
(c. xvi. 7), and, "My departure is expedient for you," were expressions
of One giving comfort. For this reason He spake by anticipation ten
thousand sayings concerning the Spirit,(7) the, "Is in you," and, "The
world cannot receive," and, "He shall bring all things to your
remembrance," and, "Spirit of truth," and, "Holy Spirit," and,
"Comforter," and that "It is expedient for you," in order that they
might not despond, as though there would be none to stand before and
help them. "It is expedient," He saith, showing that It(8) would make
them spiritual.
[5.] This at least, we see, was what took place. For
they who now trembled and feared, after they had received the Spirit
sprang into the midst of dangers, and stripped themselves for the
contest against steel, and fire, and wild beasts, and seas, and every
kind of punishment; and they, the unlettered and ignorant, discoursed
so boldly as to astonish their hearers. For the Spirit made them men of
iron instead of men of clay, gave them wings, and allowed them to be
cast down by nothing human. For such is that grace; if it find
despondency, it disperses it; if evil desires, it consumes them; if
cowardice, it casts it out, and doth not allow one who has partaken of
it to be afterwards mere man, but as it were removing him to heaven
itself, causes him to image to himself all that is there. (Acts iv. 32,
and ii. 46.) On this account no one said that any of the things that he
possessed was his own, but they continued in prayer, in praise, and in
singleness of heart. For this the Holy Spirit most requireth, for "the
fruit of the Spirit is joy, peace--faith, meek-
278
ness." (Gal. v. 22, 23.) "And yet spiritual persons often grieve,"
saith some one. But that sorrow is sweeter than joy. Cain was
sorrowful, but with the sorrow of the world; Paul was sorrowful, but
with godly sorrow. Everything that is spiritual brings the greatest
gain, just as everything that is worldly the utmost loss. Let us then
draw to us the invincible aid of the Spirit, by keeping the
commandments, and then we shall be nothing inferior to the Angels. For
neither are they therefore of this character, (1) because they are
incorporeal, for were this the case, no incorporeal being would have
become wicked, but the will is in every case the cause of all.
Wherefore among incorporeal beings some have been found worse than men
or things irrational, and among those having bodies some better than
the incorporeal. All just men, for instance, whatever were their
righteous deeds, did them while dwelling on earth, and having bodies.
For they dwelt on earth as those who were pilgrims and strangers; but
in heaven, as citizens. Then say not thou either, "I am clothed with
flesh, I cannot get the mastery, nor undertake the toils(2) which are
for the sake of virtue." Do not accuse the Creator. For if the wearing
the flesh make virtue impossible, then the fault is not ours. But that
it does not make it impossible, the band of saints has shown. A nature
of flesh did not prevent Paul from becoming what he was, nor Peter from
receiving the keys of heaven; and Enoch also, having worn flesh, was
translated, and not found So also Elias was caught up with the flesh.
Abraham also with Isaac and his grandson shone brightly, having the
flesh; and Joseph in the flesh struggled against that abandoned woman.
But why speak I of the flesh? For though thou place a chain upon the
flesh, no harm is done. "Though I am bound," saith Paul, yet "the word
of God is not bound." (2 Tim. ii. 9.) And why speak I of bonds and
chains? Add to these the prison,(6) and bars, yet neither are these any
hindrance to virtue; at least so Paul hath instructed us. For the bond
of the soul is not iron but cowardice, and the desire of wealth, and
the ten thousand passions. These bind us, though our body be free.
"But," saith some one, "these have their origin from the body." An
excuse this, and a false pretense. For had they been produced from the
body, all would have undergone them. For as we cannot escape weariness,
and sleep, and hunger, and thirst, since they belong to our nature; so
too these, if they were of the same kind, would not allow any one to be
exempt from their tyranny; but since many escape them, it is clear that
such things are the faults of a careless soul. Let us then put a stop
to this, and not accuse the body, but subdue it to the soul, that
having it under command, we may enjoy the everlasting good things,
through the grace and lovingkindness of our Lord Jesus Christ, to whom
be glory for ever and ever. Amen.
HOMILY LXXVI.
JOHN xiv. 31; xv. 1.
"Arise, let us go hence. I am the true Vine, (ye are
the branches,(3) ) and My Father is the Husbandman."
[1.] IGNORANCE makes the soul timid and unmanly,
just as instruction in heavenly doctrines makes it great and sublime.
For when it has enjoyed no care, it is in a manner timid, not by nature
but by will.(4) For when I see the man who once was brave,(5) now
become a coward, I say that this latter feeling no longer belongs to
nature, for what is natural is immutable. Again, when I see those who
but now were cowards all at once become daring, I pass the same
judgment, and refer all to will. Since even the disciples were very
fearful, before they had learned what they ought, and had been deemed
worthy of the gift of the Spirit; yet afterwards they became bolder
than lions. So Peter, who could not bear the threat of a damsel, was
hung with his head downwards, and was scourged, and though he endured
ten thousand dangers, would not be silent, but enduring what he endured
as though it were a dream, in such a situation spake boldly; but not so
before the Crucifixion. Wherefore Christ said, "Arise, let us go
hence." "But why, tell me? Did he not know the hour at which Judas
would come upon Him? Or perhaps He feared lest he should come and seize
them, and lest the plotters should be upon him before he had furnished
his most excellent teaching." Away with the thought! these things are
far from His dignity. "If then He did not fear, why did He remove them,
and then after finish-
279
ing His discourse lead them into a garden known to Judas? And even had
Judas come, could He not have blinded their eyes, as He also did when
the traitor was not present?(1) Why did He remove them?" He alloweth
the disciples a little breathing time. For it was likely that they, as
being in a conspicuous place, would tremble and fear, both on the
account of the time and the place, (for it was the depth of night,) and
would not gives heed to His words, but would be continually turning
about, and imagining that they heard those who were to set upon them;
and that more especially when their Master's speech made them expect
evil. For, "yet a little while," He saith, "and I am not with you,"
and, "the ruler of this world cometh." Since now when they heard these
and the like words they were troubled, as though they should certainly
be taken immediately, He leadeth them to another place, in order that
thinking themselves in safety, they might listen to Him without fear.
For they were about to hear lofty doctrines. Therefore He saith,
"Arise, let us go hence." Then He addeth, and saith,(3) "I am the Vine,
ye are the branches." What willeth He to imply by the comparison? That
the man who gives no heed to His words can have no life, and that the
miracles about to take place, would be wrought by the power of
Christ. "My Father is the Husbandman." "How then? Doth the
Son need a power(4) working within?" Away with the thought! this
example does not signify this. Observe with what exactness He goeth
through the comparison. He saith not that the "root" enjoys the care of
the Husbandman, but, "the branches." And the foot is brought in in this
place for no other purpose, but that they may learn that they can work
nothing without His power, and that they ought to be united with Him by
faith as the branch with the vine.
Vet. 2. "Every branch in Me that beareth not fruit
the Father(5) taketh away."
Here He alludeth to the manner of life, showing that
without works it is not possible to be in Him.
"And every branch that beareth fruit, He purgeth
it."(6)
That is, "causeth it to enjoy great care." Yet the
root requires care rather than the branches, in being dug about, and
cleared, yet about this He saith nothing here, but all about the
branches. Showing that He is sufficient to Himself, and that the
disciples need much help from the Husbandman, although they be very
excellent. Wherefore He saith, "that which beareth fruit, He purgeth
it." The one branch, because it is fruitless, cannot even remain in the
Vine, but for the other, because it beareth fruit, He rendereth it more
fruitful. This, some one might assert, was said with relation also to
the persecutions then coming upon them. For the "purgeth it," is
"pruneth," which makes the branch bear better. Whence it is shown, that
persecutions rather make men stronger. Then, test they should ask
concerning whom He said these things, and lest He should throw them
back into anxiety, He saith,
Ver. 3. "Now ye are clean through the word which I
have spoken unto you."
Seest thou how He introduceth Himself as tending the
branches? "I have cleansed you," He saith; yet above He declareth that
the Father doth this. But there is no separation(7) between the Father
and the Son. "And now your part also must be performed." Then to show
that He did not this as needing their ministry,(8) but for their
advancement, He addeth,
Ver. 4.(9) "As the branch cannot bear fruit of
itself except it abide in the vine, so neither can he who abideth not
in Me."(10)
For that they might not be separated from Him by
timidity, He fasteneth and glueth to Himself their souls slackened
through fear, and holdeth out to them good hopes for the future. For
the root remains, but to be taken away, or to be left, belongs to the
branches. Then having urged them on in both ways, by things pleasant
and things painful, He requireth first what is to be done on our side.
Ver. 5. "He that abideth in Me, and I in him."(11)
Seest thou that the Son contributeth not less than
the Father towards the care of the disciples? The Father purgeth, but
He keepeth them in Himself. The abiding in the root is that which
maketh the branches to be fruit-bearing. For that which is not purged,
if it remain on the root, bears fruit, though perhaps not so much as it
ought; but that which remains not, hears none at all. But still the
"purging" also hath been shown to belong to the Son, and the "abiding
in the root," to the Father, who also begat the Root. Seest thou how
all is common,(12) both the "purging," and the enjoying the virtue
which is from the root?
[2.] Now it were a great penalty, the being able to
do nothing, but He stayeth not the punishment at this point, but
carrieth on His discourse farther.
280
Ver. 6. "He is cast forth,"(1) He saith.
No longer enjoying the benefit of the husbandman's
hand. "And is withered." That is, if he had aught of the root, he loses
it; if any grace, he is stripped of this, and is bereft of the help and
life which proceed from it. And what the end? "He is cast into the
fire." Not such he who abideth with Him. Then He showeth what it is to
"abide," and saith,
Ver. 7. "If My words abide in you."(2)
Seest thou that with reason I said above, that He
seeketh the proof by works? For when He had said, "Whatsoever ye shall
ask I will do it" (c. xiv. 14, 15), He added, "If ye love Me, ye will
keep(3) My commandments." And here, "If ye abide in Me, and My words
abide in you."
"Ye shall ask what ye will, and it shall be done
unto you."
This He said to show that they who plotted against
Him should be burnt up, but that "they" should bear fruit. Then
transferring the fear from them to the others, and showing that they
should be invincible, He saith,
Ver. 8. "Herein is My Father glorified, that ye be
My disciples, and bear much fruit."
Hence He maketh His discourse credible, for if the
bearing fruit pertains to the glory of the Father, He will not neglect
His own glory. "And ye shall be My disciples." Seest thou how he that
beareth fruit, he is the disciple? But what is, "In this is the Father
glorified"? "He rejoiceth when ye abide in Me, when ye bear fruit."
Ver. 9. "As the Father hath loved Me, so have I
loved you."
Here at length He speaketh in a more human manner,
for this, as spoken to men,(4) has its peculiar force. Since what a
measure of love did He manifest, who chose to die, who counted worthy
of such honor those who were His slaves, His haters, His open enemies,
and led them up to the heavens! "If then I love you, be bold; if it be
the glory of My Father that ye bear fruit, imagine nothing ill." Then
that He may not make them supine, observe how He braceth them again,
"Continue ye in My love."
"For this ye have the power to do." And how shall
this be?
Ver. 10. "If ye keep My commandments, even as I have
kept my Father's commandments."(5)
Again, His discourse proceedeth in a human way; for
certainly the Lawgiver would not be subject to commandments. Seest thou
that here also, as I am always saying, this is declared because of the
infirmity of the hearers? For He chiefly speaketh to their suspicions,
and by every means showeth them that they are in safety, and that their
enemies are being lost, and that all, whatever they have, they have
from the Son, and that, if they show forth a pure life, none shall ever
have the mastery over them. And observe that He discourseth with them
in a very authoritative manner, for He said not, "abide in the love of
My Father," but, "in Mine"; then, lest they should say, "when Thou hast
set us at war with all men, Thou leavest us, and departest," He showeth
that He doth not leave them, but is so joined to them if they will, as
the branch in the vine. Then, lest from confidence they should become
supine, He saith not that the blessing cannot be removed if they are
slack-minded. And in order not to refer the action to Himself, and so
make them more apt to fall, He saith, "Herein is My Father glorified."
For everywhere He manifesteth His own and His Father's love towards
them. Not the things of the Jews, then, were "glory," but those which
they(6) were about to receive. And that they might not say, "we have
been driven from the possessions of our fathers, we have been deserted,
we have become naked, and destitute of all things, "Look," He saith,
"on Me. I am loved by the Father, yet still I suffer these things
appointed. And so I am not now leaving you because I love you not. For
if I am slain, and take not this for a proof of not being loved by the
Father, neither ought ye to be troubled. For, if ye continue in My
love, these dangers shall not be able to do you any mischief on the
score of love."
[3.] Since then love is a thing mighty and
irresistible, not a bare word, let us manifest it by our actions. He
reconciled us when we were His enemies, let us, now that we have become
His friends, remain so. He led the way, let us at least follow; He
loveth us not for His own advantage, (for He needeth nothing,) let us
at least love Him for our profit; He loved us being His enemies, let us
at least love Him being our friend. At present we do the contrary; for
every day God is blasphemed through us, through our plunderings,
through our covetousness. And perhaps one of you will say, "Every day
thy discourse is about covetousness." Would that I could speak about it
every night too; would that I could do so, following you about in the
market-place, and at your table; would that both wives, and friends,
and children, and domestics, and tillers of the soil, and neighbors,
and the very pavement and walls, could ever
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shout forth this word, that so we might perchance have relaxed a
little. For this malady hath seized upon all the world, and occupies
the souls of all, and great is the tyranny of Mammon. We have been
ransomed by Christ, and are the slaves of gold. We proclaim the
sovereignty of the one, and obey the other. Whatever "he" commands we
readily obey, and we have refused to know family, or friendship, or
nature, or laws, or anything, for him. No one looks up to Heaven, no
one thinks about things to come. But there will be a time, when there
will be no profit even in(1) these words. "In the grave," it
saith, "who shall confess to Thee?" Gold is a desirable thing,
and procures us much luxury, and makes us to be honored, but not in
like manner as doth Heaven. For from the wealthy man many even turn
aside, and hate him, but him who lives virtuously they respect and
honor. "But" saith some one "the poor man is derided, even though he be
virtuous. Not among men, but brutes.(2) Wherefore he ought not so much
as to notice them. For if asses were to bray and daws chatter at us,
while all wise men commended us, we should not, losing sight of
this latter audience, have regard to clamors of the brutes; for like to
daws, and worse than asses, are they who admire present things.
Moreover, if an earthly king approve thee, thou makest no account of
the many, though they all deride thee; but if the Lord of the universe
praise thee, seekest thou the good words of beetles and gnats? For this
is what these men are, compared with God, or rather not even this, but
something viler, if there be aught such. How long do we wallow in the
mire? How long do we set sluggards and belly-gods for our judges?
They can prove dicers well, drunkards, those who live for the belly,
but as for virtue and vice, they cannot imagine so much as a dream. If
any one taunt thee because thou hast not skill to draw the channels of
the watercourses,(3) thou wilt not think it any terrible thing,
but wilt even laugh at him who objects to thee ignorance of this kind;
and dost thou, when thou desirest to practice virtue, appoint as judges
those who know nothing of it? On this account we never reach that art.
We commit our case not to the practiced, but to the unlearned, and they
judge not according to the rules of art, but according to their own
ignorance. Wherefore, I exhort you, let us despise the many; or rather
let us desire neither praises, nor possessions, nor wealth, nor deem
poverty any evil. For poverty is to us a teacher of prudence, and
endurance, and all true wisdom. Thus Lazarus lived in poverty, and
received a crown; Jacob desired to get bread only; and Joseph was in
the extreme of poverty, being not merely a slave, but also a prisoner;
and on this account we admire him the more, and we do not so much
praise him when he distributed the corn, as when he dwelt in the
dungeon: not when he wore the diadem, but when the chain; not when he
sat upon the throne, but when he was plotted against and sold.(4)
Considering then all these things, and the crowns twined for us after
the conflicts, let us admire not wealth, and honor, and luxury, and
power, but poverty, and the chain, and bonds, and endurance in the
cause of virtue. For the end of those things is full of troubles and
confusion, and their lot is bound up with this present life; but the
fruit of these, heaven, and the good things in the heavens, which
neither eye hath seen, nor ear heard; which may we all obtain, through
the grace and lovingkindness of I our Lord Jesus Christ, to whom be
glory for ever. Amen.
HOMILY LXXVII.
JOHN XV. 11, 12.
These things have I spoken unto you, that My joy
might remain in you, and that your joy might be full. This is My
commandment, that ye love one another, as I have loved you."
[1.] ALL things good then have their reward, when
they arrive at their proper end, but if they be cut off midway,
shipwreck ensues. And as a vessel of immense burden, if it reach not
the harbor in time, but founder in the midst of the sea, gains nothing
from the length of the voyage, but even makes the calamity greater, in
proportion as it has endured more toils; so are those souls which fall
back when near the end of their labors, and faint in the midst of the
struggle. Wherefore Paul said, that glory, and honor, and peace, should
meet those who ran their course with patient continuance in well-doing.
A thing which Christ now effecteth in the case of the
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disciples. (Rom. ii. 7.) For since He had accepted them, and they
rejoiced in Him, and then the sudden coming of the Passion and His sad
words were likely to cut short their pleasure after having
conversed with them sufficiently to soothe them, He addeth, "These
things have I spoken unto you, that My joy might remain in you, and
that your joy might be fulfilled"; that is, "that ye might not be
separated from Me that ye might not cut short your course. Ye were
rejoicing in Me, and ye were rejoicing exceedingly, but despondency
hath fallen upon you. This then. I remove, that joy may come at the
last, showing that your present circumstances are fit cause, not for
pain, but for pleasure. I saw you offended; I despised you not; I said
not, 'Why do ye not continue noble?' But I spake to you words which
brought comfort with them. And so I wish ever to keep you in the same
love. Ye have heard concerning a kingdom, ye rejoiced. In order
therefore that your joy might be fulfilled, I have spoken these things
unto you." But" this is the commandment, that ye love one another as I
have loved you." Seest thou that the love of God is intertwined with
Our own, and connected like a sort of chain? Wherefore it sometimes
saith that there are two commandments, sometimes only one. For it is
not possible that the man who hath taken hold on the first should not
possess the second also. For at one time He said, "On this the Law and
the Prophets hang"(1) (Matt. xxii. 40); and at another, "Whatsoever ye
would that men should do to you, do ye even so to them, for this is
the Law and the Prophets." (Matt. vii. 12.) And, "Love is the
fulfilling of the Law." (Rom. xiii. 10.) Which He saith also here; for
if to abide proceeds from love, and love from the keeping of the
commandments, and the commandment is that we love one another, then the
abiding in God proceeds from love towards each other. And He doth not
simply speak of love, but declareth also the manner, "As I have loved
you." Again He showeth, that His very departure was not of hatred but
of love. "So that I ought rather to be admired on this account, for I
lay down My life for you."(2) Yet nowhere doth He say this in
these words, but in a former place, by sketching the best shepherd, and
here by exhorting them, and by showing the greatness of His love, and
Himself, who He is. But wherefore doth He everywhere exalt love?
Because this is the mark of the disciples, this the bond of virtue.(3)
On this account Paul saith such great things of it, as being a genuine
disciple of Christ, and having had experience of it.
Ver. 14, 15. "Ye are My friends(4)--henceforth I
call you not servants, for the servant knoweth not what his lord doeth.
Ye are My friends, for(5) all things which I have heard of My Father I
have made known unto you."
How then saith He, "I have many things to tell you,
but ye cannot bear them now"? (c. xvi. 12.) By the "all" and the
"hearing" He showeth nothing else, but that He uttered nothing alien,
but only what was of the Father. And since to. speak of secrets appears
to be the strongest proof of friendship, "ye have," He saith, "been
deemed worthy even of this communion." When however He saith "all," He
meaneth, "whatever things it was fit that they should hear." Then He
putteth also another sure proof of friendship, no common one. Of what
sort was that?
Ver. 16. "Ye have not chosen Me, but I have: chosen
you."
That is, I ran upon your friendship. And He stayed
not here, but,
"I set you,"(6) He saith, (that is, "I planted
you,") "that ye should go," (He still useth the metaphor of the vine,)
that is, "that ye should extend yourselves"; "and bring forth fruit,
and that your fruit should remain."
"Now if your fruit remain, much more shall ye. For I
have not only loved you," He saith, "but have done you the greatest
benefits, by extending your branches through all the world." Seest thou
in how many ways He showeth His love? By telling them things secret, by
having in the first instance run to meet their friendship. by granting
them the greatest blessings, by suffering for them what then He
suffered. After this, He showeth that He also remaineth continually
with those who shall bring forth fruit; for it is needful to enjoy His
aid, and so to bear fruit.
"That whatsoever ye shall ask of the Father in My
Name, He may give it you."
Yet it is the part of the person asked to do the
thing asked; but if the Father is asked, how is it that the Son doeth
it? It is that thou mayest learn that the Son is not inferior to the
Father.
Ver. 17. "These things I command you, that ye love
one another."
That is, "It is not to upbraid, that I tell you that
I lay down My life for you, or that I ran to meet you, but in order to
lead you into friendship." Then, since the being persecuted and
insulted by the many, was a grievous and intolerable thing, and enough
to humble even a lofty soul, therefore, after having said ten thousand
things first, Christ entered upon this matter.(7)
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Having first smoothed their minds, He thus proceedeth to these points,
showing that these things too were for their exceeding advantage,
as He had also shown that the others were. For as He had told them that
they ought not to grieve, but rather to rejoice, "because I go to the
Father," (since He did this not as deserting but as greatly loving
them,) so here also He showeth that they ought to rejoice, not grieve.
And observe how He effecteth this. He said not, "I know that the action
is grievous, but bear for My sake, since for My sake also ye suffer,"
for this reason was not yet sufficient to console them; wherefore
letting this pass, He putteth forward another. And what is that? It is
that this thing(1) would be a sure proof of their former virtue. "And,
on the contrary, ye ought to grieve, not because ye are hated now but
if ye were likely to be loved"; for this He implieth by saying,
Ver. 19. "If ye were of the world, the world would
love its own."(2)
So that had ye been loved it would be very clear
that ye had shown forth signs of wickedness. Then, when by saying this
first, He did not effect his purpose, He goeth on again with the
discourse.
Ver. 20. "The servant is not greater than his lord.
If they have persecuted Me, they will also persecute you."(3)
He showed that in this point they would be most His
imitators. For while Christ was in the flesh, men had war with Him, but
when He was translated, the battle came in the next place upon them.
Then because owing to their fewness they were terrified at being about
to encounter the attack of so great a multitude, He raiseth their souls
by telling them that it was an especial subject of joy that they were
hated by them; "For so ye shall share My sufferings. Ye should not
therefore be troubled, for ye are not better than I," as I before told
you, "The servant is not greater than his lord." Then there is also a
third source of consolation, that the Father also is insulted together
with them.
Ver. 21. "But all these things will they do unto you
for My Name's sake, because they know not Him that sent Me."
That is, "they insult Him also." Besides this,
depriving those others of excuse, and putting also another source of
comfort, He saith,
Ver. 22. "If I had not come and spoken unto them,
they had not had sin."(4)
Showing that they shall do unjustly both what they
do against Him and against them. "Why then didst Thou(5) bring us into
such calamities? Didst Thou not foreknow the wars, the hatred?"
Therefore again He saith,
Ver. 23. "He that hateth Me, hateth My Father also."
From this also proclaiming beforehand no small
punishment against them. For, since they continually pretended that
they persecuted Him on account of the Father, to deprive them of this
excuse He spake these words. "They have no excuse. I gave them the
teaching which is by words, that by works I added, according to the Law
of Moses, who bade all men obey one speaking and doing such things,
when he should both lead to piety, and exhibit the greatest
miracles."(6) And He spake not simply of "signs," but,
Ver. 24. "Which none other man did."(7) And of this
they themselves are witnesses, speaking in this way; "It was never so
seen in Israel" (Matt. ix. 33); and, "Since the world began was it not
heard that any man opened the eyes of one that was born blind" (c. ix.
32); and the matter of Lazarus was of the same kind, and all the other
acts the same, and the mode of wonder-working new, and all beyond(8)
thought. "Why then," saith one, "do they persecute both Thee and us?"
"Because ye are not of the world. If ye were of the world, the world
would love its own." (Ver. 19.) He first remindeth them of the words
which He spake also to His own brethren (c. vii. 7); but there he spake
more by way of a reflection,(9) lest He should offend them, while here,
on the contrary, He revealed all. "And how is it clear that it is
on this account that we are hated?" "From what was done to Me.
For, tell Me, which of My words or deeds could they lay hold on, that
they would not receive Me?" Then since the thing would be astounding to
us, He telleth the cause; that is, their wickedness. And He stayeth not
here either, but introduceth the Prophet (Ps. xxxv. 19; lxix. 4),
showing him proclaiming before of old time, and saying, that,
Ver. 25. "They hated Me without a cause.''(10)
[3.] Which Paul doth also. For when many wondered
how that the Jews believed not, he brings in Prophets foretelling it of
old, and declaring the cause; that their wickedness and pride were the
cause of their unbelief. "Well then; if they kept not Thy saying,
neither will they keep ours; if they persecuted Thee, therefore they
will persecute us also; if they saw signs, such as none other man
wrought; if they
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heard words such as none other spake, and profited nothing; if they
hate Thy Father and Thee with Him, wherefore," saith one, "hast Thou
sent us in among them? How after this shall we be worthy of belief?
which of our kindred will give-heed to us?" That they may not therefore
be troubled by such thoughts, see what sort of comfort he addeth.
Ver. 26, 27. "When the Comforter is come, whom I
will send unto you from the Father, even the Spirit of Truth, which
proceedeth from the Father, He shall testify of Me. And ye also shall
bear witness, because ye have been with Me from the beginning."
"He shall be worthy of belief, for He is the Spirit
of Truth." On this account He called It not "Holy Spirit," but "Spirit
of Truth." But the, "proceedeth from the Father," showeth that He(1)
knoweth all things exactly, as Christ also saith of Himself, that "I
know whence come and whither I go" (c. viii. 14), speaking in that
place also concerning truth. "Whom will send." Behold, it is no longer
the Father alone, but the Son also who sendeth. "And ye too," He saith,
"have a right to be believed, who have been with Me, who have not heard
from others." Indeed, the Apostles confidently rely on this
circumstance, saying, "We who did eat and drink with Him." (Acts x.
41.) And to show that this was not merely said to please, the Spirit
beareth witness to the words spoken. (Acts x. 44.)
Ch. xvi. ver. 1. "These things have I spoken unto
you, that ye should not be offended."
That is, "when ye see many disbelieve, and
yourselves ill-treated."
Ver. 2. "They shall put you out of the synagogues."
(For "the Jews had already agreed, that if any one
should confess Christ, he should be put out of the synagogues"--c. ix.
22.)
"Yea, the time cometh, that whosoever killeth you
will think that he doeth God service."
"They shall so seek after" your murder, as of an
action pious and pleasing to God." Then again He addeth the consolation,
Ver. 3. "And these things will they do,(3) because
they have not known the Father, nor Me."
"It is sufficient for your comfort that ye endure
these things for My sake, and the Father's." Here He remindeth them of
the blessedness of which He spake at the beginning, "Blessed are ye,
when men shall revile you, and persecute you, and shall say all manner
of evil against you falsely, for My sake. Rejoice, and be exceeding
glad; for great is your reward in heaven." (Matt. v. 11, 12.)
Ver. 4. "These things have I told you, that when the
time shall come, ye may remember them."(4)
"So, judging from these words, deem the rest also
trustworthy. For ye will not be able to say, that I flatteringly told
you only those things which would please you, nor that the words were
words of deceit; for one who intended to deceive, would not have told
you beforehand of matters likely to turn you away. I have therefore
told you before, that these things might not fall upon you
unexpectedly, and trouble you; and for another reason besides, that ye
might not say, that I did not foreknow that these things would be.
Remember then that I have told you." And indeed the heathen always
covered their persecutions of them by a pretense of their wickedness,
driving them out as corrupters; but this did not trouble the disciples
who had heard beforehand, and knew for what they suffered. The cause of
what took place was sufficient to rouse their courage. Therefore He
everywhere handleth this, saying, "they have not known Me"; and, for My
sake they shall do it"; and, "for My Name's sake, and for the Father's
sake"; and, "I suffered first"; and, "from no just cause they dare
these things."
[4.] Let us too consider these things in our
temptations, when we suffer anything from wicked men, "looking to the
Beginner(5) and Finisher of our faith" (Heb. xii. 2), and considering
that it is by wicked men, and that it is for virtue's sake, and for His
sake. For if we reflect on these things, all will be most easy and
tolerable. Since if one suffering for those he loves is even proud of
it, what feeling of things dreadful will he have who suffers for the
sake of God? For if He, for our sake, calleth that shameful thing, the
Cross, "glory" (c. xiii. 31), much more ought we to be thus disposed.
And if we can so despise sufferings, much more shall we be able to
despise riches, and covetousness. We ought then, when about to endure
anything unpleasant, to think not of the toils but of the crowns; for
as merchants take into account not the seas only, but also the profits,
so ought we to reckon on heaven and confidence towards God. And if the
getting more seem a pleasant thing, think that Christ willeth it not,
and straightway it will appear displeasing. And if it be grievous to
you to give to the poor, stay not your reckoning at the expense, but
straightway transport your thoughts to the harvest which results from
the sowing; and when it is hard to despise the love of a strange woman,
think of the crown which comes after the struggle, and thou shalt
easily bear the struggle. For if fear diverts a man from unseemly
things, much more should the
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love of Christ. Difficult is virtue; but let us cast around her form
the greatness of the promise of things to come. Indeed those who are
virtuous, even apart from these promises, see her beautiful in herself,
and on this account go after her, and work because it seems good to
God, not for hire; and they think it a great thing to be sober-minded,
not in order that they may not be punished, but because God hath
commanded it. But if any one is too weak for this, let him think of the
prizes. So let us do in respect of alms-doing, let us pity our
fellow-men, let us not, I entreat,(1) neglect them when perishing with
hunger. How can it be otherwise than an unseemly thing, that we should
sit at the table laughing and enjoying ourselves, and when we hear
others wailing as they pass through the street, should not even turn at
their cries, but be wroth with them, and call them "cheat"? "What
meanest thou, man? Doth any one plan a cheat for a single loaf of
bread?" "Yes," saith some one. Then in this case above all let him be
pitied; in this case above all let him be delivered from his need. Or
if thou art not minded to give, do not insult either; if thou wilt not
save the wreck, do not thrust it into the gulf. For consider, when thou
thrustest away the poor man who comes to thee, who thou wilt be when
thou callest upon God. "With what measure ye mete, it shall be measured
to you again." (Matt. vii. 2.) Consider how he departs, crushed, bowed
down, lamenting; besides his poverty having received also the blow from
your insolence. For if ye count the begging a curse, think what a
tempest it makes, begging to get nothing, but to go away insulted. How
long shall we be like wild beasts, and know not nature itself through
greediness? Many groan at these words; but I desire them not now, but
always, to have this feeling of compassion. Think, I pray you, of that
day when we shall stand before the judgment-seat of Christ, when we
shall beg for mercy, and Christ, bringing them forward, shall say, "For
the sake of a single loaf, of a single obol, so great a surge did ye
raise in these souls!" What shall we reply? What defense shall we make?
To show that He will bring them forward, hear what He saith; "Inasmuch
as ye did it not to one of these, ye did it not to Me." (Matt. xxv.
45.) They will no more say anything to us, but God on their behalf will
upbraid us. Since the rich man saw Lazarus too,(2) and Lazarus said
nothing to him, but Abraham spake for him; and thus it will be in the
case of the poor who are now despised by us. We shall not see them
stretching out their hands in pitiful state, but being in rest; and we
shall take the state which was theirs (and would that it were that
state only, and not one much more grievous) as a punishment. For
neither did the rich man desire to be filled with crumbs "there," but
was scorched and tormented sharply, and was told, "Thou in thy lifetime
receivedst thy good things, and likewise Lazarus evil things." (Luke
xvi. 25.) Let us not then deem wealth any great thing; it will help us
on our way to punishment, if we take not heed, just as, if we take
heed, poverty also becomes to us an addition of enjoyment and rest. For
we both put off our sins if we bear it with thankfulness, and gain
great boldness before God.
[5.] Let us then not be ever seeking security here,
in order that we may enjoy security there; but let us accept the labors
which are in behalf of virtue, and cut off superfluities, and seek
nothing more than we need, and spend all our substance on those who
want. Since what excuse can we have, when God promiseth heaven to
us, and we will not even give Him bread? when He indeed for thee maketh
the sun to rise, and supplieth all the ministry of the Creation, but
thou dost not even give Him a garment, nor allow Him to share thy roof?
But why speak I of sun and moon? He hath set His Body before thee, He
hath given thee His Precious Blood; and dost thou not even impart to
Him of thy cup? But hast thou done so for once? This is not mercy; as
long as, having the means, thou helpest not, thou hast not yet
fulfilled the whole duty. Thus the virgins who had the lamps, had oil,
but not in abundance. Why, thou oughtest, even didst thou give from
thine own, not to be so miserly, but now when thou givest what is thy
Lord's, why countest thou every little? Will ye that I tell you the
cause of this inhumanity? When men get together their wealth through
greediness, these same are slow to give alms; for one who has learnt so
to gain, knows not how to spend. For how can a man prepared for rapine
adapt himself to its contrary? He who takes from others, how shall he
be able to give up his own to another? A dog accustomed to feed on
flesh cannot guard the flock; therefore the shepherds kill such. That
this be not our fate, let us refrain from such feasting. For these men
too feed on flesh, when they bring on death by hunger. Seest thou not
how God hath allowed to us all things m common? If amid riches He hath
suffered men to be poor, it is for the consolation of the rich, that
they may be able by showing mercy towards them to put off their sins.
But thou even in this hast been cruel and inhuman; whence it is
evident, that if thou hadst received this same power in greater things,
thou wouldest have committed ten thousand murders, and wouldest have
debarred men from light,
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and from life altogether.(1) That this might not take place, necessity
hath cut short insatiableness in such matters.
If ye are pained when ye hear these things, much
more I when I see them taking place. How long shalt thou be rich, and
that man poor? Till evening, but no farther; for so short is life, "and
all things so near their end,(2) and all things henceforth so stand at
the door, that the whole must be deemed but a little hour. What need
hast thou of bursting a storehouses, of a multitude of domestics and
house-keepers? Why hast thou not ten thousand proclaimers of thy
almsdoing? The storehouse utters no voice, yet will it bring upon thee
many robbers; but the storehouses of the poor will go up to God
Himself, and will make thy present life sweet, and put away all thy
sins, and thou shalt gain glory from God, and honor from men. Why then
grudgest thou thyself such good things? For thou wilt not do so much
good to the poor, as to thyself, when thou benefitest them. Thou wilt
right their present state; but for thyself thou wilt lay up beforehand
the glory and confidence which shall be hereafter. And this may we all
obtain, by the grace and lovingkindness of our Lord Jesus Christ, to
whom with the Father and the Holy Ghost be the glory and the might for
ever. Amen.
HOMILY LXXVIII.
JOHN xvi. 4-6.
These things I said not unto you at the beginning,
because I was with you. But now I go My way to Him that sent Me; and
none of you asketh Me, Whither goest Thou? But because I have said
these things unto you, sorrow hath filled your heart."
[1.] GREAT is the tyranny of despondency, and much
courage do we need so as to stand manfully against the feeling, and
after gathering from it what is useful, to let the superfluous go. It
hath somewhat useful; for when we ourselves or others sin, then only is
it good to grieve; but when we fall into human vicissitudes, then
despondency is useless. And now when it has overthrown the disciples
who were not yet perfect, see how Christ raiseth them again by His
rebuke. They who before this had asked Him ten thousand questions, (for
Peter said, "Whither goest Thou?" [c. xiii. 36]; and Thomas, "We know
not whither Thou goest, and how can we know the way?" [c. xiv. 5 and
8]; and Philip, "Show us Thy Father";) these men, I say, now hearing,
"they will put you out of the synagogues," and "will hate you," and
"whosoever killeth you will think that he doeth God service," were so
cast down as to be struck dumb, so that they spake nothing to Him. This
then He maketh a reproach to them, and saith, "These things I said not
unto you at the beginning, because I was with you; but now I go unto
Him that sent Me, and none of you asketh Me, Whither goest Thou? but
because I have said these things unto you, sorrow hath filled your
heart." For a dreadful thing is immoderate sorrow, dreadful and
effective of death. Wherefore Paul said, "Lest perhaps such a one
should be swallowed up by overmuch sorrow." (2 Cor. ii. 7.)
"And these things," saith He, "I told you not at the
beginning." Why did He not tell them at the beginning? That none might
say that He spake guessing from the ordinary course of events. And why
did He enter on a matter of such unpleasantness? "I knew these things,"
He saith, "from the beginning, and spake not of them; not because I did
not know them, but 'because I was with you.'" And this again was spoken
after a human manner, as though He had said, "Because ye were in
safety, and it was in your power to question Me when ye would, and all
the storm blew upon Me, and it was superfluous to tell you these things
at the beginning." "But did He not tell them this? Did He not call the
twelve, and say unto them, 'Ye shall be brought before governors and
kings for My sake,' and, 'they shall scourge you in the synagogues'?
(Matt. x. 18, 17). How then saith He, 'I told you not at the
beginning'?" Because He had proclaimed before the scourgings and
bringing before princes, still not that their death should appear so
desirable that the action should even be deemed a service to God. For
this more than anything was suited to terrify them, that they were to
be judged as impious and corrupters. This too may be said, that in that
place He spake of what they should suffer from the Gentiles, but here
He hath added in a stronger way the acts of the Jews also, and told
them that it was at their doors.
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"But now I go to Him that sent Me, and no man of you
saith, Whither goest Thou? But because I have said these things unto
you, sorrow hath filled your heart." It was no slight comfort to them
to learn that He knew the excess of their despondency. For they were
beside themselves from the anguish caused by their being left by Him,
and from their awaiting the terrible things which were to come, since
they knew not whether they should be able to bear them manfully. "Why
then after this did He not tell them that they bad been vouchsafed the
Spirit?" That thou mightest learn that they were exceedingly virtuous.
For if, when they had not yet been vouchsafed the Spirit, they started
not back, though overwhelmed with sorrow, consider what soft of men
they were likely to be after having enjoyed the grace.(1) If they had
heard this at that time, and so had endured, we should have attributed
the whole to the Spirit, but now it is entirely the fruit of their own
state of mind, it is a clear manifestation of their love for Christ,
who applieth a touchstone to their mind as yet defenseless.
Ver. 7. "But I tell you the truth."(2)
Observe how He consoleth them again. "I speak not,"
He saith," to please you, and although you be grieved ten thousand
fold, yet must ye hear what is for your good; it is indeed to your
liking that I should be with you, but what is expedient for you is
different. And it is the part of one caring for others, not to be over
gentle with his friends in matters which concern their interests, or to
lead them away from what is good for them."
"For if I go not away, the Comforter will not
come."(3)
What here say those who hold not the fitting opinion
concerning the Spirit? Is it "expedient" that the master depart, and
the servant come? Seest thou how great is the honor of the Spirit?
"But if I depart, I will send Him unto you." And
what the gain?
Ver. 8. "He, when He is come, will reprove(4) the
world."(5)
That is, "they shall not do these things unpunished
if He come. For indeed, the things that have been already done, are
sufficient to stop their mouths; but when these things are also done by
Him, when doctrines are more perfect and miracles greater, much more
shall they be condemned when they see such things done in My Name,
which make the proof of the Resurrection more certain. For now they are
able to say, 'this is the carpenter's son, whose father and mother we
know'; but when they see the bands of death loosed, wickedness cast
out, natural lameness straightened, devils expelled, abundant supply of
the Spirit, and all this effected by My being called on, what will they
say? The Father hath borne witness of Me, and the Spirit will bear
witness also." Yet He bare witness at the beginning. Yea, and shallalso
do it now. But the, "will convince,"
Ver. 9. "Of sin"(6)
This meaneth, "will cut off all their excuses, and
show that they have transgressed unpardonably."
Ver. 10. "Of righteousness, because I go to the(7)
Father, and ye see Me no more."
That is, "I have exhibited a blameless(8) life, and
this is the proof, that, 'I go to the Father.'" For since they
continually urged this against Him, that He was not from God, and
therefore called Him a sinner and transgressor, He saith, that the
Spirit shall take from them this excuse also. "For if My being deemed
not to be from God, showeth Me to be a transgressor, when the Spirit
shall have shown that I am gone thither, not merely for a season, but
to abide there, (for the, 'Ye see Me no more,' is the expression of one
declaring this,) what will they say then?" Observe how by these two
things, their evil suspicion is removed; since neither doth working
miracles belong to a sinner, (for a sinner cannot work them,) nor doth
the being with God continually belong to a sinner. "So that ye can(9)
no longer say, that 'this man is a sinner,' that 'this man is not from
God.'"
Ver. 11. "Of judgment, because the prince of this
world is judged."
Here again He mooteth the argument concerning
righteousness, that He had overthrown His opponent. Now had He been a
sinner, He could not have overthrown him; a thing which not even any
just man had been strong enough to do. "But that he hath been condemned
through Me, they shall know who trample on him hereafter, and who
clearly know My Resurrection, which is the mark of Him who condemneth
him. For he was not able to hold Me. And whereas they said that I had a
devil, and that I was a deceiver, these things also shall hereafter
appear to be false;(10) for I could not have prevailed against him, had
I been subject to sin; but now he is condemned and cast out."
[2.] Ver. 12. "I have yet many things to say unto
you, but ye cannot bear them now."
"Therefore it is expedient for you that I depart, if
ye then will bear them when I departed." "And what hath come to pass?
the Spirit greater than Thou, that now indeed
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we bear not, but It will fit us to bear? Is It working more powerful
and more perfect?" "Not so; for He too shall speak My words." Wherefore
He saith,
Ver. 13-15.(1)"He shall not speak of Himself; but
whatsoever He shall hear, that shall He speak; and He will show you
things to come. He shall glorify Me; for He shall receive of Mine, and
shall show it unto you. All things that the Father hath are Mine."(2)
For since He had told them, that "'He shall teach
you, and bring to your remembrance (c. xiv. 26), and shall comfort you
in your afflictions," (which He Himself did not,) and that "it is
expedient for you that I should depart" (ver. 7), and that He should
come, and, "'now ye are not able to bear' (ver. 12), but then ye shall
be able," and, that "He shall lead you into all truth" (ver. 13); lest
hearing these things they should suppose the Spirit to be the greater,
and so fall into an extreme opinion of impiety, therefore He saith, "He
shall receive of Mine," that is, "whatsoever things I have told you, He
shall also tell you." When He saith, "He shall speak nothing of
Himself," He meaneth, "nothing contrary, nothing of His own opposed to
My words." As then in saying respecting Himself, "I speak not of
Myself" (c. xiv. 10), He meaneth that He speaketh nothing beside what
the Father saith, nothing of His own against Him, or differing from
Him, so also with respect to the Spirit. But the, "of Mine," meaneth,
"of what I know," "of My own knowledge"; "for the knowledge of Me and
of the Spirit is one."
"And He will tell you things to come." He excited
their minds, for the race of man is for nothing so greedy,(3) as for
learning the future. This, for instance, they continually asked Him,
"Whither goest Thou?" "Which is the way?" To free them therefore from
this anxiety, He saith, "He shall foretell you all things, so that ye
shall not meet with them without warning."
"He shall glorify Me." How? "In My name He shall
grant His inward workings." For since at the coming of the Spirit they
were about to do greater miracles, therefore, again introducing the
Equality of Honor, He saith, "He shall glorify Me."
What meaneth He by, "all truth"? for this also He
testifieth of Him, that "He shall guide us into all truth." (Ver. 13.)
Because He was clothed with the flesh, and because He would not seem to
speak concerning Himself, and because they did not yet know clearly
concerning the Resurrection, and were too imperfect, and also because
of the Jews, that they might not think they were punishing Him as a
transgressor; therefore He spake no great thing continually, nor
plainly drew them away from the Law. But when the disciples were cut
off from them,(4) and were for the future without; and when many were
about to believe, and to be released from their sins; and when there
were others who spake of Him, He with good reason spake not great
things concerning Himself. "So that it proceeded not from ignorance of
Mine," He saith, "that I told you not what I should have told you, but
from the infirmity of the hearers." On this account having said, "He
shall lead you into all truth," He added, "He shall not speak of
Himself." For to show that the Spirit needeth not teaching, hear Paul
saying, "So also the things of God knoweth no man, but the Spirit of
God." (1 Cor. ii. 11.) "As then the spirit of man, not learning from
another, knoweth; so also the Holy Spirit 'shall receive of Mine,'"
that is, "shall speak in unison with what is Mine."
"All things that the Father hath are Mine." "Since
then those things are Mine, and He shall speak from the things of the
Father, He shall speak from Mine."
[3.] "But why did not the Spirit come before He
departed?" Because the curse not having yet been taken away, sin not
yet loosed, but all being yet subject to vengeance, He could not come.
"It is necessary then," saith He, "that the enmity be put away, that we
be reconciled to God, and then receive that Gift." But why saith He, "I
will send Him"? (Ver. 7.) It meaneth, "I will prepare you beforehand to
receive Him." For, how can that which Is everywhere, be "sent"?
Besides, He also showeth the distinction of the Persons. On these two
accounts He thus speaketh; and also, since they were hardly to be drawn
away from Himself, exhorting them to hold fast to the Spirit, and in
order that they might cherish It. For He Himself was able to have
wrought these things, but He concedeth to the Spirit(5) the working of
miracles,(6) on this account, that they might understand His(7)
dignity. For as the Father could have brought into being things which
are, yet the Son did so, that we might understand His power, so also is
it in this case. On this account He Himself was made Flesh, reserving
the inward working(8) for the Spirit, shutting up the mouths of those
who take the argument of His ineffable love for an occasion of impiety.
For when they say that the Son was made flesh because He was inferior
to the Father, we will reply to them, "what then will ye say of the
Spirit?" He took not the flesh, and yet certainly on this account
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ye will not call Him greater than the Son, nor the Son inferior to Him
Therefore, in the case of baptism also the Trinity is included. The
Father is able to effect the whole, as is the Son, and the Holy Ghost;
yet, since concerning the Father no man doubts, but the doubt was
concerning the Son, and the Holy Ghost, They are included in the rite,
that by Their community in supplying those unspeakable blessings, we
may also fully learn Their community in dignity. For that both the Son
is able by Himself to do that which in the case of baptism(1) He is
able to do with the Father, and the Holy Ghost the same, hear these
things said plainly. For to the Jews He said, "That ye may know that
the Son of Man hath power on earth to forgive sins" (Mark ii. 10); and
again, "That ye may become children of light" (c. xii. 36): and, "I
give to them eternal life." (c. x. 28.) Then after this, "That they
might have life, and might have it more abundantly." (c. x. 10.) Now
let us see the Spirit also performing the same thing. Where can we see
it? "But the manifestation of the Spirit," it saith, "is given to every
man to profit withal" (1 Cor. xii. 7; c. vi. 63); He then that giveth
these things, much more remitteth sins. And again, "It is the Spirit
that quickeneth"; and, "Shall quicken you(2) by His Spirit which
dwelleth in you" (Rom. viii. 11); and, "The Spirit is Life because of
righteousness" (Rom. viii. 10); and, "If ye are led by the Spirit, ye
are not under the Law." (Gal. v. 18.) "For ye have not received the
Spirit of bondage again to fear, but ye have received the Spirit of
adoption." (Rom. viii. 15.) All the wonders too which they then
wrought, they wrought at the coming of the Spirit. And Paul writing to
the Corinthians, said, "But ye have been washed, but ye have been
sanctified in the name of our Lord Jesus Christ,(8) and by the Spirit
of our God." (1 Cor. vi. 11.) Since then they had heard many things of
the Father, and had seen the Son work many things, but as yet knew
nothing clearly of the Spirit, that Spirit doeth miracles, and bringeth
in the perfect knowledge. But (as I said before) that He may not thence
be supposed to be greater, on this account Christ saith, "Whatsoever He
shall hear, that shall He speak; and He will show you things to come."
Since, if this be not so, how could it be otherwise than absurd, if He
was about to hear then, and on account of those who were being made
disciples? For according to you,(4) He would not even then know, except
on account of those who were about to hear. What could be more unlawful
than this saying? Besides, what would He have to hear? Did He not
speak(5) all these things by the Prophets? For if He was about to teach
concerning the dissolution of the Law, it had been spoken of: if
concerning Christ, His Divinity and the Dispensation, these had been
spoken of also. What could He say more dearly after this?
"And shall show you things to come." Here most of
all Christ showeth His(6) Dignity, for to foretell things to come is
especially the property of God. Now if He(7) also learn this from
others, He will have nothing more than the Prophets, but here
Christ declareth a knowledge brought into exact accordance with God,
that it is impossible that He should speak anything else. But the,
"shall receive of Mine," meaneth, "shall receive, either of the
grace(8) which came into My Flesh, or of the knowledge which I also
have, not as needing it, nor as learning it from another, but because
it is One and the same." "And wherefore spake He thus, and not
otherwise?" Because they understand not yet the word concerning the
Spirit, wherefore He provideth for one thing only, that the Spirit
should be believed and received by them, and that they should not be
offended. For since He had said, "One is your Teacher, even Christ"
(Matt. xxiii. 10), that they might not deem that they should disobey
Him in obeying the Spirit, He saith, "His teaching and Mine are One; of
what I should have taught, of those things shall He also speak. Do not
suppose His words are other than Mine, for those words are Mine, and
confirm My opinion.(9) For One is the will of the Father, and of the
Son, and of the Holy Ghost." Thus also He willeth us to be, when He
saith, "That they may be one, as Thou and I are One."(10) (c. xvii. 11.)
[4.] There is nothing equal to unanimity and
concord; for so one is manifold. If two or ten are of one mind, the one
is one no longer, but each one is multiplied tenfold, and thou wilt
find the one in the ten, and the ten in the one; and if they have an
enemy, he who attacks the one, as having attacked the ten, is
vanquished; for he is the mark not for one, but for ten opponents.(11)
Is one in want? No, he is not in want, for he is wealthy in his greater
part, that is, in the nine; and the needy part, the lesser, is
concealed by the wealthy part, the greater. Each of these hath twenty
hands, twenty eyes, and as many feet. For he sees not with his own eyes
alone, but with those of others; he walks(12) not with his own feet
alone, but with those of others; he works not with his own hands alone,
but with theirs. He hath ten souls, for not only doth he take thought
for himself, but those souls also for
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him. And if they be made a hundred, it will still be the same, and
their power will be extended. Seest thou the excess of love, how it
makes the one both irresistible and manifold, how one can even be in
many places, the same both in Persia and in Rome, and that what nature
cannot do, love can? for one part of him will be here, and one there,
or rather he will be wholly here and wholly there. If then he have a
thousand or two thousand friends, consider again whither his power will
extend. Seest thou what an increase-giving thing is love? for the
wonderful thing is this, its making one a thousand. Why then do we not
acquire this power and place ourselves in safety? This is better than
all power or riches,(1) this is more than health, than light itself, it
is the groundwork of good courage. How long do we set our love on one
or two? Consider also the action in the contrary way. Suppose a man
without a friend, a mark of the utmost folly, (for a fool will say, "I
have no friend,") what sort of life will such a one lead? For though he
be infinitely rich, in plenty and luxury, possessed of ten thousand
good things, yet is he desolate and bare of all. But in the case of
friends not so; though they be poor men, yet are they better provided
than the wealthy; and the things which a man undertakes not to say for
himself, a friend will say for him, and whatever gratifications he is
not able to procure for himself, he will be enabled to obtain by means
of another, and much more; and it will be to us the groundwork of all
enjoyment and safety, since one who is guarded by so many spearmen
cannot suffer harm. For the king's body guards are not equal in their
strictness to these. The one perform their watch through compulsion and
fear, the others through kindness and love; and love is far mightier
than fear. The king fears his own guards; the friend is more confident
in them than in himself, and by reason of them fears none of those that
plot against him. Let us then engage in this traffic; the poor man,
that he may have consolation in his poverty; the rich, that he may
possess his wealth in safety; the ruler, that he may rule with
safety;(2) the ruled, that he may have benevolent rulers. This is the
source of kindness, this the groundwork of gentleness; since even among
beasts, those are the most fierce and untamable which are not
gregarious. For this cause we dwell in cities, and have public places,
that we may converse with one another. This also Paul commanded,
saying, "Not forsaking the assembling of ourselves together" (Heb. x.
25); for no evil is so great as solitariness, and the state which is
without compact and intercourse. "What then," saith some one, "of the
solitaries, and of those who have occupied the summits of the
mountains?" That neither are they without friends; they have indeed
fled froth the turmoil of common life, but they have many of one soul
with them, and closely bound together one to another; and they have
retired that they might rightly accomplish this thing.(3) For since the
rivalry of business causes many disputes, therefore, removing from
among men, they cultivate(4) love with much exactness. "But how," saith
some one, "if a man be alone can he have ten thousand friends?" I, for
my part, desire, if it be possible, that men should know how to dwell
one with another; but for the present let the properties of friendship
remain unshaken.(5) For it is not place which makes friends. They, for
instance, have many who admire them; now these would not have admired
had they not loved them. Again, they pray for all the world, which is
the greatest proof of friendship. For this cause we salute one another
at the Mysteries, that being many we may become one; and in the case of
the uninitiated,(6) we make our prayers common, supplicating for the
sick, and for the produce of the world, for land and sea. Seest thou
all the power of love? in the prayers, in the Mysteries, in the
exhortations? This is that which causeth all good things. If we hold
carefully to this, we shall both rightly dispense things present, and
also obtain the Kingdom; which may we all obtain through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom, to the
Father and the Holy Ghost, be glory, for ever and ever. Amen.
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HOMILY LXXIX.
JOHN xvi. 16, 17.
A little while, and ye shall not see(1) Me: and again, a little
while, and ye shall see Me, because I go to the
Father. Then said some of His disciples among
themselves, What is this that He saith?"
[And what follows.(2)]
[1.] NOTHING is wont so to cast down the soul that
is anguished and possessed by deep despondency, as when words which
cause pain are continually dwelt upon. Why then did Christ, after
saying, "I go," and, "Hereafter I will not speak with you," continually
dwell on the same subject, saying "A little while, and ye shall not see
Me, because I go to Him that sent Me"?(3) When He had recovered them by
His words concerning the Spirit, He gain casteth down their courage.
Wherefore doth He this? He testeth their feelings, and rendereth them
more proved, and well accustometh them by hearing sad things, manfully
to bear separation from Him; for they who had practiced this when
spoken of in words, were likely in actions also, easily to bear it
afterwards. And if one enquire closely, this very thing is a
consolation,(4) the saying that, "I go to the Father." For it is the
expression of One, who declares that He shall not perish, but that His
end is a kind of translation. He addeth too another consolation; for He
saith not merely, "A little while, and ye shall not see Me," but also,
"A little while, and ye shall see Me"; showing that He will both come
to them again, and that their separation would be but for a little
while, and His presence with them continual. This, however, they did
not understand. Whence one may with reason wonder how, after having
often heard these things, they doubt, as though they had heard nothing.
How then is it that they did not understand? It was either through
grief, as I suppose, for that drove what was said from their
understanding; or through the obscurity of the words. Because He seemed
to them to set forth two contraries, which were not contrary. "If,"
saith one of them, "we shall see Thee, whither goest Thou? And if Thou
goest, how shall we see Thee?" Therefore they say, "We cannot tell what
He saith." That He was about to depart, they knew; but they knew not
that He would shortly come to them. On which account He rebuketh them,
because they did not understand His saying. For, desiring to infix
in(5) them the doctrine concerning His death, what saith He?
Vet. 20.(6) "Verily, verily, I say unto you, That ye
shall weep and lament "--which belonged to the Death and the
Cross--"but the world shall rejoice."
Because by reason of their not desiring His death,
they quickly ran into the belief that He would not die, and then when
they heard that He would die, cast about, not knowing what that
"little" meant, He saith, "Ye shall mourn and lament."
"But your sorrow shall be turned into joy."(7) Then
having shown that after grief comes joy, and that grief gendereth joy,
and that grief is short, but the pleasure endless, He passeth to a
common(8) example; and what saith He?
Ver. 21. "A woman when she is in travail hath
sorrow."(9)
And He hath used a comparison which the Prophets
also use continually, likening despondencies to the exceeding pains of
childbirth. But what He saith is of this kind: "Travail pains shall lay
hold on you, but the pang of childbirth is the cause of joy"; both
confirming His words relative to the Resurrection, and showing that the
departing hence is like passing from the womb into the light of day. As
though He had said, "Marvel not that I bring you to your advantage
through such sorrow, since even a mother to become a mother, passeth in
like manner through pain." Here also He implieth something mystical,
that He hath loosened the travail pangs of death, and caused a new man
to be born of them,(10) And He said not, that the pain shall pass away
only, but, "she doth not even remember it," so great is the joy which
succeedeth; so also shall it be with the Saints. And yet the woman doth
not rejoice because "a man hath come into the world," but because a son
hath been born to her; since, had this been the case, nothing would
have hindered the barren from rejoicing over another who beareth.
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Why then spake He thus? Because He introduced this example for this
purpose only, to show that sorrow is for a season, but joy lasting: and
to show that (death) is a translation unto life; and to show the great
profit of their pangs. He said not, "a child hath been born," but, "A
man." For to my mind He here alludeth to His own Resurrection, and that
He should be born not unto that death which bare the birth-pang, but
unto the Kingdom. Therefore He said not, "a child hath been born unto
her," but, "A man hath been born into the world."
Ver. 22, 23.(1) "And ye now therefore have
sorrow--[but I will see you again, and your sorrow shall be turned into
joy]."(2) Then, to show that He shall die no more, He saith, "And no
man taketh it from you. And in that day ye shall ask Me nothing."
Again He proveth nothing else by these words, but
that He is from God. "For then ye shall for the time to come know all
things." But what is, "Ye shall not ask Me"? "Ye shall need no
intercessor, but it is sufficient that ye call on My Name, and so gain
all things."
"Verily, verily, I say unto you, Whatsoever ye shall
ask My Father in My Name."(3)
He showeth the power of His Name, if at least being
neither seen nor called upon, but only named, He even maketh us
approved(4) by the Father. But where hath this taken place? Where they
say, "Lord, behold their threatenings, and grant unto Thy servants that
with boldness they may speak Thy word" (Acts iv. 29, 31), "and work
miracles in Thy Name." "And the place was shaken where they were."
Ver. 24. "Hitherto ye have asked nothing."(5) [2.]
Hence He showeth it to be good that He should depart, if hitherto they
had asked nothing, and if then they should receive all things
whatsoever they should ask. "For do not suppose, because I shall no
longer be with you, that ye are deserted; My Name shall give you
greater boldness." Since then the words which He had used had been
veiled, He saith,
Ver. 25. "These things have I spoken unto you in
proverbs, but the time cometh when I shall no more speak unto you in
proverbs."
"There shall be a time when ye shall know all things
clearly." He speaketh of the time of the Resurrection. "Then,"
"I shall tell you plainly of the Father."
(For He was with them, and talked with them forty
days, being assembled with them, and speaking of the things concerning
the kingdom of God--Acts i. 3, 4,)--"because now being in fear, ye give
no heed to My words; but then when ye see Me risen again, and converse
with Me, ye will be able to learn all things plainly, for the Father
Himself will love you, when your faith in Me hath been made firm."
Ver. 26. "And I will not ask the Father."(6)
"Your love for Me sufficeth to be your advocate."
Vet. 27, 28. "Because(7) ye have loved Me, and have
believed that I came out from God. I came forth from the Father, and am
come into the world; again I leave the world, and go to the Father."
For since His discourse concerning the Resurrection,
and together with this, the hearing that "I came out from God, and
thither I go," gave them no common comfort, He continually handleth
these things. He gave a pledge, in the first place, that they were
right in believing on Him; in the second, that they should be in
safety. When therefore He said, "A little while, and ye shall not see
Me; and again a little while, and ye shall see Me" (ver. 17), they with
reason did not understand Him. But now it is no longer so. What then
is, "Ye shall not ask Me"? "Ye shall not say, 'Show us the Father,'
and, 'Whither goest Thou?' for ye shall know all knowledge, and the
Father shall be disposed towards you even as I am." It was this
especially which made them breathe again, the learning that they should
be the Father's friends wherefore they say,
Ver. 30.(8) "Now we know that Thou knowest all
things."
Seest thou that He made answer to what was secretly
harboring" in their minds?
"And needest not that any man should ask Thee."
That is, "Before hearing, Thou knowest the things
which made us stumble, and Thou hast given us rest, since Thou hast
said, 'The Father loveth you, because ye have loved Me.'" After so many
and so great matters, they say, "Now we know." Seest thou in what an
imperfect state they were? Then, when, as though conferring a favor
upon Him, they say, "Now we know," He replieth, "Ye still require many
other things to come to perfection; nothing is as yet achieved by you.
Ye shall presently betray Me to My enemies, and such fear shall seize
you, that ye shall not even be able to retire one with another, yet
from this I shall suffer nothing dreadful." Seest thou again how con
293
descending His speech is? And indeed He makes this a charge against
them, that they continually needed condescension. For when they say,
"Lo, now Thou speakest plainly, and speakest no parable" (ver. 29),
"and therefore we believe Thee" He showeth them that now, when they
believe, they do not yet believe, neither doth He accept their words.
This He saith, referring them to another season. But the,
Ver. 32.(1) "The Father is with Me," He hath again
put on their account; for this they(2) everywhere wished to learn.
Then, to show that He did not give them perfect knowledge by saying
this, but in order that their reason might not rebel, (for it was
probable that they might form some human ideas, and think that they
should not enjoy any assistance from Him,) He saith,
Ver. 33. "These things I have spoken unto you, that
in Me ye might have peace."(3)
That is, "that ye should not cast Me from your
thoughts, but receive Me." Let no one, then, drag these words into a
doctrine; they are spoken for our comfort and love. "For not even when
we suffer such things as I have mentioned shall your troubles stop
there,(4) but as long as ye are in the world ye shall have sorrow, not
only now when I am betrayed, but also afterwards. But rouse your minds,
for ye shall suffer nothing terrible. When the master hath gotten the
better of his enemies, the disciples must not despond." "And how," tell
me, "hast Thou conquered the world'?" I have told you already, that I
have cast down its ruler, but ye shall know hereafter, when all things
yield and give place to you.
[3.] But it is permitted to us also to conquer,
looking to the Author of our faith, and walking on that road which He
cut for us.
So neither shall death get the mastery of us. "What then, shall we not
die?" saith some one. Why, from this very thing(4) it is clear that he
shall not gain the mastery over us. The champion truly will then be
glorious, not when he hath not closed with his opponent, but when
having closed he is not holden by him. We therefore are not mortal,
because of our struggle with death, but immortal, because of our
victory; then should we have been mortal, had we remained with him
always. As then I should not call the longest-lived animals immortal,
although they long remain free from death, so neither him who shall
rise after death mortal, because he is dissolved by death. For, tell
me, if a man blush a little, should we say that he was continually
ruddy? Not so, for the action is not a habit. If one become pale,
should we call him jaundiced? No, for the affection is but temporary.
And so you would not call him mortal, who hath been for but a short
time in the hands of death. Since in this way we may speak of those who
sleep, for they are dead, so to say, and without action. But doth death
corrupt our bodies? What of that? It is not that they may remain in
corruption, but that they be made better. Let us then conquer the
world, let us run to immortality, let us follow our King, let us too
set up a trophy,(6) let us despise the world's pleasures. We need no
toil to do so; let us transfer our souls to(7) heaven, and all the
world is conquered. If thou desirest it not, it is conquered; if thou
deride it, it is worsted. Strangers are we and sojourners, let us then
not grieve at any of its painful things. For if, being sprung from a
renowned country, and from illustrious ancestors, thou hadst gone into
some distant land, being known to no one, having with thee neither
servants nor wealth, and then some one had insulted thee, thou wouldest
not grieve as though thou hadst suffered these things at home. For the
knowing clearly that thou wast in a strange and foreign land, would
persuade thee to bear all easily, and to despise hunger, and thirst,
and any suffering whatever. Consider this also now, that thou art a
stranger and a sojourner, and let nothing disturb thee in this foreign
land; for thou hast a City whose Artificer and Creator is God, and the
s sojourning itself is but for a short and little time. Let whoever
will strike, insult, revile; we are in a strange land, and live but
meanly; the dreadful thing would be, to suffer so in our own country,
before our fellow-citizens, then is the greatest unseemliness and loss.
For if a man be where he had none that knows him, he endures all
easily, because insult becomes more grievous from the intention of
those who offer it. For instance, if a man insult the governor, knowing
that he is governor, then the insult is bitter; but if he insult,
supposing him to be a private man, he cannot even touch him who
undergoeth the insult. So let us reason also. For neither do our
revilers know what we are, as, that we are citizens of heaven,
registered for the country which is above, fellow-choristers of the
Cherubim. Let us not then grieve nor deem their insult to be insult;
had they known, they would not have insulted us. Do they deem us poor
and mean? Neither let us count this an insult. For tell me, if a
traveler having got before his servants, were sitting a little space in
the inn waiting for them, and then the innkeeper, or some travelers,
should behave rudely to him, and revile him, would he not laugh at the
other's
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ignorance? would not their mistake rather give him pleasure? would he
not feel a satisfaction as though not he but some one else were
insulted? Let us too behave thus. We too sit in an inn, waiting for our
friends who travel the same road; when we are all collected, then they
shall know whom they insult. These men then shall hang(1) their heads;
then they shall say, "This is he whom we" fools "had in derision."
(Wisd. v. 3.)
[4.] With these two things then let us comfort
ourselves, that we are not insulted, for they know not who we are, and
that, if we wish to obtain satisfaction, they shall hereafter give us a
most bitter one. But God forbid that any should have a soul so cruel
and inhuman. "What then if we be insulted by our kinsmen? For this is
the burdensome thing." Nay, this is the light thing. "Why, pray?"
Because we do not bear those whom we love when they insult us, in the
same way as we bear those whom we do not know. For instance, in
consoling those who have been injured, we often say," It is a brother
who hath injured you, bear it nobly; it is a father; it is an uncle."
But if the name of "father" and "brother" puts you to shame much more
if I name to you a relationship more intimate than these; for we are
not only brethren one to another, but also members, and one body. Now
if the name of brother shame you, much more that of member. Hast thou
not heard that Gentile proverb, which saith, that "it behooveth to keep
friends with their defects"? Hast thou not heard Paul say, "Bear ye one
another's burdens"? Seest thou not lovers? For I am compelled, since I
cannot draw an instance from you, to bring my discourse to that ground
of argument. This also Paul doth, thus saying, "Furthermore we have had
fathers in our flesh, which corrected us, and we gave them reverence."
(Heb. xii. 9.) Or rather, that is more apt which he saith to the
Romans, "As ye have yielded your members servants to uncleanness and to
iniquity unto iniquity, even so now yield your members servants to
righteousness." For this reason let us confidently keep hold of(2) the
illustration. Now dost thou not observe lovers, what miseries these
suffer when inflamed with desire for harlots, cuffed, beaten, and
laughed at, enduring a harlot, who turns away from and insults them in
ten thousand ways; yet if they see but once anything sweet or gentle,
all is well to do with them, all former things are gone, all goes on
with a fair wind, be it poverty, be it sickness, be it anything else
besides these. For they count their own life as miserable or blessed,
according as they may have her whom they love disposed towards them.
They know nothing of mortal honor or disgrace, but even if one insult,
they bear all easily through the great pleasure and delight which they
receive from her; and though she revile, though she spit in their face,
they think, when they are enduring this, that they are being pelted
with roses. And what wonder, if such are their feelings as to her
person? for her very house they think to be more splendid than any,
though it be but of mud, though it be filling down. But why speak I of
walls? when they even see the places which they frequent in the
evening, they are excited. Allow me now for what follows to speak the
word of the Apostle. As he saith, "As ye have yielded your members
servants to uncleanness, so yield your members servants unto
righteousness"; so in like manner now I say, "as we have loved these
women, let us love one another, and we shall not think that we suffer
anything terrible."(3) And why say I, "one another"? Let us so love
God. Do ye shudder, when ye hear that I require as much love in the
case of God, as we have shown towards a harlot? But I shudder that we
do not show even thus much. And, if you will, let us go on with the
argument, though what is said be very painful. The woman beloved
promises her lovers nothing good, but dishonor, shame, and insolence.
For this is what the waiting upon a harlot makes a man, ridiculous,
shameful, dishonored. But God promiseth us heaven, and the good things
which are in heaven; He hath made us sons, and brethren of the
Only-begotten, and hath given thee ten thousand things while living,
and when thou diest, resurrection, and promiseth that He will give us
such good things as it is not possible even to imagine, and maketh us
honored and revered. Again, that woman compels her lovers to spend all
their substance for the pit and for destruction; but God biddeth us sow
the heaven, and giveth us an hundred-fold, and eternal life. Again, she
uses her lover like a slave, giving commands more hardly than any
tyrant; but God saith, "I no longer call you servants, but friends."
(c. xv. 15.)
[5.] Have ye seen the excess both of the evils here
and the blessings there(4)? What then comes next? For this woman's
sake, many lie awake, and whatever she commands, readily obey; give up
house, and father, and mother, and friends, and money, and patronage,
and leave all that belongs to them in want and desolation; but for the
sake of God, or rather for the sake of ourselves, we often do not
choose to expend even the third portion of our substance, but we look
on the hungry, we overlook him, and run past the naked, and do not even
bestow a word upon him. But the lovers, if they see but a little
servant girl of their mistress, and her
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a barbarian, they stand in the middle of the market-place, and talk
with her, as if they were proud and glad to do so, unrolling an
interminable round of words;(1) and for her sake they count all their
living as nothing, deem rulers and rule nothing, (they know it, all who
have had experience of the malady,) and thank her more when she
commands, than others when the) serve. Is there not with good
reason a hell? Are there not with good reason ten thousand punishments?
Let us then become sober, let us apply to the service of God as much,
or half, or even the third part of what others supply to the harlot.
Perhaps again ye shudder; for so do I myself. But I would not that ye
should shudder at words only, but at the actions; as it is, here indeed
our(2) hearts are made orderly, but we go forth and cast all away. What
then is the gain? For there, if it be required to spend money, no one
laments his poverty, but even borrows it to give, perchance, when
smitten. But here, if we do but mention almsgiving, they pretend to us
children, and wife, and house, and patronage, and ten thousand excuses.
"But," saith some one, "the pleasure is great there." This it is that I
lament and mourn. What if I show that the pleasure here is greater? For
there shame, and insult, and expense, cut away no little of the
pleasure, and after these the quarreling and enmity; but here there is
nothing of the kind. What is there, tell me, equal to this pleasure, to
sit expecting heaven and the kingdom there, and the glory of the
saints, and the life that is endless? "But these things," saith some
one, "are in expectation, the others in experience." What kind of
experience? Wilt thou that I tell thee the pleasures which are here
also by experience? Consider what freedom thou enjoyest, and how thou
fearest and tremblest at no man when thou livest in company with
virtue, neither enemy, nor plotter, nor informer, nor rival in credit
or in love, nor envious person, nor poverty, nor sickness, nor any
other human thing. But there, although ten thousand things be according
to thy mind, though riches flow in as from a fountain, yet the war with
rivals, and the plots, and ambuscades, will make more miserable than
any the life of him who wallows with those women.(3) For when that
abominable one is haughty, and insolent, you needs must kindle quarrel
to flatter her. This therefore is more grievous than ten thousand
deaths, more intolerable than any punishment. But here there is nothing
of the kind. For "the fruit," it saith, "of the Spirit is love, joy,
peace." (Gal. v. 22.) Here is no quarreling, nor unseasonable pecuniary
expense, nor disgrace and expense too; and if thou give but a farthing,
or a loaf, or a cup of cold water, He will be much beholden to thee,
and He doth nothing to pain or grieve thee, but all so as to make thee
glorious, and free thee from all shame. What defense therefore shall we
have, what pardon shall we gain, if, leaving these things, we give
ourselves up to the contrary, and voluntarily cast ourselves into the
furnace that burns with fire? Wherefore I exhort those who are sick of
this malady, to recover themselves, and return to health, and not allow
themselves to fall into despair. Since that son(4) also was in a far
more grievous state than this, yet when he returned to his father's
house, he came to his former honor, and appeared more glorious than him
who had ever been well-pleasing. Let us also imitate him, and returning
to our Father, even though it be late, let us depart from that
captivity, and transfer ourselves to freedom, that we may enjoy the
Kingdom of heaven, through the grace and lovingkindness of our Lord
Jesus Christ, to whom with the Father and the Holy Ghost be glory, for
ever and ever. Amen.
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HOMILY LXXX.
JOHN xvii. 1.
"These words spake Jesus, and lifted up His eyes to
heaven, and saith, Father, the hour is come; glorify Thy Son, that Thy
Son also may glorify Thee."
[1.] "He that hath done and taught,''(1) it saith,
"the same shall be called great in the Kingdom of heaven." And with
much reason; for to show true wisdom in words, is easy, but the proof
which is by works is the part of some noble and great one. Wherefore
also Christ, speaking of the endurance of evil, putteth Himself forth,
bidding us take example from Him. On this account too, after this
admonition, He betaketh Himself to prayer, teaching us in our
temptations to leave all things, and flee to God. For because He had
said, "In the world ye shall have tribulation," and had shaken their
souls, by the prayer He raiseth them again. As yet they gave heed unto
Him as to a man; and for their sake He acteth thus, just as He did in
the case of Lazarus, and there telleth the reason; "Because of the
people that stand by I said it, that they might believe that Thou hast
sent Me." (c. xi. 42.) "Yea," saith some one, "this took place with
good cause in the case of the Jews; but wherefore in that of the
disciples?" With good cause in the case of the disciples also.
For they who, after all that had been said and done, said, "Now we know
that Thou knowest" (c. xvi. 30), most of all needed to be established.
Besides, the Evangelist doth not even call the action prayer; but what
saith he? "He lifted up His eyes to heaven," and saith rather that it
was a discoursing with the Father. And if elsewhere he speaks of
prayer, and at one time shows Him kneeling on His knees, at another
lifting His eyes to heaven, be not thou troubled; for by these means we
are taught the earnestness which should be in our petitions, that
standing we should look up, not with the eyes of the flesh only, but of
the mind, and that we should bend our knees, bruising our own hearts.
For Christ came not merely to manifest Himself, but also about to teach
virtue ineffable. But it behooveth the teacher to teach, not by words
only, but also by actions.Let us hear then what He saith in this place.
"Father, the hour is come; glorify Thy Son, that Thy
Son also may glorify Thee."
Again He showeth us, that not unwilling He cometh to
the Cross. For how could He be unwilling, who prayed that this might
come to pass, and called the action "glory," not only for Himself the
Crucified, but also for the Father? since this was the case, for not
the Son only, but the Father also was glorified. For before the
Crucifixion, not even the Jews knew Him "Israel," it saith, "hath not
known Me" (Isa. i. 3); but after the Crucifixion, all the world ran to
Him. Then He speaketh also of the manner of the glory, and how He will
glorify Him.
Ver. 2. "As Thou hast given Him power over all
flesh," "that nothing which Thou hast given Him should perish."(3)
For to be always doing good, is glory to God. But
what is, "As Thou hast given Him power over all flesh"? He now showeth,
that what belongs to the preaching is not confined to the Jews alone,
but is extended to all the world, and layeth down beforehand the first
invitations to the Gentiles. And since He had said, "Go not into the
way of the Gentiles" (Matt. x. 5), and after this time is about to say,
"Go ye, and make disciples of all nations" (Matt. xxviii. 19), He
showeth that the Father also willeth this. For this greatly offended
the Jews, and the disciples too; nor indeed after this did they easily
endure to lay hold on the Gentiles, until they received the teaching of
the Spirit; because hence arose no small stumblingblock for the Jews.
Therefore, when Peter after such a manifestation of the Spirit came to
Jerusalem, he could scarcely, by relating the vision of the sheet,
escape the charges brought against him. But what is, "Thou hast given
Him power over all flesh"? I will ask the heretics, "When did He
receive this power? was it before He formed them, or after?" He himself
saith, that it was after that He had been crucified,(4) and had risen
again; at least then He said, "All power is given unto Me" (Matt.
xxviii. 18), and, "Go ye and make disciples of all nations." What then,
had He not authority over His own works? Did He make them, and had He
not authority over them after having made them? Yet He is seen doing
all in times of old, punishing some as sinners? (for, "Surely I will
not hide," it saith, "from My servant Abraham, that which I am about to
do"--Gen. xviii. 17, LXX.,) and honoring others as righteous. Had He
then the power at that time, and now had He lost it, and did He again
receive
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it? What devil could assert this? But if His power was the same both
then and now, (for, saith He, "as the Father raiseth up the dead and
quickeneth them, even so the Son quickeneth whom He will "--c. v. 21,)
what is the meaning of the words? He was about to send them to the
Gentiles; in order therefore that they might not think that this was an
innovation, because He had said, "I am not sent, save unto the lost
sheep of the house of Israel" (Matt. xv. 24), He showeth that this
seemeth good to the Father also. And if He saith this with great
meanness of circumstance, it is not wonderful. For so He edified both
those at that time, and those who came afterwards; and as I have before
said, He always by the excess of meanness firmly persuaded them that
the words were those of condescension.
[2.] But what is, "Of all flesh"? For certainly not
all believed. Yet, for His part, all believed; and if men gave no heed
to His words, the fault was not in the teacher, but in those who
received them not.
"That He should give eternal life to as many as Thou
hast given Him."
If here also He speaketh in a more human manner,
wonder not. For He doth so both on account of the reasons I have given,
and to avoid the saying anything great concerning Himself; since this
was a stumblingblock to the hearers because as yet they imagined
nothing great concerning Him. John, for example, when He speaks in his
own person, doth not so, but leadeth up his language to greater
sublimity, saying, "All things were made by Him, and without Him was
not anything made" (c. i. 3, 4, 9, 11); and that He was "Life"; and
that He was "Light"; and that "He came to His own": he saith not, that
He would not have had power, had He not received it, but that He gave
to others also "power to become sons of God." And Paul in like manner
calleth Him equal with God. But He Himself asketh in a more human way,
saying thus, "That He should give eternal life to as many as Thou hast
given Him." (Phil. ii. 6.)
Ver. 3. "And this is life eternal, that they might
know Thee the only true God, and Jesus Christ whom Thou hast sent."
"The only true God," He saith, by way of distinction
from those which are not gods; for He was about to send them to the
Gentiles. But if they(1) will not allow this, but on account of this
word "only" reject the Son from being true God, in this way as they
proceed they reject Him from being God at all.(2) For He also saith,
"Ye seek not the glory which is from the only God." (c. v. 44.) Well
then; shall not the Son be God? But if the Son be God, and the Son of
the Father who is called the Only God, it is clear that He also is
true, and the Son of Him who is called the Only true God. Why, when
Paul saith, "Or I only and Barnabas" (1 Cor. ix. 6), doth
he exclude Barnabas? Not at all; for the "only" is
put by way of distinction from others. And, if He be not true God, how
is He "Truth"? for truth fir surpasses what is true. What shall we call
the not being a "true" man, tell me? shall we not call it the not being
a man at all? so if the Son is not true God, how is He God? And how
maketh He us gods and sons, if He is not true? But on these matters we
have spoken more particularly in another place; wherefore let us apply
ourselves to what follows.
Ver. 4. "I have glorified Thee on the earth." Well
said He, "on the earth"; for in heaven He had been already glorified,
having His own natural glory, and being worshiped by the Angels. Christ
then speaketh not of that glory which is bound up with His(3) Essence,
(for that glory, though none glorify Him, He ever possesseth in its
fullness,) but of that which cometh from the service of men. And so
the, "Glorify Me," is of this kind; and that thou mayest understand
that He speaketh of this manner of glory, hear what follows.
"I have finished the work which Thou gavest Me that
I should do it."
And yet the action was still but beginning, or
rather was not yet beginning. How then said He, "I have finished"?
Either He meaneth, that "I have done all My part"; or He speaketh of
the future, as having already come to pass; or, which one may say most
of all, that all was already effected, because the root of blessings
had been laid, which fruits would certainly and necessarily follow, and
from His being(4) present at and assisting in those things which should
take place after these. On this account He saith again in a
condescending way, "Which Thou gavest Me." For had He indeed waited to
hear and learn, this would have fallen far short of His glory. For that
He came to this s of His own will, is clear from many passages. As when
Paul saith, that "He so loved us, as to give Himself for us" (Eph. v.
2); and, "He emptied Himself, and took upon Him the form of a servant"
(Phil. ii. 7); and, "As the Father hath loved Me, so have I loved you."
(c. xv. 9.)
Ver. 5. "And now, O Father, glorify Thou Me with
Thine Own Self,(6) with the glory which I had with Thee before the
world was."
Where is that glory? For allowing that He was(7)
with reason unhonored among men, because of the covering(8) which was
put around
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Him; how seeketh He(1) to be glorified with the Father? What then saith
He here? The saying refers to the Dispensation; since His fleshly
nature had not yet been glorified, not having as vet enjoyed
incorruption, nor shared the kingly throne. Therefore He said not
"on earth," but "with Thee."
[3.] This glory we also shall enjoy according to our
measure, if we be sober. Wherefore Paul saith, "If so be that we suffer
with Him, that we may also be glorified together." (Rom. viii. 17.) Ten
thousand tears then do they merit, who through sluggishness and sleep
plot against themselves when such glory is set before them; and, were
there no hell, they would be more wretched than any, who, when it is in
their power to reign and to be glorified with the Son of God, deprive
themselves of so great blessings. Since if it were necessary to be cut
in pieces, if to die ten thousand deaths, if to give up every day ten
thousand lives and as many bodies, ought we not to submit to such
things(2) for such glory? But now we do not even despise money, which
hereafter, though unwilling, we shall leave: we do not despise money,
which brings about us ten thousand mischiefs, which remains here, which
is not our own. For we are but stewards of that which is not our own,
although we receive it from our fathers. But when there is hell
besides, and the worm that dieth not, and the fire that is not
quenched, and the gnashing of teeth, how, tell me, shall we bear these
things? How long will we refuse to see clearly, and spend our all on
daily fightings, and contentions, and unprofitable talk, feeding,
cultivating earth, fattening the body and neglecting the soul, making
no account of necessary things, but much care about things superfluous
and unprofitable? And we build splendid tombs, and buy costly houses,
and draw about with us herds of all kinds of servants, and devise
different stewards, appointing managers of lands, of houses, of money,
and managers of those managers; but as to our desolate soul, we care
nothing for that. And what will be the limit to this? Is it not one
belly that we fill, is it not one body that we clothe? What is this
great bustle of business? Why and wherefore do we cut up and tear to
pieces the one(3) soul, which we have had assigned to us,(4) in
attending to the service of such things, contriving for ourselves a
grievous slavery? For he who needs many things is the slave of many
things, although he seem to be their master. Since the lord is the
slave even of his domestics, and brings in another and a heavier mode
of service; and in another way also he is their slave, not daring
without them to enter the agora, nor the bath, nor the field, but they
frequently go about in all directions without him. He who seems to be
master, dares not, if his slaves be not present, to go forth from home,
and if whilst unattended he do but put his head out of his house, he
thinks that he is laughed at. Perhaps some laugh at us when we say
this, yet on this very account they would be deserving of ten thousand
tears. For to show that this is slavery, I would gladly ask you,
wouldest thou wish to need some one to put the morsel to thy mouth, and
to apply the cup to thy lips? Wouldest thou not deem such a service
worthy of tears? What if thou didst require continually supporters to
enable thee to walk, wouldest thou not think thyself pitiable, and in
this respect more wretched than any? So then thou oughtest to be
disposed. now. For it matters nothing whether one is so treated by
irrational things,(5) or by men.
Why, tell me, do not the Angels differ from us in
this respect, that they do not want so many things as we do? Therefore
the less we need, the more we are on our way to them; the more we need,
the more we sink dozen to this perishable life. And that thou mayest
learn that these things are so, ask those who have grown old which life
they deem happiest, that when they were helplessly(6) mastered, or now
when they are masters of these things? We have mentioned these persons,
because those who are intoxicated with youth, do not even know the
excess of their slavery. For what of those in fever, do they call
themselves happy when, thirsting much, they drink much and need more,
or when, having recovered their health, they are free from the desire?
Seest thou that in every instance the needing much is pitiable, and far
apart from true wisdom, and an aggravation of slavery and desire? Why
then do we voluntarily increase to ourselves wretchedness? For, tell
me, if it were possible to live uninjured without roof or wails,
wouldest thou not prefer this; wherefore then dost thou increase the
signs of thy weakness? Do we not for this call Adam happy, that he
needed nothing, no house, no clothes? "Yes," saith some one, "but now
we are in need of them." Why then do we make our need greater? If many
persons curtail many of the things actually needed, (servants, I mean,
and houses, and money,) what excuse can we have if we overstep the
need? The more thou puttest about thee, the more slavish dost thou
become; for by whatever proportion thou requirest more, in that
proportion thou hast trenched upon thy freedom. For absolute(7) freedom
is, to want nothing at all; the next is, to want little; and this the
Angels and their imitators especially
299
possess. But for men to succeed in this while tarrying in a mortal
body, think how great praise this hath. This also Paul said, when
writing to the Corinthians, "But I spare you," and, "lest such should
have trouble in the flesh."(1) (1 Cor. vii. 28.) Riches are called
"usables,"(2) that we may "use" them rightly, and not keep and bury
them; for this is not to possess them, but to be possessed by them.
Since if we are going to make this our aim how to multiply them, not
that we may employ them rightly, the order is reversed, and they
possess us, not we them. Let us then free ourselves from this grievous
bondage, and at last become free. Why do we devise
ten thousand different chains for ourselves? Is not the
bond of nature enough for thee, and the necessity of life, and the
crowd of ten thousand affairs, but dost thou twine also other nets for
thyself, and put them about thy feet? And when wilt thou lay hold on
heaven, and be able to stand on(6) that height? For a great thing, a
great thing is it, that even having cut asunder all these cords, thou
shouldest be able to lay hold on the city which is above. So many other
hindrances are there; all which that we may conquer, let us keep to the
mean estate(7) [and having put away superfluities, let us keep to what
is necessary.] Thus shall we lay hold on eternal life, through the
grace and lovingkindness of our Lord Jesus Christ, to whom be glory for
ever' and ever. Amen.
HOMILY LXXXI.
JOHN xvii. 6.
"I have manifested Thy Name unto the men which Thou
gavest Me out of the world; Thine they were, and Thou gavest them Me,
and they have kept Thy word."
[1.] "MESSENGER of great counsel" (Isa. ix. 6,
LXX.), the Son of God is called, because of the other things which He
taught, and principally because He announced the Father to men, as also
now He saith, "I have manifested Thy Name unto the men." For after
having said, "I have finished Thy work," He next explaineth it in
detail, telling what sort of work. Now the Name indeed was well known.
For Esaias said, "Ye shall swear(3) by the true God." (Isa. lxv. 16.)
But what I have often told you I tell you now, that though it was
known, yet it was so only to Jews, and not to all of these: but now He
speaketh concerning the Gentiles. Nor doth He declare this merely, but
also that they knew Him as the Father. For it is not the same thing to
learn that He is Creator, and that He hath a Son. But He "manifested
His(4) Name" both by words and
actions.
"Whom Thou gavest Me out of the world."
As He saith above, No man cometh unto Me except it be given him" (c.vi
65); and, Except My Father(5) draw him" (c. vi. 64); so here too, "Whom
thou gavest Me. (c. xiv. 6.) Now He calleth Himself "the Way"; whence
it is clear that He establisheth two things by what is said here, that
He is not opposed to the Father, and that it is the Father's will to
entrust them to the Son.
"Thine they were, and Thou gavest them Me." Here He
desireth to teach(8) that He is greatly loved by the Father. For that
He needed not to receive them, is clear from this, He made them, He
careth for them continually. How then did He receive them? This, as I
said before, showeth His unanimity with the Father. Now if a man choose
to enquire into the matter in a human manner, and as the words are
spoken, they(9) will no longer belong to the Father. For if when the
Father had them, the Son had them not, it is evident that when He gave
them to the Son, He withdrew from His dominion over them. And again,
there is a yet more unseemly conclusion; for they will be found to have
been imperfect while they yet were with the Father, but to have become
perfect when they came to the Son. But it is mockery even to speak
thus. What then doth He declare by this?(10) "That it hath seemed good
to the Father also that they should believe on the Son."
"And they have kept Thy word."
Ver. 7. Now they have known that all things
whatsoever Thou hast given Me are of Thee."
How did they "keep Thy word"? "By believing in Me,
and giving no heed to the Jews. For he that believeth in Him, it saith,
'hath set
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to his seal that God is true.'" (c. iii. 33.) Some read, "Now I know
that all things whatsoever Thou hast given Me are of Thee." But this
would have no reason; for how would the Son be ignorant of the things
of the Father? No the words are spoken of the disciples. "From the
time," He saith, "that I told them these things, they have learnt that
all that Thou hast given Me is from Thee; nothing is alien, nothing
peculiar to Me, with Thee."(1) (For whatever is peculiar, puts most
things in the condition of being alien.(2) "They therefore have known
that all things, whatsoever I teach, are Thy doctrines and teachings."
"And whence have they learnt it?" From My words;(3) for so have I
taught them. And not only this have I taught them, but also that "I
came out from Thee." For this He was anxious to prove through all the
Gospel. Ver. 9. "I pray for them."(4)
"What sayest Thou?" "Dost Thou teach the Father, as
though He were ignorant? Dost Thou speak to Him as to a man who knoweth
not?" "What then meaneth this distinction?" Seest thou that the prayer
is for nothing else than that they may understand the love which He
hath towards them? For He who not only giveth what He hath of His own,
but also calleth on Another to do the same, showeth greater love. What
then is, "I pray for them"? "Not for all the world," He saith, but "for
them whom Thou hast given Me." He continually putteth the "hast given,"
that they might learn that this seemeth good to the Father. Then,
because He had said continually, "they are Thine," and, "Thou gavest
them unto Me," to remove any evil suspicion, and lest any one should
think that His authority was recent, and that He had but now received
them, what saith He?
[2.] Ver. 10. "All Mine are Thine, and Thine are
Mine; and I am glorified in them."
Seest thou the equality of honor? For lest on
hearing, "Thou hast given them Me," thou shouldest deem that they were
alienated from the authority of the Father, or before this from that of
the Son, He removed both difficulties by speaking as He did. It was as
though He said, "Do not when thou hearest that 'Thou hast given them to
Me,' deem that they are alienated from the Father, for what is Mine is
His; nor when thou hearest, 'Thine they were,' think that they were
aliens from Me, for what is His is Mine." So that the, "Thou hast
given," is said only for condescension; for what the Father hath is the
Son's, and what the Son hath is the Father's. But this cannot even be
said of a son after the manner of man, but because They(5) are upon a
greater Equality of honor.(6) For that what belongs to the less,
belongs to the greater also, is clear to every one, but the reverse not
so; but here He converteth(7) these terms, and the conversion
declares(8) Equality. And in another place, declaring this, He said,
"All things that the Father hath are Mine," speaking of knowledge. And
the "hast given Me," and the like expressions, are to show that He did
not come as an alien and draw them to Him, but received them as His
own. Then He putteth the cause and the proof, saying, "And I am
glorified in them," that is, either that "I have power over them," or,
that "they shall glorify Me, believing in Thee and Me, and shall
glorify Us alike." But if He is not glorified equally in them, what is
the Father's is no longer His. For no one is glorified in those over
whom he hath no authority. Yet how is He glorified equally? All die for
Him equally as for the Father; they preach Him as they do the Father;
and as they say that all things are done in His Name, so also in the
Name of the Son.
Ver. 11. "And now I am no more in the world, but
these are in the world." (9)
That is, "Although I appear no longer in the flesh,
yet by these am I glorified." But why doth He say continuously, that,
"I am not in the world"; and that, "because I leave them I commit them
to Thee"; and that, "when I was in the world I kept them"? for if one
should take these words in their simple sense, many absurdities will
follow. For how could it be reasonable to say, that He is no longer in
the world, and that when He departeth He committeth them to another?
since these are the words of a mere man parting from them forever.
Seest thou how He speaketh for the most part like a man, and in a way
adapted to their state of mind, because they thought that they had a
greater degree of safety from His presence? Wherefore He saith, "While
I was with them, I kept them." (c. xiv. 28.) Yet He telleth them, "I
come to you"; and," I am with you till the end." (Matt. xxviii. 20.)
How then(10) saith He these words, as if about to be parted from them?
He addresseth Himself, as I said before, to their thoughts,(11) that
they may take breath a little when
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they hear Him speaking thus, and delivering them over to the care of
the Father. For since, after hearing many exhortations from Him, they
were not persuaded, He then holdeth converse with the Father,
manifesting His affection for them. As though He had said, "Since Thou
callest Me to Thyself, place these in safety; for I come to Thee."
"What sayest Thou? Art Thou not able to keep them?" "Yea, I am able."
"Wherefore then speakest Thou thus?" "That they may have My joy
fulfilled"(1) (ver. 13); that is, "may not be confounded, as being
imperfect." And by these words He showed that He had spoken all these
things so, to give them rest and joy. For the saying appears to be
contradictory. "Now I am no longer in the world, and these are in the
world." This was what they were suspecting. For a while therefore He
condescendeth to them, because had He said, "I keep them," they would
not have so well believed; wherefore He saith, "Holy Father, keep them
through Thine own Name "; that is, "by thy help."
Ver. 12. "While I was with them in the world, I kept
them in Thy Name."
Again He speaketh as a man and as a Prophet, since
nowhere doth He appear to have done anything by the Name of God.
"Those that Thou gavest Me I have kept, and none of
them is lost, but the son of perdition, that the Scripture might be
fulfilled."
And in another place He saith, "Of all that Thou
gavest Me, I will surely lose nothing."(3) (c. vi. 39.) Yet not only
was he(3) lost, but also many afterwards; how then saith He, "I will in
nowise lose"?(4) "For My part, I will not lose." So in another place,
declaring the matter was more clearly, He said, "I will in nowise cast
out." (c. vi. 37.) "Not through fault of Mine, not because I either
instigate or abandon them; but if they start away of themselves, I draw
them not by necessity."
Ver. 13. "But now I come to thee."
Seest thou that the discourse is composed rather in
a human manner? So that should any wish from these words to lower the
Son, he will lower the Father also. Observe, in proof of
this, how from the beginning He speaketh(5) partly as
though informing and explaining to Him, partly as enjoining. Informing,
as when He saith, "I pray not for the world"; enjoining, as, "I have
kept them until now," "and none of them is lost"; and, "do Thou
therefore now keep them," He saith. And again, "Thine they were, and
Thou hast given them unto Me "and "While I was in the world I kept
them." But the solution of all is, that the words were addressed to
their infirmity.
But after having said that "none of them was lost
but the son of perdition," He added, "that the Scripture might be
fulfilled." Of what Scripture doth He speak? That which foretelleth
many things concerning Him. Not that He perished on that account, in
order that the Scripture might be fulfilled. But we have before spoken
at length on this point, that this is the peculiar manner of Scripture,
which puts things which fall out in accordance with it, as though they
were caused by it.(6) And it is needful to enquire exactly into all,
both the manner of the speaker, his argument, and the laws of
Scripture, if at least we are minded not to draw wrong conclusions.
For, "Brethren, be not children in your minds." (1 Cor. xiv. 20.)
[3.] This it is necessary to consider well,(7) not
only for the understanding the Scriptures, but also for earnestness in
one's way of life. For so little children do not desire great things,
but are wont to admire those which are worth nothing; they are pleased
at seeing chariots, and horses, and the muleteer, and wheels, all made
out of earthenware; but if they see a king sitting upon a chariot, and
a pair of white mules, and great magnificence, they do not even(8) turn
their heads. And they deck out as brides dolls made of the same
material, but the actual brides, real and beautiful, they do not even
notice; and this is their case in many other matters. Now this many men
also undergo at this time; for when they hear of heavenly things, they
do not even give heed to them, but toward all the things of clay they
are as eager as children, and stupidly admire the wealth which is of
earth, and honor the glory and luxury of the present life. Yet these
are just as much toys as those; but the other are the causes of life,
and glory, and repose. But as children deprived of their playthings
cry, and do not know how even to desire the realities, so also are many
of those who seem to be men. Wherefore it saith, "Be not children in
your minds." (1 Cor. xiv. 20.) Desirest thou riches, tell me, and
desirest thou not the wealth that lasteth, but childish toys? If thou
shouldest see a man admiring a leaden coin, and stooping to pick it up,
thou wouldest pronounce his penury to be extreme; and dost thou, who
collectest more worthless things than this, number thyself among the
rich? How can this consist with reason? We will call him rich who
despises all present things. For no one, no one will choose to laugh at
these little things, silver and gold, and other things of show, unless
he have the desire of greater things; just as the man would
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not despise the leaden coin,(1) unless he possessed coins of gold. Do
thou, therefore, when thou seest a man running by all worldly things,
deem that he doth so from no other motive than because he looks to a
greater world. So the husbandman despises a few grains of wheat, when
he expects a larger harvest. But if, when the hope is uncertain, we
despise things which are, much more ought we to do so in a case where
the expectation is sure. Wherefore I pray and beseech you not to bring
loss on yourselves, nor, keeping hold of mire, rob yourselves of the
treasures which are above, bringing your vessel to port laden with
straw and chaff. Let each say what he will concerning us, let him be
angry at our continual admonitions, let him call us silly, tedious,
tiresome, still we will not desist from exhorting you on these matters
continually, and from continually repeating to you that of the Prophet,
"' Break off thy sins by almsgiving, and thine iniquities by showing
mercy to the poor' (Dan. iv. 27), and bind them upon thy neck."(3) Do
not act in this way to-day, and desist to-morrow. For even this body
has need of daily food; and so too hath the soul, or rather that much
more; and if it give not,(3) it becomes weaker and more vile. Let us
then not neglect it when it is perishing, choking. Many wounds it
receives each day, by being lustful, angry, slothful, reviling,
revengeful, envious. It is therefore necessary to prepare also remedies
for it, and no small remedy is that of almsgiving, which can be placed
on every wound. For, "Give alms," it saith, "of such things as ye have,
and behold all things are clean unto you." (Luke xi. 41.) "Alms," not
covetousness, for that which proceeds from covetousness endures not,
though thou give to those who need. For almsgiving is that which is
free from all injustice, "this" makes all things clean. This is a thing
better even than fasting, or lying on the ground; they may be more
painful and laborious, but this more profitable. It enlightens the
soul, makes it sleek,(4) beautiful, and vigorous. Not so doth the fruit
of the olive hold up the athletes, as this oil recovers the combatants
of piety. Let us then anoint our hands, that we may lift them up well
against our adversary. He that practiceth showing mercy to him that
needeth, will soon cease from covetousness, he who continues in giving
to the poor, will soon cease from anger. and will never even be
high-minded. For as the physician continually tending wounded persons
is easily sobered, beholding human nature in the calamities of others;
so we, if we enter upon the work of aiding the poor, shall easily
become truly wise, and shall not admire richest nor deem present things
any great matter, but despise them all, and soaring aloft to heaven,
shall easily obtain the eternal blessings, through the grace and
lovingkindness of our Lord Jesus Christ; to whom, with the Father and
the Holy Ghost, be glory for ever and ever. Amen.
HOMILY LXXXII.
John xvii. 14.
I have given them Thy word; and the world hath hated them, because
they are not of the world, even as I am not of
the world."
[1.] When having become virtuous we are persecuted
by the wicked, or when being desirous of virtue we are mocked at by
them, let us not be distracted or angry. For this is the natural course
of things, and everywhere virtue is wont to engender hatred from wicked
men. For envying those who desire to live properly, and thinking to
prepare an excuse for themselves if they can overthrow the credit of
others, they hate them as having pursuits opposite to their own, and
use every means to shame their way of life. But let not us grieve, for
this is a mark of virtue. Wherefore Christ also saith, " If ye were of
the world, the world would love its own." (c. xv. 19.) And in another
place again, "Woe unto you when all men shall speak well of you." (Luke
vi. 26.) Wherefore also He saith here, "I have given them Thy word, and
the world hath hated them." Again He telleth the reason for which they
were worthy to obtain much care from the Father; "For Thy sake," He
saith, "they have been hated, and for Thy word's sake"; so that they
would be entitled to all providential care.
Ver. 15. "I pray not that Thou shouldest take them
out of the world, but that Thou shouldest keep them from the evil."
Again He simplifieth(5) His language; again He
rendereth it more clear; which is the act of one
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showing, by making entreaty for them with exactness, nothing else but
this, that He hath a very tender care for them. Yet He Himself had told
them, that the Father would do all things whatsoever they should ask.
How then doth He here pray for them? As I said, for no other purpose
than to show His love.
Ver. 16. "They are not of the world, even as I am
not of the world."
How then saith He in another place, "Which Thou
gavest Me out of the world; Thine they were"? (Ver. 6.) There He
speaketh of their nature; here of wicked actions. And He putteth
together a long encomium of them; first, that "they were not of the
world"; then, that "'the Father Himself had given them"; and that "they
had kept His word;" and that on this account "they were hated." And if
He saith, "As I am not of the world," be not troubled; for the "as" is
not here expressive of unvarying exactness. For as, when in the case of
Him and the Father the "as" is used, a great Equality is signified,
because of the Relationship in Nature; so when it is used of us and
Him, the interval is great, because of the great and infinite interval
between the respective natures. For if He "did no sin, neither was
guile found in His mouth" (1 Pet. ii. 22), how could the Apostles be
reckoned equal to Him? What is it then that He saith, "They are
not of the world"? "They look to another world, they have nothing
common with earth, but are become citizens of heaven." And by these
words He showeth His love, when He commendeth them to the Father,
and committeth them to Him who begat Him. When He saith, "Keep them,"
He doth not speak merely of delivering them from dangers, but also with
regard to their continuance in the faith. Wherefore He addeth,
Ver. 17. "Sanctify them through Thy truth." "Make
them holy by the gift of the Spirit, and of right doctrines." As when
He saith, "Ye are clean through the word which I spake unto you" (c.
xv. 3), so now He saith the same thing, "Instruct them, teach them the
truth." "And yet He saith that the Spirit doth this. How then doth He
now ask it from the Father?" That thou mayest again learn their
equality of Honor. For right doctrines asserted concerning God
sanctify the soul. And if He saith that they are sanctified by the
word, marvel not. And to show that He speaketh of doctrines, He addeth,
"Thy word is truth."
That is, "there is no falsehood in it, and all
· that is said in it must needs come to pass"; and again, it
signifieth nothing typical or bodily. As also Paul saith concerning the
Church, that He hath sanctified it by the Word. For the Word of God is
wont also to cleanse. (Eph. v. 26.)
Moreover, the, "sanctify them," seems to me to signify something else,
such as this, "Set them apart for the Word and for preaching." And this
is made plain from what follows. For, He saith,
Ver. 17. "As Thou hast sent Me into the world, even
so have I also sent them into the world."
As Paul also saith, "Having put in us the word of
reconciliation." (2 Cor. v. 19.) For the same end for which Christ
came, for the same did these take possession of the world.
In this place again the "as" is not put to signify resemblance in the
case of Himself and the Apostles; for how was it possible for men to be
sent otherwise? But it was His custom to speak of the future as having
come to pass.(1)
Ver. 19. "And for their sakes I sanctify Myself,
that they also might be sanctified in the truth."
What is, "I sanctify Myself"? "I offer to Thee a
sacrifice." Now all sacrifices are called "holy," and those are
specially called "holy things," which are laid up for God. For whereas
of old in type the sanctification was by the sheep, but now it is not
(2) in type, but by the truth itself, He therefore saith, "That they
may be sanctified in Thy truth." "For I both dedicate them to Thee, and
make them an offering"; this He saith, either because their Head was
being made so,(3) or because they also were sacrificed; for, "Present,"
it saith, "your bodies a living sacrifice, holy" (Rom. xii. 1); and,
"We were counted as sheep for the slaughter." (Ps. xliv. 22.) And He
maketh them; without death, a sacrifice and offering; for that He
alluded to His own sacrifice, when He said, "I sanctify," is clear from
what follows.
Ver. 20. "Neither pray I for these alone, but for
them also who shall believe."(4)
[2.] For since He was dying for them, and said, that
"For their sakes I sanctify Myself," lest any one should think that He
did this for the Apostles only, He added, "Neither pray I for these
only, but for them also who believe on Me through their word." By this
again He revived their souls, showing that the disciples should be
many. For because He made common what they possessed peculiarly, He
comforteth them by showing that they were being made the cause of the
salvation of others.
After having thus spoken concerning their salvation,
and their being sanctified by faith and the Sacrifice, He afterwards
speaketh of concord, and finally closeth his discourse with this,
having begun with it and ended(5) in it. For at
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the beginning He saith, "A new commandment I give unto you" (c. xiii.
34); and here,
Ver. 21. "That they all may be one, as Thou, Father,
art in Me and I in Thee."
Here again the "as" doth not denote exact similarity
in their case, (for it was not possible for them in so great a degree,)
but only as far as was possible for men. Just as when He saith "Be ye
merciful, as your Father." (Luke vi. 36.)
But what is, "In Us"?(1) In the faith which is on
Us. Because nothing so offends all men as divisions, He provideth that
they should be one. "What then," saith some one, "did He effect this?"
Certainly He effected it. For all who believe through the Apostles are
one, though some from among them were torn away. Nor did
this escape His knowledge, He even foretold it, and showed that
it proceeded from men's slack-mindedness.
"That the world may believe that Thou hast sent Me."
As He said in the beginning, "By this shall all men
know that ye are My disciples, if ye love one another," And how should
they hence believe? "Because," He saith, "Thou art a God of peace." If
therefore they observe the same as those of whom they have learnt,
their hearers shall know the teacher by the disciples, but if they
quarrel, men shall deny that they are the disciples of a God of peace,
and will not allow that I, not being peaceable, have been sent from
Thee. Seest thou how, unto the end, He proveth His unanimity with the
Father?
Ver. 22. "And the glory which Thou gavest Me, I have
given them."(2)
That by miracles, that by doctrines,(3) and, that
they should be of one soul; for this is glory, that they should be one,
and greater even than miracles. As men(4) admire God because there is
no strife or discord in That Nature, and this is His greatest glory,
"so too let these," He saith, "from this cause become glorious." "And
how," saith some one, "doth He ask the Father to give this to them,
when He sixth that He Himself giveth it?" Whether His discourse be
concerning miracles, or unanimity, or peace, He is seen Himself to have
given these things to them; whence it is clear that the petition is
made for the sake of their comfort.
Ver. 23. "I in them, and Thou in Me." "How gave He the glory?" By being
in them, and having the Father with Him, so as to weld them(5)
together. But in another place He speaketh not so; He saith not that
the Father cometh by Him, but, "that He and the Father come, and take
up their abode with him,"(6) "there" removing the suspicion of
Sabellius, "here" that of Arius.(7)
"That they may be made perfect in one, and that the
world may know that Thou hast sent Me." (c. xiv. 23.)
He saith these latter words immediately after the
other, to show that peace hath more power to attract men than a
miracle; for as it is the nature of strife(8) to separate, so it is
that of agreement to weld together.
"And I have(9) loved them as Thou hast loved Me."
Here again the "as" means, as far as it is possible
for a man to be loved; and the sure proof of His love is His giving
Himself for them. After having told them that they shall be in safety,
that they shall not be overturned, that they shall be holy, that many
shall believe through them, that they shall enjoy great glory, that not
He alone loved them, but the Father also; He next telleth them of what
shah be after their sojourning here,(10) concerning the prizes and
crowns laid up for them.
Ver. 24. "Father," He saith, "I will that they also
whom Thou hast given Me, be with Me where I am."
"Then dost Thou gain by prayer, and dost Thou not
yet possess that concerning which they enquired continually, saying,
'Whither goest Thou?' What sayest Thou? How then didst Thou say to
them, 'Ye shall sit upon twelve thrones'? (Matt. xix. 28.) How didst
Thou promise other things more and greater?" Seest thou that He saith
all(11) in the way of condescension? since how would He have said,
"Thou shalt follow afterwards"? (c. xiii. 36.) But He speaketh thus
with a view to a fuller conviction and demonstration of His love.
"That they may behold My glory which Thou hast given
Me."
This again is a sign of His being of one mind with
the Father, of a higher character than those former, for He saith,
"Before(12) the foundation of the world," yet hath it also a certain
condescension; for, "Thou hast given Me," He saith. Now if this be not
the case, I would gladly ask the gainsayers a question. He that giveth,
giveth to one subsisting;(13) did the Father then, having first
begotten the Son, afterwards give Him glory, having before allowed Him
to be without glory? And how could this be reasonable? Seest that the
"He gave," is, "He begot"?
[3.] But why said He not, "That they may share My
glory," instead of, "That they may be-
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hold My glory"? Here He implieth, that all that rest is, the looking on
the Son of God. This certainly it is which causes them to be glorified;
as Paul saith, "With open face mirroring the glory of the Lord." (2
Cor. iii. 18.) For as they who look on the sunbeams, and enjoy a very
clear atmosphere, draw their enjoyment from their sight, so then also,
and in much greater degree, this will cause us pleasure.(1) At the same
time also He showeth, that what they should behold was not the body
then seen, but some awful Substance.
Ver. 25. "O righteous Father, the world hath not
known Thee." (2)
What meaneth this? What connection hath it? He here
showeth that no man knoweth God, save those only who have come to know
the Son. And what He saith is of this kind: "I wished all to be so,(3)
yet they have not known Thee, although they had no complaint against
Thee." For this is the meaning of, "O righteous Father." And here He
seemeth to me to speak these words, as vexed that they would not know
One so just and good. For since the Jews had said that they knew God,
but that He knew Him not, at this He aimeth, saying, "For Thou lovedst
Me before the foundation of the world"; thus putting together a defense
against the accusations of the Jews. For how could He who had received
glory, who was loved before the foundation of the world, who desired to
have them as witnesses of that glory, how could He be opposed to the
Father? "This then is not true which the Jews say, that they know Thee,
and that I know Thee not; on the contrary, I know Thee, and they have
not known Thee."
"And these have known that Thou hast sent Me."
Seest thou that He alludeth to those, who said that
He was not from God, and all is finally summed up to meet this argument?
Ver. 26. "And I have declared unto them Thy Name,
and will declare it."
"Yet thou sayest that perfect knowledge is from the
Spirit." "But the things of the Spirit are Mine."
"That the love wherewith Thou hast loved Me may
remain(4) in them, and I in them."
"For if they learn who Thou art, then they shall
know that I am not separated from Thee, but one of the greatly beloved,
and a true Son, and closely knit to Thee. And those who are rightly
persuaded of this, will keep both the faith which is on Me and perfect
love; and while they love as they ought, I remain in them." Seest thou
how He hath arrived(5) at a good end, finishing off the discourse with
love, the mother of all blessings?
[4.] Let us then believe and love God, that it may
not be said of us, "They profess that they know God, but in their works
they deny Him." (Tit. i. 16.) And again, "He hath denied the faith, and
is worse than an infidel." (1 Tim. v. 8.) For when he(6) helps his
domestics and kinsmen and strangers, while thou dost not even succor
those who are related to thee by family, what will henceforth be thy
excuse, when God is blasphemed and insulted by reason of thee? Consider
what opportunities of doing good God hath given to us. "Have mercy on
one," He saith, "as a kinsman, on another as a friend, on another
as a neighbor, on another as a citizen, on another as a man." And if
none of these things hold thee, but thou breakest through all bonds,
hear from Paul, that thou art "worse than an infidel"; for he having
heard nothing of almsgiving, or of heavenly things, hath overshot thee
in love for man; but thou who art bidden to love thy very enemies,
lookest upon thy friends as enemies, and art more careful of thy money
than of their bodies. Yet the money by being spent will sustain no
injury, but thy brother if neglected will perish. What madness then to
be careful of money, and careless about one's kindred? Whence hath this
craving for riches burst in upon us?(7) Whence this inhumanity and
cruelty? For if any one could, as though seated on the highest bench of
a theater, look down upon all the world,--or rather, if you will, let
us for the present take in hand a single city,--if then a man seated on
an elevated spot could take in at a glance all the doings of the men
there, consider what folly he would condemn, what tears he would weep,
what laughter he would laugh, with what hatred he would hate; for we
commit such actions as deserve both laughter, and the charge of folly,
and tears, and hatred. One man keeps dogs to catch s brute animals,
himself sinking into brutality; another keeps oxen and asses to
transport stones, but neglects men wasting with hunger; and spends gold
without limit to make men of stone, but neglects real men, who are
becoming like stones through their evil state. Another, collecting with
great pains golden quarries,(9) puts them about his walls, but when he
beholds the naked bellies of the poor, is not moved.(10) Some again
contrive garments over their very garments, while their brother hath
not even wherewithal to cover his naked body. Again, one hath swallowed
up another in the
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law-courts; another hath spent his money on women and parasites,
another on stage-players and theatrical bands,(1) another on splendid
edifices, on purchases of fields and houses. Again, one man is counting
interest, another interest of interest; another is putting together(2)
bands full of many deaths, and doth not enjoy rest even at night, lying
awake for others' harm. Then, when it is day, they run, one to his
unjust gain, another to his wanton expense, others to public
robbery.(3) And great is the earnestness about things superfluous and
forbidden, but of things necessary no account is taken; and they who
decide questions of law have indeed the name of jurymen, but are
really(4) thieves and murderers. And if one should enquire into law
suits and wills, he l would find there again ten thousand
mischiefs, frauds, robberies, plots, and about these
things is all time spent; but for spiritual things
there is no care, and they all inconvenience the Church, for the
sake of seeing only. But this is not what is required; we need works,
and a pure mind.(3) But if thou spendest all the day in grasping after
riches, and then coming in sayest a few words, thou hast not only not
propitiated God, but hast even angered Him more. Wouldest thou
conciliate thy Lord, exhibit works, make thyself acquainted with the
mass of woes, look upon the naked, the hungry, the wronged; He hath cut
out for thee ten thousand ways of showing love for men. Let us not then
deceive ourselves by living aimlessly and to no purpose, nor presume,
because we now are in health; but bearing in mind, that often when we
have fallen into sickness, and have reached the extreme of debility, we
have been dead with fear and the looking for things to come, let us
expect to fall again into the same state, let us get again the same
fear, and let us become better men; since what is done now deserves
infinite condemnation. For those in the courts of justice are like
lions and dogs; those in the public places like foxes; and those who
lead a life of leisure, even they do not use their leisure as they
ought, speeding all their time on theaters and the mischiefs arising
from them. And there is no one to reprove what is being done; but there
are many who envy, and are vexed that they are not in the like
condition,(7) so that these in their turn are punished, though not
actually doing wicked things. For they "not only do these things, but
also have pleasure in them that do them." Because what belongs to their
will is alike(8) corrupt; whence it is plain, that the intention also
will be punished. These things I say each day, and I will not cease to
say them. For if any listen, it is gain; but if none give heed, ye
shall then hear these things, when it will avail you nothing, and ye
shall blame yourselves, and we shall be flee from fault. But may it
never come to pass that we should only have this excuse, but that you
may be our boast before the judgment-seat of Christ, that together we
may enjoy the blessings, through the grace and lovingkindness of our
Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory,
for ever and ever. Amen.
HOMILY LXXXIII.
John xviii. 1.
"When Jesus had spoken these words, He went forth
with His disciples over the brook Cedron, where was a garden, into the
which He entered, and His disciples."
[1.] AN awful thing is death, and very full of
terror, but not to those who have learnt the true wisdom which is
above. For he that knows nothing certain concerning things to come, but
deems its to be a certain dissolution and end of life, with reason
shudders and is afraid, as though he were passing into non-existence.
But we who, by the grace of God, have learnt the hidden and secret
things of His wisdom, and deem the action to be a departure to another
place, should have no reason to tremble, but rather to rejoice and be
glad, that leaving this perishable life we go to one far better and
brighter, and which hath no end. Which Christ teaching by His actions,
goeth to His Passion, not by constraint and necessity, but willingly.
"These things," it saith, "Jesus spoke, and departed 'beyond the brook
Cedron, where was a garden, into the which He entered, and His
disciples.'"
Ver. 2. "Judas also, which betrayed Him, knew the
place; for Jesus ofttimes resorted thither with His disciples."
He journeyeth at midnight, and crosseth a
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river, and hasteth to come to a place known to the traitor, lessening
the labor to those who plotted against Him, and freeing them from all
trouble; and showeth to the disciples that He came willingly to the
action, (a thing which was most of all sufficient to comfort them,) and
placeth Himself in the garden as in a prison.
"These things spake Jesus unto them." "What sayest
thou?(1) Surely He was speaking with the Father, surely He was praying.
Why then dost thou not say that, 'having ceased from the prayer,' He
came there?" Because it was not prayer, but a speech made on account of
the disciples. "And the disciples entered into the garden." He had so
freed them from fear that they no longer resisted, but entered with Him
into the garden. But how came Judas there, or whence had he gained his
information when he came? It is evident from this circumstance, that
Jesus generally(2) passed the night out of doors.(3) For had He been in
the habit of spending it at home, Judas would not have come to the
desert, but to the house, expecting there to find Him asleep. And lest,
hearing of a "garden," thou shouldest think that Jesus hid Himself, it
addeth, that "Judas knew the place"; and not simply so,(4) but
that He "often resorted thither with His disciples." For ofttimes He
was with them apart, conversing on necessary matters, and such as
it was not permitted to others to hear. And He did this especially in
mountains and gardens, seeking a place free from disturbance,
that their attention might not be distracted from listening.
Vet. 3. "Judas then, having received a band of men
and officers from the Chief Priests and Pharisees, cometh thither with
lanterns, and torches, and weapons."
And these men had often at other times sent to
seize Him, but had not been able; whence it is plain, that at this time
He voluntarily surrendered Himself. And how did they persuade the band?
They were soldiers,(5) who had made it their practice to do anything
for money.
Ver. 4. "Jesus therefore, knowing all things that
should come upon Him, went forth, and said, Whom seek ye?"
That is, He did not wait to learn this from their
coming, but spake and acted without confusion, as knowing all these
things. "But why come they with weapons, when about to seize Him?" They
feared His followers, and for this reason they came upon Him late at
night. "And He went forth, and said unto them, Whom seek ye?"
Ver. 5. "They answered Him, Jesus of Nazareth."(6))
Seest thou His invincible power, how being in the
midst of them He disabled their eyes? for that the darkness was not the
cause of their not knowing Him, the Evangelist hath shown, by saying,
that they had torches also. And even had there been no torches, they
ought at least to have known Him by His voice; or if they did not know
it, how could Judas be ignorant, who had been so continually with Him?
for he too stood with them, and knew Him no more than they, but with
them fell backward. And Jesus did this to show, that not only they
could not seize Him, but could not even see Him when in the midst,
unless He gave permission.
Ver. 7. "He saith again, Whom seek ye?"(7)
What madness! His word threw them backward, yet not even so did they
turn, when they had learnt that His power was so great, but again set
themselves to the same attempt. When therefore He had fulfilled all
that was His, then He gave Himself up.
Ver. 8. "He answered, I told you that I Am." (Ver.
5. "And Judas also which betrayed Him stood with them.")
See the forbearance(8) of the Evangelist, how he
doth not insult over the traitor, but relates what took place, only
desiring to prove one thing, that the whole took place with His
own consent. Then, lest any one should say that He Himself brought them
to this, by having placed Himself into their hands, and revealed
Himself to them; after having shown to them all things which should
have been sufficient to repulse them, when they persevered in their
wickedness, and had no excuse, He put Himself in their hands, saying,
"If therefore ye seek Me, let these go their Way."
Manifesting until the last hour His lovingkindness
towards them. "If," He saith, "ye want Me, have nothing to do with
these, for, behold, I give Myself up."
Ver. 9. "That the saying might be fulfilled which He
spake, Of those which Thou gavest Me have I lost none."
By "loss"(9) He doth not here mean that which is of
death, but that which is eternal; though the Evangelist in the present
case includes the former also. And one might wonder why they did not
seize them with Him, and cut them to pieces, especially when Peter had
exasperated them by what he did to the servant. Who then restrained
them? No other than that Power which cast them backward. And so the
Evangelist, to show that it did not come to pass through their
intention, but by the power and
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decree of Him whom they had seized, has added, "That the saying might
be fulfilled which He spake," that "not one, &c." (c. xvii.
[2.] Peter, therefore, taking courage from His
voice, and from what had already happened, arms himself against the
assailants? "And how," saith some one, "doth he who was bidden not to
have a scrip, not to have two coats, possess a sword?" Methinks he had
prepared it long before, as fearing this very thing which came to pass.
But if thou sayest, "How doth he, who was forbidden even to strike a
blow with the hand, become a manslayer?" He certainly had been
commanded not to defend himself, but here he did not defend himself,
but his Master. And besides, they were not as yet perfect or complete.
But if thou desirest to see Peter endued with heavenly wisdom, thou
shalt after this behold him wounded, and bearing it meekly, suffering
ten thousand dreadful things, and not moved to anger. But Jesus here
also worketh a miracle, both showing that we ought to do good to those
who do evil to us, and revealing His own power. He therefore restored
the servant's ear, and said to Peter, that "All they that take the
sword shall perish by the sword" (Matt. xxvi. 52); and as He did in the
case of the basin, when He relaxed his vehemence(2) by a threat, so
also here. The Evangelist adds the name of the servant, because the
thing done was very great, not only because He healed him, but because
He healed one who had come against Him, and who shortly after would
buffet Him, and because He stayed the war which was like to have been
kindled from this circumstance against the disciples. For this cause
the Evangelist hath put the name, so that the men of that time might
search and enquire diligently whether these things had really come to
pass. And not without a cause doth he mention the "right ear," but as I
think desiring to show the impetuosity of the Apostle, that he almost
aimed at the head itself. Yet Jesus not only restraineth him by a
threat, but also calmeth him by other words, saying,
Ver. 11. "The cup which My Father hath given Me,
shall I not drink it?"(3)
Showing, that what was done proceeded not from their
power, but from His consent, and declaring that He was not one opposed
to God but obedient to the Father even unto death.
Ver. 12, 13. "Then Jesus was taken; and they bound
Him, and led Him away to Annas."(4)
Why to Annas? In their pleasure they made a show
of(5) what had been done, as though forsooth they had set up a trophy.
"And he was father-in-law to Caiaphas." Ver. 14. "Now Caiaphas was he
which gave counsel to the Jews, that it was expedient that one man
should die for the people."
Why doth the Evangelist again remind us of his
prophecy? To show that these things were done for our salvation. And
such is the exceeding force of truth, that even enemies proclaimed
these things beforehand. For lest the listener, hearing of bonds,
should be confounded, he reminds him of that prophecy, that the death
of Jesus was the salvation of the world.
Ver. 15. "And Simon Peter followed Jesus, and so did
another disciple." (6)
Who is that other disciple? It is the writer
himself. "And wherefore doth he not name himself? When he lay on the
bosom of Jesus, he with reason concealed his name; but now why doth he
this?" For the same reason, for here too he mentions a great good deed,
that when all had started away,(7) he followed. Therefore he conceals
himself, and puts Peter before him. He was obliged to mention himself,
that thou mightest understand that he narrates more exactly than the
rest what took place in the hall, as having been himself within.
But observe how he detracts from his own praise; for, lest any one
should ask, "How, when all had retreated, did this man enter in farther
than Simon?" he saith, that he "was known to the high priest." So that
no one should wonder that he followed, or cry him up for his
manliness. But the wonder was that matter of Peter, that being in such
fear, he came even as far as the hall, when the others had retreated.
His coming thither Was caused by love, his not entering within by
distress and fear. For the Evangelist hath recorded these things, to
clear a way for excusing his denial; with regard to himself, he doth
not set it down as any great matter that he was known to the high
priest, but since he had said that he alone with Jesus went in, lest
thou shouldest suppose that the action proceeded from any exalted
feelings, he puts also the cause. And that Peter would have also
entered had he been permitted, he shows by the sequel; for when he went
out, and bade the damsel who kept the door bring in Peter, he
straightway came in. But why did he not bring him in himself? He clung
to Christ, and followed Him; on this
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account he bade(1) the woman bring him in. What then saith the woman?
Ver. 17. "Art not thou also one of this man's
disciples? And he saith, I am not."(2)
What sayest thou, Peter? Didst thou not declare but
now, "If need be that I lay down my life for Thee, I will lay it down"?
What hath happened then, that thou canst not even endure the
questioning of a door-keeper? Is it a soldier who questions thee? Is it
one of those who seized Him? No, it is a mean and abject door-keeper,
nor is the questioning of a rough kind.(3) She saith not, "Art thou a
disciple of that cheat and corrupter," but, "of that man," which was
the expression rather of one pitying and relenting.(4) But Peter could
not bear any of these words. The, "Art not thou also," is said on this
account, that John was within. So mildly did the woman speak. But he
perceived none of this, nor took it into his mind, neither the first
time, nor the second, nor the third, but when the cock crew; nor did
this even bring him to his senses, till Jesus gave him the bitter look.
And he stood warming himself(5) with the servants of the high priest,
but Christ was kept bound within. This we say not as accusing Peter,
but showing the truth of what had been said by Christ.
Ver. 19. "The high priest then asked Jesus of His
disciples, and of His doctrine."
[3.] O the wickedness! Though he had continually
heard Him speaking in the temple and teaching openly, he now desires to
be informed. For since they had no charge to bring, they enquired
concerning His disciples, perhaps where they were, and why He had
collected them, and with what intention, and on what terms. And this he
said, as desiring to prove Him to be a seditious person and an
innovator, since no one gave heed to Him, except them alone, as though
His were some factory of wickedness. What then saith Christ? To
overthrow this, He saith,
Ver. 20. "I spake openly to the world, (not to the
disciples privately,) I taught openly in, the temple."(6)
"What then, said He nothing in secret?" He did, but
not, as they thought, from fear, and to make conspiracies, but if at
any time His sayings were too high for the hearing of the many.
Ver. 21. "Why askest thou Me? Ask them which heard
Me."(7)
These are not the words of one speaking arrogantly,
but of one confiding in the truth of what He had said. What therefore
He said at the beginning, "If I bear witness of Myself, My witness is
not true" (c. v. 31), this He now implieth, desiring to render His
testimony abundantly credible. For when Annas mentioned the
disciples,(8) what saith He? "Dost thou ask Me concerning Mine? Ask
Mine enemies, ask those who have plotted against Me, who have bound Me;
let them speak." This is an unquestionable proof of truth, when one
calls his enemies to be witnesses to what he saith. What then doth the
high priest? When it would have been right thus to have made the
enquiry, that person did not so.
Vet. 22. "And when he had thus spoken, one of the
officers which stood by smote Him with the palm of his hand."(9)
What could be more audacious than this? Shudder, O
heaven, be astounded, O earth, at the long-suffering of the Lord, and
the senselessness of the servants! Yet what was it that He said? He
said not, "Why askest thou Me," as if refusing to speak, but wishing to
remove every pretext for senseless behavior; and being upon this
buffeted, though He was able to shake, to annihilate, or to remove all
things, He doth not any one of these, but speaketh words able to relax
any brutality.
Ver. 23. "And He saith, If I have spoken evil, bear
witness of the evil."(10)
That is, "If thou canst lay hold on My words,
declare it; but if thou canst not, why strikest thou Me?" Seest thou
that the judgment-hall is full of tumult, and trouble, and passion, and
confusion? The high priest asked deceitfully and treacherously, Christ
answered in a straightforward manner, and as was meet. What then was
next to be done? Either to refute, or to accept what He said. This
however is not done, but a servant buffets Him. So far was this from
being a court of justice, and the proceedings those of a conspiracy,
and a deed of tyranny. Then not having even so made any farther
discovery, they send Him bound to Caiaphas.(11)
Ver. 25. "And Simon Peter stood and warmed himself."
Wonderful, by what a lethargy(12) that hot and
furious one was possessed, when Jesus was being led away! After such
things as had taken place, he doth not move, but still warms himself,
that thou mayest learn how great is the weakness of
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our nature if God abandoneth. And, being questioned, he denies again.(1)
Ver. 26. Then saith "the kinsman(2) of him whose ear
Peter cut off, (grieving at what had taken place,) Did I not see thee
in the garden?"(3)
But neither did the garden bring him to remember
what had taken place,(4) nor the great affection which Jesus there had
shown by those words, but all these from pressure of anxiety he
banished from his mind. But why have the Evangelists with one accord
written concerning him? Not as accusing the disciple, but as desiring
to teach us, how great an evil it is not to commit all to God, but to
trust to one's self. But do thou admire the tender care of his Master,
who, though a prisoner and bound, took great forethought for His
disciple, raising Peter up, when he was down, by His look, and
launching him into a sea of tears.(5)
"They lead Him therefore from Caiaphas to Pilate."
(6)
This was done, in order that the number of His
judges might show, even against their will, how fully tested was His
truth. "And it was early." Before cock crow He was brought to Caiaphas,
early in the morning to Pilate; whence the Evangelist shows, that being
questioned by Caiaphas during an entire half of the night, He was in
nothing proved guilty; wherefore Caiaphas sent Him on to Pilate. But
leaving these things for the others to relate, John speaks of what
follows next. And observe the ridiculous conduct of the Jews. They who
had seized the innocent, and taken up arms, do not enter into the hall
of judgment, "lest they should be polluted.'' And tell me, what kind of
pollution was it to set foot in a judgment-hall, where wrong-doers
suffer justice? They who paid tithes of mint and anise, did not think
they were polluted when bent on killing unjustly, but thought that they
polluted themselves by even treading in a court of justice. "And why
did they not kill Him, instead of bringing Him to Pilate?" In the first
place, the greater part of their rule and authority had been cut away,
when their affairs were placed under the power of the Romans; and
besides, they feared lest they should afterwards be accused and
punished by Him. "But what is, 'That they might eat the
Passover?' For He had done this on the first day of
unleavened bread." Either he calls the whole feast "the Passover," or
means, that they were
then keeping the Passover, while He delivered it to His followers one
day sooner, reserving His own Sacrifice for(7) the Preparation-day,
when also of old the Passover was celebrated. But they, though they had
taken up arms, which was unlawful, and were shedding blood, are
scrupulous about the place, and bring forth Pilate to them.
Ver. 29. "And having gone out, he said. What
accusation bring ye against this man?"
[4.] Seest thou that he was free from(8) fondness
for rule and from malice? For seeing Jesus bound, and led by so many
persons, he did not think that they had unquestionable proof of their
accusation, but questions them, thinking it a strange thing
that they should take for themselves the judgment, and then
commit the punishment without any judgment to
him. What then say they?
Ver. 30. "If he were not a malefactor, we would not
have delivered him up unto thee."
O madness! for why do ye not mention His evil deeds,
instead of concealing them? Why do ye not prove the evil? Seest thou
that they everywhere avoid a direct accusation, and that they can say
nothing? That Annas questioned Him about His doctrine, and having heard
Him, sent Him to Caiaphas; and he having in his turn questioned Him,
and discovered, nothing, sent Him to Pilate. Pilate saith, "What
accusation bring ye against this man?" Nor here have they anything to
say, but again employ certain(9) conjectures. At which Pilate being
perplexed saith,
Ver. 31, 32. "Take ye him and judge him according to
your law. They therefore said, It is not lawful for us to put any man
to death," But this they said, "that the saying of the Lord might be
fulfilled, which He spake, signifying by what death He should die."
"And how did the expression, 'It is not lawful for
us to put any man to death,' declare this?" Either the Evangelist
means that He was about to be slain not by the Jews only, but by(10)
the Gentiles also, or that it was not lawful for them to crucify. But
if they say, "It is not lawful for us to put any man to death," they
say it with reference to that season. For that they did slay men, and
that they slew them in a different way, Stephen shows, being stoned.
But they desired to crucify Him, that they might make a display of the
manner of His death. Pilate, wishing to be freed from trouble, doth not
dismiss Him for a long trial, but,
Ver. 33, 34. "Having entered in, he asked Jesus, and
said,(11) Art thou the King of the Jews?
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Jesus answered him, Sayest thou this thing of thyself, or did others
tell it thee of Me?"
Wherefore did Christ ask this? Because He desired to
expose the evil intentions of the Jews. Pilate had heard this saying
from many, and, since the accusers had nothing to say, in order that
the enquiry might not be a long one, he desires to bring forward that
which was continually reported. But when he said to them, "Judge him
according to your law," wishing to show that His offense was not a
Jewish one, they replied, "It is not lawful for us." "He hath not
sinned against our law, but the indictment is general."(1) Pilate then,
having perceived this, saith, as being (himself) likely to be
endangered, "Art thou the King of the Jews?" Then Jesus, not from
ignorance, but from a desire that the Jews should be accused even by
him, asked him, saying, "Did others tell it thee?"(2) On this point
then declaring himself, Pilate replied,
Ver. 35. "Am I a Jew? Thine own nation and the chief
priests have delivered thee unto me; what hast thou done?"
Here desiring to clear himself of the matter. Then
because he had said, "Art thou the King?" Jesus reproving him
answereth, "This thou hast heard from the Jews. Why dost thou not make
accurate enquiry? They have said that I am a malefactor; ask them what
evil I have done. But this thou doest not, but art simply framing
charges against Me." "Jesus answered him, Sayest thou this thing of
thyself," or from others? Pilate then cannot at once say that he had
heard it, but simply goes along with(3) the people, saying, "They have
delivered thee unto me." "I must needs therefore ask thee what thou
hast done." What then saith Christ?
Ver. 36. "My Kingdom is not of this world."
He leadeth upwards Pilate who was not a very wicked
man, nor after their fashion, and desireth to show that He is not a
mere man, but God and the Son of God And what saith He?
"If My Kingdom were of this world, then would My
servants fight, that I should not be delivered to the Jews."(4)
He undoeth that which Pilate for a while had feared,
namely, the suspicion of seizing kingly power, "Is then His kingdom not
of this world also?"(5) Certainly it is. "How then saith He it 'is
not'?" Not because He doth not rule here, but because He hath his
empire from above, and because it is not human, but far greater than
this and more splendid. "If then it be greater, how was He made captive
by the other?" By consenting, and giving Himself up. But He doth not at
present reveal(6) this, but what saith He? "If I had been of this
world, 'My servants would fight, that I should not be delivered.'" Here
He showeth the weakness of kingship among us, that its strength lies in
servants; but that which is above is sufficient for itself, needing
nothing. From this the heretics taking occasion say, that He is
different from the Creator. What then, when it saith, "He came to His
own"? (c. i. 11.) What, when Himself saith, "They are not of this
world, as I am not of this world"? (c. xvii. 14.) So also He saith that
His kingdom is not from hence, not depriving the world of His
providence and superintendence, but showing, as I said, that His power
was not human or perishable. What then said Pilate?
Ver. 37. "Art thou a king then? Jesus answered, Thou
sayest that I am a King. To this end was I born."
If then He was born a king, all His other attributes
are by Generation, and He hath nothing which He received in addition.
So that when thou hearest that, "As the Father hath life in Himself, so
hath He given to the Son also to have life" (c. v. 26), deem of nothing
else but His generation, and so of the rest.
"And for this cause came I,(7) that I should bear
witness unto the truth."
That is, "that I should speak this very thing, and
teach it, and persuade all men."
[5.] But do thou, O man, when thou hearest these
things, and seest thy Lord bound and led about, deem present things to
be nought. For how can it be otherwise than strange, if Christ bore
such things for thy sake, and thou often canst not endure even words?
He is spit upon, and dost thou deck thyself with garments and rings,
and, if thou gain not good report from all, think life unbearable? He
is insulted, beareth mockings, and scornful blows upon the cheek; and
dost thou wish everywhere to be honored, and bearest thou not the
reproaching of Christ? Hearest thou not Paul saying, "Be ye
imitators(8) of me, even as I also am of Christ"?(1 Cor. xi. 1.) When
therefore any one makes a jest of thee, remember thy Lord, that in
mockery they bowed the knee before Him, and worried (9) Him both by
words and deeds, and treated Him with much irony; but He not only did
not defend Himself, but even repaid them with the contraries, with
mildness and gentleness. Him now let us emulate; so shall we be enabled
even to be delivered from all insult. For it is not the insulter that
gives effect to acts of insult, and makes them biting, but he who is
little of soul,
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and is pained by them. If thou art not pained, thou hast not been
insulted; for the suffering from injuries depends not on those who
inflict, but on those who undergo them. Why dost thou grieve at all? If
a man hath insulted thee unjustly, in this case surely thou oughtest
not to grieve at all, but to pity him; if justly, much more oughtest
thou to keep quiet. For should any one address thee, a poor man, as
though thou wert rich, the praise contained in his words is nothing to
thee, but his encomium is rather mockery; and so if one insulting thee
utter things that are untrue, the reproach is nothing to thee either.
But if conscience takes hold of what hath been said, be not grieved at
the words, but make correction in deeds. This I say with regard to what
really are insults. For if one reproach thee with poverty or low birth,
laugh at him.(1) These things are a reproach not to the hearer, but to
the speaker, as not knowing true wisdom. "But," saith some one, "when
these things are said in the presence of many who are ignorant of the
truth, the wound becomes unbearable." Nay, it is most bearable, when
you have an audience present of witnesses praising and applauding you,
scoffing at and making a jest of him. For not he that defends himself,
but he that saith nothing, is applauded by sensible persons. And if
none of those present be a sensible person, then laugh at him most of
all, and delight thyself in the audience of heaven. For there all will
praise and applaud and welcome thee. For one Angel is as good as all
the world. But why speak I of Angels, when the Lord Himself
proclaimeth(2) thee? Let us exercise ourselves with these reasonings.
For it is no loss to be silent when insulted, but it is, on the
contrary, to defend one's self when insulted. Since were it a fault
silently to bear what is said, Christ would never have told us, "If one
smite thee on the right cheek, turn to him the other also." (Matt. v.
39.)(3) If then our enemy say what is not true, let us on this account
even pity him, because he draws down upon him the punishment and
vengeance of the accusers,(4) being unworthy even to read the
Scriptures. For to the sinner God saith, "Why declarest thou My
statutes, and takest My covenant in thy mouth? Thou satest and spakest
against thy brother." (Ps. 1. 16 and 20, LXX.) And if he speak the
truth, so also he is to be pitied; since even the Pharisee spake the
truth; yet he did no harm to him who heard him, but rather good, while
he deprived himself of ten thousand blessings, enduring shipwreck by
this accusation, So that either way it is he that suffers injury, not
thou; but thou, if thou art sober, wilt have double gain; both the
propitiating God by thy silence, and the becoming yet more discreet,
the gaining an opportunity from what hath been said to correct what has
been done, and the despising mortal glory. For this is the source
of our pain, that many gape upon the opinion of men. If we are minded
to be thus truly wise, we shall know well that human things are
nothing. Let us learn then, and having reckoned up our faults, let us
accomplish their correction in time, and let us determine to correct
one this month, another next month, and a third in that which
follows. And so mounting as it were by steps, let us get to heaven by a
Jacob's ladder. For the ladder seems to me to signify in a riddle by
that vision the gradual ascent by means of virtue, by which it is
possible for us to ascend from earth to heaven, not using material
steps, but improvement and correction of manners. Let us then lay hold
on this means of departure and ascent, that having obtained heaven, we
may also enjoy all the blessings there, through the grace and
lovingkindness of our Lord Jesus Christ; to whom be glory for ever and
ever. Amen.
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HOMILY LXXXIV.
JOHN xviii. 37.
To this end was I horn, and for this cause came I
into the world, that I should bear witness unto the truth. Every one
that is of the truth heareth My Voice."
[1.] A MARVELOUS thing is longsuffering; it places
the soul as in a quiet harbor, fleeing it from tossings(1) and evil
spirits. And this everywhere Christ hath taught us, but especially now,
when He is judged, and dragged, and led about. For when He was brought
to Annas, He answered with great gentleness, and, to the servant who
smote Him, said what had power to bring down all his insolence; thence
having gone to Caiaphas, then to Pilate, and having spent the whole
night in these scenes, He all through exhibiteth His own mildness; and
when they said that He was a malefactor, and were not able to prove it,
He stood silent; but when He was questioned concerning the Kingdom,
then He spake to Pilate, instructing him, and leading him in to(2)
higher matters. But why was it that Pilate made the enquiry not in
their presence, but apart, having gone into the judgment hall? He
suspected something great respecting Him, and wished, without being
troubled by the Jews, to learn all accurately. Then when he said, "What
hast thou done?" on this point Jesus made no answer; but concerning
that of which Pilate most desired to hear, namely, His Kingdom, He
answered, saying, "My Kingdom is not of this world." That is, "I am
indeed a King, yet not such an one as thou suspectest, but far more
glorious," declaring(3) by these words and those which follow, that no
evil had been done by Him. For one who saith, "To this end was I born,
and for this cause came I into the world, that I should bear witness
unto the truth," showeth, that no evil hath been done by Him. Then when
He saith, "Every one that is of the truth heareth My voice," He draweth
him on by these means, and persuadeth him to become a listener to the
words. "For if," saith He, "any one is true, and desireth these
things,(4) he will certainly hear Me." And, in fact, He so took him by
these short words, that he said,
Ver. 38. "What is truth?"
But for the present he applieth himself to what was
pressing, for he knew that this question needed time, and desired to
rescue Him from the violence of the Jews. Wherefore he went out, and
what said he?
"I find no fault in him."(5)
Consider how prudently he acted. He said not, "Since
he hath sinned, and is deserving of death, forgive him on account of
the Feast";(6) but having first acquitted Him of all guilt, he asks
them over and above, if they were not minded to dismiss Him as
innocent, yet as guilty to forgive Him on account of the time.
Wherefore he added,
Ver. 39, 40. "Ye have a custom that I should release
unto you one at the Passover"; then in a persuasory way, "Will ye
therefore that I release the king of the Jews? Then cried they all, Not
this man, but Barabbas."(7)
O accursed decision! They demand those like mannered
with themselves, and let the guilty go; but bid him punish the
innocent. For this was their custom from old time. But do thou all
through observe the lovingkindness of the Lord in these circumstances.
Pilate scourged Him(8) perhaps desiring to exhaust and to soothe the
fury of the Jews. For when he had not been able to deliver Him by his
former measures, being anxious to stay the evil at this point, he
scourged Him, and permitted to be done what was done, the robe and
crown to be put on Him, so as to relax their anger. Wherefore also he
led Him forth to them crowned (ver. 5 ), that, seeing the insult which
had been done to Him, they might recover a little from their passion,
and vomit their venom. "And how would the soldiers have done this, had
it not been the command of their ruler?" To gratify the Jews. Since it
was not by his command that they at first went in(9) by night, but to
please the Jews; they dared anything for money. But He, when so many
and such things were done, yet stood silent, as He had done during the
enquiry, and answered nothing. And do thou not merely hear these
things, but keep them continually in thy mind, and when thou beholdest
the King of the world and of all Angels, mocked of the soldiers, by
words and by actions, and bearing all silently, do thou imitate Him by
deeds thyself. For when Pilate had called Him the King of the Jews, and
they now put about Him the ap-
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parel of mockery, then Pilate having led Him out, said,
Ver. 4, 5. "I find no fault against him. He
therefore went forth, wearing the crown."(1)
But not even so was their rage quenched, but they
cried out,
Ver. 6. "Crucify him, crucify him."(2)
Then Pilate, seeing that all was done in vain, said,
"Take ye him, and crucify him."
Whence it is clear that he had permitted what had
been done before, because of their madness.
"For I," he saith, "find no fault in him."
[2.] See in how many ways the judge makes His
defense, continually acquitting Him of the charges; but none of these
things shamed the dogs from their purpose. For the, "Take ye him and
crucify him," is the expression of one clearing himself of the guilt,
and thrusting them forward to an action not permitted to them. They
therefore had brought Him, in order that the thing might be done by the
decision of the governor; but the contrary fell out, that He was rather
acquitted than condemned by the governor's decision. Then, because they
were ashamed,
Ver. 7. "We have," they said, "a law, and by our law
he ought to die, because he made himself the Son of God."
"How then when the judge said, 'Take ye him, and
judge him according to your law,' did ye reply, 'It is not lawful for
us to put any man to death,' while here ye fly to the law? And consider
the charge, 'He made himself the Son of God.' Tell me, is this a ground
of accusation, that He who performed the deeds of the Son of God should
call Himself the Son of God?" What then doth Christ? While they held
this dialogue one with the other, He held His peace, fulfilling that
saying of the Prophet, that "He openeth not his mouth: in His
humiliation His judgment was taken away." (Isa. liii. 7, 8, LXX.)
Then Pilate is alarmed(3) when he hears from them,
that He made Himself the Son of God, and dreads lest the assertion may
possibly be true, and he should seem to transgress; but these men who
had learnt this, both by His deeds and words, did not shudder, but are
putting Him to death for the very reasons for which they ought to have
worshiped Him. On this account he no more asks Him, "What hast thou
done?" but, shaken by fear, he begins the enquiry again, saying, "Art
thou the Christ?" But He answered not. For he who had heard, "To this
end was I born, and for this came I," and, "My Kingdom is not of this
world," he, when he ought to have opposed His enemies and delivered
Him, did not so, but seconded the fury of the Jews. Then they being in
every way silenced, make their cry issue in a political charge, saying,
"He that maketh himself a king, speaketh against Caesar." (Ver. 12.)
Pilate ought therefore to have accurately enquired, whether He had
aimed at sovereignty, and set His hand to expel Caesar from the
kingdom. But he makes not an exact enquiry, and therefore Christ
answered him nothing, because He knew that he asked all the questions
idly.(4) Besides, since His works bare witness to Him, He would not
prevail by word, nor compose any defense, showing that He came
voluntarily to this condition. When He was silent, Pilate saith,
Ver. 10. "Knowest thou not that I have power to
crucify thee?"(5)
Seest thou how he condemned himself beforehand; for,
"if the whole rests with thee, why dost not thou let Him go, when thou
hast found no fault in Him?" When then Pilate had uttered the sentence
against himself, then He saith,
Ver. 11. "He that delivered Me unto thee hath the
greater sin."
Showing that he also was guilty of sin. Then,
to pull down his pride and arrogance, He saith,
"Thou wouldst have no power except it were given
thee."(6)
Showing that this did not come to pass merely in the
common order of events,(7) but that it was accomplished mystically.
Then lest, when thou hearest, "Except it were given thee," thou
shouldest deem that Pilate was exempt from all blame, on this account
therefore He said, "Therefore he that delivered Me unto thee hath the
greater sin." "And yet if it was given, neither he nor they were liable
to any charge." "Thou objectest idly; for the 'given' in this place
means what is ' allowed ' ; as though He had said, 'He hath permitted
these things to be, yet not for that are ye clear of the wickedness."'
He awed Pilate by the words, and proffered a clear defense. On
which account that person sought to release Him; but they again cried
out, saying,(8)
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Ver. 12. "If thou let this man go, thou art not
Caesar's friend."
For when they profited nothing by bringing charges
drawn from their own law, they wickedly betook themselves to external
laws, saying,
"Every one that maketh himself a king speaketh
against Caesar."
And where hath this Man appeared as a tyrant? Whence
can ye prove it? By the purple robe? By the diadem? By the dress?(1) By
the soldiers? Did not He ever walk unattended, save by His twelve
disciples, following in every point a humble mode of living, both as to
food, and clothing, and habitation? But O what shamelessness and
ill-time cowardice! For Pilate, deeming that he should now incur some
danger were he to overlook these words, comes forth as though to
enquire into the matter,(2) (for the "sitting down" showed this,) but
without making(3) any enquiry, he gave Him up to them, thinking to
shame them. For to prove that he did it for this purpose, hear what he
saith.
Ver. 14, 15. "Behold your king!" But when they said,
"Crucify him," he added again, "Shall I crucify your king?" But they
cried out, "We have no king but Caesar."(4)
Of their own will they subjected themselves to
punishment; therefore also God gave them up, because they were the
first to cast themselves out from His providence and superintendence;
and since with one voice they rejected His sovereignty, He allowed them
to fall by their own suffrages. Still what had been said should have
been sufficient to calm their passion, but they feared, lest, being let
go, He should again draw the multitudes, and they did all they could to
prevent this. For a dreadful thing is love of rule, dreadful and able
to destroy the soul; it was on account of this that they had never
heard Him. And yet Pilate, in consequence of a few words, desired to
let Him go, but they pressed on, saying, "Crucify him." And why did
they strive to kill Him in this manner? It was a shameful death.
Fearing therefore lest there should afterwards be any remembrance of
Him, they desired to bring Him to the accursed punishment, not knowing
that truth is exalted by hindrances. To prove that they had this
suspicion, listen to what they say;(5) "We have heard that that
deceiver said, After three days I will rise again" (Matt. xxvii. 63);
on this account they made all this stir, turning things upside down,(6)
that they might ruin matters in after time.(7) And the ill-ordered
people, corrupted by their rulers, cried out continually,
"Crucify him!"
[3.] But let us not merely read of these things, but
bear them in our mind; the crown of thorns, the robe, the reed, the
blows, the smiting on the cheek, the spittings, the irony. These
things, if continually meditated on, are sufficient to take down all
anger; and if we be mocked at, if we suffer injustice, let us still
say, "The servant is not greater than his Lord" (c. xiii. 16); and let
us bring forward the words of the Jews, which they uttered in their
madness, saying, "Thou art a Samaritan, and hast a devil" (c. viii.
48); and, "He casteth out devils by Beelzebub." (Luke xi. 15.) For on
this account He bare all these things, in order that we might walk in
His footsteps, and endure those mockings which disturb more than
any other kind of reproach. Yet nevertheless He not only bare
these things, but even used every means to save and deliver from the
appointed punishment those who did them. For He sent the Apostles also
for their salvation, at least thou hearest them saying, that,
"We(8) know that through ignorance ye did it" (Acts iii. 17); and by
these means drawing them to repentance. This let us also imitate; for
nothing so much maketh God propitious as the loving enemies, and
doing good to those who despitefully use us. When a man insults thee,
look not to him, but to the devil who moves him, and against him empty
all thy wrath, but pity the man who is moved by him. For if lying is
from the devil, to be angry without a cause is much more so. When thou
seest one turning another into ridicule, consider that it is the devil
who moves him, for mockings belong not to Christians. For he who hath
been bidden to mourn, and hath heard, "Woe, ye that laugh" (Luke vi.
25), and who after this insults, and jests, and is excited, demands not
reproach from us, but sorrow, since Christ also was troubled when He
thought on Judas. All these things therefore let us practice in our
actions, for if we act not rightly in these, we have come to no purpose
and in vain into the world. Or rather we have come to our harm, for
faith is not sufficient to bring men to the Kingdom, nay, it even hath
power(9) in this way most to condemn those who exhibit an ill life; for
He "which knew his Lord's will, and did it not, shall be beaten with
many stripes" (Luke xii. 47); and again, "If I had not come and spoken
unto them, they had not had sin." (c. xv. 22.) What excuse then shall
we have, who have been set within
316
the palace, and deemed worthy to stoop(1) down and enter into the
sanctuary, and have been made partakers of the releasing Mysteries,(2)
and who yet are worse than the Greeks, who have shared in none of
these things? For if they for the sake of vainglory have shown so much
true wisdom, much more ought we to go after all virtue, because it is
pleasing to God. But at present we do not even despise wealth; while
they have often been careless of their life, and in wars have given up
their children to their madness about devils,(3) and have despised
nature for the sake of their devils, but we do not even despise money
for the sake of Christ, nor anger on account of God's will, but are
inflamed, and in no better state than the fevered. And just as they,
when possessed by their malady, are all burning, so we, suffocated as
by some fire, can stop at no point of desire, increasing both anger and
avarice. On this account I am ashamed and astonished, when I behold
among the Greeks men despising riches, but all mad among ourselves. For
even if we could find some despising riches, we should find that they
have been made(4) captive by other vices, by passion or envy; and a
hard thing it is to discover true wisdom without a blemish.(5) But the
reason is, that we are not earnest to get our remedies from the
Scriptures, nor do we apply ourselves to those Scriptures with
compunction, and sorrow, and groaning, but carelessly, if at any time
we chance to be at leisure. Therefore when a great rush of worldly
matters comes, it overwhelms all; and if there hath been any profit,
destroys it. For if a man have a wound, and after putting on a plaster,
do not tie it tight, but allow it to fall off, and expose his sore to
wet, and dust, and heat, and ten thousand other things able to irritate
it, he will get no good; yet not by reason of the inefficacy of the
remedies, but by reason of his own carelessness. And this also is wont
to happen to us, when we attend but little to the divine oracles, but
give ourselves up wholly and incessantly to things of this life; for
thus all the seed is choked, and all is made unfruitful. That this may
not be the case, let us look carefully a little, let us look up to
heaven, let us bend down to the tombs and coffins of the departed. For
the same end awaiteth us, and the same necessity of departure will
often come upon us before the evening. Prepare we then for this
expedition;(9) there is need of many supplies for the journey,(10) for
great is the heat there, and great the drought, and great the solitude.
Henceforth there is no reposing at an inn, there is no buying anything,
when one hath not taken all from hence. Hear at least what the virgins
say, "Go ye to them that sell" (Matt. xxv. 9); but they who went found
not. Hear what Abraham saith, "A gulf between us and you." (Luke xvi.
26.) Hear what Ezekiel saith concerning that day, that Noah, and Job,
and Daniel shall in nowise deliver their sons. (Ezek. xiv. 14.) But may
it never come to pass that we hear these words, but that having taken
hence sufficient provision for our way to eternal life, we may behold
with boldness our Lord Jesus Christ, with whom to the Father and the
Holy Ghost be glory, dominion, honor, now and ever, and world without
end. Amen.
HOMILY LXXXV.
JOHN xix. 16--18.
"Then delivered he Him therefore unto them to be
crucified. And they took Jesus, and led Him away. And He, bearing His
Cross, went forth into a place called the place of a skull,(6) where
they crucified Him."(7)
[1.] SUCCESSES have terrible power to cast down or
draw aside those who take not heed. Thus the Jews, who at first enjoyed
the influence(8) of God, sought the law of royalty from the Gentiles,
and in the wilderness after the manna remembered the onions. In the
same way here, refusing the Kingdom of Christ, they invited to
themselves that of Caesar. Wherefore God set a king over them,
according to their own decision. When then Pilate heard these things,
he delivered Him to be crucified. Utterly without reason. For when he
ought to have enquired whether Christ had aimed at sovereign power, he
pronounced the sentence through fear alone. Yet that this might not
befall him, Christ said beforehand, "My kingdom is not of this world";
317
but he having given himself wholly up to present things, would practice
no great amount of wisdom. And yet his wife's dream should have been
sufficient to terrify him; but by none of these things was he made
better, nor did he look to heaven, but delivered Him up. And now they
laid the cross upon Him as a malefactor. For even the wood they
abominated, and endured not even to touch it. This was also the case in
the type; for Isaac bare the wood. But then the matter stopped at the
will of his father,(1) for it was the type; while here it proceeded to
action, for it was the reality.
"And He came to the place of a skull." Some say that
Adam died there, and there lieth; and that Jesus in this place where
death had reigned, there also set up the trophy. For He went forth
bearing the Cross as a trophy over the tyranny of death: and as
conquerors do, so He bare upon His shoulders the symbol of victory.
What matter if the Jews did(2) these things with a different intent.
They crucified Him too with thieves, in this also unintentionally
fulfilling prophecy; for what they did for insult contributed to the
truth, that thou mayest learn how great is its power, since the
Prophet had foretold of old, that "He was numbered with the
transgressors." (Isa. liii. 12.) The devil therefore wished to cast a
veil over what was done, but was unable; for the three were crucified,
but Jesus alone was glorious, that thou mayest learn, that His power
effected all. Yet the miracles took place when the three had been
nailed to the cross; but no one attributed anything of what was done to
either of those others, but to Jesus only; so entirely was the plot of
the devil rendered vain,(3) and all returned upon his own head. For
even of these two, one was saved. He therefore did not insult the glory
of the Cross,(4) but contributed to it not a little. For it was not a
less matter than shaking the rocks, to change a thief upon the cross,
and to bring him unto Paradise.
Ver. 19. "And Pilate wrote a title."(5)
At the same time requiting the Jews, and making a
defense for Christ. For since, they had given Him up as worthless, and
attempted to confirm this sentence by making Him share the punishment
of the robbers, in order that for the future it might be in no maws
power to prefer evil charges against him, or to accuse him as a
worthless and wicked person, to close moreover their mouths and the
mouths of all who might desire to accuse Him, and to show that they had
risen up against their own King, Pilate thus placed, as on a trophy,
those letters, which utter a clear voice, and show forth His Victory,
and proclaim His Kingdom, though not in its completeness. And this he
made manifest not in a single tongue, but in three languages; for since
it was likely that there would be a mixed multitude among the Jews on
account of the Feast, in order that none might be ignorant of the
defense, he publicly recorded(6) the madness of the Jews, in all the
languages. For they bore malice against Him even when crucified.(7)
"Yet what did this harm you?(8) Nothing. For if He was a mortal and
weak, and was about to become extinct, why did ye fear the letters
asserting that He is the King of the Jews?" And what do they ask? "Say
that 'he said.' For now it is an assertion, and a general sentence, but
if 'he said' be added, the charge is shown to be one arising from his
own rashness and arrogance." Still Pilate was not turned aside, but
stood to his first decision. And it is no little thing that is
dispensed even from this circumstance, but the whole matter. For since
the wood of the cross was buried, because no one was careful to take it
up, inasmuch as fear was pressing, and the believers were hurrying to
other urgent matters; and since it was in after times to be sought for,
and it was likely that the three crosses would lie together, in order
that the Lord's might not be unknown, it was made manifest to all,
first by its lying in the middle, and then by the title. For those of
the thieves had no titles.
[2.] The soldiers parted the garments, but not the
coat.(9) See the prophecies in every instance fulfilled by their
wickednesses; for this also had been predicted of old; yet there were
three crucified, but the matters of the prophecies(10) were fulfilled
in Him. For why did they not this in the case of the others, but in His
case only? Consider too, I pray you, the exactness of the prophecy. For
the Prophet saith not only, that they "parted," but that they" did not
part." The rest therefore they divided, the coat they divided not, but
committed the matter to a decision by lot. And the, "Woven from the
top" (ver. 23) is not put without a purpose; but some say that a
figurative assertion is declared by it, that the Crucified was not
simply man, but had also the Divinity from above.(11) Others say that
the Evangelist describes the very form
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of the coat.(1) For since in Palestine they put together two strips of
cloth and so weave their garments, John, to show that the coat was of
this kind, saith, "Woven from the top"; and to me he seems to say this,
alluding to the poorness of the garments, and that as in all other
things, so in dress also, He followed a simple(2) fashion.
Ver. 24. "These things the soldiers did." But He on
the Cross, committeth His mother to the disciple,(3) teaching us even
to our last breath to show every care for our parents. When indeed she
unseasonably troubled Him, He said, "Woman, what have I to do with
thee?" (c. ii. 4.) And, "Who is My mother?"(Matt. xii. 48.) But here He
showeth much loving affection, and committeth her to the disciple whom
He loved. Again John conceals himself, in modesty; for had he desired
to boast, he would have also put in the cause for which he was loved,
since probably it was some great and wonderful one. But wherefore doth
He converse on nothing else with John, nor comfort him when desponding?
Because it was no time for comforting by words; besides, it was no
little thing for him to be honored with such honor, and to receive the
reward of steadfastness. But do thou consider, I pray, how even on the
cross He did everything without being troubled, speaking with the
disciple concerning His mother, fulfilling prophecies, holding forth
good hopes to the thief. Yet before He was crucified He appeareth
sweating, agonized, fearing. What then can this mean? Nothing
difficult, nothing doubtful. There indeed the weakness of nature had
been shown, here was being shown the excess of Power. Besides, by these
two things He teacheth us, even if before things terrible we be
troubled, not on that account to shrink from things terrible, but when
we have embarked in the contest to deem all things(4) possible and
easy. Let us then not tremble at death. Our soul hath by nature the
love of life, but it lies with us either to loose the bands of nature,
and make this desire weak; or else to tighten them, and make the desire
more tyrannous. For as we have the desire of sexual intercourse, but
when we practice true wisdom we render the desire weak, so also it
falls out in the case of life; and as God hath annexed carnal desire to
the generation of children, to maintain a succession among us, without
however forbidding us from traveling the higher road of continence; so
also He hath implanted in us the love of life, forbidding us from
destroying ourselves, but not hindering our despising the present life.
And it behooves us, knowing this, to observe due measure, and neither
to go at any time to death of our own accord, even though ten thousand
terrible things possess us; nor yet when dragged to it, for the sake of
what is pleasing to God, to shrink back from and fear it, but boldly to
strip for it, preferring the future to the present life.
But the women stood by the Cross, and the weaker sex
then appeared the manlier(ver. 25); so entirely henceforth were all
things transformed.
[3.] And He, having committed His mother to John,
said, "Behold thy Son." (Ver. 26.) O the honor! with what honor did He
honor the disciple! when He Himself was now departing, He committed her
to the disciple to take care of. For since it was likely that, being
His mother, she would grieve, and require protection, He with reason
entrusted her to the beloved. To him He saith, "Behold thy mother."
(Ver. 27.) This He said, knitting them together in charity; which the
disciple understanding, took her to his own home. "But why made He no
mention of any other woman, although another stood there?" To teach us
to pay more than ordinary respect to our mothers. For as when parents
oppose us on spiritual matters, we must not even own them, so when they
do not hinder us, we ought to pay them all becoming respect, and to
prefer them before others, because they begat us, because they bred us
up, because they bare for us ten thousand terrible things. And by these
words He silenceth the shamelessness of Marcion; for if He were not
born according to the flesh, nor had a mother, wherefore taketh He such
forethought for her alone?
Ver. 28. "After this, Jesus knowing that all things
were now accomplished."
That is, "that nothing was wanting to the
Dispensation." For He was everywhere desirous to show, that this Death
was of a new kind, if indeed the whole lay in the power of the Person
dying, and death came not on the Body before He willed it; and He
willed it after He had fulfilled all things. Therefore also He said, "I
have power to lay down My life; and I have power to take it again." (c.
x. 18.) Knowing therefore that all things were fulfilled, He saith,
"I thirst." (5)
Here again fulfilling a prophecy. But consider, I
pray, the accursed nature of the bystanders. Though we have ten
thousand enemies, and have suffered intolerable things at their hands,
yet when we see them perishing, we relent; but they did not even so
make peace with
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Him, nor were tamed by what they saw, but rather became more savage,
and increased their irony; and having brought to Him vinegar on a
sponge,(1) as men bring it to the condemned, thus they gave Him to
drink; since it is on this account that the hyssop is added.
Ver. 30. "Having therefore received it, He saith, It
is finished."
Seest thou how He doth all things calmly, and with
power? And what follows shows this. For when all had been completed,
"He bowed His head, (this had not been nailed,) and
gave up(2) the ghost."
That is, "died." Yet to expire does not come(3)
after the bowing the head; but here, on the contrary, it doth. For He
did not, when He had expired, bow His head, as happens with us, but
when He had bent His head, then He expired. By all which things the
Evangelist hath shown, that He was Lord of all.
But the Jews, on the other hand, who swallowed the
camel and strained at the gnat, having wrought so atrocious a deed, are
very precise concerning the day.
Ver. 31. "Because it was the Preparation, that the
bodies should not remain upon the cross(4)-- they besought Pilate that
their legs might be broken.''(5)
Seest thou how strong a thing is truth? By means of
the very things which are the objects of their zeal, prophecy is
fulfilled, for by occasion of those things, this plain prediction,
unconnected with them,(6) receives its accomplishment. For the
soldiers(7) when they came, brake the legs of the others, but not those
of Christ. Yet these to gratify the Jews pierced His side with a spear,
and now insulted the dead body. O abominable and accursed purpose! Yet,
beloved, be not thou confounded, be not thou desponding; for the things
which these men did from a wicked will, fought on the side of the
truth. Since there was a prophecy, saying, (from this circumstance,(8)
"They shall look on Him whom they pierced." (Ver. 37; Zech. xii. 10.)
And not this only, but the deed then dared was a demonstration of the
faith, to those who should afterwards disbelieve; as to Thomas, and
those like him. With this too an ineffable mystery was accomplished.
For "there came forth water and blood." Not without a purpose, or by
chance, did those founts come forth, but because by means of these two
together the Church consisteth.(9) And the initiated know it, being by
water indeed regenerate, and nourished by the Blood and the Flesh.
Hence the Mysteries take their beginning; that(10) when thou
approachest to that awful cup, thou mayest so approach, as drinking
from the very side.
Ver. 35. "And he that saw it bare record, and his
record is true."(11)
That is, "I heard it not from others, but was myself
present and saw it, and the testimony is true." As may be supposed. For
he relates an insult done; he relates not anything great and admirable,
that thou shouldest suspect his narrative; but securing the mouths of
heretics, and loudly proclaiming beforehand the Mysteries that should
be, and beholding the treasure laid up in them, he is very exact
concerning what took place. And that prophecy also is fulfilled,
Vet. 36. "A bone of Him shall not be broken."(12)
(Ex. xii. 46; Num. ix. 12.)
For even if this was said with reference to the lamb
of the Jews, still it was for the sake of the reality that the type
preceded, and in Him the prophecy was more fully accomplished. On this
account the Evangelist brought forward the Prophet. For since by
continually producing himself as witness he would have seemed unworthy
of credit, he brings Moses to help him, and saith, that neither did
this come to pass without a purpose, but was written before of old. And
this is the meaning of the words, "A bone of Him shall not be broken."
Again he confirms the Prophet's words by his own witness. "These
things," saith he, "I have told you, that ye might learn that great is
the connection of the type with the reality." Seest thou what pains he
takes to make that believed which seemed to be matter of reproach, and
bringing shame? For that the soldier should insult even the dead body,
was far worse than being crucified. "But still, even these things," he
saith, "I have told, and told with much earnestness, 'that ye might
believe.' (Ver. 35.) Let none then be unbelieving, nor through shame
injure our cause. For the things which appear to be most shameful, are
the very venerable records(13) of our good things."
Ver. 38. "After this came Joseph of Arimathaea,
being a disciple."(14)
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Not one of the twelve, but perhaps one of the
seventy. For now deeming that the anger of the Jews was quenched by the
Cross, they approached without fear, and took charge of His funeral.
Joseph therefore came and asked the favor from Pilate, which he
granted; why should he not? Nicodemus also assists him, and furnishes a
costly burial. For they were still disposed to think of Him as a mere
man. And they brought those(1) spices whose especial nature is to
preserve the body for a long time, and not to allow it quickly to yield
to corruption, which was an act of men imagining nothing great
respecting Him; but anyhow, they exhibited very loving affection. But
how did no one of the twelve come, neither John, nor Peter, nor any
other of the more distinguished disciples? Nor doth the writer conceal
this point. If any one say that it was from fear of the Jews, these men
also(2) were occupied by the same fear; for Joseph too was, it saith,
"A secret (disciple) for fear of the Jews." And not one can say that
Joseph acted thus because he greatly despised them,(3) but though
himself afraid, still he came. But John who was present, and had seen
Him expire, did nothing of the kind. It seems to me that Joseph was a
man of high rank, (as is clear from the funeral,) and known(4) to
Pilate, on which account also he obtained the favor; and then he buried
Him, not as a criminal, but magnificently, after the Jewish fashion, as
some great and admirable one.
[4.] And because they were straitened by the time,
(since the Death took place at the ninth hour, and it is probable, that
what with going to Pilate and what with taking down the body, evening
would come upon them when it was not lawful to work,) they laid Him in
the tomb that was near.(5) And it is providentially ordered,(6) that He
should be placed in a new tomb, wherein no one had been placed before,
that His Resurrection might not be deemed to be that of some other who
lay there with Him; and that the disciples might be able easily to come
and be spectators of what came to pass, because the place was near; and
that not they alone should be witnesses of His burial, but His enemies
also, for the placing seals on the tomb, and the sitting by of the
soldiers to watch it, were the actions of men testifying to the burial.
'For Christ earnestly desired that this should be confessed, no less
than the Resurrection. Wherefore also the disciples are very earnest
about. this, the showing that lie died. For the Resurrection all
succeeding time would confirm, but the Death, if at that time it had
been partially concealed, or not made very manifest, was likely to harm
the account of the Resurrection. Nor was it for these reasons only that
He was laid near, but also that the story about the stealing might be
proved false.
"The first day of the week" (that is, the Lord's
day) "cometh Mary Magdalene, very early in the morning,(7) and seeth
the stone taken away from the sepulcher." (Ch. xx. ver. 1.)
For He arose while both stone and seals lay over
Him; but because it was necessary that others should be fully
satisfied, the tomb was opened after the Resurrection, and thus what
had come to pass was confirmed. This then was what moved Mary. For
being entirely full of loving affection towards her Master, when the
Sabbath was past, she could not bear to rest, but came very early in
the morning, desiring to find some consolation from the place. But when
she saw the place, and the stone(8) taken away, she neither entered in
nor stooped down, but ran to the disciples,(9) in the greatness of her
longing; for this was what she earnestly desired, she wished very
speedily to learn what had become of the body. This was the meaning of
her running, and her words declare it.
Ver. 2. "They have taken away," she saith, "my
Lord,(10) and I know not where they have laid Him."
Seest thou how she knew not as yet anything clearly
concerning the Resurrection, but thought there had been a removal of
the body, and tells all simply to the disciples? And the Evangelist
hath not deprived the woman of such a praise, nor thought it shame that
they should have learnt these things first from her who had passed the
night in watching. Thus everywhere doth the truth-loving nature of his
disposition shine forth. When then she came and said these things, they
hearing them, draw near with great eagerness to the sepulcher,(11) and
see the linen clothes lying, which was a sign of the Resurrection. For
neither, if any persons had removed the body, would they before doing
so have stripped it; nor if any had stolen it, would they have taken
the trouble to remove the napkin,
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and roll it up, and lay it in a place by itself; but how? they would
have taken the body as it was. On this account John tells us by
anticipation that it was buried with much myrrh, which glues linen to
the body not less firmly than lead; in order that when thou hearest
that the napkins lay apart, thou mayest not endure those who say that
He was stolen. For a thief would not have been so foolish as to spend
so much trouble on a superfluous matter. For why should he undo the
clothes? and how could he have escaped detection if he had done so?
since he would probably have spent much time in so doing, and be found
out by delaying and loitering. But why do the clothes lie apart, while
the napkin was wrapped together by itself? That thou mayest learn that
it was not the action of men in confusion or haste, the placing some in
one place, some in another, and the wrapping them together. From this
they believed in the Resurrection. On this account Christ afterwards
appeared to them, when they were convinced by what they had seen.
Observe too here again the absence of boastfulness in the Evangelist,
how he witnesses to the exactness of Peter's search. For he himself
having gotten before Peter, and having seen the linen clothes, enquired
not farther, but withdrew; but that fervent one passing farther in,
looked at everything carefully, and saw somewhat more, and then the
other too was summoned to the sight.(1) For he entering after Peter,
saw the grave-clothes lying, and separate. Now to separate, and to
place one thing by itself, and another, after rolling it up, by itself,
was the act of some one doing things carefully, and not in a chance
way, as if disturbed.
[5.] But do thou, when thou hearest that thy Lord
arose naked, cease from thy madness about funerals; for what is the
meaning of that superfluous and unprofitable(2) expense, which brings
much loss to the mourners, and no gain to the departed, or (if we must
say that it brings anything) rather harm? For the costliness of burial
hath often caused the breaking open of tombs, and hath caused him to be
cast out naked and unburied, who had been buried with much care. But
alas for vainglory! How great the tyranny which it exhibits even in
sorrow! how great the folly! Many, that this may not happen, having cut
in pieces those fine clothes, and filled them with many spices, so that
they may be doubly useless to those who would insult the dead, then
commit them to the earth. Are not these the acts of madmen? of men
beside themselves? to make a show of their ambition, and then to
destroy it? "Yea," saith some one, "it is in order that they may lie
safely with the dead that we use all these contrivances." Well then, if
the robbers do not get them, will not the moths get them, and the
worms? Or if the moths and worms get them not, will not time and the
moisture of putrefaction(3) destroy them? But let us suppose that
neither tomb-breakers, nor moths, nor worms, nor time, nor anything
else, destroy what lies in the tomb, but that the body itself remains
untouched until the Resurrection, and these things are preserved new
and fresh and fine; what advantage is there from this to the departed,
when the body is raised naked, while these remain here, and profit us
nothing for those accounts which must be given? "Wherefore then," saith
some one, "was it done in the case of Christ" First of all, do not
compare these with human matters, since the harlot poured even ointment
upon His holy feet. But if we must speak on these things, we say, that
they were done when the doers knew not the word of the Resurrection;
therefore it saith, "As was the manner of the Jews." For they who
honored Christ(4) were not of the twelve, but were those who did not
honor Him greatly. The twelve honored Him not in this way, but by death
and massacre and dangers for His sake. That other indeed was honor, but
far inferior to this of which I have spoken. Besides, as I began by
saying, we are now speaking of men, but at that time these things were
done with relation to the Lord. And that thou mayest learn that Christ
made no account of these things, He said, "Ye saw Me an hungered, and
ye fed Me; thirsty, and ye gave Me drink; naked, and ye clothed Me"
(Matt. xxv. 35); but nowhere did He say, "dead, and ye buried Me." And
this I say not as taking away the custom of burial, (that be far from
me,) but as cutting short its extravagance and unseasonable vanity.
"But," saith some one, "feeling and grief and sympathy for the departed
persuade to this practice." The practice doth not proceed from sympathy
for the departed, but from vainglory. Since if thou desirest to
sympathize with the dead, I will show thee another way of mourning, and
will teach thee to put on him garments which shall rise again with him,
and make him glorious. For these garments are not consumed by worms,
nor wasted by time, nor stolen by tomb-breakers. Of what sort then are
these? The clothing of alms-doing; for this is a robe that shall rise
again with him, because the seal of alms-doing is with him. With these
garments shine they who then hear, "Hungering ye fed Me." These make
men distinguished, these make them glorious, these place them in
safety; but those used now are only something for moths to consume, and
a table for worms. And this I say, not forbid-
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ding to use funeral observance, but bidding you to do it with
moderation, so as to cover the body, and not commit it naked to the
earth. For if living He biddeth us have no more than enough to cover
us, much more when dead; since the dead body(1) hath not so much need
of garments as when it is living and breathing. For when alive, on
account of the cold, and for decency's sake, we need the covering of
garments, but when dead we require grave-clothes for none of these
reasons, but that the body may not lie naked; and better than
grave-clothes we have the earth, fairest of coverings, and more suited
for the nature of such bodies as ours. If then where there are so many
needs we must not search for anything superfluous, much more where
there is no such necessity, is the ostentation unseasonable.
[6.] "But the lookers-on will laugh," saith some
one. Most certainly if there be any laughter, we need not care much for
one so exceedingly foolish; but at present there are many who rather
admire and accept our true wisdom. For these are not the things which
deserve laughter, but those which we do at present, weeping, and
wailing, and burying ourselves with the departed; these things deserve
ridicule and punishment. But to show true wisdom, both in these
respects and in the modesty of the attire used, prepares crowns and
praises for us, and all will applaud us, and will admire the power of
Christ, and will say, "Amazing! How great is the power of the Crucified
One! He hath persuaded those who are perishing and wasting, that death
is not death; they therefore do not act as perishing men, but as men
who send the dead before them to a distant and better dwelling-place.
He hath persuaded them that this corruptible and earthy body shall put
on a garment more glorious than silk or cloth of gold, the garment of
immortality; therefore they are not very anxious about their burial,
but deem a virtuous life to be an admirable winding-sheet." These
things they will say, if they see us showing true wisdom; but if they
behold us bent down with grief, playing the woman, placing around
troops of female mourners, they will laugh, and mock, and find fault in
ten thousand ways, pulling to pieces our foolish expense, our vain
labor. With these things we hear all finding fault; and very
reasonably. For what excuse can we have, when we adorn a body, which is
consumed by(2) corruption and worms, and neglect Christ when thirsting,
going about naked, and a stranger? Cease we then from this vain
trouble. Let us perform the obsequies of the departed, as is good both
for us and them, to the glory of God: let us do much alms for their
sake, let us send with them the best provision for the way. For if the
memory of admirable men, though dead, hath protected the living, (for,
"I will defend," it saith, "this city for Mine Own. sake, and for My
servant David's sake "--2 Kings xix. 34,) much more will alms-doing
effect this; for this hath raised even the dead, as when the widows
stood round(3) showing what things Dorcas had made, while she was with
them. (Acts ix. 39.) When therefore one is about to die, let the friend
of that dying person prepare the obsequies,(4) and persuade(5) the
departing one to leave somewhat to the needy. With these garments let
him send him to the grave, leaving(6) Christ his heir. For if they who
write kings among their heirs, leave a safe portion to their
relations,(7) when one leaves Christ heir with his children, consider
how great good he will draw down upon himself and all his. These are
the right(8) sort of funerals, these profit both those who remain and
those who depart. If we be so buried, we shall be glorious at the
Resurrection-time. But if caring for the body we neglect the soul, we
then shall suffer many terrible things, and incur much ridicule. For
neither is it a common unseemliness to depart without being clothed
with virtue, nor is the body, though cast out without a tomb, so
disgraced, as a soul appearing bare of virtue in that day. This let us
put on, this let us wrap around us; it is best to do so during all our
lifetime; but if we have in this life been negligent, let us at least
in our end be sober, and charge our relations to help us when we depart
by alms-doing; that being thus assisted by each other, we may attain(9)
to much confidence, through the grace and lovingkindness of our Lord
Jesus Christ, with whom to the Father and the Holy Ghost be glory,
dominion, and honor, now and ever and world without end. Amen.
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HOMILY LXXXVI.
JOHN XX. 10, 11.
"Then the disciples went away again unto their own
home. But Mary stood without at the sepulcher, weeping."
[ 1.] FULL of feeling somehow is the female sex, and
more(1) inclined to pity. I say this, lest thou shouldest wonder how it
could be that Mary wept bitterly at the tomb, while Peter was in no way
so affected. For, "The disciples," it saith, "went away unto their own
home"; but she stood shedding tears. Because hers was a feeble nature,
and she as yet knew not accurately the account of the Resurrection;
whereas they having seen the linen clothes and believed, departed to
their own homes in astonishment. And wherefore went they not
straightway to Galilee, as had been commanded them before the Passion?
They waited for the others, perhaps, and besides they were yet at the
height of their amazement. These then went their way: but she stood at
the place, for, as I have said, even the sight of the tomb tended
greatly to comfort her. At any rate, thou seest her, the more to ease
her grief, stooping down,(2) and desiring to behold the place where the
body lay. And therefore she received no small reward for this her great
zeal. For what the disciples saw not, this saw the woman first,
Angels(3) sitting, the one at the feet, the other at the head, in
white; even the dress(4) was full of much radiance(5) and joy. Since
the mind of the woman was not sufficiently elevated to accept the
Resurrection from the proof of the napkins, something more takes place,
she beholdeth something more; Angels sitting in shining garments, so as
to raise her thus awhile from her passionate sorrow, and to comfort
her. But they said nothing to her concerning the Resurrection, yet is
she gently led forward in this doctrine. She saw countenances bright
and unusual; she saw shining garments, she heard a sympathizing voice.
For what saith (the Angel)?
Ver. 13. "Woman, why weepest thou?"
By all these circumstances, as though a door was
being opened for her, she was led by little and little to the knowledge
of the Resurrection. And the manner of their sitting invited her to
question them, for they showed that they knew what had taken place; on
which account they did not sit together either, but apart from one
another. For because it was not likely that she would dare at once to
question them, both by questioning her, and by the manner of their
sitting, they bring her to converse. What then saith she?She speaks
very warmly and affectionately;
"They(6) have taken away my Lord, and I know not
where they have laid Him."
"What sayest thou? Knowest thou not yet anything
concerning the Resurrection, but dost thou still form fancies about His
being laid 7?" Seest thou how she had not yet received the sublime
doctrine?
Ver. 14. "And when she had thus said, she turned
herself back."(8)
And by what kind of consequence is it, that she
having spoken to them, and not having yet heard anything from them,
turned back? Me-thinks that while she was speaking, Christ suddenly
appearing behind her, struck the Angels with awe; and that they having
beheld their Ruler,(9) showed immediately by their bearing, their look,
their movements, that they saw the Lord;(10) and this drew the woman's
attention, and caused her to turn herself backwards. To them then He
appeared on this wise, but not so to the woman, in order not at the
first sight to terrify her, but in a meaner and ordinary form, as is
clear from her supposing that He was the gardener. It was meet to lead
one of so lowly a mind to high matters, not all at once, but gently. He
therefore in turn asketh her,
Ver. 15. "Woman, why weepest thou? whom seekest
thou?"
This showed that He knew what she wished to ask, and
led her to make answer. And the woman, understanding this, doth not
again mention the name of Jesus, but as though her questioner knew the
subject of her enquiry replies,
"Sir,(11) if thou have borne him hence, tell me
where thou hast laid him, and I will take him away."
Again she speaks of laying down, and taking away,
and carrying, as though speaking of a corpse. But her meaning is this;
"If ye have borne him hence for fear of the Jews, tell me,
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and I will take him." Great is the kindness and loving affection of the
woman, but as yet there is nothing lofty with her.(1) Wherefore He now
setteth the matter before her, not by appearance, but by Voice. For as
He was at one time known to the Jews, and at another time
unperceived(2) though present; so too in speaking, He, when He chose,
then made Himself known; as also when He said to the Jews, "Whom seek
ye?" they knew neither the Countenance nor the Voice until He chose.
And this was the case here. And He named her name only,(3) reproaching
and blaming her that she entertained such fancies concerning One who
lived. But how was it that,
Ver. 16. "She turned herself, and saith,"(4) if so
be that He was speaking to her? It seems to me, that after having said,
"Where have ye laid him?" she turned to the Angels to ask why they were
astonished, and that then Christ, by calling her by name, turned her to
Himself from them, and revealed Himself by His Voice; for when He
called her "Mary," then she knew Him; so that the recognition was not
by His appearance, but by His Voice. And if any say, "Whence is it
clear that the Angels were awestruck, and that on this account the
woman turned herself," they will in this place say, "whence is it clear
that she would have touched Him, and fallen at His feet?" Now as this
is clear from His saying, "Touch Me not," so is the other clear from
its saying, that she turnedherself. But wherefore, said He,
Ver. 17. "Touch Me not"?
[5.] Some assert, that she asked for spiritual
grace, because she had heard Him when with the disciples say, "If I go
to the Father, 'I will ask Him, and He shall give you another
Comforter.'" (c. xiv. 3, 16.) But how could she who was not present
with the disciples have heard this? Besides, such an imagination is far
from the meaning here. And how should she ask, when He had not yet gone
to the Father? What then is the sense? Methinks that she wished still
to converse with Him as before, and that in her joy she perceived
nothing great in Him, although He had become far more excellent in the
Flesh. To lead her therefore from this idea, and that she might speak
to Him with much awe, (for neither with the disciples doth He
henceforth appear so familiar as before,) He raiseth her thoughts, that
she should give more reverent heed to Him. To have said, "Approach Me
not as ye did before, for matters are not in the same state, nor shall
I henceforth be with you in the same way," would have been harsh and
high-sounding; but the saying,
"I am not yet ascended to the(5) Father," though not
painful to hear, was the saying of One declaring the same thing. For by
saying, "I am not yet ascended," He showeth that He hasteth and
presseth thither; and that it was not meet that One about to depart
thither, and no longer to converse with men, should be looked on with
the same feelings as before. And the sequel shows that this is the case.
"Go and say unto the brethren, that I go(6) unto My
Father, and your Father, unto My God and your God."
Yet He was not about to do so immediately, but after
forty days. How then saith He this? With a desire to raise their minds,
and to persuade them that He departeth into the heavens. But the, "To
My Father and your Father, to My God, and your God," belongs to the
Dispensation,(7) since the "ascending" also belongs to His Flesh. For
He speaketh these words to one who had no high thoughts. "Is then the
Father His in one way, and ours in another?" Assuredly then He is. For
if He is God of the righteous in a manner different from that in which
He is God of other men, much more in the case of the Son and us. For
because He had said, "Say to the brethren," in order that they might
not imagine any equality from this, He showed the difference. He was
about to sit on His Father's throne, but they to stand by.(8) So that
albeit in His Subsistence according to the Flesh He became our Brother,
yet in Honor He greatly differed from(9) us, it cannot even be told how
much.
Vet. 18. "She therefore departeth, beating these
tidings to the disciples."(10)
So great a good is perseverance and endurance. But
how was it that they did not any more grieve when He was about to
depart, nor speak as they had done before? At that time they were
affected in such a way, as supposing that He was about to die; but now
that He was risen again, what reason had they to grieve? Moreover, Mary
reported His appearance and His words, which were enough to comfort
them. Since then it was likely that the disciples on hearing these
things would either not believe the woman, or, believing, would grieve
that He had not deemed them worthy of the vision, though He promised to
meet them in Galilee; in order that they might not by dwelling on this
be unsettled,(11) He let not a single day pass, but having brought them
to a state of longing, by their knowledge that He was risen, and by what
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they heard from the woman, when they were thirsting to see Him, and
were greatly afraid, (which thing itself especially made their yearning
greater,) He then, when it was evening, presented(1) Himself before
them, and that very marvelously.(2) And why did He appear in the
"evening"? Because it was probable that they would then especially be
very fearful. But the marvel was, why they did not suppose Him to be an
apparition; for He entered, "when the doors were shut," and suddenly.
The chief cause was, that the woman beforehand had wrought great faith
in them; besides, He showed His countenance to them dear and mild. He
came not by day, in order that all might be collected together. For
great was the amazement; for neither did He knock at the door but all
at once stood in the midst, and showed His side and His hands.(3) At
the same time also by His Voice He smoothed their tossing thought, by
saying,
Ver. 19. "Peace be unto you."
That is, "Be not troubled"; at the same time
reminding them of the word which He spake to them before the
Crucifixion, "My peace I leave(4) unto you" (c. xiv. 27); and again,
"In me ye have(5) peace, but" "in the world ye shall havetribulation."
(c. xvi. 33.)
Ver. 20. "Then were the disciples glad when they saw
the Lord."
Seest thou the words issuing in deeds? For what He
said before the Crucifixion, that "I will see you again, and your heart
shall rejoice, and your joy no man taketh from you" (c. xvi. 22), this
He now(6) accomplished in deed; but all these things led them to a most
exact faith. For since they had a truceless war with the Jews, He
continually repeated the, "Peace be unto you,"(7) giving them, to
counterbalance the war, the consolation. And so this was the first word
that He spake to them after the Resurrection, (wherefore also Paul
continually saith, "Grace be unto you and peace,") and to women He
giveth good tidings of joy,(8) because that sex was in sorrow, and had
received this as the first curse. Therefore He giveth good tidings
suitable respectively, to men, peace, because of their war; joy to
women, because of their sorrow. Then having put away all painful
things, He telleth of the successes(9) of the Cross, and these were the
"peace." "Since then all hindrances have been removed," He saith, "and
I have made My(10) victory glorious, and all hath been achieved," (then
He saith afterwards,)
Ver. 21. "As My Father hath sent Me, so send I you."
"Ye have no difficulty, owing to what hath already
come to pass, and to the dignity of Me who send you." Here He lifteth
up their souls, and showeth them their great cause of confidence, if so
be that they were about to undertake His work. And no longer is an
appeal made to the Father, but with authority He giveth to them the
power. For,
Ver. 22, 23. "He breathed on them, and said,(11)
Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted
unto them, and whosesoever sins ye retain, they are retained."
As a king sending forth governors, gives power to
east(12) into prison and to deliver from it, so in sending these forth,
Christ investeth them with the same power. But how saith He, "If I go
not away, He(13) will not come" (c. xvi. 7), and yet giveth them the
Spirit? Some say that He gave not the Spirit, but rendered them fit to
receive It, by breathing on them. For if Daniel when he saw an Angel
was afraid, what would not they have suffered when they received that
unspeakable Gift, unless He had first made them learners? Wherefore He
said not, "Ye have received the Holy Ghost," but, "Receive ye the Holy
Ghost." Yet one will not be wrong in asserting that they then also
received some spiritual power and grace; not so as to raise the dead,
or to work miracles, but so as to remit sins. For the gifts of the
Spirit are of different kinds; wherefore He added, "Whosesoever sins ye
remit, they are remitted unto them," showing what kind of power He was
giving. But in the other case,(14) after forty(15) days, they received
the power of working miracles. Wherefore He saith, "Ye shall receive
power, after that the Holy Ghost is come(16) upon you, and ye shall be
My witnesses both in Jerusalem, and in all Judaea." (Acts i. 8.) And
witnesses they became by means of miracles, for unspeakable is the
grace of the Spirit and multiform the gift. But this comes to pass,
that thou mayest learn that the gift and the power of the Father, the
Son, and the Holy Ghost, is One. For things which appear to be peculiar
to the Father, these are seen also to belong to the Son, and to the
Holy Ghost. "How then," saith some one, "doth none come to the Son,
'except the Father draw him'?" (c. vi. 44.) Why, this very
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thing is shown to belong to the Son also. "I," He saith, "am the Way:
no man cometh unto the Father but by Me." (c. xiv. 6.) And observe that
it belongeth to the Spirit also; for "No man can call Jesus Christ
Lord,(1) but by the Holy Ghost." (1 Cor. xii. 3.) Again, we see that
the Apostles were given to the Church at one time by the Father, at
another by the Son, at another by the Holy Ghost, and that the
"diversities of gifts" (1 Cor. xii. 4) belong to the Father, the Son,
and the Holy Ghost.
[4.] Let us then do all we can to have the Holy
Spirit with ourselves, and let us treat with much honor those into
whose hands its operation hath been committed. For great is the dignity
of the priests. "Whosesoever sins," it saith, "ye remit, they are
remitted unto them"; wherefore also Paul saith, "Obey them that have
the rule over you, and submit yourselves." (Heb. xiii. 17.) And hold
them very exceedingly in honor; for thou indeed carest about thine own
affairs, and if thou orderest them well, thou givest(2) no account for
others, but the priest even if he rightly order his own life, if he
have not an anxious care for thine, yea and that of all those around
him, will depart with the wicked into hell; and often when not betrayed
by his own conduct, he perishes by yours, if he have not rightly
performed all his part. Knowing therefore the greatness of the danger,
give them a large share of your goodwill; which Paul also implied when
he said, "For they watch for your souls," and not simply so, but, "as
they that shall give account." (Heb. xiii. 17.) They ought therefore to
receive great attention from you; but if you join with the rest in
trampling upon them, then neither shall your affairs be in a good
condition. For while the steersman continues in good courage, the crew
also will be in safety; but if he be tired out by their reviling him
and showing ill-will against him, he cannot watch equally well, or
retain his skill, and without intending it, throws them into ten
thousand mischiefs. And so too the priest, if he enjoy honor(3) from
you, will be able well to order your affairs; but if ye throw them into
despondency, ye weaken their hands, and render them, as well as
yourselves, an easy prey to the waves, although they be very
courageous. Consider what Christ saith concerning the Jews. "The
Scribes and the Pharisees sit on Moses' seat; all therefore whatsoever
they bid(4) you to do, do ye." (Matt. xxiii. 2, 3.) Now we have not to
say, "the priests sit on Moses' seat," but "on that of Christ"; for
they have successively received His doctrine. Wherefore also Paul
saith, "We are ambassadors for Christ, as though God did beseech you by
us." (2 Cor. v. 20.) See ye not that in the case of Gentile rulers, all
bow to them, and oftentimes even persons superior in family, in life,
in intelligence, to those who judge them? yet still because of him who
hath given them, they consider none of these things, but respect the
decision of their governor, whosoever he be that receives the rule over
them. Is there then such fear when man appoints, but when God
appointeth do we despise him who is appointed, and abuse him, and
besmirch him with ten thousand reproaches, and though forbidden to
judge our brethren, do we sharpen our tongue against our priests? And
how can this deserve excuse, when we see not the beam in our own eye,
but are bitterly over-curious about the mote in another's? Knowest thou
not that by so judging thou makest thine own judgment the harder? And
this I say not as approving of those who exercise their priesthood
unworthily, but as greatly pitying and weeping for them; yet do I not
on this account allow that it is right that they should be judged by
those over whom they are set.(5) And although their life be very much
spoken against, thou, if thou take heed to thyself, wilt not be harmed
at all(6) in respect of the things committed to them(7) by God. For if
He caused a voice to be uttered by an ass, and bestowed spiritual
blessings by a diviner, working by the foolish mouth and impure tongue
of Balsam, in behalf of the offending Jews, much more for the sake of
you the right-minded(8) will He, though the priests be exceedingly
vile, work all the things that are His, and will send the Holy Ghost.
For neither doth the pure draw down that Spirit by his own purity, but
it is grace that worketh all. "For all," it saith, "is for your
sake,(9) whether it be Paul, or Apollos, or Cephas." (1 Cor. iii. 25,
23.) For the things which are placed in the hands of the priest it is
with God alone to give; and however far human wisdom may reach, it will
appear inferior to that grace. And this I say, not in order that we may
order our own life carelessly, but that when some of those set over you
are careless livers, you the ruled may not often heap up evil for
yourselves. But why speak I of priests? Neither Angel nor Archangel can
do anything with regard to what is given from God; but the Father, the
Son, and the Holy Ghost, dispenseth all, while the priest lends his
tongue and affords his hand. For neither would it be just that through
the wickedness of another, those who come in faith to the symbols of
their salvation should be harmed. Knowing all these things, let us fear
God, and hold His priests in honor, paying them all reverence; that
both for our own good deeds, and
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the attention shown to them, we may receive a great return from God,
through the grace and lovingkindness of our Lord Jesus Christ, with
whom to the Father and the Holy Ghost be glory, dominion, and honor,
now and ever, and world without end. Amen.
HOMILY LXXXVII.
John xx. 24, 25.
"But Thomas, one of the twelve, called Didymus, was
not with them when Jesus came. The other disciples therefore said unto
him, We have seen the Lord. But he said, Except I shall see in His
hands(1)--I will not believe."
[1.] As to believe carelessly and in a random way,
comes of an over-easy temper; so to be beyond measure curious and
meddlesome, marks a most gross understanding. On this account Thomas is
held to blame. For he believed not the Apostles when they said, "We
have seen the Lord"; not so much mistrusting them, as deeming the thing
to be impossible, that is to say, the resurrection from the dead. Since
he saith not, "I do not believe you," but, "Except I put my hand--I do
not(2) believe." But how was it, that when all were collected together,
he alone was absent? Probably after the dispersion which had lately
taken place, he had not returned even then. But do thou, when thou
seest the unbelief of the disciple, consider the lovingkindness of the
Lord, how for the sake of a single soul He showed Himself with His
wounds, and cometh in order to save even the one, though he was grosser
than the rest; on which account indeed he sought proof from the
grossest of the senses, and would not even trust his eyes. For he said
not, "Except I see," but, "Except I handle," he saith, lest what he saw
might somehow be an apparition. Yet the disciples who told him these
things, were at the time worthy of credit, and so was He that promised;
yet, since he desired more, Christ did not deprive him even of this.
And why doth He not appear to him straightway,
instead of" after eight days"?(3) (Ver. 26.) In order that being in the
mean time continually instructed by the disciples, and hearing the same
thing, he might be inflamed to more eager desire, and be more ready to
believe for the future. But whence knew he that His side had been
opened? From having heard it from the disciples. How then did he
believe partly, and partly not believe? Because this thing was very
strange and wonderful. But observe, I pray you, the truthfulness of the
disciples, how they hide no faults, either their own or others', but
record them with great veracity.
Jesus again presenteth himself to them, and waiteth
not to be requested by Thomas, nor to hear any such thing, but before
he had spoken, Himself prevented him, and fulfilled his desire; showing
that even when he spake those words to the disciples, He was present.
For He used the same words, and in a manner conveying a sharp rebuke,
and instruction for the future. For having said,
Ver. 26. "Reach hither thy finger, and behold My
hands; and reach hither thy hand, and thrust it into My side"; He added,
"And be not faithless, but believing."
Seest thou that his doubt proceeded from unbelief?
But it was before he had received the Spirit; after that, it was no
longer so, but, for the future, they were perfected.
And not in this way only did Jesus rebuke him, but
also by what follows; for when he, being fully satisfied, breathed
again, and cried aloud,
Ver. 28. "My Lord, and my God," He saith,
Ver. 29. "Because thou hast seen Me, thou hast
believed; blessed are they who have not seen, and yet have believed."
For this is of faith, to receive things not seen;
since," Faith is the substance of things hoped for, the evidence of
things not seen." (Heb. xi. 1.) And here He pronounceth blessed not the
disciples only, but those also who after them should believe. "Yet,"
saith some one, "the disciples saw and believed." Yes, but they sought
nothing of the kind, but from the proof of the napkins, they
straightway received the word concerning the Resurrection, and before
they saw the body, exhibited all faith. When therefore any one in the
present day say, "I would that I had lived in those times, and had seen
Christ working miracles," let them reflect, that, "Blessed are they who
have not seen, and yet have believed."
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It is worth enquiring, how an incorruptible body
showed the prints of the nails, and was tangible by a mortal hand. But
be not thou disturbed; what took place was a matter of condescension.
For that which was so subtle and light as to enter in when the doors
were shut, was free from all density(1); but this marvel was shown,
that the Resurrection might be believed, and that men might know that
it was the Crucified One Himself, and that another rose not in His
stead. On this account He arose(2) bearing the signs of the Cross, and
on this account He eateth. At least the Apostles everywhere made this a
sign of the Resurrection, saying, "We, who did eat and drink with Him."
(Acts x. 41.) As therefore when we see Him walking on the waves before
the Crucifixion, we do not say, that that body is of a different
nature, but of our own; so after the Resurrection, when we see Him with
the prints of the nails, we will no more say, that he is therefore(3)
corruptible. For He exhibited these appearances on account of the
disciple.
Ver. 30. "And many other signs truly did Jesus."
[2.] Since this Evangelist hath mentioned fewer than
the others, he tells us that neither have all the others mentioned them
all, but as many as were sufficient to draw the hearers to belief. For,
"If," it saith, "they should be written every' one, I suppose that even
the world itself could not contain the books." (c. xxi. 25.) Whence it
is clear, that What they have mentioned they wrote not for display, but
only for the sake of what was useful. For how could they who omitted
the greater part, write these others(4) for display? But why went they
not through them all? Chiefly on account of their number; besides, they
also considered, that he who believed not those they had mentioned,
would not give heed to a greater number; while he who received these,
would have no need of another in order to believe. And here too he
seems to me to be for the time speaking of the miracles after the
Resurrection. Wherefore He saith,
"In the presence of His disciples."(5)
For as before the Resurrection it was necessary that
many should be done, in order that they might believe that He was the
Son of God, so was it also after the Resurrection, in order that they
might admit that He had arisen. For another reason also he has added,
"In the presence of His disciples," because He conversed with them
alone after the Resurrection; wherefore also He said, "The world seeth
Me no
more." (c. xiv. 19.) Then, in order that thou mayest understand that
what was done was done only for the sake of the disciples, he added,
Ver. 31. "That believing ye might have life in His
Name."(6)
Speaking generally to mankind, and showing that not
on Him who is believed on, but on ourselves, he bestows a very great
favor. "In His Name," that is, "through Him"; for He is the Life.
Chap. xxi. vet. 1. "After these things, Jesus showed
Himself again to the disciples at the sea of Tiberins."(7)
Seest thou that He remaineth not with them
continually, nor as before? He appeared, for instance, in the evening,
and flew away; then after eight days again once, and again flew away;
then after these things by the sea, and again with great terror. But
what is the, "showed"? From this it is clear that He was not seen
unless He condescended, because His body was henceforth incorruptible,
and of unmixed purity.(8) But wherefore hath the writer mentioned the
place? To show that he had now taken away the greater part of their
fear, so that they now ventured forth from their dwelling, and went
about everywhere. For they were no longer shut up at home, but had gone
into Galilee, avoiding the danger from the Jews. Simon, therefore,
comes to fish. For since neither was He with them continually, nor was
the Spirit yet given, nor they at that time yet entrusted with
anything, having nothing to do, they went after their trade.
Ver. 2. "There were together Simon Peter, and
Thomas,(9) and Nathanael,"(10) (he that was called by Philip,) "and the
sons of Zebedee, and two others."(11)
Having then nothing to do, they went to their
fishing,(12) and this same they did by night, because they were greatly
afraid. This Luke also mentions;(13) but this is not the same occasion,
but a different one. And the other disciples followed, because they
were henceforth bound to one another, and at the same time desired to
see the fishing, and to bestow(14) their leisure well. As they then
were laboring and wearied, Jesus presenteth Himself before them, and
doth not at once reveal Himself, so that they enter into converse with
Him. He therefore saith to them,
Ver. 5. "Have ye(15) any meat(16)?"
For a time He speaketh rather after a human
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manner, as if about to buy somewhat of them. But when they made signs
that they had none, He bade them cast their nets to the right; and on
casting they obtained a haul.(1) But when they recognized Him, the
disciples Peter and John again exhibited the peculiarities of their
several tempers. The one was more fervent, the other more lofty; the
one more keen, the other more clear-sighted. On this account John first
recognized Jesus, Peter first came to Him.(2) For no ordinary signs
were they which had taken place. What were they? First, that so many
fish were caught; then, that the net did not break;(3) then, that
before they landed, the coals had been found, and fish laid thereon,
and bread.(4) For He no longer made things out of matter already
subsisting, as, through a certain dispensation, He did before the
Crucifixion. When therefore Peter knew Him, he threw down all, both
fish and nets, and girded himself. Seest thou his respect and
love? Yet they were only two hundred cubits off; but not even so could
Peter wait to go to Him in the boat, but reached the shore by swimming.
What then doth Jesus?
Ver. 12. "Come," He saith, "dine." "And none of them
durst ask Him."(5)
For they no longer had the same boldness, nor were
they so confident, nor did they now approach Him with speech, but with
silence and great fear and reverence, sat down giving heed to Him.
"For they knew that(6) it was the Lord."
And therefore they did not ask Him, "Who art Thou?"
But seeing that His form was altered, and full of much awfulness, they
were greatly amazed, and desired to ask somewhat concerning it; but
fear, and their knowledge that He was not some other, but the Same,
checked the enquiry, and they only ate what He created for them(7) with
a greater exertion of power than before. For here He no more looketh to
heaven, nor performeth those human acts, showing that those also which
He did were done by way of condescension. And to show that He remained
not with them continually, nor in like manner as before, It saith that,
Ver. 14. "This was the third time that Jesus
appeared to them,(8) after that He arose from the dead."
And He biddeth them "to bring of the fish," to show
that what they saw was no appearance. But here indeed it saith not that
He ate with them, but Luke, in another place, saith that He did; for
"He was eating together with them."(9) (Acts i. 4.) But the, "how," it
is not ours to say; for these things came to pass in too strange a
manner, not as though His nature now needed food, but from an act of
condescension, in proof of the Resurrection.
[3.] Perhaps when ye heard these things, ye glowed,
and called those happy who were then with Him, and those who shall be
with Him at the day of the general Resurrection. Let us then use every
exertion that we may see that admirable Face. For if when now we hear
we so burn, and desire to have been in those days which He spent upon
earth, and to have heard His Voice, and seen His face, and to have
approached, and touched, and ministered unto Him; consider how great a
thing it is to see Him no longer in a mortal body, nor doing human
actions, but with a body guard of Angels, being ourselves also in a
form of unmixed purity, and beholding Him, and enjoying the rest of
that bliss which passes all language. Wherefore, I entreat, let us use
every means, so as not to miss such glory. For nothing is difficult if
we be willing, nothing burdensome if we give heed. "If we endure, we
shall also reign with Him." (2 Tim. ii. 12.) What then is, "If we
endure"? If we bear tribulations, if persecutions, if we walk in the
strait way. For the strait way is by its nature laborious, but by our
will it is rendered light, from the hope of things to come. "For our
present light affliction worketh for us a far more exceeding and
eternal weight of glory; while we look not at the things which are
seen, but at those which are not seen." (5 Cor. iv. 17, 18.) Let us
then transfer our eyes to heaven, and continually imagine "those"
things, and behold them. For if we always spend our time. with them, we
shall not be moved to desire the pleasures of this world, nor find it
hard to bear its sorrows; but we shall laugh at these and the like, and
nothing will be able to enslave or lift us up, if only we direct our
longing thither,(10) and look to that love.(11) And why say I that we
shall not grieve at present troubles? We shall henceforth not even
appear to see them. Such a thing is strong desire.(12) Those, for
instance, who
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are not at present with us, but being absent are loved, we image every
day. For mighty is the sovereignty of love,(1) it alienates the soul
from all things else, and chains to the desired object. If thus we love
Christ, all things here will seem to be a shadow, an image, a dream. We
too shall say, "Who shall separate us from the love of Christ? Shall
tribulation, or distress?" (Rom. viii. 35.) He said not, "money, or
wealth, or beauty," (these are very mean and contemptible,) but he hath
put the things which seem to be grievous, famines, persecutions,
deaths. He then spat on these even, as being nought; but we for the
sake of money separate ourselves from our life, and cut ourselves off
from the light. And Paul indeed prefers "neither death, nor life, nor
things present, nor things to come, nor any other creature," to the
love which is towards Him; but we, if we see a little portion of gold,
are fired, and trample on His laws. And if these things are intolerable
when spoken of, much more are they so when done.(2) For the terrible
thing is this, that we shudder to hear, but do not shudder to do: we
swear readily, and perjure ourselves, and plunder, and exact usury,
care nothing for sobriety, desist from exactness in prayer, transgress
most of the commandments, and for the sake of money make no account of
our own members.(3) For he that loves wealth will work ten thousand
mischiefs to his neighbor, and to himself as well. He will easily be
angry with him, and revile him, and call him fool, and swear and
perjure himgelf, and does not(4) even preserve the measures of the old
law. For he that loves gold will not love his neighbor; yet we, for the
Kingdom's sake, are bidden to love even our enemies. Now if by
fulfilling the old commandments, we shall not be able to enter the
Kingdom of heaven, unless our righteousness exceed and go beyond them,
when we transgress even these, what excuse shall we obtain? He that
loves money, not only will not love his enemies, but will even treat
his friends as enemies.
[4.] But why speak I of friends? the lovers of money
have often ignored nature itself. Such a one knows not kindred,
remembers not companionship, reverences not age, has no friend, but
will be ill-disposed towards all, and above all others to himself, not
only by destroying his soul, but by racking himself with ten thousand
cares, and toils, and sorrows. For he will endure foreign travels,
hatreds, dangers, plots, anything whatever, only that he may have in
his house the root of all evil, and may count much gold. What then can
be more grievous than this disease? It is void of any luxury or
pleasure, for the sake of
which men often sin, it is void of honor or glory. For the lover of
money aspects that he has tens of thousands, and really has many, who
accuse, and envy, and slander, and plot against him. Those whom he has
wronged hate him as having been ill-used; those who have not yet
suffered, fearing least they may suffer, and sympathizing with those
who have, manifest the same hostility; while the greater and more
powerful, being stung and indignant on account of the humbler sort, and
at the same time also envying him, are his enemies and haters. And why
speak I of men? For when one hath God also made his enemy, what hope
shall there then be for him? what consolation? what comfort? He that
loves riches will(5) never be able to use them; he will be their slave
and keeper, not their master. For, being ever anxious to make them
more, he will never be willing to spend them; but he will cut short
himself, and be in poorer state than any poor man, as nowhere stopping
in his desire. Yet riches are made not that we should keep, but that we
should use them; but if we are going to bury them for others, what can
be more miserable than we, who run about desiring to get together the
possessions of all men,(6) that we may shut them up within, and cut
them off from common use? But there is another malady not less than
this. Some men bury their money in the earth, others in their bellies,
and in pleasure and drunkenness; together with injustice adding to
themselves the punishment of wantonness. Some minister with their
substance to parasites and flatterers, others to dice and harlots,
others to different expenses of the same kind, cutting out for
themselves ten thousand roads that lead to hell, but leaving the right
and sanctioned road which leads to heaven. And yet it hath not greater
gain only, but greater pleasure than the things we have mentioned. For
he who gives to harlots is ridiculous and shameful, and will have many
quarrels, and brief pleasure; or rather, not even brief, because, give
what he will to the women his mistresses, they will not thank him for
it; for, "The house of a stranger is a cask with holes." (Prov. xxiii.
27, LXX.) Besides, that sort of persons is impudent,(7) and Solomon
hath compared their love to the grave; and then only do they stop, when
they see their lover stripped of all. Or rather, such a woman doth not
stop even then, but tricks herself out the more, and tramples on him
when he is down, and excites much laughter against him, and works him
so much mischief, as it is not possible even to describe by words. Not
such is the pleasure of the saved; for neither hath any there a rival,
but all rejoice and are glad, both they that receive blessings, and
they that look
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on. No anger, no despondency, no shame, no disgrace, besiege the soul
of such a one, but great is the gladness of his conscience, and great
his hope of things to come; bright his glory, and great his
distinction; and more than all is the favor and safety which is from
God, and not one precipice, nor suspicion, but a waveless harbor, and
calm. Considering therefore all these things, and comparing pleasure
with pleasure, let us choose the better,(6) that we may obtain the good
things to come, through the grace and lovingkindness of our Lord Jesus
Christ, to whom be glory and dominion for ever and ever. Amen.
HOMILY LXXXVIII.
John xxi. 15.
"So when they had dined, Jesus saith to Simon Peter,
Simon, son of Jonas, lovest thou Me more than these? He saith unto Him,
Yea, Lord, Thou knowest that I love Thee."
[1.] There are indeed many other things which are able to give us
boldness towards God, and to show us bright and approved, but that
which most of all brings good will from on high, is tender care for our
neighbor. Which therefore Christ requireth of Peter. For when their
eating was ended, Jesus saith to Simon Peter, "Simon, son of Jonas,
lovest thou Me more than these? He saith unto Him, Yea, Lord, Thou
knowest that I love Thee." "He saith unto him, Feed My
sheep."(1) And why, having passed by the
others, doth He speak with Peter on these matters? He was the chosen
one of the Apostles, the mouth of the disciples, the leader of
the band; on this account also Paul went up upon a time to enquire of
him rather than the others. And at the same time to show him that he
must now be of good cheer, since the denial was done away,(2) Jesus
putteth into his hands the chief authority(3) among the brethren; and
He bringeth not forward the denial, nor reproacheth him with what had
taken place, but saith, "If thou lovest Me, preside over thy brethren,
and the warm love which thou didst ever manifest, and in which thou
didst rejoice, show thou now; and the life which thou saidst thou
wouldest lay down for Me, now give for My sheep."
When then having been asked once and again, he
called Him to witness who knoweth the secrets of the heart,(4) and then
was asked even a third time,(5) he was troubled, fearing a repetition
of what had happened before, (for then, having been strong in
assertion, he was afterwards convicted,) and therefore he again
betaketh himself to Him. For the saying,
Ver. 17. "Thou knowest all things," meaneth, "things
present, and things to come." Seest thou how he had become better and
more sober, being no more self-willed, or contradicting? For on this
account he was troubled, "lest perchance I think that I love, and love
not, as before when I thought and affirmed much, yet I was convicted at
last." But Jesus asketh him the third time, and the third time giveth
him the same injunction, to show at what a price He setteth the care(7)
of His own sheep, and that this especially is a sign of love towards
Him. And having spoken to him concerning the love towards Himself, He
foretelleth to him the martyrdom which he should undergo, showing that
He said not to Him what he said as distrusting, but as greatly trusting
him; wishing besides to point out a proof of love towards Him, and to
instruct us in what manner especially we ought to love Him. Wherefore
He saith,
Ver. 18. "When thou wast young, thou girdedst
thyself, and walkedst whither thou wouldest; but when thou art old,
others shall gird thee,(8) and carry thee whither thou wiliest not."
Arid yet this he did will, and desired; on which
account also He hath revealed it to him. For since Peter had
continually said, "I will lay down my life for Thee" (c. xiii. 37),
and, "Though I should die with Thee, yet will I not deny Thee" (Matt.
xxvi. 35): He hath given him back(9) his desire. What then is the,
"Whither thou willest not"? He speaketh of natural feeling, and the
necessity of(10) the flesh, and that the soul is unwillingly torn away
from the body. So that even though the will were firm, yet still even
then nature would be found
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in fault. For no one lays aside the body without feeling, God, as I
said before, having suitably ordained this, that violent deaths might
not be many. For if, as things are, the devil has been able to effect
this, and has led ten thousand to precipices and pits; had not the soul
felt such a desire for the body, the many would have rushed to this
under any common discouragement. The, "whither thou willest not," is
then the expression of one signifying natural feeling.
But how after having said, "When thou wast young,"
doth He again say, "When thou art old"? For this is the expression of
one declaring that he was not then young; (nor was he; nor yet old, but
a man of middle age.(1) Wherefore then did He recall to his memory his
former life? Signifying, that this is the nature of what belongeth to
Him. In things of this life the young man is useful, the old useless;
"but in Mine," He saith, "not so; but when old age hath come on, then
is excellence brighter, then is manliness more illustrious, being
nothing hindered by the time of life." This He said not to terrify, but
to rouse Him; for He knew his love, and that he long had yearned for
this blessing. At the same time He declareth the kind of death. For
since Peter ever desired to be in the dangers which were for His
sake, "Be of good cheer," He saith, "I will so satisfy thy desire,
that, what thou sufferedst not when young, thou must suffer when thou
art old." Then the Evangelist, to rouse the hearer, has added,
Ver. 19. "This spake He, signifying by what death he
should glorify God."
He said not, "Should die," but, "Should glorify
God," that thou mayest learn, that to suffer for Christ, is glory and
honor to the sufferer.
"And when He had spoken this, He saith,(2) Follow
Me."
Here again He alludeth to his tender carefulness,
and to his being very closely attached to Himself. And if any should
say, "How then did James receive the chair at Jerusalem?" I would make
this reply, that He appointed Peter(3) teacher, not of the chair, but
of the world.
Ver. 20, 21. "Then Peter turning about, seeth the
disciple whom Jesus loved following; who also leaned on His breast at
supper; and saith,(4) Lord, and what shall this man do?"
[2.] Wherefore hath he reminded us of that
reclining? Not without cause or in a chance way, but to show us what
boldness Peter had after the denial. For he who then did not dare to
question Jesus, but committed the office to another, was even entrusted
with the chief authority over the brethren, and not only doth not
commit to another what relates to himself, but himself now puts a
question to his Master concerning another. John is silent, but Peter
speaks. He showeth also here the love which he bare towards him; for
Peter greatly loved John, as is clear from what followed, and their
close union is shown through the whole Gospel, and in the Acts. When
therefore Christ had foretold great things to him, and committed the
world to him, and spake beforehand of his martyrdom, and testified that
his love was greater than that of the others, desiring to have John
also to share with him, he said, "And what shall this man do?" "Shall
he not come the same way with us?" And as at that other time not being
able himself to ask, he puts John forward, so now desiring to make him
a return, and supposing that he would desire to ask about the matters
pertaining to himself, but had not courage, he himself undertook the
questioning. What then saith Christ?
Ver. 22. "If I will that he tarry till I come, what
is that to thee?"(5)
Since he spake from strong affection, and wishing
not to be torn away from him,(6) Christ, to show that however much he
might love, he could not go beyond His love, saith, "If I will that he
tarry--what is that to thee?" By these words teaching us not to be
impatient, nor curious beyond what seemeth good to Him. For because
Peter was ever hot, and springing forward to enquiries such as this, to
cut short his warmth, and to teach him not to enquire farther, He saith
this.
Ver. 23. "Then went this saying abroad among the
brethren, that that disciple should not die; yet Jesus said not(7) that
he shall not die; but, If I will that he tarry till I come, what is
that to thee?"
"Do not thou on any account suppose," He saith,
"that I order your matters after a single rule." And this He did to
withdraw them from(8) their unseasonable sympathy for each other; for
since they were about to receive the charge of the world, it was
necessary that they should no longer be closely associated together;
for assuredly this would have been a great loss to the world. Wherefore
He saith unto him, "Thou hast had a work entrusted to thee, look to it,
accomplish it, labor and struggle. What if I will that he tarry here?
Look thou to and care for thine own matters." And observe, I pray thee,
here also the absence of pride in the Evangelist; for having mentioned
the opinion of the disciples, he corrects it, as though they had not
comprehended what Jesus meant. "Jesus
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said not," he tells us, "that 'he shall not die, but, If I will that he
tarry.'"
Ver. 24. "This is the disciple which testifieth of
these things, and wrote these things, and we know that his
testimony is true."
Why is it, that then, when none of the others do so,
he alone uses these words, and that for the second time, witnessing to
himself? for it seems to be offensive to the hearers. What then is the
cause? He is said to have been the last who came to writing, Christ(1)
having moved and roused him to the work; and on this account he
continually sets forth his love, alluding to the cause by which he was
impelled to write. Therefore also he continually makes mention of it,
to make his record trustworthy, and to show, that, moved from
thence,(2) he came to this work. "And I know," he saith, "that the
things are true which he saith. And if the many believe not, it is
permitted them to believe from this." "From what?" From that which is
said next.
Ver. 25. "There are also many other things which
Jesus did, the which, if they should be written every one, I
suppose that even the world itself could not contain the books that
should be written."
"Whence it is clear that I could not have written to
court favor; for I who, when the miracles were so many, have not even
related so many as the others have, but omitting most of them, have
brought forward the plots of the Jews, the stonings, the hatred, the
insults, the revilings, and have shown how they called Him a demoniac
and a deceiver, certainly could not have acted to gain favor. For it
behooved one who courted favor to do the contrary, to reject(3) the
reproachful, to set forth the glorious." Since then he wrote what he
did from full assurance, he does not decline to produce his own
testimony, challenging men separately to enquire into and scrutinize
the circumstances. For it is a custom with us, when we think that we
are speaking exactly true, never to refuse our testimony; and if we do
this, much more would he who wrote by the Spirit. What then the other
Apostles when they preached declared, he also saith; "We are
witnesses of the things spoken,(4) and the Spirit which He hath
given(5) to them that obey Him." (Acts v. 32.) And besides, he was
present at all, and did not desert Him even when being crucified, and
had His mother entrusted to him; all which things are signs of his love
for Him, and of his knowing all things exactly. And if he has said that
so many miracles had taken place, marvel thou not, but, considering the
ineffable power of the Doer, receive with
faith what is spoken. For it was as easy for Him to do whatever He
would, as it is for us to speak, or rather much easier; for it sufficed
that He should will only, and all followed.
[3.] Let us then give exact heed to the words, and
let us not cease to unfold and search them through, for it is from
continual application that we get some advantage. So shall we be able
to cleanse our life, so to cut up the thorns; for such a thing is sin
and worldly care, fruitless and painful. And as the thorn whatever way
it is held pricks the holder, so the things of this life, on whatever
side they be laid hold of, give pain to him who hugs and cherishes
them. Not such are spiritual things; they resemble a pearl, whichever
way thou turn it, it delights the eyes. As thus. A man hath done a deed
of mercy; he not only is fed with hopes of the future, but also is
cheered by the good things here, being everywhere full of confidence,
and doing all with much boldness. He hath got the better of an evil
desire; even before obtaining the Kingdom, he hath already received the
fruit here, being praised and approved,(6) before all others,(7) by his
own conscience. And every good work is of this nature; just as
conscience also punishes wicked deeds here, even before the pit. For
if, after sinning, thou considerest the future, thou becomest afraid
and tremblest, though no man punish thee; if the present, thou hast
many enemies, and livest in suspicion, and canst not henceforth even
look in the face those who have wronged thee, or rather, those who have
not wronged thee.(8) For we do not in the case of those evil deeds reap
so much pleasure, as we do despondency, when conscience cries out
against us, men, without, condemn us, God is angered, the pit
travailing to receive us, our thoughts not at rest. A heavy, a heavy
and a burdensome thing is sin, harder to bear than any lead. He at
least who hath any sense of it will not be able to look up ever so
little, though he be very dull. Thus, for instance, Ahab, though very
impious, when he felt this, walked bending downwards, crushed and
afflicted. On this account he clothed himself in sackcloth, and shed
fountains of tears. (1 Kings xxi. 27.) If we do this, and grieve as he
did, we shall put off our faults as did Zacchaeus, and we too shall
obtain some pardon. (Luke xix. 9.) For as in the case of tumors,(9) and
fistulous ulcers,(10) if one stay not first the discharge which runs
over and inflames the wound, how many soever remedies he applies, while
the source of the evil is not stopped, he doth all in vain; so too if
we stay not our hand from covetousness, and check not that evil afflux
of wealth, although we give alms, we do all to no
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purpose. For that which was healed by it,(1) covetousness coming after
is wont to overwhelm(2) and spoil, and to make harder to heal than
before. Let us then cease from rapine, and so do alms. But if we betake
ourselves to precipices, how shall we be able to recover
ourselves?(3) for if one party (that is, alms-doing) were to pull at a
falling man from above, while another was forcibly dragging him from
below, the only result of such a struggle would be, that the man would
be tom asunder. That we may not suffer
this, nor, while covetousness weighs us down from below, alms-doing
depart and leave us, let us lighten ourselves, and spread our wings,(4)
that having been perfected by the riddance of evil things, and the
practice of good,(5) we may obtain the goods everlasting, through the
grace and lovingkindness of our Lord Jesus Christ, with whom to the
Father and the Holy Ghost be glory, dominion, and honor, now and ever
and world without end. Amen.
THE HOMILIES OF ST. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE
EPISTLE TO THE HEBREWS
The Oxford Translation Revised, with Introduction
and Notes,
by
REV. FREDERIC GARDINER, D.D.,
LATE PROFESSOR IN THE BERKELEY DIVINITY SCHOOL,
MIDDLETOWN, CONN.
HOMILIES OF ST. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE
EPISTLE TO THE HEBREWS,
PUBLISHED AFTER HIS FALLING ASLEEP, FROM NOTES BY CONSTANTINE,
PRESBYTER OF ANTIOCH.
ARGUMENT,
AND SUMMARY OF THE EPISTLE.
[1.] The blessed Paul, writing to the Romans, says,
"Inasmuch then as I am the Apostle of the Gentiles, I magnify mine
office: if by any means I may provoke to emulation them that are my
flesh":(1) and again, in another place, "For He that wrought
effectually in Peter to the apostleship of the circumcision, the same
was mighty in me toward the Gentiles."(2) If therefore he were the
Apostle of the Gentiles, (for also in the Acts, God said to him,
"Depart; for I will send thee far hence unto the Gentiles,"(3)) what
had he to do with the Hebrews? and why did he also write an Epistle to
them?
And especially as besides, they were ill-disposed
towards him, and this is to be seen from many places. For hear what
James says to him, "Thou seest, brother, how many thousands of Jews
there are which believe ... and these all have been informed of thee
that thou teachest men to forsake the law."(4) And oftentimes he had
many disputings concerning this.
Why therefore, one might ask, as he was so learned
in the law (for he was instructed in the law at the feet of
Gamaliel,(5) and had great zeal in the matter, and was especially able
to confound them in this respect)--why did not God send him to the
Jews? Because on this very account they were more vehement in their
enmity against him. "For they will not endure thee,"(6) God says unto
him; "But depart far hence to the Gentiles, for they will not receive
thy testimony concerning me."(7) Whereupon he says, "Yea, Lord, they
know that I imprisoned and beat in every synagogue them that believed
on thee; and when the blood of thy martyr Stephen was shed, I
also was standing by and consenting unto his death, and kept the
raiment of them that slew him."(8)
And this he says(9) is a sign and proof of their not
believing him. For thus it is: when a man goes away from any
people,(10) if he be one of the least and of those who are nothing
worth, he does not much vex those from whom he went; but if he be among
the distinguished and earnest partisans and those who care for these
things, he exceedingly grieves and vexes them beyond measure, in
that(11) he especially overthrows their system with the multitude.
And besides this, there was something else.(12) What
now might this be? That they who were about Peter were also with
Christ, and saw signs
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and wonders; but he [Paul] having had the benefit of none of these, but
being with Jews, suddenly deserted and became one of them. This
especially promoted our cause. For while they indeed, seemed to testify
even from gratitude, and one might have said that they bore witness to
those things in love for their Master; he, on the other hand, who
testifies to the resurrection, this man was rather one who heard a
voice only. For this cause thou seest them waging war passionately with
him, and doing all things for this purpose, that they might slay him,
and raising seditions(1)
The unbelievers, then, were hostile to him for this
reason; but why were the believers? Because in preaching to the
Gentiles he was constrained to preach Christianity purely; and if haply
even in Judaea he were found [doing so], he cared not. For Peter and
they that were with him, because they preached in Jerusalem, when there
was great fierceness, of necessity enjoined the observance of the law;
but this man was quite at liberty. The [converts] too from the Gentiles
were more than the Jews because they were without.(2) And this(3)
enfeebled the law, and they had no such great reverence for it,
although(4) he preached all things purely. Doubtless in this matter
they think to shame him by numbers, saying, "Thou seest, brother, how
many ten thousands of Jews there are which(5) are come together."(6) On
this account they hated him and turned away from him, because "They are
informed of thee, he says, that thou teachest men to forsake the
law."(7)
[2.] Why, then, not being a teacher of the Jews,
does he send an Epistle to them? And where were those to whom he sent
it? It seems to me in Jerusalem and Palestine. How then does he send
them an Epistle? Just as he baptized, though he was not commanded to
baptize. For, he says, "I was not sent to baptize":(8) not, however,
that he was forbidden, but he does it as a subordinate matter. And how
could he fail to write to those, for whom he was willing even to become
accursed?(9) Accordingly he said,(10) "Know ye that our brother Timothy
is set at liberty; with whom, if he come shortly, I will see you."(11)
For as yet he was not arrested. Two years then he
passed bound, in Rome; then he was set free; then, having gone into
Spain, he saw Jews(12) also in like manner; and then he returned to
Rome, where also he was slain by Nero. The Epistle to Timothy then was
later(13) than this Epistle. For there he says, "For I am now ready to
be offered"(14); there also he says, "In my first answer no man stood
with me."(15) In many places they [the Hebrew Christians] had to
contend(16) with persecution, as also he says, writing to the
Thessalonians, "Ye became followers of the churches of Judaea":(17) and
writing to these very persons he says, "Ye took joyfully the spoiling
of your goods."(18) Dost thou see them contending? And if men had thus
treated the Apostles, not only in Judaea, but also wherever they were
among the Gentiles, what would they not have done to the believers? On
this account, thou seest, he was very careful for them. For when he
says, "I go unto Jerusalem to minister unto the saints";(19) and again,
when he exhorts the Corinthians to beneficence, and says that the
Macedonians had already made their contribution,(20) and says, "If it
be meet that I go also,"(21)--he means this. And when he says, "Only
that we should remember the poor; the same which I also was forward to
do,"(22)--he declares this. And when he says, "They gave to me and
Barnabas the right hands of fellowship; that we should go unto the
heathen, and they unto the circumcision,"(23)--he declares this.
But this was(24) not for the sake of the poor who
were there, but that by this we might be partakers in the beneficence.
For not as the preaching did we apportion the care for the poor to each
other (we indeed to the Gentiles, but they to the circumcision). And
everywhere thou seest him using great care for them: as was reasonable.
Among the other nations indeed, when there were both
Jews and Greeks, such was not the case; but then, while they still
seemed to have authority and independence and to order many things by
their own laws, the government not being yet established nor brought
perfectly under the Romans, they naturally exercised great tyranny. For
if in other cities, as in Corinth, they beat the Ruler of the synagogue
before the Deputy's judgment seat, and Gallio "cared for none of these
things,"(25) but it was not so in
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Judaea.(1) Thou seest indeed, that while in other cities they bring
them to the magistrates, and need help from them. and from the
Gentiles, here they took no thought of this, but assemble a Sanhedrim
themselves and slay whom they please. Thus in fact they put Stephen to
death, thus they beat the Apostles, not taking them before rulers. Thus
also they were about to put Paul to death, had not the chief captain
thrown himself(2) [upon them]. For this took place while the priests,
while the temple, while the ritual, the sacrifices were vet standing.
Look indeed at Paul himself being tried before the High Priest, and
saying," I wist not that he was the High Priest,"(3) and this in the
presence of the Ruler.(4) For they had then great power. Consider then
what things they were likely to suffer who dwelt in Jerusalem and
Judaea.
[3.] He then who prays to become accursed for those
who were not yet believers, and who so ministers to the faithful, as to
journey himself, if need be, and who everywhere took great care of
them;--let us not wonder if he encourage and comfort them by letters
also, and if he set them upright when tottering and fallen. For in a
word, they were worn down(5) and despairing on account of their
manifold afflictions. And this he shows near the end, saying,
"Wherefore lift up the hands that hang down, and the feeble knees";(6)
and again, "Yet a little while, he that shall come will come, and will
not tarry";(7) and again, "If ye be without chastisement, ... then are
ye bastards and not sons."(8)
For since they were Jews and learned from the
fathers that they must expect both their good and their evil
immediately and must live accordingly, but then [when the Gospel came]
the opposite was [taught]--their good things being in hope and after
death, their evils in hand, though they had patiently endured much, it
was likely that many would be fainthearted;--hereon he discourses.
But we will unfold these things at a fit
opportunity. At present: he of necessity wrote to those for whom he
cared so greatly. For while the reason why he was not sent to them is
plain, yet he was not forbidden to write. And that they were becoming
fainthearted he shows when he says, "Lift up the hands which hang down,
and the feeble knees, and make straight paths"(9) and again, "God is
not unrighteous to forget your work and love."(10) For the soul
overtaken by many trials, was turned aside even from the faith.(11)
Therefore he exhorts them to "Give heed to the things which they have
heard, and that there should not be an evil heart of unbelief."(12) On
this account also, in this Epistle, especially, he argues at length
concerning faith, and after much [reasoning] shows at the end that to
them [of old] also He promised good things in hand, and yet gave
nothing.
And besides these things, he establishes two points
that they might not think themselves forsaken: the one, that they
should bear nobly whatever befalls them; the other, that they should
look assuredly for their recompense. For truly He will not overlook
those with Abel and the line of unrewarded righteous following him.
And he draws comfort in three ways: first, from the
things which Christ suffered: as He Himself says, "The servant is not
greater than his Lord."(13) Next, from the good things laid up for the
believers. Thirdly, from the evils; and this point he enforces not only
from the things to come (which would be less persuasive),
but also from the past and from what had befallen their
fathers. Christ also does the same, at one time saying, "The servant is
not greater than his Lord";(14) and again, "There are many mansions
with the Father";(15) and He denounces innumerable woes on the
unbelievers.
But he speaks much of both the New and the Old
Covenant; for this was useful to him for the proof of the Resurrection.
Lest they should disbelieve that [Christ] rose on account of the things
which He suffered, he confirms it from the Prophets, and shows that not
the Jewish, but ours are the sacred [institutions]. For the temple yet
stood and the sacrificial rites; therefore he says, "Let us go forth
therefore without, bearing His reproach."(16) But this also was
made an argument against him: "If these things are a shadow, if these
things are an image, how is it that they have not passed away or given
place when the truth was manifested, but these things still flourish?"
This also he quietly intimates shall happen, and that at a time close
at hand.
Moreover, he makes it plain that they had been a
long time in the faith and in afflictions, saying, "When for the time
ye ought to be teachers,"(17) and, "Lest there be in any of you an evil
heart of unbelief,"(18) and ye became "Followers of them who through
patience inherit the promises."(19)
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HOMILY I.
HEBREWS i. 1, 2.
"God who at sundry times and in divers manners spake
in time past unto the fathers by the Prophets, hath at the end of the
days(1) spoken unto us by His Son whom He hath appointed heir of all
things, by whom also He made the worlds."
[1.] Truly, "where sin abounded, grace did much more
abound." (Rom. v. 20.) This at least the blessed Paul intimates here
also, in the very beginning of his Epistle to the Hebrews. For since as
it was likely that afflicted, worn out by evils, and judging of things
thereby, they would think themselves worse off than all other men,--he
shows that herein they had rather been made partakers of greater, even
very exceeding, grace; arousing the hearer at the very opening of his
discourse. Wherefore he says, "God who at sundry times and in divers
manners spake in times past unto the fathers by the Prophets, hath at
the end of the days spoken unto us by His Son."
Why did he [Paul] not oppose "himself" to "the
prophets"? Certainly, he was much greater than they, inasmuch as a
greater trust was committed to him. Yet he doth not so. Why? First, to
avoid speaking great things concerning himself. Secondly, because his
hearers were not yet perfect. And thirdly, because he rather wished to
exalt them, and to show that their superiority was great. As if he had
said, What so great matter is it that He sent prophets to our fathers?
For to us [He has sent] His own only-begotten Son Himself.
And well did he begin thus, "At sundry times
and in divers manners," for he points out that not even the prophets
themselves saw God
nevertheless, the Son saw Him. For the expressions, "at sundry times
and in divers manners" are the same as "in different ways." "For I
"(saith He) "have multiplied visions, and used similitudes by the
ministry of the Prophets." (Hos. xii. 10.) Wherefore the excellency
consists not in this alone, that to them indeed prophets were sent, but
to us the Son; but that none of them saw God, but the Only-begotten Son
saw Him. He doth not indeed at once assert this, but by what he says
afterwards he establishes it, when he speaks concerning His human
nature; "For to which of the Angels said He, Thou art My Son," (ver.
5), and, "Sit thou on My right hand"? (Ver. 13.)
And look on his great wisdom. First he shows the
superiority from the prophets. Then having established this as
acknowledged, he declares that to them indeed He spake by the prophets,
but to us by the Only-begotten. Then [He spake] to them by Angels, and
this again he establishes, with good reason (for angels also held
converse with the Jews): yet even herein we have the superiority,
inasmuch as the Master [spake] to us, but to them servants, and
prophets, fellow-servants.
[2.] Well also said he, "at the end of the days,"
for by this he both stirs them up and encourages them desponding of the
future. For as he says also in another place, "The Lord is at hand, be
careful for nothing" (Phil. iv. 5, 6), and again, "For now is our
salvation nearer than when we believed" (Rom. xiii. 11): so also here.
What then is it which he says? That whoever is spent in the conflict,
when he hears of the end thereof, recovers his breath a little, knowing
that it is the end indeed of his labors, but the beginning of his rest.
"Hath in the end of the days spoken unto us in [His]
Son." Behold again he uses the saying, "in [His] Son,"(2) for "through
the Son,"(3) against those who assert that this phrase is proper to the
Spirit.(4) Dost thou see that the [word] "in" is "through"?(5)
And the expression, "In times past," and this, "In
the end of the days," shadows forth some other meaning:--that when a
long time had intervened, when we were on the edge of punishment, when
the Gifts had failed, when there was no expectation of deliverance,
when we were expecting to have less than all--then we have had more.
And see how considerately he hath spoken it. For he'
said not, "Christ spake" (albeit it was He who did speak), but inasmuch
as their souls were weak, and they were not yet able to hear the things
concerning Christ, he says, "God hath spoken by Him." What meanest thou?
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did God speak through the Son? Yes. What then? Is it thus thou showest
the superiority? for here thou hast but pointed out that both the New
and the Old [Covenants] are of One and the same: and that this
superiority is not great. Wherefore he henceforth follows on upon this
argument, saying, "He spake unto us by [His] Son."
(Note, how Paul makes common cause, and puts himself
on a level with the disciples, saying, He spake "to us": and yet He did
not speak to him, but to the Apostles, and through them to the many.
But he lifts them [the Hebrews] up, and declares that He spake also to
them. And as yet he doth not at all reflect on the Jews. For almost all
to whom the prophets spake, were a kind of evil and polluted persons.
But as yet the discourse is not of these: but, hitherto of the gifts
derived from God.)
"Whom He appointed," saith he, "heir of all." What
is "whom He appointed heir of all"? He speaks here of the flesh [the
human nature]. As He also says in the second Psalm, "Ask of Me, and I
will give Thee the heathen for Thine inheritance." (Ps. ii. 8.) For no
longer is "Jacob the portion of the Lord" nor "Israel His inheritance"
(Deut. xxxii. 9), but all men: that is to say, He hath made Him Lord of
all: which Peter also said in the Acts, "God hath made Him both Lord
and Christ." (Acts ii. 36.) But he has used the name "Heir," declaring
two things: His proper sonship(1) and His indefeasible sovereignty.
"Heir of all," that is, of all the world.
[3.] Then again he brings back his discourse to its
former point. "By whom also He made the worlds [the ages]."(2) Where
are those who say, There was [a time] when He was not?
Then, using degrees of ascent, he uttered that which
is far greater than all this, saying,
Ver. 3, 4. "Who, (being the brightness of His glory,
and the express image of His person, and upholding all things by the
word of His power,) when He had by Himself purged our sins, sat down on
the right hand of the Majesty on high; being made(3) so much better
than the Angels as He hath by inheritance obtained a more excellent
name than they."
O! the wisdom of the Apostle! or rather, not the
wisdom of Paul, but the grace of the Spirit is the thing to wonder at.
For surely he uttered not these things of his own mind, nor
in that way did he find his wisdom. (For whence could it be? From the
knife, and the skins, or the workshop?) But it was from the working of
God. For his own understanding did not give birth to these thoughts,
which was
then so mean and slender as in nowise to surpass the baser sort; (for
how could it, seeing it spent itself wholly on bargains and skins?) but
the grace of the Spirit shows forth its strength by whomsoever it will.
For just as one, wishing to lead up a little child
to some lofty place, reaching up even to the top of Heaven, does this
gently and by degrees, leading him upwards by the steps from
below,--then when he has set him on high, and bidden him to gaze
downwards, and sees him turning giddy and confused, and dizzy, taking
hold of him, he leads him down to the lower stand, allowing him to take
breath; then when he hath recovered it, leads him up again, and again
brings him down;--just so did the blessed Paul likewise, both with the
Hebrews and everywhere, having learnt it from his Master. For even He
also did so; sometimes He led His hearers up on high, and sometimes He
brought them down, not allowing them to remain very long.
See him, then, even here--by how many steps he led
them up, and placed them near the very summit of religion, and then or
ever they grow giddy, and are seized with dizziness, how he leads them
again lower down, and allowing them to take breath, says, "He spake
unto us by [His] Son," "whom He appointed Heir of all things."(4) For
the name of Son is so far common. For where a true(5) [Son] it is
understood of, He is above all: but however that may be, for the
present he proves that He is from above.
And see how he says it: "Whom He appointed," saith
he, "heir of all things." The phrase, "He appointed Heir," is humble.
Then he placed them on the higher step, adding, "by whom also He made
the worlds." Then on a higher still, and after which there is no other,
"who being the brightness of His glory, and the express image of His
person." Truly he has led them to unapproachable light, to the very
brightness itself. And before they are blinded see how he gently leads
them down again, saying, "and upholding all things by the word of His
power, when He had by Himself purged our sins, sat down on the right
hand of he Majesty." He does not simply say, "He sat down," but "after
the purifying, He sat town," for he hath touched on the Incarnation,
and his utterance is again lowly.
Then again having said a little by the way (for he
says, "on the right hand of the Majesty on high"), [he turns] again to
what is lowly; "being made so much better than the angels,
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as He hath by inheritance obtained a more excellent name than they."
Henceforward then he treats here of that which is according to the
flesh, since the phrase "being made better" doth not express His
essence according to the Spirit,(1) (for that was not "made" but
"begotten,") but according to the flesh: for this was "made."
Nevertheless the discourse here is not about being called into(2)
existence. But just as John says, "He that cometh after me, is
preferred before me" (John i. 15, 30), that is, higher in honor and
esteem; so also here, "being made so much better than the angels"--that
is, higher in esteem and better and more glorious, "by how much He hath
obtained by inheritance a more excellent name than they." Seest thou
that he is speaking of that which is according to the flesh? For this
Name,(3) God the Word ever had; He did not afterwards "obtain it by
inheritance"; nor did He afterwards become "better than the Angels,
when He had purged our sins"; but He was always "better," and better
without all comparison.(4) For this is spoken of Him according to the
flesh.
So truly it is our way also, when we talk of man, to
speak things both high and low. Thus, when we say, "Man is nothing,"
"Man is earth," "Man is ashes," we call the whole by the worse part.
But when we say, "Man is an immortal animal," and "Man is rational, and
of kin to those on high," we call again the whole by the better part.
So also, in the case of Christ, sometimes Paul discourseth from the
less and sometimes from the better; wishing both to establish the
economy, and also to teach about the incorruptible nature.
[4.] Since then "He hath purged our sins," let us
continue pure; and let us receive no stain, but preserve the beauty
which He hath implanted in us, and His comeliness undefiled and pure,
"not having spot or wrinkle or any such thing." (Eph. v. 27.) Even
little sins are "a spot and a wrinkle," such a thing, I mean, as
Reproach, Insult, Falsehood.
Nay, rather not even are these small, but on the
contrary very great: yea so great as to deprive a man even of the
kingdom of Heaven. How, and in what manner? "He that calleth his
brother fool, is in danger" (He saith) "of hellfire." (Matt. V. 22.)
But if it be so with him
who calls a man "fool," which seems to be the slightest of all things,
and rather mere children's talk; what sentence of punishment will not
he incur, who calleth him malignant and crafty and envious, and casteth
at him ten thousand other reproaches? What more fearful than this?
Now suffer, I beseech you, the word [of
exhortation].(5) For if he that "doeth" [aught] to "one of the least,
doeth it to Him" (Matt. xxv. 40), and he that "doeth it not to one of
the least doeth it not to Him" (Matt. xxv. 45), how is it not the same
also in the matter of good or evil speaking? He that reviles his
brother, reviles God: and he that honors his brother, honors God. Let
us train therefore our tongue to speak good words. For "refrain," it is
said, "thy tongue from evil." (Ps. xxxiv. 13.) For God gave it not that
we should speak evil, that we should revile, that we should calumniate
one another; but to sing hymns to God withal, to speak those things
which "give grace to the hearers" (Eph. iv. 29), things for
edification, things for profit.
Hast thou spoken evil of a man? What is thy gain,
entangling thyself in mischief together with him? For thou hast
obtained the reputation of a slanderer. For there is not any, no not
any evil, which stops at him that suffers it, but it includes the doer
also. As for instance, the envious person seems indeed to plot against
another, but himself first reaps the fruit of his sin, wasting and
wearing himself away, and being hated of all men. The cheat deprives
another of his money; yea and himself too of men's good will: and
causes himself to be evil spoken of by all men. Now reputation is much
better than money, for the one it is not easy to wash out, whereas it
is easy to gain possession of the other. Or rather, the absence of the
one doth no hurt to him that wanteth it; but the absence of the other
makes you reproached and ridiculed, and an object of enmity and warfare
to all.
The passionate man again first punishes and tears
himself in pieces, and then him with whom he is angry.
Just so the evil speaker disgraces first himself and
then him who is evil-spoken of: or, it may be, even this hath proved
beyond his power, and while he departs with the credit of a foul and
detestable kind of person, he causes the other to be loved the more.
For when a man hearing a bad name given him, doth not requite the giver
in the same kind, but praises and admires, he doth not praise the
other, but himself. For I before observed that, as calumnies against
our neighbors first touch those who de-
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vise the mischief, so also good works done towards our neighbors,
gladden first those who do them. The parent either of good, or evil,
justly reaps the fruit of it first himself. And just as water, whether
it be brackish or sweet, fills the vessels of those who resort to it,
but lessens not the fountain which sends it forth; so surely also, both
wickedness and virtue, from whatever person they proceed, prove either
his joy or his ruin.
So far as to the things of this world; but what
speech may recount the things of that world, either the goods or the
evils? There is none. For as to the blessings, they surpass all
thought, not speech only; for their opposites are expressed indeed in
terms familiar to us. For fire, it is said, is there, and darkness, and
bonds, and a worm that never dieth. But this represents not only the
things which are spoken of, but others more intolerable. And to
convince thee, consider at once this first: if it be fire, how is it
also darkness? Seest thou how that fire is more intolerable than this?
For it hath no light. If it be fire, how is it forever burning? Seest
thou how something more intolerable than this happens? For it is not
quenched. Yea, therefore it is called unquenchable. Let us then
consider how great a misery it must be, to be forever burning, and to
be in darkness, and to utter unnumbered groanings, and to gnash the
teeth, and not even to be heard. For if here any one of those
ingeniously brought up, should he be cast into prison, speaks of the
mere ill savor, and the being laid in darkness, and the being bound
with murderers, as more intolerable than any death: think what it is
when we are burning with the murderers of the whole world, neither
seeing nor being seen, but in so vast a multitude thinking that we are
alone. For the darkness and gloom doth not allow our distinguishing
those who are near to us, but each will burn as if he were thus
suffering alone. Moreover, if darkness of itself afflicteth and
terrifieth our souls, how then will it be when together with the
darkness there are likewise so great pains and burnings?
Wherefore I entreat you to be ever revolving these
things with yourselves, and to submit to the pain of the words, that we
may not undergo the punishment of the things. For assuredly, all these
things shall be, and those whose doings have deserved those chambers of
torture no man shall rescue, not father, nor mother, nor brother.
"For a brother redeemeth not," He saith; "shall a man redeem?" (Ps.
xlix. 7, LXX.), though he have much confidence, though he have great
power with God. For it is He Himself who rewards every one according to
his works, and upon these depends our salvation or punishment.
Let us make then to ourselves "friends of the mammon
of unrighteousness" (Luke xvi. 9), that is: Let us give alms; let us
exhaust our possessions upon them, that so we may exhaust that fire:
that we may quench it, that we may have boldness there. For there also
it is not they who receive us, but our own work: for that it is not
simply their being our friends which can save us, learn from what is
added. For why did He not say, "Make to yourselves friends, that they
may receive you into their everlasting habitations," but added also the
manner? For saying, "of the mammon of unrighteonsness," He points out
that we must make friends of them by means of our possessions, showing
that mere friendship will not protect us, unless we have good works,
unless we spend righteously the wealth unrighteously gathered.
Moreover, this our discourse, of Almsgiving I mean,
fits not only the rich, but also the needy. Yea even if there be any
person who supporteth himself by begging, even for him is this word.
For there is no one, so poverty-stricken, however exceeding poor he may
be, as not to be able to provide "two mites." (Luke xxi. 2.) It is
therefore possible that a person giving a small sum from small means,
should surpass those who have large possessions and give more; as that
widow did. For not by the measure of what is given, but by the means
and willingness of the givers is the extent of the alms-deed estimated.
In all cases the will is needed, in all, a right disposition; in all,
love towards God. If with this we do all things, though having little
we give little, God will not turn away His face, but will receive it as
great and admirable: for He regards the will, not the gifts: and if He
see that to be great, He assigneth His decrees and judges accordingly,
and maketh them partakers of His everlasting benefits.
Which may God grant us all to obtain, by the grace
and love of our Lord Jesus Christ, with whom to the Father together
with the Holy Ghost, be glory, power, honor, now and for ever, and
world without end. Amen.
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HOMILY II.
Hebrews i. 3.
"Who being the brightness of His Glory and the
express Image of His person, and upholding all things by the word of
His power, when He had by Himself purged our sins."
[1.] EVERYWHERE indeed a reverential mind is
requisite, but especially when we say or hear anything of God: Since
neither can tongue speak nor thought(1) hear anything suitable to our
God. And why speak I of tongue or thought?(1) For not even the
understanding(2) which far excels these, will be able to comprehend
anything accurately, when we desire to utter aught concerning God. For
if "the peace of God surpasseth all understanding" (Phil. iv. 7), and
"the things which are prepared for them that love Him have not entered
into the heart of man" (1 Cor. ii. 9); much more He Himself, the God of
peace, the Creator of all things, doth by a wide measure exceed our
reasoning. We ought therefore to receive all things with faith and
reverence, and when our discourse(3) fails through weakness, and is not
able to set forth accurately the things which are spoken, then
especially to glorify God, for that we have such a God, surpassing both
our thought and our conception.(4) For many of our conceptions(5) about
God, we are unable to express, as also many things we express, but have
not strength to conceive of them. As for instance:--That God is
everywhere, we know; but how, we no longer understand.(6) That there is
a certain incorporeal power the cause of all our good things, we know:
but how it is, or what it is, we know not. Lo! we speak, and do not
understand. I said, That He is everywhere, but I do not understand it.
I said, That He is without beginning, but I do not understand it. I
said, That He begat from Himself, and again I know not how I shall
understand it. And some things there are which we may not even
speak--as for instance, thought conceives(7) but cannot utter.
And to show thee that even Paul is weak and doth not
put out his illustrations with exactness; and to make thee tremble and
refrain from searching too far, hear what he says, having called Him
Son and named Him Creator, "Who being the brightness of His Glory, and
the express image of His person."
This we must receive with reverence and clear
of all incongruities. "The brightness of His glory," saith he. But
observe in what reference he understands this, and so do thou receive
it:--that He is of Him:(8) without passion: that He is neither greater,
nor less; since there are some, who derive certain strange things from
the illustration. For, say they, "the brightness" is not
substantial,(9) but hath its being in another. Now do not thou, O man,
so receive it, neither be thou sick of the disease of Marcellus(10) and
Photinus.(11) For he hath a remedy for thee close at hand, that thou
fall not into that imagination, nor doth he leave thee to be hurried
down into that fatal malady. And what saith he? "And the express image
of His person" [or "subsistence"(12)]: that is, just as He [the Father]
is personally subsisting, being in need of nothing,(13) so also the
Son. For he saith this here, showing the undeviating similitude(14) and
the peculiar image of the Prototype, that He [the Son] is in
subsistence by Himself.
For he who said above, that "by Him He made all
things" here assigns to Him absolute authority. For what doth he add?
"And upholding all things by the word of His power"; that we might
hence infer not merely His being the express image of His Person, but
also His governing all things with absolute authority.
See then, how he applies to the Son that which is
proper to the Father. For on this account he did not say simply, "and
upholding all things," nor did he say, "by His power," but, "by the
word of His power." For much as just now we saw him gradually ascend
and descend; so also now, as by steps, he goes up on high, then again
descends, and saith, "by whom also He made the worlds."
Behold how here also he goes on two paths, by the
one leading us away from Sabellius, by the other from Arius, yea and on
another, that He [Christ] should not be accounted un-
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originated,(1) which he does also throughout, nor yet alien from God.
For if, even after so much, there are some who assert that He is alien,
and assign to Him another father, and say that He is at variance with
Him;--had [Paul] not declared these things, what would they not have
uttered?
How then does he this? When he is compelled to heal,
then is he compelled also to utter lowly things: as for instance, "He
appointed Him" (saith he) "heir of all things," and "by Him He made the
worlds." (Supra, ver. 2.) But that He might not be in another way
dishonored, he brings Him up again to absolute authority and declares
Him to be of equal honor with the Father, yea, so equal, that many
thought Him to be the Father.
And observe thou his great wisdom. First he lays
down the former point and makes it sure accurately. And when this is
shown, that He is the Son of God, and not alien from Him, he thereafter
speaks out safely all the high sayings, as many as he will. Since any
high speech concerning Him, led many into the notion just mentioned, he
first sets down what is humiliating and then safely mounts up as high
as he pleases. And having said, "whom He appointed heir of all things,"
and that "by Him He made the worlds," he then adds, "and upholding all
things by the word of His power." For He that by a word only governs
all things, could not be in need of any one, for the producing all
things.
[2.] And to prove this, mark how again going
forward, and laying aside the "by whom," he assigns to Him absolute
power. For after he had effected what he wished by the use of it,
thenceforward leaving it, what saith he? "Thou Lord in the beginning
hast laid the foundation of the earth, and the heavens are the works of
Thine hands." (Infra, ver. 10.) Nowhere is there the saying "by whom,"
or that "by Him He made the worlds." What then? Were they not made by
Him? Yes, but not, as thou sayest or imaginest, "as by an instrument":
nor as though He would not have made them unless the Father had reached
out a hand to Him. For as He "judgeth no man" (John v. 22), and is said
to judge by the Son, in that He begat Him a judge; so also, to create
by Him, in that He begat Him a Creator. And if the Father be the
original cause of Him, in that He is Father, much more of the things
which have been made by Him. When therefore he would show that He is of
Him, he speaks of necessity lowly things. But when he would utter high
things, Marcellus takes a handle, and Sabellius; avoiding however the
excess of both, he holds a middle [way]. For neither does he dwell on
the humiliation, lest Paul of Samosata should obtain a standing place,
nor yet does he for ever abide in the high sayings; but shows on the
contrary His abundant nearness, lest Sabellius rush in upon him. He
names Him "Son," and immediately Paul of Samosata comes on him, saying
that He is a son, as the many are. But he gives him a fatal wound,
calling Him "Heir." But yet, with Arius, he is shameless. For the
saying, "He appointed Him heir," they both hold: the former one saying,
it comes of weakness; the other still presses objections, endeavoring
to support himself by the clause which follows. For by saying, "by whom
also He made the worlds," he strikes backwards the impudent Samosatene:
while Arius still seems to be strong. Nevertheless see how he smites
him likewise, saying again, "who being the brightness of His glory."
But behold! Sabellius again springs on us, with Marcellus, and
Photinus: but on all these also he inflicts one blow, saying, "and the
express image of His person and upholding all things by the word of His
power." Here again he wounds Marcion too;(2) not very severely, but
however he doth wound him. For through the whole of this Epistle he is
fighting against them.
But the very thing which he said, "the brightness of
the glory," hear also Christ Himself saying, "I am the Light of the
world." (John viii. 12.) Therefore he [the Apostle] uses the word
"brightness," showing that this was said in the sense of "Light of
Light." Nor is it this alone which he shows, but also that He hath
enlightened our souls; and He hath Himself manifested the Father, and
by "the brightness" he has indicated the nearness of the Being [of the
Father and the Son(3)]. Observe the subtlety of his expressions. He
hath taken one essence and subsistence to indicate two subsistences.
Which he also doth in regard to the knowledge of the Spirit(4); for as
he saith that the knowledge of the Father is one with that of the
Spirit, as being indeed one, and in nought varying from itself (1 Cor.
ii. 10--12): so also here he hath taken hold of one certain [thing]
whereby to express the subsistence of the Two.(5)
And he adds that He is "the express Image."
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For the "express Image "is something other(1) than its Prototype: yet
not Another in all respects, but as to having real subsistence. Since
here also the term, "express image," indicates there is no variation
from that whereof it is the "express image": its similarity in all
respects. When therefore he calls Him both Form,(2) and express Image,
what can they say? "Yea," saith he, "man is also called an Image of
God."(3) What then! is he so [an image of Him] as the Son is? No (saith
he) but because the term, image, doth not show resemblance. And
yet, in that man is called an Image, it showeth resemblance, as in man.
For what God is in Heaven, that man is on earth, I mean as to dominion.
And as he hath power over all things on earth, so also hath God power
over, all things which are in heaven and which are on earth. But
otherwise, man is not called "Express image," he is not called
Form: which phrase declares the substance, or rather both substance and
similarity in substance. Therefore just as "the form of a slave" (Phil.
ii. 6, 7) expresses no other thing than a man without variation(4)
[from human nature], so also "the form of God" expresses no other thing
than God.
"Who being" (saith he) "the brightness of His
glory." See what Paul is doing. Having said, "Who being the brightness
of His glory," he added again, "He sat down on the right hand of the
Majesty": what names he hath used, nowhere finding a name for the
Substance. For neither "the Majesty," nor "the Glory" setteth forth the
Name, which he wishes to say, but is not able to find a name. For this
is what I said at the beginning, that oftentimes we think something,
and are not able to express [it]: since not even the word God is a name
of substance, nor is it at all possible to find a name of that
Substance.
And what marvel, if it be so in respect of God,
since not even in respect of an Angel, could one find a name expressive
of his substance? Perhaps too, neither in respect of the soul. For this
name [soul] doth not seem to me to be significative of the substance
thereof, but of breathing. For one may see that the same [thing] is
called both Soul and Heart and Mind: for, saith he, "Create in me a
clean heart, O God" (Ps. li. 10), and one may often see that it [the
soul] is called spirit.
"And upholding all things by the word of His power."
Tell me, "God said" (it is written), "Let there be light" (Gen. i. 3):
"the Father, saith one,(5) commanded, and the Son obeyed"? But behold
here He also [the Son] acts by word.
For (saith he), "And upholding all things"--that is, governing; He
holds together what would fall to pieces; For, to hold the world
together, is no less than to make it, but even greater (if one must say
a strange thing). For the one is to bring forward something out of
things which are not: but the other, when things which have been made
are about to fill back into non-existence, to hold and fasten them
together, utterly at variance as they are with each other: this is
indeed great and wonderful, and a certain proof of exceeding power.
Then showing the easiness, he said, "upholding": (he
did not say, governing,(6) from the figure of those who simply with
their finger move anything, and cause it to go round.) Here he shows
both the mass of the creation to be great, and that this greatness is
nothing to Him. Then again he shows the freedom from the labor, saying,
"By the word of His power." Well said he, "By the word." For since,
with us, a word is accounted to be a bare thing, he shows that it is
not bare with God. But, how "He upholdeth by the word," he hath not
further added: for neither is it possible to know. Then he added
concerning His majesty: for thus John also did: having said that "He is
God" (John i. 1), he brought in the handiwork of the Creation. For the
same thing which the one indirectly expressed, saying, "In the
beginning was the Word," and "All things were made by Him" (John i. 3),
this did the other also openly declare by "the Word," and by saying "by
whom also. He made the worlds." For thus he shows Him to be both a
Creator, and before all ages, What then? when the prophet saith,
concerning the Father, "Thou art from everlasting and to everlasting"
(Ps. xc. 2), and concerning the Son, that He is before all ages, and
the maker of all things--what can they say? Nay rather, when the very
thing which was spoken of the Father,--"He which was before the
worlds,"--this one may see spoken of the Son also? And that which one
saith, "He was life" (John i. 4), pointing out the preservation of the
creation, that Himself is the Life of all things,--so also saith this
other, "and upholding all things by the word of His power": not as the
Greeks who defraud Him, as much as in them lies, both of Creation
itself, and of Providence, shutting up His power, to reach only as far
as to the Moon.
"By Himself" (saith he) "having purged our sins."
Having spoken concerning those marvelous and great matters, which are
most above us, he proceeds to speak also afterwards concerning His care
for men. For indeed the former expression, "and upholding all things,"
also was universal: nevertheless this is far greater, for it
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also is universal: for, for His part, "all" men believed.(1) As John
also, having said, "He was life," and so pointed out His providence,
saith again, and "He was light."
"By Himself," saith he, "having purged our sins, He
sat down on the right hand of the Majesty on high." He here setteth
down two very great proofs of His care: first the "purifying us from
our sins," then the doing it "by Himself." And in many places, thou
seest him making very much of this,--not only of our reconciliation
with God, but also of this being accomplished through the Son. For the
gift being truly great, was made even greater by the fact that it was
through the Son.
For(2) in saying, "He sat on the right hand," and,
"having by Himself purged our sins,"--though he had put us in mind of
the Cross, he quickly added the mention of the resurrection and
ascension. And see his unspeakable wisdom: he said not, "He was
commanded to sit down," but "He sat down." Then again, lest thou
shouldest think that He standeth, he subjoins, "For to which of the
angels said He at any time, Sit thou on My right hand."
"He sat" (saith he) "on the right hand of the
Majesty on high." What is this "on high"? Doth he enclose God in place?
Away with such a thought! but just as, when he saith, "on the right
hand," he did not describe Him as having figure, but showed His equal
dignity with the Father; so, in saying "on high," he did not enclose
Him there, but expressed the being higher than all things, and having
ascended up above all things. That is, He attained even unto the very
throne of the Father: as therefore the Father is on high, so also is
He. For the "sitting together" implies nothing else than equal dignity.
But if they say, that He said, "Sit Thou," we may ask them, What then?
did He speak to Him standing? Moreover, he said not that He
commanded, not that He enjoined, but that "He said": for no other
reason, than that thou mightest not think Him without
origin and without cause. For that this is why he said it, is evident
from the place of His sitting. For had he intended to signify
inferiority, he would not have said, "on the right hand," but on the
left hand.
Ver. 4. "Being made," saith he, "so much better than
the angels, as He hath by inheritance obtained a more excellent name
than they." The "being made," here, is instead of "being shown forth,"
as one may say. Then also from whir does he reason confidently? From
the Name. Seest thou that the name Son is wont to declare true
relationship? And indeed if He were not a true Son (and "true" is
nothing else than "of Him"), how does he reason confidently from this?
For if He be Son only by grace, He not only is not "more excellent than
the angels," but is even less than they. How? Because righteous men too
were called sons; and the name son, if it be not a genuine son, doth
not avail to show the "excellency." When too he would point out that
there is a certain difference between creatures and their maker, hear
what he saith:
Ver. 5. "For to which of the Angels said He at any
time, Thou art My Son, this day have I begotten Thee. And again, I will
be to Him a Father, and He shall be to Me a Son"? For these things
indeed are spoken with reference also to the flesh: "I will be to Him a
Father, and He shall be to Me a Son"--while this,(3) "Thou art My Son,
this day have I begotten Thee," expresses nothing else than "from [the
time] that God is." For as He is said to be,(4) from the time present
(for this befits Him more than any other), so also the [word] "To-day"
seems to me to be spoken here with reference to the flesh. For when He
hath taken hold of it, thenceforth he speaks out all boldly. For indeed
the flesh partakes of the high things, just as the Godhead of the
lowly. For He who disdained not to become man, and did not decline the
reality, how should He have declined the expressions?
Seeing then that we know these things, let us be
ashamed of nothing, nor have any high thoughts. For if He Himself being
God and Lord and Son of God, did not decline to take the form of a
slave, much more ought we to do all things, though they be lowly. For
tell me, O man, whence hast thou high thoughts? from things of this
life? but these or ever they appear, run by. Or, from things spiritual?
nay, this is itself one spiritual excellency,--to have no high thoughts.
Wherefore then dost thou cherish high thoughts?
because thou goest on aright? hear Christ saying, "When ye have done
all things, say, we are unprofitable servants, for we have done that
which was our duty to do." (Luke xvii. 10.)
Or because of thy wealth hast thou high thoughts?
Dost thou not see those before thee, how they departed naked and
desolate? did we not come naked into life, and naked also shall depart?
who hath high thoughts on having what is another's? for they who will
use it to their own enjoyment alone, are deprived of it how-
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ever unwillingly, often before death, and at death certainly. But
(saith one) while we live we use them as we will. First of all, one
doth not lightly see any man using what he hath as he will. Next, if a
man do even use things as he will, neither is this a great matter: for
the present time is short compared with the ages without end. Art thou
high-minded, O man, because thou art rich? on what account? for what
cause? for this befalleth also, robbers, and thieves, and man-slayers,
and effeminate, and whoremongers, and all sorts of wicked men.
Wherefore then art thou high-minded? Since if thou hast made meet use
of it, thou must not be high-minded, lest thou profane the commandment:
but if unmeet, by this indeed [it has come to pass that] thou art
become a slave of money, and goods, and art overcome by them. For tell
me, if any man sick of a fever should drink much water, which for a
short space indeed quencheth his thirst, but afterwards kindleth the
flame, ought he to be high-minded? And what, if any man have many cares
without cause, ought he therefore to be high-minded? tell me,
wherefore? because thou hast many masters? because thou hast ten
thousand cares? because many will flatter thee? [Surely not.] For thou
art even their slave. And to prove that to thee, hear plainly. The
other affections which are within us, are in some cases useful. For
instance, Anger is often useful. For (saith he) "unjust wrath shall not
be innocent" (Ecclus. i. 22): wherefore it is possible for one to be
justly in wrath. And again, "He that is angry with his brother without
cause,(1) shall be in danger of hell." (Matt. v. 22.) Again for
instance, emulation, desire, [are useful]: the one when it hath
reference to the procreation of children, the other when he directs his
emulation to excellent things. As Paul also saith, "It is good to be
zealously affected always in a good thing" (Gal. iv. 18) and, "Covet
earnestly the best gifts." (1 Cor. xii. 31.) Both therefore are useful:
but an insolent spirit is in no case good, but is always unprofitable
and hurtful.
However, if a man must be proud, [let it be] for
poverty, not for wealth. Wherefore? Because he who can live upon a
little, is far greater and better than he who cannot. For tell me,
supposing certain persons called to the Imperial City, if some of them
should need neither beasts, nor slaves, nor umbrellas, nor
lodging-places, nor sandals, nor vessels, but it should suffice them to
have bread, and to take water from the wells,--while others of them
should say, "unless ye give us conveyances, and a soft bed, we cannot
come; unless also we have many followers, unless we may be allowed
continually to rest ourselves, we cannot come, nor unless we have the
use of beasts, unless too we may travel but a small portion of the
day--and we have need of many other things also": whom should we
admire? those or these? plainly, these who require nothing. So also
here: some need many things for the journey through this life; others,
nothing. So that it would be more fitting to be proud, for poverty if
it were fitting at all.
"But the poor man," they say, "is contemptible." Not
he, but those who despise him. For why do not I despise those who know
not how to admire what they ought? Why, if a person be a painter, he
will laugh to scorn all who jeer at him, so long as they are
uninstructed; nor cloth he regard the things which they say, but is
content with his own testimony. And shall we depend on the opinion of
the many? Therefore, we are worthy of contempt when men despise us for
our poverty, and we do not despise them nor call them miserable.
And I say not how many sins are produced by wealth,
and how many good things by poverty. But rather, neither wealth nor
poverty is excellent in itself, but through those who use it. The
Christian shines out in poverty rather than in riches. How? He will be
less arrogant, more sober-minded, graver, more equitable, more
considerate: but he that is in wealth, hath many impediments to these
things. Let us see then what the rich man does, or rather, he who useth
his wealth amiss. Such an one practiceth rapine, fraud, violence.
Men's unseemly loves, unholy unions, witchcrafts, poisonings, all their
other horrors,--wilt thou not find them produced by wealth? Seest thou,
that in poverty rather than in wealth the pursuit of virtue is less
laborious? For do not, I beseech thee, think that because rich men do
not suffer punishment here, neither do they sin. Since if it were easy
for a rich man to suffer punishment, thou wouldest surely have found
the prisons filled with them. But among its other evils, wealth hath
this also, that he who possesseth it, transgressing in evil with
impunity, will never be staved from doing so, but will receive wounds
without remedies, and no man will put a bridle on him.
And if a man choose, he will find that poverty
affords us more resources even for pleasure. How? Because it is freed
from cares, hatred, fighting, contention, strife, from evils out of
number.
Therefore let us not follow after wealth, nor be
forever envying those who possess much. But let those of us who have
wealth, use it aright; and those who have not, let us not grieve for
this, but give thanks for all things unto God, because He enableth us
to receive with little labor the same reward with the rich, or even (if
we will) a greater: and froth small means we shall
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have great gains. For so he that brought the two talents, was admired
and honored equally with him who brought the five. Now why? Because he
was entrusted with [but] two talents, yet he accomplished all that in
him lay, and brought in what was entrusted to him, doubled. Why then
are we eager to have much entrusted to us, when we may by a little reap
the same fruits, or even greater? when the labor indeed is less, but
the reward much more? For more easily will a poor man part with his
own, than a rich man who hath many and great possessions. What, know ye
not, that the more things a man hath, the more he setteth his love
upon? Therefore, lest this befall us, let us not seek after wealth, nor
let us be impatient of poverty, nor make haste to be rich: and let
those of us who have [riches] so use them as Paul commanded. ("They
that have," saith he, "as though they had not, and they that use this
world as not abusing it"--1 Cor. vii. 29, 31): that we may obtain the
good things promised. And may it be granted to us all to obtain them,
by the grace and love of our Lord Jesus Christ, with whom to the Father
together with the Holy Ghost, be glory, power, honor, now, and for
ever, and world without end. Amen.
HOMILY III.
HEBREWS i. 6-8.
"And again when He bringeth in the First-Begotten
into the world, He saith, And let all the angels of God worship Him.
And of the Angels He saith, Who maketh His angels spirits, and His
ministers a flame of fire. But unto the Son He saith, Thy throne, O
God, is for ever and ever."
[1.] OUR Lord Jesus Christ calls His coming in the
flesh an exodus [or going out]: as when He saith, "The sower went out
to sow." (Matt. xiii. 3.) And again, "I went out from the Father, and
am come." (John xvi. 28.) And in many places one may see this. But Paul
calls it an [eisodus or] coming in, saying, "And when again He bringeth
in the First-Begotten into the world," meaning by this Bringing in, His
taking on Him flesh.
Now why has he so used the expression? The things
signified [thereby] are manifest, and in what respect it is [thus]
said. For Christ indeed calls it a Going out, justly; for we were out
from God. For as in royal palaces, prisoners and those who have
offended the king, stand without, and he who desires to reconcile them,
does not bring them in, but himself going out discourses with them,
until having made them meet for the king's presence, he may bring them
in, so also Christ hath done. Having gone out to us, that is, having
taken flesh, and having discoursed to us of the King's matters, so He
brought us in, having purged the sins, and made reconciliation.
Therefore he calls it a Going out.
But Paul names it a Coming in, from the metaphor of
those who come to an inheritance and receive any portion or possession.
For the saying, "and when again He bringeth in the First-Begotten into
the world," means this, "when he putteth the world into His hand." For
when He was made known, then also He obtained possession of the whole
thereof, He saith not these things concerning God The Word, but
concerning that which is according to the flesh. For if according to
John, "He was in the world, and the world was made by Him" (John i.
10): how is He "brought in," otherwise than in the flesh?
"And," saith he, "Let all the angels of God worship
Him." Whereas he is about to say something great and lofty, he prepares
it beforehand, and makes it acceptable, in that he represents the
Father as "bringing in" the Son. He had said above, that "He spake to
us not by prophets but by His Son"; that the Son is superior to angels;
yea and he establishes this from the name [SON]. And here, in what
follows, from another fact also. What then may this be? From worship.
And he shows how much greater He is, as much as a Master is than a
slave; just as any one introducing another into a house straightway
commands those having the care thereof to do him reverence; [so] saying
in regard to the Flesh, "And let all the Angels of God worship Him."
Is it then Angels only? No; for hear what follows:
"And of His Angels He saith, Which maketh His Angels spirits, and His
ministers a flame of fire: but unto the Son, Thy Throne, O God, is for
ever and ever." Behold, the greatest difference! that they are created,
but He uncreated. While of His angels He saith, who "maketh"; wherefore
of the Son did He not say "Who maketh"? Although he might have
expressed the difference as follows: "Of His Angels He saith, Who
maketh His Angels spirits,
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but of the Son, 'The Lord created Me': 'God hath made Him Lord and
Christ.'" (Prov. viii. 22; Acts ii. 36.) But neither was the one spoken
concerning the Son, nor the other concerning God The Word, but
concerning the flesh. For when he desired to express the true
difference, he no longer included angels only, but the whole
ministering power above. Seest thou how he distinguishes, and with how
great clearness, between creatures and Creator, ministers and Lord, the
Heir and true Son, and slaves?
[2.] "But unto the Son he saith, Thy throne, O God,
is for ever and ever." Behold a symbol of Kingly Office. "A scepter of
righteousness is the scepter of Thy kingdom." Behold again another
symbol of Royalty.
Then again with respect to the flesh (ver. 9) "Thou
hast loved righteousness and hated iniquity, therefore God, even Thy
God, hath anointed Thee."
What is, "Thy God"? Why, after that he hath uttered
a great word, he again qualifieth it. Here he hits both Jews, and the
followers of Paul of Samosata, and the Arians, and Marcellus, and
Sabellius, and Marcion. How? The Jews, by his indicating two Persons,
both God and Man;(1) the other Jews,(2) I mean the followers of Paul of
Samosata, by thus discoursing concerning His eternal existence, and
uncreated essence: for by way of distinction, against the word, "He
made," he put, "Thy throne, O God, is for ever and ever." Against
the Arians there is both this same again, and also that He is not a
slave; but if a creature, He is a slave. And against Marcellus and the
others, that these are two Persons, distinguished in reference to their
subsistence.(3) And against the Marcionites, that the Godhead is not
anointed, but the Manhood.
Next he saith, "Above Thy fellows." But who are
these His "fellows" other than men? that is Christ received "not the
Spirit by measure." (John iii. 34.) Seest thou how with the doctrine
concerning His uncreated nature he always joins also that of the
"Economy"? what can be clearer than this? Didst thou see how what is
created and what is begotten are not the same? For otherwise he would
not have made the distinction, nor in contrast to the word, "He made"
[&c.], have added, "But unto the Son He said, Thy throne, O God, is
for ever and ever." Nor would he have called the name, "Son, a more
excellent Name," if it is a sign of the same thing. For what is the
excellence? For if that which is created, and that which is begotten be
the same, and they [the Angels] were made, what is there [in Him] "more
excellent"? Lo! again <greek>o</greek>
<greek>Qeos</greek>, "God," with the Article.(4)
[3.] And again he saith (ver. 10--12): "Thou Lord in
the beginning hast laid the foundation of the earth, and the heavens
are the works of Thine hands. They shall perish, but Thou remainest,
and they shall all wax old as a garment, and as a vesture shalt Thou
fold them up, and they shall be changed: but Thou art the same and Thy
years shall not fail."
Lest hearing the words, "and when He bringeth in the
First-Begotten into the world"; thou shouldest think it as it were a
Gift afterwards super-added to Him; above, he both corrected this
beforehand, and again further corrects, saying, "in the beginning": not
now, but from the first. See again he strikes both Paul of Samosata and
also Arius a mortal blow, applying to the Son the things which relate
to the Father. And withal he has also intimated another thing by the
way, greater even than this. For surely he hath incidentally pointed
out also the transfiguration of the world, saying, "they shall wax old
as a garment, and as a vesture Thou shall fold them up, and they shall
be changed." Which also he saith in the Epistle to the Romans, that he
shall transfigure the world. (See Rom. viii. 21.) And showing the
facility thereof, he adds, as if a man should fold up a garment so
shall He both fold up and change it. But if He with so much ease works
the transfiguration and the creation to what is better and more
perfect, needed He another for the inferior creation? How far doth your
shamelessness go? At the same time too this is a very great
consolation, to know that things will not be as they are, but they all
shall receive change, and all shall be altered, but He Himself
remaineth ever existing, and living without end: "and Thy years," he
saith, "shall not fail."
[4.] Ver. 13. "But to which of the Angels said He at
any time, Sit thou on My right hand until I make thine enemies thy
footstool?" Behold, again he encourages them, inasmuch as their enemies
were to be worsted, and their enemies are the same also with Christ's.
This again belongs to Sovereignty, to Equal Dignity,
to Honor and not weakness, that the Father should be angry for the
things done to the Son. This belongs to His great Love and honor
towards the Son, as of a father towards a son. For He that is angry in
His behalf how is He a stranger to Him? Which also he saith in
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the second Psalm, "He that dwelleth in heaven shall laugh them to
scorn, and the Lord shall have them in derision. Then shall He speak
unto them in His wrath, and vex them in His sore displeasure." (Ps. ii.
4, 5.) And again He Himself saith, "Those that would not that I should
reign over them, bring hither before Me, and slay them." (Luke xix.
27.) For that they are His own words, hear also what He saith in
another place, "How often would I have gathered thy children together,
and ye would not! Behold, your house is left desolate." (Luke xiii. 34,
35.) And again, "The kingdom shall be taken from you, and shall be
given to a nation bringing forth the fruits thereof." (Matt. xxi. 43.)
And again, "He that falleth upon that stone shall be broken, but on
whomsoever It shall fall, It will grind him to powder." (Matt. xxi.
44.) And besides, He who is to be their Judge in that world, much more
did He Himself repay them in this. So that the words "Till I make thine
enemies thy footstool" are expressive of honor only towards the SON.
Ver. 14. "Are they not all ministering spirits, sent
forth to minister for them who shall be heirs of salvation?" What
marvel (saith he) if they minister to the Son, when they minister even
to our salvation? See how he lifts up their minds, and shows the great
honor which God has for us, since He has assigned to Angels who are
above us this ministration on our behalf. As if one should say, for
this purpose (saith he) He employs them; this is the office of Angels,
to minister to God for our salvation. So that it is an angelical work,
to do all for the salvation of the brethren: or rather it is the work
of Christ Himself, for He indeed saves as Lord, but they as servants.
And we, though servants are yet Angels' fellow-servants. Why gaze ye so
earnestly on the Angels (saith he)? They are servants of the Son of
God, and are sent many ways for our sakes, and minister to our
salvation. And so they are partners in service with us.
Consider ye how he ascribes no great difference to
the kinds of creatures. And yet the space between angels and men is
great; nevertheless he brings them down near to us, all but saying, For
us they labor, for our sake they run to and fro: on us, as one might
say, they wait. this is their ministry, for our sake to be sent every
way.
And of these examples both the Old [Testament] is
full, and the New. For when Angels bring glad tidings to the shepherds,
or to Mary, or to Joseph; when they sit at the sepulcher, when they are
sent to say to the disciples, "Ye men of Galilee, why stand ye gazing
up into heaven?" (Acts i. 11), when they release Peter out of the
prison, when they discourse with Philip, consider how great the honor
is; when God sends His Angels for ministers as to friends; when to
Cornelius [an Angel] appears, when [an Angel] brings forth all the
apostles from the prison, and says, "Go, stand and speak in the temple
to the people the words of this life" (Acts v. 20); and to Paul himself
also an Angel appears. Dost thou see that they minister to us on God's
behalf, and that they minister to us in the greatest matters? wherefore
Paul saith, "All things are yours, whether life or death, or the world,
or things present, or things to come." (1 Cor. iii. 22.)
Well then the SON also was sent, but not as a
servant, nor as a minister, but as a Son, and Only-Begotten, and
desiring the same things with the Father. Rather indeed, He was not
"sent": for He did not pass from place to place, but took on Him flesh:
whereas these change their places, and leaving those in which they were
before, so come to others in which they were not.
And by this again he incidentally encourages them,
saying, What fear ye? Angels are ministering to us.
[5.] And having spoken concerning the Son, both what
related to the Economy, and what related to the Creation, and to His
sovereignty, and having shown His co-equal dignity, and that as
absolute Master He ruleth not men only but also the powers above, he
next exhorts them, having made out his argument, that we ought to give
heed to the things which have been heard. (c. it. 1.) "Wherefore we
ought to give more earnest heed" (saith he) "to the things which we
have heard." Why "more earnest"? Here he meant "more earnest" than to
the Law: but he suppressed the actual expression of it, and yet makes
it plain in the course of reasoning, not in the way of counsel, nor of
exhortation. For so it was better.
Ver. 2, 3. "For if the word spoken by Angels" (saith
he) "was steadfast, and every transgression and disobedience received a
just recompense of reward; how shall we escape if we neglect so great
salvation, which at the first began to be spoken to us by the Lord, and
was confirmed unto us by them that heard Him?"
Why ought we to "give more earnest heed to the
things which we have heard"? were not those former things of God, as
well as these? Either then he meaneth "more earnest" than [to] the Law,
or "very earnest"; not making comparison, God forbid. For since, on
account of the long space of time, they had a great opinion of the Old
Covenant, but these things had been despised as vet new, he proves
(more than his argument required) that we ought rather to give heed to
these. How? By saying in effect, Both
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these and those are of God, but not in a like manner. And this he shows
us afterwards: but for the present he treats it somewhat superficially,
but afterwards more clearly, saying "For if that first covenant had
been faultless" (c. viii. 7), and many other such things: "for that
which decayeth and waxeth old is ready to vanish away." (c. viii. 13.)
But as yet he ventures not to say any such thing in the beginning of
his discourse, nor until he shall have first occupied and possessed his
hearer by his fuller [arguments].
Why then ought we "to give more earnest heed"? "Lest
at any time," saith he, "we should let them slip"--that is, lest at any
time we should perish, lest we should fall away. And here he shows the
grievousness of this falling away, in that it is a difficult thing for
that which hath fallen away to return again, inasmuch as it hath
happened through wilful negligence. And he took this form of speech
from the Proverbs. For, saith he, "my son [take heed] lest thou fall
away" (Prov. iii. 21, LXX.), showing both the easiness of the fall, and
the grievousness of the ruin. That is, our disobedience is not without
danger. And while by his mode of reasoning he shows that the
chastisement is greater, yet again he leaves it in the form of a
question, and not in the conclusion. For indeed this is to make one's
discourse inoffensive, when one does not in every case of one's self
infer the judgment, but leaves it in the power of the hearer himself to
give sentence: and this would render them more open to conviction. And
both the prophet Nathan doth the same in the Old [Testament], and in
Matthew Christ, saying, "What will He do to the husbandmen" (Matt. xxi.
40) of that vineyard? so compelling them to give sentence themselves:
for this is the greatest victory.
Next, when he had said, "For if the word which was
spoken by Angels was steadfast"--he did not add, much more that by
Christ: but letting this pass, he said what is less, "How shall we
escape, if we neglect so great salvation?" And see how he makes the
comparison. "For if the word which was spoken by Angels," saith he.
There, "by Angels," here, "by the Lord"--and there "a word," but here,
"salvation."
Then lest any man should say, Thy sayings, O Paul,
are they Christ's? he proves their trustworthiness both from his having
heard these things of Him, and from their being now spoken by God;
since not merely a voice is wafted, as in the case of Moses, but signs
are done, and facts bear witness.
[6.] But what is this, "For if the word spoken by
Angels was steadfast"? For in the Epistle to the Galatians also he
saith to this effect, "Being ordained by angels in the hand of a
Mediator." (Gal. iii. 19.) And again, "Ye received a law by the
disposition of Angels, and have not kept it." (Acts vii. 53.) And
everywhere he saith it was given by angels. Some indeed say that Moses
is signified; but without reason. For here he says Angels in the
plural: and the Angels too which he here speaks of, are those in
Heaven. What then is it? Either he means the Decalogue only (for there
Moses spake, and God answered him--Ex. xix. 19),--or that angels were
present, God disposing them in order,--or that he speaks thus in regard
of all things said and done in the old Covenant, as if Angels had part
in them. But how is it said in another place, "The Law was given by
Moses" (John i. 17), and here "by Angels"? For it is said, "And God
came down in thick darkness."(1) (Ex. xix. 16, 20.)
"For if the word spoken by angels was steadfast."
What is "was steadfast"? True, as one may say; and faithful in
its proper season; and all the things which had been spoken came to
pass. Either this is his meaning, or that they prevailed, and the
threatenings were coming to be accomplished. Or by "the word" he means
injunctions. For apart from the Law, Angels sent from God enjoined many
things: for instance at Bochim, in the Judges, in [the history of]
Samson. (Judg. ii. x; xiii. 3.) For this is the cause why he said not
"the Law" but "the word." And he seems to me haply rather to mean this,
viz., those things which are committed to the management of angels.
What shall we say then? The angels who were entrusted with the charge
of the nation were then present, and they themselves made the trumpets,
and the other things, the fire, the thick darkness. (Ex. xix. 16.)
"And every transgression and disobedience," saith
he. Not this one and that one, but "every" one. Nothing, he saith,
remained unavenged, but "received a just recompense of reward," instead
of [saying] punishment. Why now spake he thus? Such is the manner of
Paul, not to make much account of his phrases, but indifferently to put
down words of evil sound, even in matters of good meaning. As also in
another place he saith, "Bringing into captivity every thought to the
obedience of Christ."(2) (2 Cor. x. 5.) And again he hath put "the
recompense" for punishment,(3) as here he calleth punishment "reward."
"If it be a righteous thing," he saith, "with God to recompense
tribulation to them that trouble you, and to you
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who are troubled rest." (2 Thess. i. 6, 7.) That is, justice was not
violated, but God went forth against them, and caused the penalty to
come round on the sinners, though not all their sins are made manifest,
but only where the express ordinances were transgressed.
"How then shall we," he saith, "escape if we neglect
so great salvation?" Hereby he signified, that other salvation was no
great thing. Well too did he add the "So great." For not from wars (he
saith) will He now rescue us, nor bestow on us the earth and the good
things that are in the earth, but it will be the dissolution of death,
the destruction of the devil, the kingdom of Heaven, everlasting life.
For all these things he hath briefly expressed, by saying, "if we
neglect so great salvation."
[7.] Then he subjoins what makes this worthy of
belief. "Which at the first began to be spoken by the Lord": that is,
had its beginning from the fountain itself. It was not a man who
brought it over(1) into the earth, nor any created power, but the
Only-Begotten Himself.
"And was confirmed unto us by them that heard
[Him]." What is" confirmed"? It was believed,(2) or, it came to pass.
For (he saith) we have the earnest;(3) that is, it hath not been
extinguished, it hath not ceased, but it is strong and prevaileth. And
the cause is, the Divine power works therein. It means they who heard
from the Lord, themselves confirmed us. This is a great thing and
trustworthy: which also Luke saith in the beginning of his Gospel, "As
they delivered unto us, which from the beginning were eyewitnesses and
ministers of the Word." (Luke i. 2.)
How then was it confirmed? What if those that heard
were forgers? saith some one. This objection then he overthrows,
and shows that the grace was not human. If they had gone astray, God
would not have borne witness to them; for he subjoined (ver. 4), "God
also bearing witness with them." Both they indeed bear witness, and God
beareth witness too. How doth He bear witness? not by word or by voice,
(though this also would have been worthy of belief): but how? "By
signs, and wonders, and divers miracles." (Well said he, "divers
miracles," declaring the abundance of the gifts: which was not so in
the former dispensation, neither so great signs and so various.) That
is, we did not believe them simply, but through signs and wonders:
wherefore we believe not them, but God Himself.
"And by gifts of the Holy Ghost, according to His
own will."
What then, if wizards also do signs, and the Jews
said that He "cast out devils through Beelzebub"? (Luke xi. 15.) But
they do not such kind of signs: therefore said he "divers
miracles": for those others were not miracles, [or powers,(4)] but
weakness and fancy, and things altogether vain. Wherefore he said, "by
gifts of the Holy Ghost according to His own will."
[8.] Here he seems to me to intimate something
further. For it is not likely there were many there who had gifts, but
that these had failed, upon their becoming more slothful. In order then
that even in this he might comfort them, and not leave them to fall
away, he referred all to the will of God. He knows (he says) what is
expedient, and for whom, and apportions His grace accordingly. Which
also he [Paul] does in the Epistle to the Corinthians, saying, "God
hath set every one of us, as it pleased Him." (1 Cor. xii. 18.) And
again, "The manifestation of the Spirit is given to every man to profit
withal." (1 Cor. xii. 7.)
"According to His will." He shows that the gift is
according to the will of the Father. But oftentimes on account of their
unclean and slothful life many have not received a gift, and sometimes
also those whose life is good and pure have not received one. Why, I
pray you? Lest they might be made haughty, that they might not be
puffed up, that they might not grow more negligent, that they might not
be more excited. For if even without a gift, the mere consciousness of
a pure life be sufficient to lift a man up, much more when the grace is
added also. Wherefore to the humble, to the simple, it was rather
given, and especially to the simple: for it is said, "in singleness and
gladness of heart." (Acts ii. 46.) Yea, and hereby also he rather urged
them on, and if they were growing negligent gave them a spur. For the
humble, and he who imagines no great things concerning himself, becomes
more earnest when he has received a gift, in that he has obtained what
is beyond his deserts, and thinks that he is not worthy thereof. But he
who thinks he hath done well, reckoning it to be his due, is puffed up.
Wherefore God dispenseth this profitably: which one may see taking
place also in the Church: for one hath the word of teaching, another
hath not power to open his
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mouth. Let not this man (he says) be grieved because of this. For "the
manifestation of the Spirit is given to every man to profit withal." (1
Cor. xii. 7.) For if a man that is an householder knoweth to whom he
should entrust anything, much more God, who understands the mind of
men, "who knoweth all things or ever they come into being."(1) One
thing only is worthy of grief, Sin: there is nothing else.
Say not, Wherefore have I not riches? or, If I had,
I would give to the poor. Thou knowest not, if thou hadst them, whether
thou wouldest not the rather be covetous. For now indeed thou sayest
these things, but being put to the trial thou wouldest be different.
Since also when we are satisfied, we think that we are able to fast;
but when we have gone without a little space, other thoughts come into
us. Again, when we are out of the way of strong drink, we think
ourselves able to master our appetite, but no longer so, when we are
caught by it.
Say not, Wherefore had I not the gift of teaching?
or, If I had it, I should have edified innumerable souls. Thou knowest
not, if thou hadst it, whether it would not be to thy
condemnation,--whether envy, whether sloth, would not have disposed
thee to hide thy talent. Now, indeed, thou art now free from all these,
and though thou give not "the portion of meat" (Luke xii. 42), thou art
not called to account: but then, thou wouldest have been responsible
for many.
[9.] And besides, neither now art thou without the
gift. Show in the little, what thou wouldst have been, if thou hadst
had the other. "For if" (he says) "ye are not faithful in that which is
little, how shall any one give you that which is great?" (Luke xvi.
11.) Give such proof as did the widow; she had two farthings,(2) and
she cast in all, whatsoever she possessed.
Dost thou seek riches? Prove that thou thinkest
lightly of the few things, that I may trust thee also concerning the
many things. But if thou dost not think lightly even of these, much
less wilt thou do so of the other.
Again, in speech, prove that thou canst use fitly
exhortation and counsel. Hast thou not external eloquence? hast thou
not store of thoughts? But nevertheless thou knowest these common
things. Thou hast a child, thou hast a neighbor, thou hast a friend,
thou hast a brother, thou hast kinsmen. And though publicly before the
Church, thou art not able to draw out a long discourse, these thou
canst exhort in private. Here, there is no need of rhetoric, nor of
elaborate discourse: prove in these, that if thou hadst skill of
speech, thou wouldest not have neglected it. But if in the small matter
thou art not in earnest, how shall I trust thee concerning the great?
For, that every man can do this, hear what Paul
saith, how he charged even lay people; "Edify," he says, "one another,
as also ye do." (1 Thess. v. 11.) And, "Comfort one another with these
words." (1 Thess. iv. 18.) God knoweth how He should distribute to
every man. Art thou better than Moses? hear how he shrinks from the
hardship. "Am I," saith he, "able to bear them? for Thou saidst to me,
Bear them up, as a nursing-father would bear up the sucking-child."
(Num. xi. 12.) What then did God? He took of his spirit and gave unto
the others, showing that neither when he bare them was the gift his
own, but of the Spirit. If thou hadst had the gift, thou wouldst
perchance a have been lifted up, perchance wouldst thou have been
turned out of the way. Thou knowest not thyself as God knoweth thee.
Let us not say, To what end is that? on what account is this? When God
dispenseth, let us not demand an account of Him: for this [is] of the
uttermost impiety and folly. We are slaves, and slaves far apart from
our Master, knowing not even the things which are before us.
[10.] Let us not then busy ourselves about the
counsel of God, but whatsoever He hath given, this let us guard, though
it be small, though it be the lowest, and we shall be altogether
approved. Or rather, none of the gifts of God is small: art thou
grieved because thou hast not the gift of teaching? Then tell me, which
seems to you the greater, to have the gift of teaching, or the gift of
driving away diseases? Doubtless the latter. But what? Tell me; doth it
not seem to thee greater to give eyes to the blind than even to drive
away diseases? But what? Tell me; doth it not seem to thee greater to
raise the dead than to give eyes to the blind? What again, tell me;
doth it not seem to thee greater to do this by shadows and napkins,
than by a word? Tell me then, which wouldst thou? Raise the dead with
shadows and napkins, or have the gift of teaching?
Doubtless thou wilt say the former, to raise the dead with shadows and
napkins. If then I should show to thee, that there is another gift far
greater than this, and that thou dost not receive it when it is in
thy power to receive it, art not thou justly deprived of
those others? And this gift not one or two, but all may have. I know
that ye open wide your mouths and are amazed, at being to hear that it
is in your power to have a greater gift than raising the dead, and
giving eyes to the blind, doing the same things which were done in the
time of the Apostles. And it seems to you past belief.
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What then is this gift? charity. Nay, believe me;
for the word is not mine, but Christ's speaking by Paul. For what saith
he? "Covet earnestly the best gifts: and yet show I unto you a more
excellent way." (1 Cor. xii. 31.) What is this, "yet more excellent"?
What he means is this. The Corinthians were proud over their gifts, and
those having tongues, the least gift, were puffed up against the rest.
He saith therefore, Do ye by all means desire gifts? I show unto you a
way of gifts not merely excelling but far more excellent. Then he
saith, "Though I speak with the tongues of Angels, and have not
charity, I am nothing. And though I have faith so as to remove
mountains, and have not charity, I am nothing." (1 Cor. xiii. 1, 2.)
Hast thou seen the gift? Covet earnestly this gift.
This is greater than raising the dead. This is far better than all the
rest, And that it is so, hear what Christ Himself saith, discoursing
with His disciples, "By this shall all men know that ye are My
disciples." (John xiii. 35.) And showing how, He mentioned not the
miracles, but what? "If ye have love one with another." And again He
saith to the Father, "Hereby shall they know that Thou hast sent Me, if
they be one." (John xvii. 21.) And He said to His disciples, "A new
commandment I give to you, that ye love one another." (John xiii. 34.)
Such an one therefore is more venerable and glorious than those who
raise the dead; with reason. For that indeed is wholly of God's grace,
but this, of thine own earnestness also. This is of one who is a
Christian indeed: this shows the disciple of Christ, the crucified, the
man that hath nothing common with earth. Without this, not even
martyrdom can profit.
And as a proof, see this plainly. The blessed Paul
took two of the highest virtues, or rather three; namely, those which
consist in miracles, in knowledge, in life. And without this the
others, he said, are nothing. And I will say how these are nothing.
"Though I give my goods to feed the poor," he says, "and have not
charity, I am nothing." (1 Cor. xiii. 3.) For it is possible not to be
charitable even when one feeds the poor and exhausts one's means.
[11.] And indeed these things have been sufficiently
declared by us, in the place concerning Charity:(1) and thither we
refer the readers. Meanwhile, as I was saying, let us covet earnestly
the Gift, let us love one another; and we shall need nothing else for
the perfect acquisition of virtue, but all will be easy to us without
toils and we shall do all perfectly with much diligence.
But see, even now, it is said, we love one another.
For one man hath two friends, and another three. But this is not to
love for God's sake, but for the sake of being beloved. But to love for
God's sake hath not this as its principle of Love; but such an one will
be disposed towards all men as towards brethren; loving those that are
of the same faith as being true brothers; heretics and Heathen and
Jews, brothers indeed by nature, but vile and unprofitable,--pitying
and wearing himself out and weeping for them. Herein we shall be like
God if we love all men, even our enemies; not, if we work miracles. For
we regard even God with admiration when He worketh wonders, yet much
more, when He showeth love towards man, when He is long-suffering. If
then even in God this is worthy of much admiration, much more in men is
it evident that this rendereth us admirable.
This then let us zealously seek after: and we shall
be no way inferior to Paul and Peter and those who have raised
innumerable dead, though we may not be able to drive away a fever. But
without this [Love]; though we should work greater miracles even than
the Apostles themselves, though we should expose ourselves to
innumerable dangers for the faith: there will be to us no profit from
any. And these things it is not I that say, but he, the very nourisher
of Charity, knoweth these things. To him then let us be obedient; for
thus we shall be able to attain to the good things promised, of which
may we all be made partakers, by the grace of our Lord Jesus Christ,
with whom to the Father with the Holy Ghost, be the glory, now and for
ever and world without end. Amen.
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HOMILY IV.
HEBREWS ii. 5--7.
"For unto Angels He hath not put in subjection. the
world to come, whereof we speak. But one in a certain place testified,
saying, What is man that Thou art mindful of him, or the son of man
that Thou visitest him?Thou madest him a little lower than the Angels."
[1.] I COULD have wished to know for certain whether
any hear with fitting earnestness the things that are said, whether we
are not casting the seeds by the wayside: for in that case I should
have made my instructions with more cheerfulness. For we shall speak,
though no one hear, for the fear which is laid on us by our Saviour.
For, saith He, testify to this people; even if they hear not, thou
shalt thyself be guiltless. (See Ezek. iii. 19.) If however I had been
persuaded of your earnestness, I should have spoken not for fear only,
but should have done it with pleasure also. For now indeed, even if no
man hear, even if my work, so long as I fulfill my own part, brings no
danger, still the labor is not altogether pleasant. For what profit is
it, when though I be not blamed, yet no one is benefited? But if
any would give heed we shall receive advantage not so much from
avoiding punishment ourselves as from your progress.
How then shall I know this? Having taken notice of
some of you, who are not very attentive, I shall question them
privately, when I meet them. And if I find that they retain any of the
things that have been spoken (I say not all, for this would not be very
easy for you), but even if [they retain] a few things out of many, it
is plain I should have no further doubts about the rest. And indeed we
ought, without giving notice beforehand, to have attacked you when off
your guard. However it will suffice, if even in this way I should be
able to attain my purpose. Nay rather, even as it is, I can attack you
when you are off your guard. For that I shall question you, I have
forewarned you; but when I shall question you I do not as yet make
evident. For perhaps it may be to-day; perhaps to-morrow, perhaps after
twenty or thirty days, perhaps after fewer, perhaps after more. Thus
has God also made uncertain the day of our death. Nor hath He allowed
it be clear to us, whether it shall befall us to-day, or to-morrow, or
after a whole year, or after many years; that through the uncertainty
of the expectation we may through all time keep ourselves firm in
virtue. And that we shall indeed depart, He hath said,--but when, He
hath not yet said. Thus too I have said that I shall question you, but
I have not added when, wishing you always to be thoughtful.
And let no man say, I heard these things four or
five weeks ago, or more, and I cannot retain them. For I wish the
hearer so to retain them as to have his recollection perpetual and not
apt to fade, nor yet that he should disown what is spoken. For I wish
you to retain them, not, in order to tell them to me, but that ye may
have profit; and this is of most serious interest to me. Let no one
then say this.
[2.] However, I must now begin with what follows in
the epistle. What then is set before us to speak on to-day?
"For not to angels," he says, "did He put in
subjection the world to come,(1) whereof we speak." Is he then
discoursing concerning some other world? No, but concerning this.
Therefore he added "whereof we speak," that he might not allow the mind
to wander away in search of some other. How then does he call it "the
world to come"? Exactly as he also says in another place, "Who is the
figure of him that was to come,"(2) (Rom. v. 14,) when he is speaking
about Adam and Christ in the Epistle to the Romans; calling Christ
according to the flesh "Him that was to come" in respect of the times
of Adam, (for [then] He was to come). So now also, since he had said,
"but when he bringeth in the First-Begotten into the world": that thou
mightest not suppose that he is speaking of another world, it is made
certain from many considerations and from his saying "to come." For the
world was to come, but the Son of God always was. This world then which
was about to come, He put in subjection not to Angels but to Christ.
For that this is spoken with reference to the Son (he says) is evident:
for surely no one would assert the other alternative, that it had
reference to Angels.
Then he brings forward another testimony also and
says, "but one in a certain place testified, saying." Wherefore did he
not mention the name of the prophet, but hid it? Yea, and in other
testimonies also he doth this: as when he saith, "but when He bringeth
in again the First-Begotten into the world, He saith, And let all the
Angels of God worship Him. And again, I will be to Him a Father. And of
the Angels
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He saith, Who maketh His angels spirits. And, Thou, Lord, in the
beginning hast laid the foundations of the earth" (c. i. 6, 5, 7,
10):--so also here he saith, "but one in a certain place testified,
saying." And this very thing (I conceive) is the act of one that
conceals himself, and shows that they were well skilled in the
Scriptures; his not setting down him who uttered the testimony, but
introducing it as familiar and obvious.
"What is man that Thou art mindful of him, or the
son of man that Thou visitest him? Thou madest him a little lower than
the angels: Thou crownedst him with glory and honor."(1) (Ver. 8.)
"Thou hast put all things in subjection under his feet."
Now although these things were spoken of human
nature generally, they would nevertheless apply more properly to Christ
according to the flesh. For this, "Thou hast put all things in
subjection under his feet," belongs to Him rather than to us. For the
Son of God visited us when we were nothing: and after having assumed
our [nature],(2) and united it to Himself, He became higher than all.
"For," he says, "in that He hath put all things in
subjection under Him, He left nothing not put under Him: but now we see
not yet all things put under Him." What he means is this:--since he had
said, "Until I make Thine enemies Thy footstool" (c. i.
13),--and it was likely that they would still be grieved,--then having
inserted a few things after this parenthetically, he added this
testimony in confirmation of the former. For that they might not say,
How is it that He hath put His enemies under His feet, when we have
suffered so much? he sufficiently hinted at it in the former place
indeed (for the word "until" showed, not what should take place
immediately, but in course of time) but here he followeth it up. For do
not suppose (he says) that because they have not vet been made subject,
they are not to be made subject: for that they must be made subject, is
evident; for, on this account was the prophecy spoken. "For," he says,
"in that He hath put all things under Him, He left nothing not put
under Him." How then is it that all things have not been put under Him?
Because they are hereafter to be put under Him.
If then all things must be made subject to Him, but
have not yet been made subject, do not grieve, nor trouble thyself. If
indeed when the end were come, and all things were made subject, thou
wert still suffering these things, with reason wouldst thou repine:
"But now we see not yet all things put under Him." The King has not yet
clearly conquered. Why then art thou troubled when suffering
affliction? the preaching [of the Gospel] hath not yet prevailed over
all; it is not yet time that they should be altogether made subject.
[3.] Then again there is another consolation if
indeed He who is hereafter to have all put in subjection under Him,
hath Himself also died and submitted to sufferings innumerable. (Ver.
9.) "But," he says, "we see Him who was made a little(3) lower than the
angels, even Jesus, for the suffering of death"--then the good things
again,--"crowned with glory and honor." Seest thou, how all things
apply to Him? For the [expression], "a little," would rather suit Him,
who was only three days in Hades, but not ourselves who are for a long
time in corruption. Likewise also the [expression] "with glory and
honor" will suit Him much more than us.
Again, he reminds them of the Cross, thereby
effecting two things; both showing His care [for them] and persuading
them to bear all things nobly, looking to the Master. For (he would
say) if He who is worshiped of Angels, for thy sake endured to have a
little less than the Angels, much more oughtest thou who art inferior
to the Angels, to bear all things for His sake. Then he shows that the
Cross is "glory and honor," as He Himself also always calls it, saying,
"That the Son of Man might be glorified" (John xi. 5); and, "the Son of
Man is glorified." (John xii. 23.) If then He calls the [sufferings]
for His servants' sake "glory," much more shouldest thou the
[sufferings] for the Lord.
Seest thou the fruit of the Cross, how great it is?
fear not the matter: for it seemeth to thee indeed to be dismal, but it
brings forth good things innumerable. From these considerations he
shows the benefit of trial. Then he says, "That He by the grace of God
should taste death for every man."
"That by the grace of God," he says. And He indeed
because of the grace of God towards us suffered these things. "He who
spared not His Own Son," he says, "but delivered Him up for us all."
(Rom. viii. 32.) Why? He did not owe us this, but has done it of grace.
And again in the Epistle to the Romans he says, "Much more the grace of
God, and the gift by grace which is by one man Jesus Christ, hath
abounded unto many." (Rom. v. 15.)
"That by the grace of God He should taste death for
every man," not for the faithful only, but even for the whole world:
for He indeed died for all; But what if all have not believed? He hath
fulfilled His own [part].
Moreover he said rightly "taste death for
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every man," he did not say "die." For as if He really was tasting
it, when He had spent a little time therein, He immediately arose.
By saying then "for the suffering of death," he
signified real death, and by saying "superior to angels," he declared
the resurrection. For as a physician though not needing to taste the
food prepared for the sick man, yet in his care for him tastes first
himself, that he may persuade the sick man with confidence to venture
on the food, so since all men were afraid of death, in persuading them
to take courage against death, He tasted it also Himself though He
needed not. "For," He says, "the prince of this world cometh and
findeth nothing in Me." (John xiv. 30.) So both the words "by grace"
and "should taste death for every man," establish this.
[4.] Ver. 10. "For it became Him, for whom are all
things, and by whom are all things, in bringing many sons unto glory,
to make the Captain of their salvation perfect through sufferings." He
speaks here of the Father. Seest thou how again he applies the
[expression] "by whom"(1) to Him? Which he would not have done, had it
been [an expression] of inferiority, and only applicable to the
Son. And what he says is this:--He has done what is worthy of His love
towards mankind, in showing His First-born to be more glorious than
all, and in setting Him forth as an example to the others, like some
noble wrestler that surpasses the rest.
"The Captain of their salvation," that is, the Cause
of their salvation. Seest thou how great is the space between? Both He
is a Son, and we are sons; but He saves, we are saved. Seest thou how
He both brings us together and then separates us; "bringing," he says,
"many sons unto glory": here he brings us together,--"the Captain of
their salvation," again he separates.
"To make perfect through sufferings."(2) Then
sufferings are a perfecting, and a cause of salvation. Seest thou that
to suffer affliction is not the portion of those who are utterly
forsaken; if indeed it was by this that God first honored His Son, by
leading Him through sufferings? And truly His taking flesh to suffer
what He did suffer, is a far greater thing than making the world, and
bringing it out of things that are not. This indeed also is [a token]
of His loving-kindness, but the other far more. And [the Apostle]
himself also pointing out this very thing, says, "That in the ages to
come He might show forth the exceeding riches of His goodness, He both
raised us up together, and made us sit together in the heavenly places
in Christ Jesus." (Eph. ii. 7, 6.)
"For it became Him for whom are all things and by
whom are all things in bringing many sons to glory, to make the Captain
of their salvation perfect through-sufferings." For (he means) it
became Him who taketh tender care, and brought all things into being,
to give up the Son for the salvation of the rest, the One for the many.
However he did not express himself thus, but, "to make perfect through
sufferings," showing the suffering for any one, not merely profits
"him," but he himself also becomes more glorious and more perfect. And
this too he says in reference to the faithful, comforting them by the
way: for Christ was glorified then when He suffered. But when I say, He
was glorified, do not suppose that there was an accession of glory to
Him: for that which is of nature He always had, and received nothing in
addition.
[5.] "For," he says, "both He that sanctifieth, and
they who are sanctified, are all of one, for which cause He is not
ashamed to call them brethren." Behold again how he brings [them]
together, honoring and comforting them, and making them brethren of
Christ, in this respect that they are "of one."(3) Then again guarding
himself and showing that he is speaking of that which is according to
the flesh, he introduces, "For He who sanctifieth," [i.e.] Christ, "and
they who are sanctified," ourselves. Dost thou see how great is the
difference?(4) He sanctifies, we are sanctified. And above he said,
"the Captain of their salvation. For there is one God, of whom are all
things." (5) (1 Cor. viii. 6.)
"For which cause He is not ashamed to call them
brethren." Seest thou how again he shows the superiority? For by
saying, "He is not ashamed," he shows that the whole comes not of the
nature of the thing, but of the loving affection of Him who was "not
ashamed" of anything, [yea] of His great humility. For though we be "of
one," yet He sanctifieth and we are sanctified: and great is the
difference.(6) Moreover "He" is of the Father, as a true Son, that is,
of His substance; "we," as created, that is, brought out of things that
are not, so that the difference is great. Wherefore he says, "He is not
ashamed to call them brethren" (ver. 12), "saying, I will declare Thy
name unto My brethren." (Ps. xxii. 22.) For when He clothed Himself
with flesh, He clothed Himself also with the brotherhood, and at the
same time came in the brotherhood.
This indeed he brings forward naturally. But this
(ver. 13 ) "I will put my trust in Him" ( 2 Sam. xxii. 3), what does it
mean? For what follows this is also [introduced] naturally. "Behold, I
and the children which God hath given Me." (Isa-
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viii. 18.) For as here He shows Himself a Father, so before, a Brother.
"I will declare Thy name unto My brethren," He saith.
And again he indicates the superiority and the great
interval [between us], by what follows (ver. 14): "Since then the
children," he saith, "are partakers of flesh and blood" (thou seest
where he saith the likeness is? in reference to the flesh), "in like
manner He also Himself took part of the same." Let all the Heretics be
ashamed, let those hide their faces who say that He came in appearance
and not in reality.(1) For he did not say, "He took part of these"
only, and then say no more; although had he said thus, it would have
been sufficient, but he asserted something more, adding "in like
manner," not in appearance, he means, or by an image (since in that
case "in like manner" is not preserved) but in reality; showing the
brotherhood.
[6.] Next he sets down also the cause of the
economy.(2) "That through death," he says, "He might destroy him that
had the power of death, that is, the devil."
Here he points out the wonder, that by what the
devil prevailed, by that was he overcome, and the very thing which was
his strong weapon against the world, [namely], Death, by this Christ
smote him. In this he exhibits the greatness of the conqueror's power.
Dost thou see how great good death hath wrought?
Ver. 15. "And should deliver them," he says, "who
through fear of death were all their lifetime subject to bondage." Why
(he means) do ye shudder? Why do you fear him that hath been brought to
nought? He is no longer terrible, but has been trodden under
foot, hath been utterly despised; he is vile and of no account. (2 Tim.
i. 10.)
But what is "through fear of death were all their
life-time subject to bondage"? He either means this, that he who fears
death is a slave, and submits to all things rather than die; or this,
that all men were slaves of death and were held under his power,
because he had not yet been done away; or that men lived in continual
fear, ever expecting that they should die, and being afraid of death,
could have no sense of pleasure, while this fear was present with them.
For this he hinted at in saying," All their life-time." He here shows
that the afflicted, the harassed, the persecuted, those that are
deprived of country and of substance and of all other things, spend
their lives more sweetly and more freely than they of old time who were
in luxury, who suffered no such afflictions, who were in continual
prosperity, if indeed these "all their life-time" were under this fear
and were slaves; while the others have been made free and laugh at that
which they shudder at. For this is now as if, when one was being led
away to a captivity leading to death, and in continual expectation of
it, one should feed him up with abundant dainties (something such as
this was Death of old); but now, as if some one taking away that fear
together with the dainties, were to promise a contest, and propose a
combat that should lead no longer to death, but to a kingdom. Of which
number wouldst thou have wished to be--those who are fed up in the
prison-house, while every day looking for their sentence, or those who
contend much and labor willingly, that they may crown themselves with
the diadem of the kingdom? Seest thou how he has raised up their soul,
and made them elated? He shows too, that not death alone has been put
an end to, but that thereby he also who is ever showing that war
without trace against us, I mean the devil, hath been brought to
nought; since he that fears not death is out of reach of the devil's
tyranny. For if "skin for skin, yea all things a man would give for his
life" (Job ii. 4)--when any one has determined to disregard even this,
of what henceforward will he be the slave? He fears no one, he is in
terror of no one, he is higher than all, and more free than all. For he
that disregards his own life, much more [doth he disregard] all other
things. And when the devil finds a soul such as this, he can accomplish
in it none of his works. For what? tell me, shall he threaten the loss
of property, and degradation, and banishment from one's country? But
these are small matters to him who "counteth not even his life dear"
(Acts xx. 24) unto him, according to the blessed Paul. Thou seest that
in casting out the tyranny of death, he also overthrew the strength of
the devil. For he who has learnt to study innumerable [truths]
concerning the resurrection,(3) how should he fear death? How should he
shudder any more?
[7.] Therefore be ye not grieved, saying, why do we
suffer such and such things? For so the victory becomes more glorious.
And it would not have been glorious, unless by death He had destroyed
death; but the most wonderful thing is that He conquered him by the
very means by which he was strong, showing in every point the abundance
of His means, and the excellence of His contrivances. Let us not then
prove false to the gift bestowed on us. "For we," he says, "have
received not a spirit of fear, but a spirit of power, and of love, and
of a sound mind." (Rom. viii. 15; 2 Tim. i. 7.) Let us stand then
nobly, laughing death to scorn.
But [I pause] for it comes over me to groan
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bitterly [at the thought of] whither Christ hath raised us up, and
whither we have brought ourselves down. For when I see the wailings in
the public places, the groanings over those departing life, the
howlings, the other unseemly behavior, believe me, I am ashamed before
those heathen, and Jews, and heretics who see it, and before all who
for this cause openly laugh us to scorn. For whatever I may afterwards
say, I shall talk to no purpose, when philosophizing concerning the
resurrection. Why? Because the heathen do not attend to what is said by
me, but to what is done by you. For they will say at once, 'when will
any of these [fellows] be able to despise death, when he is not able to
see another dead?'
Beautiful things were spoken by Paul, beautiful and
worthy of Heaven, and of the love of God to man. For what does he say?
"And He shall deliver them who through fear of death, were all their
life-time subject to bondage." But ye do not allow these things to be
believed, fighting against them by your deeds. And yet many things
exist for this very end, God building a stronghold against it, that He
might destroy this same evil custom. For tell me, what mean the bright
torches? Do we not send them before as athletes? And what [mean] the
hymns? Do we not glorify God, and give thanks that at last He has
crowned the departed one, that He has freed him from his labors, that
taking away uncertainty, He has him with Himself? Are not the Hymns for
this? Is not Psalmody for this? All these are the acts of those
rejoicing. "For," it is said, "is any merry? let him sing psalms."
(Jas. v. 13.) But to these things the heathen give no heed. For (one
will say) do not tell me of him who is philosophical(1) when out of the
affliction, for this is nothing great or surprising;--show me a man who
in the very affliction itself is philosophical, and then I will believe
the resurrection,
And indeed, that women engaged in the affairs of
this life(2) should act thus is no way surprising. And yet indeed this
even is dreadful; for from them also is the same philosophy required.
Wherefore also Paul says, "But concerning them which are asleep, I
would not have you ignorant, that ye sorrow not even as the rest who
have no hope." (1 Thess. iv. 13.) He wrote not this to solitaries, nor
to perpetual virgins, but to women and men in the world.(3) But however
this is not so dreadful. But when any man or woman, professing to be
crucified to the world, he tears his hair, and she shrieks
violently--what can be more unseemly than this? Believe me when I say
if things were done as they ought, such persons should be excluded for
a long time from the thresholds of the Church. For those who are indeed
worthy of being grieved for, are these who still fear and shudder at
death, who have no faith in the resurrection.
'But I do not disbelieve the resurrection' (one
says) 'but I long after his society.' Why then, tell me, when he goes
from home, and that for a long absence, dost not thou do the same? Yea,
but I do weep then also' (she says) 'and mourn as I long after him.'
But that is the conduct of those that really long after their
associates, this that of her who despairs of his return.
Think, what thou singest on that occasion, "Return
unto thy rest, O my soul, for the Lord hath dealt bountifully with
thee." (Ps. cxvi. 7.) And again, "I will fear no evil, for Thou art
with me." (Ps. xxiii. 4.) And again, "Thou art my refuge from the
affliction which encompasseth me." (Ps. xxxii. 7.) Think what these
Psalms mean. But thou dost not give heed, but art drunk from grief.
Consider carefully the funeral lamentations of
others that thou mayest have a remedy in thine own case. "Return, O my
soul, to thy rest, for the Lord hath dealt bountifully with thee." Tell
me, sayest thou that the Lord hath dealt bountifully with thee, and
weepest? Is not this mere acting, is it not hypocrisy? For if indeed
thou really believest the things thou sayest, thy sorrow is
superfluous: but if thou art in sport and acting a part, and thinkest
these things fables, why dost thou sing psalms? Why dost thou even
endure the attendants? Why dost thou not drive away the singers? But
this would be the act of madmen. And yet far more the other.
For the present, then, I advise you: but as time
goes on, I shall treat the matter more seriously: for indeed I am
greatly afraid that by this practice some grievous disease may make its
way into the Church. The case of the wailings then we will hereafter
correct. And meanwhile I charge and testify, both to rich and poor,
both to women and men.
May God indeed grant that you all depart out of life
unwailed, and according to the fitting rule fathers now grown old may
be attended to their graves by sons, and mothers by daughters, and
grand-children, and great grand-children, in a green old age, and that
untimely death may in no case occur. May this then be, and this I pray,
and I exhort the prelates and all of you to beseech God for each other,
and to make this prayer in common. But if (which God forbid, anti may
it never happen) any bitter death should occur, bitter, I mean, not in
its nature (for henceforth there is no bitter death, for it differs not
at all from sleep), but bitter in regard of your disposition, if it
should happen, and any
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should hire these mourning women, believe me when I say (I speak not
without meaning(1) but as I have resolved, let him who will, be angry),
that person we will exclude from the Church for a long time, as we do
the idolater. For if Paul calls "the covetous man an idolater" (Eph. v.
5), (much more him who brings in the practices of the idolaters over a
believer.
For, tell me, for what cause dost thou invite
presbyters, and the singers? Is it not to afford consolation? Is it not
to honor the departed? Why then dost thou insult him? And why dost thou
make him a public show? And why dost thou make game as on a stage? We
come, discoursing of the things concerning the resurrection,
instructing all, even those who have not yet been smitten, by the honor
shown to him, to bear it nobly if any such thing should happen and dost
thou bring those who overthrow our [teachings] as much as in them
lieth? What can be worse than this ridicule and mockery? What more
grievous than this inconsistency?
[8.] Be ashamed and show reverence: but if ye will
not, we cannot endure the bringing in upon the Church of practices so
destructive. For, it is said, "them that sin rebuke before all." (1
Tim. v. 20.) And as to those miserable and wretched women, we through
you forbid them(2) ever to introduce themselves into the funerals of
the faithful, lest we should oblige them in good earnest to wail over
their own evils, and teach them not to do these things in the ills of
others, but rather to weep for their own misfortunes. For an
affectionate father too, when he has a disorderly son, not only
advises him not to draw near to the wicked, but puts them in fear also.
Behold then, I advise you, and those women through you, that you do not
invite such persons, and that they do not attend. And may God grant
that my words may produce some effect, and that my threat may avail.
But if (which God forbid) we should be disregarded, we have no choice
henceforward but to put our threat into execution, chastising you by
the laws of the Church, and those women as befits them.
Now if any man is obstinate and contemptuous, let
him hear Christ saying even now, "If any one trespass against thee, go,
tell him his fault between thee and him alone"; but if he will not be
persuaded, "take with thee one or two." But if even so he contradict,
"tell it to the Church, but if he shall also refuse to hear the Church,
let him be unto thee as a heathen man and a publican." (Matt. xviii.
15, 16, 17.) Now if when a man trespasses against me, and will not be
persuaded, [the Lord] commands me thus to turn away from him, judge ye
in what light I ought to hold him who trespasses against himself, and
against God. For do not you yourselves condemn us when we come down so
gently upon you?
If however any man disregard the bonds which we
inflict, again let Christ instruct him, saying, "Whatsoever ye shall
bind on earth shall be bound in heaven; and whatsoever ye shall loose
on earth shall be loosed in heaven." (Matt. xviii. 18.) For though we
ourselves be miserable and good for nothing and worthy to be despised,
as indeed we are; yet are we not avenging ourselves nor warding off
anger, but are caring for your salvation.
Be influenced by reverence, I beseech you, and
respect. For if a man bear with a friend when he attacks him more
vehemently than he ought, ascertaining his object, and that he does it
with kind intention, and not out of insolence; much more [should he
bear with] a teacher when rebuking him, and a teacher who does not
himself say these things as of authority, nor as one in the position of
a ruler, but in that of a kindly guardian. For we do not say these
things as wishing to exhibit our authority, (for how could we, praying
that we may never come to the trial of them?) but grieving and
lamenting for you.
Forgive me then, and let no man disregard the bonds
of the Church. For it is not man who binds, but Christ who has given
unto us this authority, and makes men lords of this so great dignity.
For we indeed wish to use this power for loosing; or rather, we wish to
have no need even of that, for we wish that there should not be any
bound among us--we are not so miserable and wretched [as that] even
though some of us are extreme good-for-nothings. If however we be
compelled [so to act], forgive us. For it is not of our own accord, nor
wishing it, but rather out of sorrow for you that are bound that we put
the chains around you. But if any man despise these chains, the time of
judgment will come, which shall teach him. And what comes after I do
not wish to speak of, lest I should wound your minds. For in the first
place indeed we do not wish to be brought into this necessity; but if
we are so brought, we fulfill our own part, we cast around the chains.
And if any man burst through them, I have done my part, and am
henceforth free from blame, and thou wilt have to give account to Him
who commanded me to bind.
For neither, when a king is sitting in public, if
any of the guard who stand beside him be commanded to bind one of the
attendants, and to put the chains around [him], and he should not only
thrust this man away, but also break the bonds in pieces, is it the
guard who suffers the insult, and not much more the King who gave the
order. For if He claim as His own,
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the things which are done to the faithful, much more will He feel as if
Himself insulted when he is insulted who has been appointed to teach.
But God grant that none of those who are over this
Church should be driven to the necessity of [inflicting] these bonds.
For as it is a good thing not to sin, so is it profitable to endure
reproof. Let us then endure the rebuke, and earnestly endeavor not to
sin; and if we should sin let us bear the rebuke. For as it is an
excellent thing not to be wounded, but, if this should happen, to apply
the remedy to the wound, so also in this case.
But God forbid that any man should need such
remedies as these. "But we are persuaded better things of you, and
things that accompany salvation, though we thus speak." (c. vi. 9.) But
we have discoursed more vehemently for the sake of greater security.
For it is better that I should be suspected by you of being a harsh,
and severe, and self-willed person, than that you should do things not
approved of God. But we trust in God, that this reproof will not be
unserviceable to you, but that ye will be so changed, that these
discourses may be devoted to encomiums on you and to praises: that we
may all be counted worthy to attain to those good things, which God
hath promised to them that love Him in Christ Jesus our Lord, with whom
to the Father together with the Holy Ghost be glory, might, honor, now
and for ever and world without end. Amen.
HOMILY V.
HEBREWS ii. 16, 17.
"For verily He taketh not hold of Angels, but of the
seed of Abraham He taketh hold.(1) Wherefore in all things it behooved
Him to be made like unto His brethren."
[1.] PAUL wishing to show the great kindness of God
towards man, and the Love which He had for the human race, after
saying: "Forasmuch then as the children were partakers of blood and
flesh, He also Himself likewise took part of the same" (c. v.
14)--follows up the subject in this passage. For do not regard lightly
what is spoken, nor think this merely a slight [matter], His taking on
Him our flesh. He granted not this to Angels; "For verily He taketh not
hold of Angels, but of the seed of Abraham." What is it that he saith?
He took not on Him an Angel's nature, but man's. But what is "He taketh
hold of"? He did not (he means) grasp that nature, which belongs to
Angels, but ours. But why did he not say, "He took on Him," but used
this expression, "He taketh hold of"? It is derived from the figure of
persons pursuing those who turn away from them, and doing everything to
overtake them as they flee, and to take hold of them as they are
bounding away. For when human nature was fleeing from Him, and fleeing
far away (for we "were far off"--Eph. ii. 13), He pursued after and
overtook us. He showed that He has done this only out of kindness, and
love, and tender care. As then when he saith, "Are they not all
ministering spirits, sent forth to minister for them who shall be heirs
of salvation" (c. i. 14)--he shows His extreme interest in behalf of
human nature, and that God makes great account of it, so also in this
place he sets it forth much more by a comparison, for he says, "He
taketh not hold of angels." For in very deed it is a great and a
wonderful thing, and full of amazement that our flesh should sit on
high, and be adored by Angels and Archangels, by the Cherubim and the
Seraphim. For myself having oftentimes thought upon this, I am amazed
at it, and imagine to myself great things concerning the human race.
For I see that the introductions are great and splendid, and that God
has great zeal on behalf of our nature.
Moreover he said not "of men (simply) He taketh
hold," but wishing to exalt them [the Hebrews] and to show that their
race is great and honorable, he says, "but of the seed of Abraham He
taketh hold."
"Wherefore it behooved [Him] in all things to be
made like unto His brethren." What is this, "in all things"? He was
born (he means), was brought up, grew, suffered all things necessary,
at last He flied. This is, "in all things to be made like unto His
brethren." For after he had discoursed much concerning His majesty and
the glory on high, he then begins concerning the dispensation. And
consider with how great power [he doth this,]. How he represents Him as
having great zeal to be made like unto us": which was a sign of much
care. For having said above, "Inasmuch then as the children were
partakers of flesh and blood, He also Himself in like manner took part
of the same";
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in this place also he says, "in all things to be made like unto His
brethren." Which is all but saying, He that is so great, He that is
"the brightness of His glory," He that is "the express image of His
person," He that "made the worlds," He that "sitteth on the right hand
of the Father," He was willing and earnest to become our brother in all
things, and for this cause did He leave the angels and the other
powers, and come down to us, and took hold of us, and wrought
innumerable good things. He destroyed Death, He cast out the devil from
his tyranny, He freed us from bondage: not by brotherhood alone did He
honor us, but also in other ways beyond number. For He was willing also
to become our High Priest with the Father: for he adds,
[2.] "That He might become a merciful and faithful
High Priest in things pertaining to God." For this cause (he means) He
took on Him our flesh, only for Love to man, that He might have mercy
upon us. For neither is there any other cause of the economy, but
this alone. For He saw us, cast on the ground, perishing, tyrannized
over by Death, and He had compassion on us. "To make reconciliation,"
he says," for the sins of the people. That He might be a merciful and
faithful High Priest."
What is "faithful"? True, able. For the Son is a
faithful High Priest, able to deliver from their sins those whose High
Priest He is. In order then that He might offer a sacrifice able to
purify us, for this cause He has become man.
Accordingly he added, "in things pertaining to
God,"--that is, for the sake of things in relation to God. We were
become altogether enemies to God, (he would say) condemned, degraded,
there was none who should offer sacrifice for us. He saw us in this
condition, and had compassion on us, not appointing a High Priest for
us, but Himself becoming a High Priest. In what sense He was
"faithful," he added [viz.], "to make reconciliation for the sins of
the people."
Ver. 18. "For," he says, "in that He hath suffered
Himself being tempted, He is able to succor them that are tempted."
This is altogether low and mean, and unworthy of God. "For in that He
hath suffered Himself," he says. It is of Him who was made flesh that
he here speaks, and it was said for the full assurance of the hearers,
and on account of their weakness. That is (he would say) He went
through the very experience of the things which we have suffered; "now"
He is not ignorant of our sufferings; not only does He know them as
God, but as man also He has known them, by the trial wherewith He was
tried; He suffered much, He knows how to sympathize. And yet God is
incapable of suffering: but he describes here what belongs to the
Incarnation, as if he had said, Even the very flesh of Christ suffered
many terrible things. He knows what tribulation is; He knows what
temptation is, not less than we who have suffered, for He Himself also
has suffered.
(What then is this, "He is able to succor them that
are tempted"? It is as if one should say, He will stretch forth His
hand with great eagerness, He will be sympathizing.)
[3.] Since they wished for something great, and to
have an advantage over the [converts] from the Gentiles, he shows that
they have an advantage in this while he did not hurt those from the
Gentiles at all. In what respect now is this? Because of them is the
salvation, because He took hold of them first, because from that race
He assumed flesh. "For," he says, "He taketh not hold of angels, but of
the seed of Abraham He taketh hold." Hereby he both gives honor to the
Patriarch, and shows also what "the seed of Abraham" is. He reminds
them of the promise made to him, saying, "To thee and to thy seed will
I give this land" (Gen. xiii. 15 ); showing by the very least thing,
the nearness [of the relationship] in that they were "all of one." But
that nearness was not great: [so] he comes back to this, and
thenceforward dwells upon the dispensation which was after the flesh,
and says, Even the mere willing to become than was a proof of great
care and love; but now it is not this alone, but there are also the
undying benefits which are bestowed on us through Him, for, he says,
"to make reconciliation for the sins of the people."
Why said he not, of the world, instead of" the
people"? for He bare away the sins of all. Because thus far his
discourse was concerning them [the Hebrews]. Since the Angel also said
to Joseph, "Thou shalt call His name Jesus, for He shall save His
people." (Matt. i. 21.) For this too ought to have taken place first,
and for this purpose He came, to save them and then through them the
rest, although the contrary came to pass. This also the Apostles said
at the first, "To you [God] having raised up His Son, sent [Him] to
bless you" (Acts iii. 26): and again, "To you was the word of this
Salvation sent." (Acts xiii. 26.) Here he shows the noble birth of the
Jews, in saying, "to make reconciliation for the sins of the people."
For a while he speaks in this way. For that it is He who forgives the
sins of all men, He declared both in the case of the paralytic, saying,
"Thy sins are forgiven" (Mark it. 5); and also in that of Baptism: for
He says to the disciples, "Go ye and teach all nations, baptizing them
in the Name of the Father, and of the Son, and of the Holy Ghost."
(Matt. xxviii. 19.)
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[4.] But when Paul has once taken in hand the flesh,
he proceeds to utter all the lowly things, without any fear: for see
what he says next:
C. iii. 1, 2. "Wherefore, holy brethren, partakers
of the heavenly calling, consider the Apostle and High Priest of our
profession, Christ Jesus, who was faithful to Him that appointed [or
made] Him, as also Moses [was faithful] in all His house."
Being about to place Him before Moses in comparison,
he led his discourse to the law of the high-priesthood; for they all
had a high esteem for Moses: moreover, he is already beforehand casting
down the seeds of the superiority. Therefore he begins from the flesh,
and goes up to the Godhead, where there was no longer any comparison.
He began from the flesh [from His Human nature], by assuming for a time
the equality, and says, "as also Moses in all His house": nor does he
at first show His superiority lest the hearer should start away, and
straightway stop his ears. For although they were
believers, yet nevertheless they still had strong feeling of conscience
as to Moses. "Who was faithful," he says, "to Him that made Him"--made
[Him] what? "Apostle and High Priest." He is not speaking at all in
this place of His Essence, nor of His Godhead; but so far conCerning
human dignities.
"As also Moses in all His house," that is, either
among the people, or in the temple. But here he uses the expression "in
His house," just as one might say, concerning those in the household;
even as some guardian and steward of a household, so was Moses to the
people. For that by "house" he means the people, he added, "whose house
we are" (c. iii. 6); that is, we are in His creation, Then [comes] the
superiority.
Ver. 3. "For this man was counted worthy of more
glory than Moses," (Again [he is speaking] of the Flesh)," inasmuch as
he who hath builded(1) [the house] hath more honor than the house ";
[Moses] himself also (he means) was of the house. (Moreover he did not
say, For this one was a servant, but the Other a master, but he
covertly intimated it.) If the people were the house and he was of the
people, then he certainly was of the household. For so also we are
accustomed to say, such an one is of such an one's house. For here he
is speaking of a house, not of the temple, for the temple was not
constructed by God, but by men. But He that made(2) him [is] God. Moses
he means. And see how he covertly shows the superiority. "Faithful," he
says, "in all His house," being himself also of the house, that is, of
the people. The builder has more honor than the house, yet he did not
say "the artificer hath more honor than his works," but "he that hath
builded the house, than the house." (Ver. 4.) "But He that built all
things is God." Thou seest that he is speaking not about the temple but
about the whole people.
Ver. 5. "And Moses verily [was] faithful in all His
house, as a servant, for a testimony of those things which were to be
spoken." See also another point of superiority, that [which is derived]
from the Son and the servants. You see again that by the appellation of
The Son, he intimates true relationship. (Ver. 6.) "But Christ as a Son
over His own house." Perceivest thou how he separates the thing made
and the maker, the servant and the son? Moreover He indeed enters into
His Father's property as a master, but the other as a servant.
"Whose" [i.e.] God's "house are we, if we hold fast
the confidence and the rejoicing of the hope firm unto the end." Here
again he encourages them to press forward nobly, and not to fall: for
we shall be the "house" of God (he says), as Moses was, "if we hold
fist our confidence and our rejoicing firm unto the end." He however
(he would say) that is distressed in his trials, and who falls, doth
not glory: he that is ashamed, he that hideth himself, has no
confidence, he that is perplexed doth not glory.
And then he also commends them, saying, "if we hold
fast the confidence and the rejoicing of the hope firm unto the end,"
implying that they had even made a beginning; but that there is need of
the end, and not simply to stand, but to have their hope firm "in full
assurance of faith," without being shaken by their trials.
[5.] And be not astonished, that the [words]
"Himself being tempted" (c. ii. 18) are spoken more after the manner of
men. For if the Scripture says of the Father, who was not made flesh,
"The Lord looked down from heaven, and beheld all the sons of men" (Ps.
xiv. 2), that is, accurately acquainted Himself with all things; and
again, "I will go down, and see whether they do altogether according to
the cry of them" (Gen. xviii. 21); and again, "God cannot endure the
evil ways of men" (Gen. vi. 5?), the divine Scripture shows forth the
greatness of His wrath: much more, who even suffered in the flesh,
these things are said of Christ. For since many men consider experience
the most reliable means of knowledge, he wishes to show that He that
has suffered knows what human nature suffers.
"Whence(3) holy brethren" (he says "whence" instead
of "for this cause"), "partakers of an
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heavenly calling"--(seek nothing here, if ye have been called
yonder--yonder is the reward, yonder the recompense. What then?)
"Consider the Apostle and High Priest of our profession, Christ Jesus,
who was faithful to Him that appointed Him, as also Moses [was
faithful] in all His house." (What is "who was faithful to Him that
appointed Him?" it is, well disposed, protecting what belongs to Him,
not allowing them to be lightly carried away, "as also Moses in all His
house ") that is, know who your High Priest is, and what He is, and ye
will need no other consolation nor encouragement. Now he calls Him
"Apostle," on account of His having been "sent," and "high priest of
our profession," that is of the Faith. This One also was entrusted with
a people, as the other with the leadership of a people, but a greater
one and upon higher grounds.
"For a testimony of those things which shall be
spoken." What meanest thou? Doth God receive the witness of man? Yes,
certainly. For if He call to witness heaven and earth and hills (saying
by the prophet, "Hear, O heaven, and give ear, O earth, for the Lord
hath spoken"--Isa. i. 2--and "Hear ye ravines,(1) foundations of the
earth, for the Lord hath a controversy with His people"--Mic. vi. 2),
much more men; that is, that they may be witnesses, when themselves
[the Jews] shameless.
Ver. 6. "But Christ as a Son." The one takes care of
the property of others, but this One of His own. "And the rejoicing of
the hope." Well said he "of the hope." For since the good things were
all in hope, and yet we ought so "to hold it fast," as even now to
glory as for things which had already come to pass: for this cause he
says, "the rejoicing of the hope."
And adds, "let us hold it firm unto the end." (Rom.
viii. 24.) For "by hope we are saved"; if therefore "we are saved by
hope," and "are. waiting with patience" (Rom. viii. 25), let us not be
grieved at present things, nor seek now those that have been promised
afterwards; "For" (he says) "hope which is seen is not hope." For since
the good things are great, we cannot receive them here in this
transitory life. With what object then did He even tell us of them
beforehand, when He was not about to give them here? In order that by
the promise He might refresh our souls, that by the engagement He might
strengthen our zeal, that He might anoint [preparing us for our
contests] and stir up our mind. For this cause then all these things
were done.
[6.] Let us not then be troubled, let no man be
troubled, when he seeth the wicked prospering. The recompense is not
here, either of wickedness or of virtue; and if in any instance there
be either of wickedness or of virtue, yet is it not according to
desert, but merely as it were a taste of the judgment, that they who
believe not the resurrection may yet even by things that happen here be
brought to their senses. When then we see a wicked man rich, let us not
be cast down; when we see a good man suffering, let us not be troubled.
For yonder are the crowns, yonder the punishments.
Yea and in another point of view, it is not possible
either that a bad man should be altogether bad, but he may have some
good things also: nor again that a good man should be altogether good,
but he may also have some sins. When therefore the wicked man prospers,
it is for evil on his own head, that having here received the reward of
those few good things, he may hereafter be utterly punished yonder; for
this cause does he receive his recompense in this life. And happy is he
most of all who is punished here, that having put away all his sins, he
may depart approved, and pure, and without having to be called to
account. And this Paul teacheth us when he says, "For this cause many
[are] weak and sickly among you, and many sleep." (1 Cor. xi. 30.) And
again, "I have delivered such an one to Satan." (1 Cor. v. 5.) And the
prophet says, "for she hath received of the Lord's hand her sins
double" (Isa. xl. 2); and again David, "Behold mine enemies that they
are multiplied above the hairs of my head? and [with] an unjust hatred
have they hated me": "and forgive Thou all my sins." (Ps. xxv. 19, 18.)
And again another: "O Lord, our God, give peace unto us; for Thou hast
rendered all things to us again." (Isa. xxvi. 12.)
These however are [the words] of one showing that
good men receive here the punishments of their sins. But where are the
wicked [mentioned] who receive their good things here, and there are
utterly punished? Hear Abraham saying to the rich man, "Thou didst
receive good things," and "Lazarus evil things." (Luke xvi. 25.) What
good things? For in this place by saying "thou receivest,(3)" and not
thou "hadst taken,(4)" he shows that it was according to what was due
to him that each was treated, and that the one was in prosperity, and
the other in adversity. And he says, "Therefore he is comforted" here
(for thou seest him pure from sins) "and thou art tormented." Let us
not then be perplexed when we see sinners well off here; but when we
ourselves are afflicted, let us rejoice.
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For this very thing is paying off the penalty(1) of sins.
[7.] Let us not then seek relaxation: for Christ
promised tribulation to His disciples and Paul says, "All Who will live
godly in Christ Jesus, shall suffer persecution." (2 Tim. iii. 12.) No
noble-spirited wrestler, when in the lists,(2) seeks for baths, and a
table full of food and wine. This is not for a wrestler, but for a
sluggard. For the wrestler contendeth with dust, with oil, with the
heat of the sun's ray, with much sweat, with pressure and constraint.
This is the time for contest and for fighting, therefore also for being
wounded, and for being bloody and in pain. Hear what the blessed Paul
says, "So fight I, not as one that beateth the air." (1 Cor. ix. 26.)
Let us consider that our whole life is in combats, and then we shall
never seek rest, we shall never feel it strange when we are afflicted:
no more than a boxer feels it strange, when he combats. There is
another season for repose. By tribulation we must be made perfect.
And even if there be no persecution, nor
tribulation, yet there are other afflictions which befall us every day.
And if we do not bear these, we should scarcely endure those. "There
hath no temptation taken you," it is said, "but such as is common to
man." (1 Cor. x. 13.) Let us then pray indeed to God that we may not
come into temptation; but if we come into it, let us bear it nobly. For
that indeed is the part of prudent men, not to throw themselves upon
dangers; but this of noble men and true philosophers. Let us not then
lightly cast ourselves upon [dangers], for that is rashness; nor yet,
if led into them, and called by circumstances let us give in, for that
is cowardice. But if indeed the Gospel(3) call us, let us not refuse;
but in a simple case, when there is no reason, nor need, nor necessity
which calls us in 'the fear of God, let us not rush in. For this is
mere display, and useless ambition. But should any of those things
which are injurious to religion occur, then though it be necessary to
endure ten thousand deaths, let us refuse nothing. Challenge not
trials, when thou findest the things that concern godliness prosper as
thou desirest. Why draw down needless dangers which bring no gain?
These things I say, because I wish you to observe
the laws of Christ who commands us to "pray that we enter not into
temptation" (Matt. xxvi. 41), and commands us to "take up the cross and
follow" Him. (Matt. xvi. 24.) For these things are not contradictory,
may they are rather exceedingly in harmony. Do thou be so prepared as
is a valiant soldier, be continually in thine armor, sober, watchful,
ever looking for the enemy: do not however breed wars, for this is not
[the act] of a soldier but of a mover of sedition. But if on the other
hand the trumpet of godliness call thee, go forth immediately, and make
no account of thy life, and enter with great eagerness into the
contests, break the phalanx of the adversaries, bruise the face of the
devil, set up thy trophy. If however godliness be in nowise harmed, and
no one lay waste our doctrines (those I mean which relate to the soul),
nor compel us to do anything displeasing to God, do not be officious.
The life of the Christian must be full of
blood-sheddings; I say not in shedding that of others, but in readiness
to shed one's own. Let us then pour out oar own blood, when it is for
Christ's sake, with as great readiness as one would pour out water (for
the blood which flows about the body is water), and let us put off our
flesh with as much good temper, as one even would a garment. And this
shall we do, if we be not bound to riches, if not to houses, if not to
affections, if we be detached from all things. For if they who live
this life of [earthly] soldiers bid farewell to all things, and
whithersoever war calls them there present themselves, and make
journeys, and endure all things with ready mind; much more ought we,
the soldiers of Christ, so to have prepared ourselves, and to set
ourselves firm against the war of the passions.
[8.] There is no persecution now, and God grant
there may never be: but there is another war, that of the desire of
money, of envy, of the passions. Paul, describing this war, says, "We
wrestle not against flesh and blood ." (Eph. vi. 12.) This war is ever
at hand. Therefore he wishes us to stand ever armed. Because he wishes
us to stand ever armed, he says, "Stand, having girded yourselves
about." (Eph. vi. 14.) Which itself also belongs to the time present,
and expresses that we ought ever to be armed. For great is the war
through the tongue, great that through the eyes; this then we must keep
down--great [too] is that of the lusts.
Therefore he begins at that point to arm the soldier
of Christ: for" stand," saith he, "having your loins girt about," and
he added "with truth." (Eph. vi. 14.) Why "with truth"? Because lust is
a mockery and a lie: wherefore the prophet says, "My loins are filled
with mockings." (Ps. xxxviii. 7.) The thing is not pleasure, but a
shadow of pleasure. "Having your loins," he says, "girt about with
truth"; that is, with true pleasure, with temperance, with orderly
behavior. For this cause he gives this advice, knowing the
unreasonableness of sin, and wishing that all our members should be
hedged round; for "unjust anger." it is said, "shall not be guiltless."
(Ecclus. i. 22.)
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Moreover he wishes us to have around us a
breastplate and a buckler. For desire is a wild beast which easily
springs forth, and we shall have need of walls and fences innumerable,
to overcome, and to restrain it. And for this cause God has built this
part [of our body] especially with bones, as with a kind of stones,
placing around it a support, so that [desire] might not at any time,
having broken or cut through, easily injure the whole man. For it is a
fire (it is said) and a great tempest, and no other part of the body
could endure this violence. And the sons of the physicians too say that
for this cause the lungs have been spread under the heart, so that the
heart being itself [put] into something soft and tender, by beating as
it were into a sort of sponge, may continually be rested, and not [by
striking] against the resisting and hard sternum, receive hurt through
the violence of its beatings. We have need therefore of a strong
breastplate, so as to keep this wild beast alway quiet.
We have need also of an helmet; for since the
reasoning faculty is there, and from this it is possible for us either
to be saved, when what is right is done, or it is possible for us to be
ruined--therefore he says, "the helmet of salvation." (Eph. vi. 17.)
For the brain is indeed by nature tender, and therefore is covered
above with the skull, as with a kind of shell. And it is to us the
cause of all things both good and evil, knowing what is fitting, or
what is not so. Yea and our feet too and our hands need armor, not
these hands, nor these feet, but as before those of the soul--the
former by being employed about what is right, the latter, that they may
walk where they ought. Thus then let us thoroughly arm ourselves, and
we shall be able to overcome our enemies, and to wreathe ourselves with
the crown in Christ Jesus our Lord, with whom to the Father together
with the Holy Ghost be glory, might, honor, now and for ever and world
without end. Amen.
HOMILY VI.
HEBREWS iii. 7-11.
"Wherefore, as the Holy Ghost saith, To-day if ye
will hear His voice, harden not your hearts, as in the provocation in
the day of temptation in the wilderness, when your fathers tempted Me,
proved Me, and saw My works forty years. Wherefore I was grieved with
that generation, and said, They do alway err in their heart, and they
have not known My ways. So(1) I sware in My wrath they shall not enter
into My rest."
[1.] PAUL, having treated of hope, and having said
that "We are His house, if we hold fast the confidence and the
rejoicing of the hope firm unto the end" (c. iii. yet. 6); next shows
that we ought to look forward with firmness, and he proves this from
the Scriptures. But be attentive, because he has expressed this in a
manner somewhat difficult and not readily to be comprehended. And
therefore we must first make our own statements, and after we have
briefly explained the whole argument, then make clear the words of the
Epistle. For you will no longer need us, if you have understood the
scope of the Apostle.
His discourse was concerning Hope, and that it
behooves us to hope for the things to come, and that for those who have
toiled here there will assuredly be some reward and fruit and
refreshment. This then he shows from the prophet; and what says he?
"Wherefore as the Holy Ghost saith, To-day if ye will hear His voice,
harden not your hearts, as in the provocation, in the day of temptation
in the wilderness: when your fathers tempted Me, proved Me, and saw My
works forty years. Wherefore I was grieved with that generation, and
said, they do alway err in their heart, and they have not known My
ways. So(2) I sware in My wrath, they shall not enter into My rest."
He says that there are "three" rests: one, that of
the Sabbath, in which God rested from His works; the second, that of
Palestine, into which when the Jews had entered they would be at rest
from their hardships and labors; the third, that which is Rest indeed,
the kingdom of Heaven; which those who obtain, do indeed rest from
their labors and troubles. Of these three then he makes mention here.
And why did he mention the three, when he is
treating of the one only? That he might show that the prophet is
speaking concerning this one. For he did not speak (he says) concerning
the first. For how could he, when that had taken place long before? Nor
vet again concerning the second, that in Palestine. For how could he?
For he says," They shall not enter into My rest." It remains therefore
that it is this third.
[2.] But it is necessary also to unfold the
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history, to make the argument more clear. For when they had come forth
out of Egypt, and had accomplished a long journey, and had received
innumerable proofs of the power of God, both in Egypt, and in the Red
Sea (cf. Acts vii. 36), and in the wilderness, they determined to send
spies to search out the nature of the land; and these went and
returned, admiring indeed the country, and saying that it abounded in
noble fruits, nevertheless it was a country of strong and invincible
men: and the ungrateful and senseless Jews, when they ought to have
called to mind the former blessings of God, and how when they were
hemmed in the midst of the armies of so many Egyptians, He rescued them
from their perils, and made them masters of their enemies' spoils; and
again, in the wilderness He clave the rock, and bestowed on them
abundance of waters, and gave them the manna, and the other wonderful
things which He wrought; [when they ought, I say, to have remembered
this,] and to have trusted in God, they considered none of these
things, but being struck with terror, just as if nothing had been done,
they said, we wish to go back again into Egypt, "for God hath brought
us out thither" (it is said) "to slay us, with our children and wives."
(Cf. Num. xiv. 3.) God therefore being angry that they had so quickly
cast off the memory of what had been done, sware that generation, which
had said these things, should not enter into the Rest; and they all
perished in the wilderness. When David then, he says, speaking at a
later period, and after these events, after that generation of men,
said, "To-day, if ye will hear His voice, harden not your hearts," that
ye may not suffer the same things which your forefathers did, and be
deprived of the Rest; he evidently [said this] as of some [future]
rest. For if they had received their Rest (he says) why does He again
say to them, "To-day if ye will hear His voice harden not your hearts,"
as your fathers did? What other rest then is there, except the kingdom
of Heaven, of which the Sabbath was an image and type?
[3.] Next having set down the whole testimony (and
this is, "To-day if ye will hear His voice, harden not your hearts, as
in the provocation in the day of temptation in the wilderness, when
your fathers tempted Me, proved Me, and saw My works forty years.
Wherefore I was grieved with that generation, and said, They do alway
err in their heart, and they have not known My ways. So I sware in My
wrath, they shall not enter into My rest"), he then adds:
Ver. 12. "Take heed, brethren, lest there be in any
of you an evil heart of unbelief in departing from the living God." For
from hardness unbelief ariseth: and as in bodies, the parts that have
become callous and hard do not yield to the hands of the physicians, so
also souls that are hardened yield not to the word of God. For it is
probable besides that some even disbelieved as though the things which
had been done were not true.
Therefore he says, "Take heed lest there be in any
of you an evil heart of unbelief in departing From the living God." For
since the argument from the future is not so persuasive as from the
past, he reminds them of the history, in which they had wanted faith.
For if your fathers (he says) because they did not hope as they ought
to have hoped, suffered these things, much more will you. Since to them
also is this word addressed: for, "To-day" (he says) is "ever," so long
as the world lasts.
[4.] Ver. 13. Wherefore "exhort ye one another
daily, while it is called to-day." That is, edify one another, raise
yourselves up: lest the same things should befall you. "Lest any one of
you be hardened by the deceitfulness of sin." Seest thou that sin
produces unbelief? For as unbelief brings forth an evil life, so also a
soul, "when it is come into a depth of evils, becometh contemptuous"(1)
(Prov. xviii. 3), and having become contemptuous it endures not even to
believe, in order thereby to free itself from fear. For "they said"
(one says), "The Lord shall not see, neither shall the God of Jacob
regard." (Ps. xciv. 7.) And again, "Our lips are our own: who is Lord
over us?" (Ps. xii. 4); and again "Wherefore hath the wicked man
provoked God to wrath?" (Ps. x. 13); and again, "The fool hath said in
his heart, there is no God; they are corrupt and become abominable in
their doings." (Ps. xiv. 1.) "There is no fear of God before his
eyes, for he was deceitful before Him, to find out(2) his iniquity and
to hate." (Ps. xxxvi. 1, 2.) Yea and Christ also says this same thing,
"Every one that doeth evil, hateth the light and cometh not to the
light." (John iii. 20.)
Then he adds (ver. 14), "For we have been made
partakers of Christ." What is this, "We have been made partakers of
Christ"? We partake of Him (he means); we were made One, we and
He--since He is the Head and we the body, "fellow-heirs and of the same
body; we are one body, of His flesh and of His bones." (Eph. iii. 6;
Rom. xii. 5; Eph. v. 30.)
"If we hold fast the beginning of our confidence
[or, the principle of our subsistence(3)] steadfast unto the end." What
is "the principle of our subsistence "? The faith by which we stand,
and have been brought into being and were made to exist, as one may say.
[5.] Then he adds (ver. 15), "When it is
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said,(1) To-day if ye hear His voice, harden not your hearts, as in the
provocation." This is a transposition,(2) "when it is said, To-day if
ye hear His voice, harden not your hearts." [It must be read thus:]
(Ch. iv. 1, 2.) "Let us fear Jest a promise being
left us of entering into His rest, any of you should seem to come short
of it; for to us was the Gospel preached(3) as well as unto them when
it is said, To-day if ye hear His voice" (for "To-day" is "at every
time"(4)).
Then [he adds] "but the word of hearing did not
profit them, as they were not mixed(5) by faith with them that heard."
How did it not profit? Then wishing to alarm them, he shows the same
thing by what he says:
(Ch. iii. 16-19.) "For some when they had heard did
provoke, howbeit not all that came out of Egypt by Moses: And with whom
was He grieved forty years? Was it not with them that had sinned, whose
carcasses fell in the wilderness? And to whom swear He that they should
not enter into His rest, but to them that believed not? So(6) we see,
that they could not enter in because of unbelief." After again
repeating the testimony, he adds also the question, which makes the
argument clear. For he said (he repeats), "To-day if ye hear His voice,
harden not your hearts, as in the provocation." Of whom does he speak
(he says) [as] having been hardened? Of whom [as] not believing? Is it
not of the Jews?
Now what he says is to this effect. They also heard,
as we hear: but no profit came to them. Do not suppose then that by
"hearing" what is proclaimed ye will be profited; seeing that they also
heard, but derived no benefit because they did not believe.
Caleb then and Joshua, because they agreed not with
those who did not believe, escaped the vengeance that was sent forth
against them. And see how admirably he said, not, They did not agree,
but, "they were not mixed"--that is, they stood apart, but not
factiously when all the others had one and the same mind. Here it seems
to me that a faction too is hinted at.(7)
[6.] (Ch. iv. 3.) For "we who have believed," he
says, "do enter into rest." From what this is evident, he adds: "as He
said, as I have sworn in My wrath, if they shall enter into My rest:
although the works were finished from the foundation of the world."
This indeed, is not evidence that we shall enter in, but that they did
not enter in. What then? Thus far he aims to show that as that rest
does not hinder the speaking of another rest, so neither does this
[exclude] that of Heaven. Up to this point then, he wishes to show that
they [the Israelites] did not attain to the rest. For because he means
this, he says (ver. 4, 5), "For he spake in a certain place of the
seventh day on this wise, And God did rest the seventh day from all His
works. And in this place again, If they shall enter into My rest." Thou
seest how that doth not hinder this from being a rest?
Ver. 6, 7. "Seeing therefore it remaineth" (he says)
"that some must enter therein, and they to whom it was first preached
entered not in because of unbelief: again he limiteth a certain day,
saying in David, To-day, after so long a time; as it has been said
before."(8) But what is it that he means? "Seeing then" (he means) that
"some must" certainly "enter in," and "they did not enter in." And that
an entrance is proclaimed, and that "some must enter in," let us hear
from what this is clear. Because after so many years (he says) David
again says: "To-day if ye will hear His voice, harden not your hearts"
(ver. 8), "For if Joshua had given them rest he would not afterward
have spoken of another day." It is evident, that he says these things,
as of persons who are to attain some recompense.
[7.] Ver. 9. "There remaineth therefore a rest(9)
for the people of God." Whence [does this appear]? From the
exhortation, "Harden not your hearts": for if there were no rest, these
exhortations would not have been given. Neither would they have been
exhorted not to do the same things [with the Jews] lest they should
suffer the same things, unless they were about to suffer the same. But
how were they who were in possession of Palestine about to suffer the
same things [i.e. exclusion from the rest] unless there were some other
rest?
And well did he conclude the argument. For he said
not rest but "Sabbath-keeping"; calling the kingdom "Sabbath-keeping,"
by the appropriate name, and that which they rejoiced in and were
attracted by. For as, on the Sabbath He commands to abstain from all
evil things; and that those things only which relate to the Service of
God should be done, which things the Priests were wont to accomplish,
and whatsoever profits the soul, and nothing else; so also [will it be]
then. However it is not he
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who spoke thus, but what? (Ver. 10), "For he that is entered into his
rest, he also hath ceased from his own works, as God [did] from His."
As God ceased from His works, he says, so he that hath entered into His
rest [hath ceased]. For since his discourse to them was concerning
rest, and they were desirous to hear when this would be, he concluded
the argument with this.
[8.] And [he said] "To-day,"(1) that they might
never be without hope. "Exhort one another daily," he says, ["while it
is called today,"'] that is, even if a man have sinned, as long as it
is "To-day," he has hope: let no man then despair so long as he lives.
Above all things indeed, he says, "let there not be an evil heart of
unbelief." (c. iii. 12.) But even suppose there should be, let no man
despair, but let him recover himself; for as long as we are in this
world, the "To-day" is in season. But here he means not unbelief only,
but also murmurings: "whose carcasses," he says, "fell' in the
wilderness." 2
Then, lest any think that they will simply be
deprived of rest only, he adds also the punishment, saying (c. iv. 12),
"For the Word of God is quick, and powerful; and sharper than any
two-edged sword, and pierceth even to the dividing asunder of soul and
spirit, and of the joints and marrow: and is a discerner of the
thoughts and intents of the heart." Here he is speaking of Hell and of
punishment. "It pierceth" (he says) into the secrets of our heart, and
cutteth asunder the soul. Here it is not the failing of carcasses nor,
as there, the being deprived of a country, but of a heavenly kingdom;
and being delivered to an everlasting hell, and to undying punishment
and vengeance.
(Ch. iii. 13.) "But exhort(3) one another." Observe
the gentleness and mildness [of the expression]: he said not "Rebuke,"
but "Exhort." Thus we are required to bear ourselves towards those who
are straightened by affliction. This he says also in writing to the
Thessalonians, "Warn them that are unruly" (1 Thess. v. 14), but in
speaking of the feeble-minded, not so, but what? "Comfort the
feeble-minded, support the weak, be patient toward all men"; that is,
do not cease to hope; do not despair. For he that does not encourage
one who is straightened by affliction, makes him more hardened.
[9.] "Lest any of you," he says, "be hardened by the
deceitfulness of sin." He means either the deceit of the devil (for it
is indeed a deceit, not to look for the things to come, to think that
we are without responsibility, and that we shall not pay the penalty
for our deeds here, neither will there be a resurrection); or in
another sense insensibility [or] despairing is deceit. For to say,
'What is there left? I have sinned once for all, I have no hope of
recovering myself,' is deceit.
Then he suggests hopes to them, saying (ver. 14),
"We are made partakers of Christ"; All but saying, He that so loved us,
He that counted us worthy of so great things, as to make us His Body,
will not suffer us to perish. Let us consider (he says) of what we have
been thought worthy: we and Christ are One: let us not then distrust
Him. And again, he hints at that which had been said in another place,
that "If we suffer, we shall also reign with Him." (2 Tim. ii. 12.) For
this is [implied in] "We are made partakers," we partake of the same
things whereof Christ also partakes.
He urges them on from the good things; "for we are,"
he says, "partakers of Christ." Then, again, from gloomy ones (c. iv.
1), "Let us fear, lest at any time a promise being left us of entering
into His rest, any of you should seem to come short of it." For that is
manifest and confessed.
(Ch. iii. 9.) "They proved Me," He says, "and saw My
works forty years." Seest thou that it is not right to call God to
account, but whether He defend [our cause] or not, to trust Him? For
against those [of old] he now brings this charge, that "they tempted
God." For he that will have proof either of His power, or of His
providence, or of His tender care, does not yet believe, either that He
is powerful or kind to man. This he hints also in writing to these
[Hebrews] who probably already wished, in their trials, to obtain
experience and positive evidence of His power and His providential care
for them. Thou seest that in all cases the provocation and the angering
arises from unbelief.
What then does he say? (c. iv. 9.) "There remaineth
therefore a rest for the people of God." And see how he has summed up
the whole argument. "He sware," saith he, to those former ones, "that
they should not enter into" the "rest," and they did not enter in. Then
long after-their time discoursing to the Jews, he says, "Harden not
your hearts," as your fathers, showing that there is another rest. For
of Palestine we have not to speak: for they were already in possession
of it. Nor can he be speaking of the seventh [day]; for surely he was
not discoursing about that which had taken place long before. It
follows therefore that he hints at some other, that which is rest
indeed.
[10.] For that is indeed rest, where "pain, sorrow
and sighing are fled away" (Isa. xxxv. 10): where there are neither
cares, nor labors,
397
nor struggle, nor fear stunning and shaking the soul; but only that
fear of God which is full of delight. There is not, "In the sweat of
thy face thou shalt eat thy bread," nor "thorns and thistles" (Gen.
iii. 19, 18); no longer, "In sorrow thou shalt bring forth children,
and to thy husband shall be thy desire and he shall rule over thee."
(Gen. iii. 16.) All is peace, joy, i gladness, pleasure, goodness,
gentleness. There is no jealousy, nor envy, no sickness, no death
whether of the body, or that of the soul. There is no darkness nor
night; all [is] day, all light, all things are bright. It is not
possible to be weary, it is not possible to be satiated: we shall
always persevere in the desire of good things.(1)
Would you that I should also give you some image of
the condition there? It is impossible. But yet, so far as it is
possible, I will try to give you some image. Let us look up into the
heaven when without any intervening cloud it shows forth its crown [of
stars]. Then when we have dwelt long on the beauty of its appearance,
let us think that we too shall have a pavement, not indeed such [as
this], but as much more beautiful as the gold is than the clay, and
[let us think] on the higher roof which is again beyond; then on the
Angels, the Archangels, the infinite multitude of unbodied powers, the
very palace of God itself, the Throne of the Father.
But language is too weak (as I said) to set forth
the whole. Experience is necessary, and the knowledge which [cometh] by
experience. Tell me, how was it (think you) with Adam in Paradise? This
course of life is far better than that, as much as heaven [is better]
than earth.
[11.] But however let us search after another image
still. If it happened that he who now reigns was master of the whole
world, and then was troubled neither by wars nor by cares, but was
honored only and lived delicately; and had large tributes, and on every
side gold flowed in to him, and he was looked up to, what feelings do
you think he would have, if he saw that all the wars in all parts of
the world had ceased? Something such as this will it be. But rather I
have not even yet arrived at that image [which I seek]; therefore I
must search after another too.
Consider then, I pray you: for as some royal child,
so long as he is in the womb, has no sense of anything, but should it
happen that he suddenly came forth from thence, and ascended the royal
throne, not gradually, but all at once received possession of all
things; so is it as regards this [present] and that [future] state. Or,
if some captive, having suffered innumerable evils, should be caught up
at once to the royal throne.
But not even thus have I attained to the image
exactly. For here indeed whatever good things a person may obtain, even
shouldst thou say the kingdom itself, during the first day indeed his
desires are in full vigor, and for the second too, and the third, but
as time goes on, he continues indeed to have pleasure, but not so
great. For whatever it be, it always ceases from familiarity with it.
But yonder it not Only does not diminish, but even increases. For
consider how great a thing it is, that a soul after departing thither,
should no longer look for an end of those good things, nor yet change,
but increase, and life that has no end, and life set free from all
danger, and from all despondency and care, full of cheerfulness and
blessings innumerable.
For if when we go out into a plain, and there see
the soldiers' tents fixed with curtains, and the spears, and helmets,
and bosses of the bucklers glittering, we are lifted up with wonder;
but if we also chance to see the king himself running in the midst or
even riding with golden armor, we think we have everything; what
thinkest thou [it will be] when thou seest the everlasting tabernacles
of the saints pitched in heaven? (For it is said, "They shall receive
you into their everlasting tabernacles"--Luke xvi. 9) when thou seest
each one of them beaming with light above the rays of the sun, not from
brass and steel, but from that glory whose gleamings the eye of man
cannot look upon? And this indeed with respect to the men. But what, if
one were to speak of the thousands of Angels, of Archangels, of
Cherubim, of Seraphim, of thrones, of dominions, of principalities, of
powers, whose beauty is inimitable, passing all understanding?
But how far shall I go in pursuing what cannot be
overtaken? "For eye hath not seen," it is said, "nor ear heard, neither
have entered into the heart of man, the things which God hath prepared
for them that love Him." (1 Cor. ii. 9.) Therefore nothing is more
pitiable than those who miss, nor anything more blessed than those who
attain. Let us then be of the blessed, that we may attain to the
everlasting good things that are in Christ Jesus our Lord, with whom to
the Father together with the Holy Ghost be glory, might, honor, now and
for ever and world without end. Amen.
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HOMILY VII.
HEBREWS iv. 11-13.
"Let us labor therefore to enter into that rest,
lest any man fall after the same example of unbelief. For the word of
God is quick [i.e. living] and powerful, and sharper than any two-edged
sword, piercing even to l the dividing asunder of soul and spirit, and
of the joints and marrow, and is a discerner of the thoughts and
intents of the heart, neither is there any creature that is not
manifest in His sight, but all things are naked and opened unto the
eyes of Him with whom we have to do."
[1.] Faith is indeed great and bringeth salvation,
and without it, it is not possible ever to be saved. It suffices not
however of itself to accomplish this, but there is need of a right
conversation also. So that on this account Paul also exhorts those who
had already been counted worthy of the mysteries; saying, "Let us labor
to enter into that rest." "Let us labor" (he says), Faith not
sufficing, the life also ought to be added thereto, and our earnestness
to be great; for truly there is need of much earnestness too, in order
to go up into Heaven. For if they who suffered so great distress in the
Wilderness, were not counted worthy of [the promised] land, and were
not able to attain [that] land, because they murmured and because they
committed fornication: how shall we be counted worthy of Heaven, if we
live carelessly and indolently? We then have need of much earnestness.
And observe, the punishment does not extend to this
only, the not entering in (for he said not, "Let us labor to enter into
the rest," lest we fail of so great blessings), but he added what most
of all arouses men. What then is this? "Lest any man fall, after the
same example of unbelief." What means this? It means that we should
have our mind, our hope, our expectation, yonder, lest we should fail.
For that [otherwise] we shall fail, the example shows, "lest [&c.]
after the same," he says.
[2.] In the next place, lest hearing [the words]
"after the same [example]," thou shouldest think that the punishment is
the same, hear what he adds; "For the Word of God is quick and
powerful, and sharper than any two-edged sword, and pierceth even to
the dividing asunder of soul and spirit, and of the joints and marrow,
and is a discerner of the thoughts and intents of the heart." In these
words he shows that He, the Word of God, wrought the former things
also, and lives, and has not been quenched.(1)
Do not then when hearing the Word, think of it
lightly. For "He is sharper," he says, "than a sword." Observe His
condescension; and hence consider why the prophets also needed to speak
of saber(2) and bow and sword.(3) "If ye turn not," it is said, "He
will whet His sword, He hath bent His bow and made it ready." (Ps. vii.
12.) For if now, after so long a time, and after their being
perfected,(4) He cannot smite down by the name of the WORD alone, but
needs these expressions in order to show the superiority [arising] from
the comparison [of the Gospel with the law]: much more then [of old].
"Piercing," he says, "even to the dividing asunder
of soul and spirit." What is this? He hinted at something more fearful.
Either that He divides the spirit from the soul, or that He pierces
even through them disembodied, not as a sword through bodies only. Here
he shows, that the soul also is punished, and that it thoroughly
searches out the most inward things, piercing wholly through the whole
man.
"And is a discerner of the thoughts and intents of
the heart, neither is there any creature that is not manifest in His
sight." In these words most of all he terrified them. For do not (he
says) be confident if ye still stand fast in the Faith, but without
full assurance. He judges the inner heart, for there He passes through,
both punishing and searching out.
And why speak I of men? he says. For even if thou
speak of Angels, of Archangels, of the Cherubim, of the Seraphim, even
of any "creature" whatsoever: all things are laid open to that Eye, all
things are clear and manifest; there is nothing able to escape it; "All
things are naked and opened unto the eyes of Him, with whom we have to
do."
But what is "opened"(5)? [It is] a metaphor from the
skins which are drawn off from the victims. For as in that case, when a
man has killed them, and has drawn aside the skin from the flesh, he
lays open all the inward parts, and makes them manifest to our eyes; so
also do all things lie open before God. And observe, I pray thee, how
he constantly needs bodily im-
399
ages; which arose from the weakness of the hearers. For that they were
weak, he made plain, when he said that they were "dull," and "had need
of milk, not of strong meat." "All things are naked," he says, "and
opened unto the eyes of Him, with whom we have to do." c. v. 11, 12.)
[3.] But what is, "after the same example of
unbelief"? As if one should say, why did they of old not see the land?
They had received an earnest of the power of God; they ought to have
believed, but yielding too much to fear and imagining nothing great
concerning God, and being faint-hearted,--so they perished. And there
is also something more to be said, as, that after they had accomplished
the most part of the journey, when they were at the very doors, at the
haven itself, they were sunk into the sea. This I fear (he says) for
you also. This is [the meaning of] "after the same example of unbelief."
For that these also [to whom he is writing] had
suffered much, he afterwards testifies, saying, "Call to mind the
former days, in which after that ye had been enlightened, ye endured a
great fight of afflictions." (c. x. 32.) Let no man then be
faint-hearted, nor fall down near the end through weariness. For there
are, there are those who at the beginning engage in the fight with the
full vigor of zeal; but a little after, not being willing to add to
all, they lose all. Your forefathers (he says) are sufficient to
instruct you not to fall into the same [sins], not to suffer the same
things which they suffered. This is, "After the same example of
unbelief." Let us not faint, he means (which he says also near the end
[of the Epistle]. "Lift up the hands which hang down, and the feeble
knees"): "lest any man," he says, "fall after the same example." (c.
xii. 12.) For this is to fall indeed.
Then, lest when thou hearest, "any man fall after
the same example," thou shouldest conceive of the same death which they
also underwent, see what he says: "For the Word of God is quick and
powerful and sharper than any two-edged sword." For the Word falls upon
the souls of these [men] more severely than any sword, causing grievous
wounds; and inflicts fatal blows. And of these things he need not give
the proof, nor establish them by argument, having a history so fearful.
For (he would say) what kind of war destroyed them? What sort of sword?
Did they not fall simply of themselves? For let us not be careless
because we have not suffered the same things. While "it is called.
To-day," it is in our power to recover ourselves.
For lest on hearing the things that belong to the
soul we should grow negligent, he adds also what concerns the body. For
then it is as a king, when his officers are guilty of some great fault,
first strips them (say) of their command, and after depriving them of
their belt, and their rank, and their herald,(1) then punishes them: so
also in this case the sword of the Spirit works.
[4.] Next he discourses of the Son, "with whom we
have to do," he says. What is "with whom we have to do"? To Him (he
would say) we have to render account for the things we have done? Even
so. How then [must we act] that we fall not, nor be faint-hearted?
These things indeed (he would say) are sufficient to
instruct us. But we have also "a great High Priest, that is passed into
the heavens, Jesus the Son of God." Because he added [it], for this
reason he went on, "For we have not an High Priest who cannot be
touched with the feeling of our infirmities." Therefore he said above,
"In that He hath suffered Himself being tempted, He is able to succor
them which are tempted." See then how here also he does the same. And
what he says is to this effect: He went (he says) the road which we
also [are going] now, or rather even a more rugged one. For He had
experience of all human [sufferings].
He had said above "There is no creature that is not
manifest in His sight," intimating His Godhead; then, since he had
touched on the flesh, he again discourses more condescendingly, saying
(ver. 14), "Having then a great High Priest, that is passed into the
heavens": and shows that His care is greater and that He protects them
as His own, and would not have them fall away. For Moses indeed (he
says) did not enter into the rest, while He [Christ] did enter in. And
it is wonder fill how he has nowhere stated the same, lest they might
seem to find an excuse; he however implied it, but that he might not
appear to bring an accusation against the man,(2) he did not say it
openly. For if, when none of these things had been said, they yet
brought forward these [charges], saying, This man hath spoken against
Moses and against the law (see Acts xxi. 21, 28); much more, if he had
said, It is not Palestine but Heaven,(3) would they have said stronger
things than these.
[5.] But he attributes not all to the Priest, but
requires also what is [to come] from us, I mean our profession. For
"having," he says, "a great High Priest, who is passed into the
heavens, Jesus the Son of God, let us hold fast our profession" [or
"confession"(4)]. What sort
400
of profession does he mean? That there is a Resurrection, that there is
a retribution: that there are good things innumerable; that Christ is
GOD, that the Faith is right. These things let us profess, these things
let us hold fast. For that they are true, is manifest from the fact,
that the High Priest is within. We have not failed of [our hopes], let
us confess; although the realities are not present, yet let us confess:
if already they were present they were but a lie. So that this also is
true, that [our good things] are deferred. For our High Priest also is
Great.
Ver. 15. "For we have not an High Priest, who cannot
be touched with the feeling of our infirmities." He is not (he means)
ignorant of what concerns us, as many of the High Priests, who know not
those in tribulations, nor that there is tribulation at any time. For
in the case of men it is impossible that one should know the affliction
of the afflicted who has not had experience, and gone through the
actual sensations. Our High Priest endured all things. Therefore He
endured first and then ascended, that He might be able to sympathize
with
us.
But was "in all points tempted like as we are, yet
without sin." Observe how both above he has used the word "in like
manner,"[1] and here "after the likeness." (c. ii. 14.) That is, He was
persecuted, was spit upon, was accused, was mocked at, was falsely
informed against, was driven out, at last was crucified.
"After our likeness, without sin." In these words
another thing also is suggested, that it is possible even for one in
afflictions to go through them without sin. So that when he says also
"in the likeness of flesh" (Rom. viii. 3), he means not that He took on
Him [merely] "the likeness of flesh," but "flesh." Why then did he say
"in the likeness"? Because he was speaking about" sinful flesh":[2] for
it was "like" our flesh, since in nature it was the same with us, but
in sin no longer the same.
[6.] Ver. 16. "Let us come then boldly [with
confidence] unto the throne of His grace, that we may obtain mercy, and
find grace to help in time of need."
What "throne of grace" is he speaking of? that royal
throne concerning which it is said, "The LORD said unto my Lord, Sit
Thou on My right hand." (Ps. cx. 1.)
What is "let us come boldly"? Because "we have a
sinless High Priest" contending with the world. For, saith He, "Be of
good cheer, I have overcome the world" (John xvi. 33); for, this is to
suffer all things, and yet to be pure from sins. Although we (he means)
are under sin, yet He is sinless.
How is it that we should "approach boldly "? Because
now it is a throne of Grace, not a throne of Judgment. Therefore
boldly, "that we may obtain mercy," even such as we are seeking. For
the affair is [one of] munificence, a royal largess.
"And may find grace to help in time of need [for
help in due season]." He well said, "for help in time of need." If thou
approach now (he means) thou wilt receive both grace and mercy, for
thou approachest "in due season"; but if thou approach then,[3] no
longer [wilt thou receive it]. For then the approach is unseasonable,
for it is not "then a throne of Grace." Till that time He sitteth
granting pardon, but when the end [is come], then He riseth up to
judgment. For it is said, "Arise, O God, judge the earth." (Ps. lxxxii.
8.) ("Let us come boldly," or he says again having no "evil
conscience," that is, not being in doubt, for such an one cannot "come
with boldness.") On this account it is said, "I have heard thee in an
accepted time and in a day of salvation have I succored thee." (2 Cor.
vi. 2.) Since even now for those to find repentance who sin after
baptism is of grace.
But lest when thou hearest of an High Priest, thou
shouldst think that He standeth, he forthwith leads to the throne.[4]
But a Priest doth not sit, but stands. Seest thou that [for Him] to be
made High Priest, is not of nature," but of grace and condescension,
and humiliation?
This is it seasonable for us also now to say, "Let
us draw near" asking "boldly": let us only bring Faith and He gives all
things. Now is the time of the gift; let no man despair of himself.
Then [will be] the time of despairing, when the bride-chamber is shut,
when the King is come in to see the guests, when they who shall be
accounted worthy thereof, shall have received as their portion the
Patriarch's bosom: but now it is not as yet so. For still are the
spectators assembled, still is the contest, still is the prize in
suspense.
[7.] Let us then be earnest. For even Paul saith, "I
so run not as uncertainly." ( 1 Cor. ix. 26.) There is need of running,
and of running vehemently. He that runneth [a race] seeth none of those
that meet him; whether he be passing through meadows, or through dry
places: he that runneth looketh not at the specta-
401
tors, but at the prize. Whether they be rich or whether they be poor,
whether one mock at him, or praise him, whether one insult, or cast
stones at him, or plunder his house, whether he see children, or wife,
or anything whatever. He is occupied in one thing alone, in running, in
gaining the prize. He that runneth, never standeth still, since even if
he slacken a little, he has lost the whole. He that runneth, not only
slackens nothing before the end, but then even especially straineth his
speed.
This have I spoken for those who say; In our younger
days we used discipline,[1] in our younger days we fasted, now we are
grown old. Now most of all it behooves you to make your carefulness
more intense. Do not count up to me the old things especially done
well: be now youthful and vigorous. For he that runneth this bodily
race, when gray hairs have overtaken him, probably is not able to run
as he did before: for the whole contest depends on the body; but
thou--wherefore dost thou lessen thy speed? For in this race there is
need of a soul, a soul thoroughly awakened: and the soul is rather
strengthened in old age; then it is in its full vigor, then is it in
its pride.
For as the body, so long as it is oppressed by
fevers and by one sickness after another, even if it be strong, is
exhausted, but when it is freed from this attack, it recovers its
proper force, so also the soul in youth is feverish, and is chiefly
possessed by the love of glory, and luxurious living, and sensual
lusts, and many other imaginations; but old age, when it comes on,
drives away all these passions, some through satiety, some through
philosophy. For old age relaxes the powers of the body, and does not
permit the soul to make use of them even if it wish, but repressing
them as enemies of various kinds, it sets her in a place free from
troubles and produces a great calm, and brings in a greater fear.
For if none else does, it is said, yet they who are
grown old know, that they are drawing to their end, and that they
certainly stand near to death. When therefore the desires of this life
are withdrawing, and the expectation of the judgment-seat is coming on,
softening the stubbornness of the soul, does it not become more
attentive, if one be willing?
[8.] What then (you allege) when we see old men more
intractable than young ones? Thou tellest me of an excess of
wickedness. For in the case of madmen too, we see them going over
precipices, when no man pushes them. When therefore, an old man has the
diseases of the young, this is an excess of wickedness; besides not
even in youth would such an one have an excuse: since he is not able to
say, "Remember not the sins of my youth, and my ignorances." (Ps. xxv.
7.) For he who in old age remains the same, shows that even in youth,
he was what he was not from ignorance, nor from inexperience, nor from
the time of life, but from slothfulness. For that man may say,
"Remember not the sins of my youth, and mine ignorances," who does such
things as become an old man, who changes in old age. But if even in age
he continue the same unseemly courses, how can such an one be worthy of
the name of an old man, who has no reverence even for the time of life?
For he who says, "Remember not the sins of my youth, nor my
ignorances," utters this, as one doing right in his old age. Do not
then, by the deeds of age, deprive thyself also of pardon for the sins
of youth.
For how can what is done be otherwise than
unreasonable, and beyond pardon? An old man sits in taverns. An old man
hurries to horse-races--an old man goes up into theaters, running with
the crowd like children. Truly it is a shame and a mockery, to be
adorned outside with gray hairs, but within to have the mind of a child.
And indeed if a young man insult [him], he
immediately puts forward his gray hairs. Reverence them first thyself;
if however thou dost not reverence thy own even when old, how canst
thou demand of the young to reverence them? Thou dost not reverence the
gray hairs, but puttest them to shame. God hath honored thee with
whiteness of hairs: He hath given thee high dignity. Why dost thou
betray the honor? How shall the young man reverence thee, when thou art
more wanton than he? For the hoary head is then venerable, when it acts
worthily of the gray head; but when it plays youth, it will be more
ridiculous than the young. How then will you old men be able to give
these exhortations to the young man when you are intoxicated by your
disorderliness?
[9.] I say not these things as accusing the old, but
the young. For in my judgment they who act thus even if they have come
to their hundredth year, are young; just as the young if they be but
little children, yet if they are sober-minded, are better than the old.
And this doctrine is not my own, but Scripture[2] also recognizes the
same distinction. "For," it says, "honorable age is not that which
standeth in length of time, and an unspotted life is old age." (Wisd.
iv. 8, 9.)
For we honor the gray hair, not because we esteem
the white color above the black, but because it is a proof of a
virtuous life; and when we see them we conjecture therefrom the inward
hoariness. But if men continue to do
402
what is inconsistent with the hoary head, they will on that account
become the more ridiculous. Since we also honor the Emperor, and the
purple and the diadem, because they are symbols of his office. But if
we should see him, with the purple, spitted on, trodden under foot by
the guards, seized by the throat, cast into prison, torn to pieces,
shall we then reverence the purple or the diadem, and not rather weep
over the pomp itself? Claim not then to be honored for thy hoary head,
when thou thyself wrongest it. For it ought indeed itself to receive
satisfaction from thee, because thou bringest disgrace on a form so
noble and so honorable.
We say not these things against all [old persons],
nor is our discourse against old age simply (I am not so mad as that),
but against a youthful spirit bringing dishonor on old age. Nor is it
concerning those who are grown old that we sorrowfully say these
things, but concerning those who disgrace the hoary head.
For the old man is a king, if you will, and more
royal than he who wears the purple, if he master his passions, and keep
them under subjection, in the rank of guards. But if he be dragged
about and thrust down from his throne, and become a slave of the love
of money, and vainglory, and personal adornment, and luxuriousness, and
drunkenness, anger, and sensual pleasures, and has his hair dressed out
with oil, and shows an age insulted by his way of life, of what
punishment would not such an one be worthy?
[10.] But may ye not be such, O young men! for not
even for you is there the excuse for sinning. Why so? Because it is
possible to be old in youth: just as there are youths in old age, so
also the reverse. For as in the one case the white hair saves no one,
so in the other the black is no impediment. For if it is disgraceful
for the old man to do these things of which I have spoken, much more
than for the young man, yet still the young man is not freed from
accusation. For a young man can have an excuse only, in case he is
called to the management of affairs, when he is still inexperienced,
when he needs time and practice; but no longer when it is necessary to
display temperance and courage, nor yet when it is needful to keep his
property.
For it sometimes happens that the young man is
blamed more than the old. For the one needs much service, old age
making him feeble: but the other being able, if he will, to provide for
himself, what sort of excuse should he meet with, when he
plunders more than the old, when he remembers injuries, when he is
contemptuous, when he does not stand forward to protect others more
than the old man, when he utters many things unseasonably, when he is
insolent, when he reviles, when he is drunken?
And if in the [matter of] chastity he think that he
cannot be impleaded,[1] consider that here also he has many helps, if
he will. For although desire trouble him more violently than it doth
the old, yet nevertheless there are many things which he can do more
than an old man, and so charm that wild beast. What are these things?
Labors, readings, watchings through the night, fastings.
[11.] What then are these things to us (one says)
who are not monastics? Sayest thou this to me? Say it to Paul, when he
says, "Watching with all perseverance and supplication" (Eph. vi. 18),
when he says, "Make not provision for the flesh, to fulfill the lusts
thereof." (Rom. xiii.
14.) For surely he wrote not these things to solitaries only, but to
all that are in cities. For ought the man who lives in the world to
have any advantage over the solitary, save only the living with a wife?
In this point he has allowance, but in others none, but it is his duty
to do all things equally with the solitary.
Moreover the Beatitudes [pronounced] by Christ, were
not addressed to solitaries only: since in that case the whole world
would have perished, and we should be accusing God of cruelty. And if
these beatitudes were spoken to solitaries only, and the secular person
cannot fulfill them, yet He permitted marriage, then He has destroyed
all men. For if it be not possible, with marriage, to perform the
duties of solitaries, all things have perished and are destroyed, and
the [functions] of virtue are shut up in a strait.
And, how can marriage be honorable, which so hinders
us? What then? It is possible, yea very possible, even if we have
wives, to pursue after virtue, if we will. How? If having "wives," we
"be as though we had none," if we rejoice not over our "possessions,"
if we "use the world as not abusing it." (1 Cor. vii. 29, 31.)
And if any persons have been hindered by marriage
state, let them know that marriage is not the hindrance, but their
purpose which made an ill use of marriage. Since it is not wine which
makes drunkenness, but the evil purpose, and the using it beyond due
measure. Use marriage with moderation, and thou shall be first in the
kingdom, and shalt enjoy all good things, which may we all attain by
the grace and love of our Lord Jesus Christ with whom to the Father
together with the Holy Ghost be glory, might, honor, now and for ever
and world without end. Amen.
403
HOMILY VIII.
HEBREWS V. 1--3.
For every high priest taken from among men, is
ordained for men in things pertaining to God, that he may offer both
gifts and sacrifices for sins: who can have compassion on(1) the
ignorant and on them that are out of the way, for that he himself also
is compassed with infirmity; and by reason hereof he ought, as for the
people so also for himself to offer for sins."
[1.] THE blessed Paul wishes to show in the next
place that this covenant is far better than the old. This then he does
by first laying down remote considerations. For inasmuch as there was
nothing bodily or that made a show,(2) no temple for instance, nor Holy
of Holies, nor Priest with so great apparel, no legal observances, but
all things higher and more perfect, and there was nothing of bodily
things, but all was in things spiritual, and things spiritual did not
attract the weak, as things bodily; he thoroughly sifts this whole
matter.
And observe his wisdom: he makes his beginning from
the priest first, and continually calls Him an High Priest, and from
this first [point] shows the difference [of the two Dispensations]. On
this account he first of all defines what a Priest is, and shows
whether He has any things proper to a Priest, and whether there are any
signs of priesthood. It was however an objection in his way that He
[Christ] was not even well-born, nor was He of the sacerdotal tribe,
nor a priest on earth. How then was He a Priest? some one may say.
And just as in the Epistle to the Romans having
taken up an argument of which they were not easily persuaded, that
Faith effects that which the labor of the Law could not, nor the sweat
of the daily life, he betook himself to the Patriarch and referred the
whole [question] to that time: so now here also he opens out the other
path of the Priesthood, showing its superiority from the things which
happened before. And as, in [the matter of] punishment, he brings
before them not Hell alone, but also what happened to their fathers,(3)
so now here also, he first establishes this position from things
present. For it were right indeed that earthly things should be proved
from heavenly, but when the hearers are weak, the opposite course is
taken.
[2.] Up to a certain point he lays down first the
things which are common [to Christ and their High Priests], and then
shows that He is superior. For comparative(4) excellence arises thus,
when in some respects there is community, in others superiority;
otherwise it is no longer comparative.
"For every High Priest taken from among men," this
is common to Christ; "is ordained for men in things pertaining to God,"
and this also; "that he may offer both gifts and sacrifices for the
people," and this too, [yet] not entirely: what follows however is no
longer so: "who can have compassion(5) on the ignorant, and on them
that are out of the way," from this point forward is the superiority,
"inasmuch as himself also is encompassed with infirmity; and by reason
hereof he ought as for the people, so also for himself, to offer for
sins."
Then also [there are] other [points]: He is made
[Priest] (he says) by Another and does not of Himself intrude into [the
office]. This too is common (ver. 4), "And no man taketh this honor to
himself, but he that is called of God as was Aaron."
Here again he conciliates(6) them in another point,
because He was sent from God: which Christ was wont to say throughout
to the Jews. "He that sent Me is greater than I," and, "I came not of
Myself." (John xii. 49; xiv. 28; viii. 42.)
He appears to me in these words also to hint at the
priests of the Jews, as being no longer priests, [but] intruders and
corrupters of the law of the priesthood; (ver. 5) "So Christ also
glorified not Himself to be made an High Priest."
How then was He appointed (one says)? For Aaron was
many times appointed as by the Rod, and when the fire came down and
destroyed those who wished to intrude into the priesthood. But in this
instance, on the contrary, they [the Jewish Priests] not only suffered
nothing, but even are in high esteem. Whence then [His appointment]? He
shows it from the prophecy. He has nothing [to allege] perceptible by
sense, nothing visible. For this cause he affirms it from prophecy,
from things future; "But He that said unto Him Thou art My Son, to-day
have I begotten Thee." What has this to do with the Son? Yea (he says)
it is a preparation for His being appointed by God.
404
Ver. 6. "As He saith also in another place, Thou art
a Priest forever after the order of Melchisedech." Unto whom now was
this spoken?
Who is "after the order of Melchisedech"? No other
[than He]. For they all were under the Law, they all kept sabbaths,
they all were circumcised; one could not point out any other [than Him].
[3.] Ver. 7, 8. "Who in the days of His flesh, when
He had offered up prayers and supplications with strong crying and
tears, to Him that was able to save Him from death, and was heard in
that He feared; though He were a Son, yet learned He obedience by the
things which He suffered." Seest thou that he sets forth nothing else
than His care and the exceeding greatness of His love? For what means
the [expression] "with strong crying"? The Gospel nowhere says this,
nor that He wept when He prayed, nor yet that He uttered a cry. Seest
thou that it was a condescension? For he could not [merely] say that He
prayed, but also "with strong crying."
"And was heard," (he says), "in that He feared;
though He were a Son, yet learned He, obedience by the things which He
suffered." (Ver. 9, 10), "And being made perfect He became the Author
of eternal salvation unto all them that obey Him: called of God an High
Priest after the order of Melchisedech."
Be it with "crying," why also "strong [crying] and
tears"?
"Having offered," (he says), "and having been heard
in that He feared." What sayest thou? Let the Heretics(1) be ashamed.
The Son of God "was heard in that He feared." And what more could any
man say concerning the prophets? And what sort of connection is there,
in saying, "He was heard in that He feared, though He were Son, yet
learned He obedience by the things which He suffered"? Would any man
say these things concerning God? Why, who was ever so mad? And who,
even if he were beside himself, would have uttered these things?
"Having been heard," (he says), "in that He feared, He learned
obedience by the things which He suffered." What obedience? He that
before this had been obedient even unto death, as a Son to His Father,
how did He afterwards learn? Seest thou that this is spoken concerning
the Incarnation?
Tell me now, did He pray the Father that He might be
saved from death? And was it for this cause that He was "exceeding
sorrowful, and said, If it be possible, let this cup pass from Me"?
(Matt. xxvi. 38, 39.) Yet He nowhere prayed the Father concerning His
resurrection, but on the contrary He openly declares, "Destroy this
temple and within three days I will raise it up." (John. ii. 19.) And,
"I have power to lay down My life, and I have power to take it again.
No man taketh it from Me, I lay it down of Myself." (John x. 18.) What
then is it; why did He pray? (And again He said, "Behold we go up to
Jerusalem, and the Son of Man shall be betrayed unto the chief priests
and scribes, and they shall condemn Him to death. And they shall
deliver Him to the Gentiles, to mock, and to scourge, and to crucify
Him; and the third day He shall rise again" (Matt. xx. 18,
19), and said not, "My Father shall raise Me up again.") How then did
He pray concerning this? But for whom did He pray? For those who
believed on Him.
And what he means is this, 'He is readily listened
to.' For since the), had not yet the right opinion concerning Him, he
said that He was heard. Just as He Himself also when consoling His
disciples said, "If ye loved Me, ye would rejoice, because I go to My
Father" (John xiv. 28), and "My Father is greater than I." But how did
He not glorify Himself, He who "made Himself of no reputation" (Phil.
ii. 7), He who gave Himself up? For, it is said, "He gave Himself" up
"for our sins." (See Gal. i. 4.) And again, "Who gave Himself a ransom
for us all." (1 Tim. ii. 6.) What is it then? Thou seest that it is in
reference to the flesh that lowly things are spoken concerning Himself:
So also here, "Although He were Son, He was heard in that He feared,"
it is said. He wishes to show, that the success was of Himself, rather
than of God's favor. So great (he says) was His reverence, that even on
account thereof God had respect unto Him.
"He learned," he saith, to obey God. Here again he
shows how great is the gain of sufferings. "And having been made
perfect," he says, "He became the Author of salvation to them that obey
Him." (Cf. supra, pp. 384, 391.) But if He, being the Son, gained
obedience from His sufferings, much more shall we. Dost thou see how
many things he discourses about obedience, that they might be persuaded
to it? For it seems to me that they would not be restrained. "From the
things," he says, "which He suffered He" continually "learned" to obey
God. And being "made perfect" through sufferings. This then is
perfection, and by this means must we arrive at perfection. For not
only was He Himself saved, but became to others also an abundant supply
of salvation. For "being made perfect He became the Author of salvation
to them that obey Him."
[4.] "Being called," he says, "of God an High Priest
after the order of Melchisedech": (ver. 11) "Of whom we have many
things to say and hard to be uttered [or explained]."
405
When he was about to proceed to the difference of the Priesthood, he
first reproves them, pointing out both that such great condescension
was "milk," and that it was because they were children that he
dwelt longer on the lowly subject, relating to the flesh, and speaks
[about Him] as about any righteous man. And see, he neither kept
silence as to the doctrine altogether, nor did he utter it; that on the
one hand, he might raise their thoughts, and persuade them to be
perfect, and that they might not be deprived of the great doctrines;
and on the other, that he might not overwhelm their minds.
"Of whom," he says, "we have many things to say and
hard to be explained, seeing ye are dull of hearing." Because they do
not hear, the doctrine is "hard to be explained." For when one has to
do with men who do not go along with him nor mind the things that are
spoken, he cannot well explain the subject to them.
But perhaps some one of you that stand here, is
puzzled, and thinks it a hard case, that owing to the Hebrews, he
himself is hindered from hearing the more perfect doctrines. Nay
rather, I think that perhaps here also except a few, there are many
such [as they], so that this may be said concerning yourselves also:
but for the sake of those few I will speak.
Did he then keep entire silence, or did he resume
the subject again in what follows; and do the same as in the Epistle to
the Romans? For there too, when he had first stopped the mouths of the
gainsayers, and said, "Nay but, O man, who art thou that repliest
against God?" (Rom. ix. 20), he then subjoined the solution. And for my
own part I think that he was not even altogether silent, and yet did
not speak it out, in order to lead the hearers to a longing [for the
knowledge]. For having mentioned [the subject], and said that certain
great things were stored up in the doctrine, see how he frames his
reproof in combination with panegyric.
For this is ever a part of Paul's wisdom, to mix
painful things with kind ones. Which he also does in the Epistle to the
Galatians, saying, "Ye did run well; who did hinder you?" (Gal. v. 7.)
And, "Have ye suffered so many things in vain? if it be yet in vain"
(Gal. iii. 4), and, "I have confidence in you in the Lord." (Gal. v.
10.) Which he says also to these [Hebrews], "But we are persuaded
better things of you, and things that accompany salvation." (c.
vi. 9.) For these two things he effects, he does not overstrain them,
nor suffer them to fall back; for if the examples of others are
sufficient to arouse the hearer, and to lead him to emulation; when a
man has himself for an example and is bidden to emulate himself, the
possibility follows at the same time. He therefore shows this also, and
does not suffer them to fall back as men utterly condemned, nor as
being alway evil, but [says] that they were once even good; (ver. 12)
for "when for the time ye ought to be teachers," he says. Here he shows
that they had been believers a long while, and he shows also that they
ought to instruct others.
[5.] At all events observe him continually
travailing to introduce the discourse concerning the High Priest, and
still putting it off. For hear how he began: "Having a great High
Priest that is passed into the heavens" (c. iv. 14); and omitting to
say how He was great, he says again, "For every High Priest taken from
among men, is appointed for men in things pertaining to God." (c. v.
1.) And again, "So Christ also glorified not Himself to be made an High
Priest." (c. v. 5) And again after saying, "Thou art a Priest for ever
after the order of Melchisedech" (c. v. 6), he again puts off [the
subject], saying, "Who in the days of His Flesh offered prayers and
supplications." (c. v. 7.) When therefore he had been so many times
repulsed, he says, as if excusing himself, The blame is with you. Alas!
how great a difference! When they ought to be teaching others, they are
not even simply learners, but the last of learners. (Ver. 12), "For
when for the time ye ought to be teachers, ye have need again that some
one(1) teach you again which be the first principles(2) of the oracles
of God." Here he means the Human Nature [of Christ]. For as in external
literature it is necessary to learn the elements first, so also here
they were first taught concerning the human nature.
Thou seest what is the cause of his uttering lowly
things. So Paul did to the Athenians also, discoursing and saying, "The
times of this ignorance God winked at: but now commandeth all men
everywhere to repent, because He hath appointed a day in the which He
will judge the world in righteousness by that Man whom He hath
ordained, whereof He hath given assurance unto all men, in that He hath
raised Him from the dead." (Acts xvii. 30, 31.) Therefore, if he says
anything lofty, he expresses it briefly, while the lowly statements are
scattered about in many parts of the Epistle. And thus too he shows the
lofty; since the very lowliness [of what is said] forbids the suspicion
that these things relate to the Divine Nature. So here also the safe
ground was kept.(3)
But what produces this dullness? This he pointed out
especially in the Epistle to the Corinthians, saying, "For whereas
there is
406
among you envy and strife and divisions, are ye not carnal?" (x Cor.
iii. 3.) But observe, I beseech you, his great wisdom, how he always
deals according to the distempers before him. For there the weakness
arose more from ignorance, or rather from sin; but here not from sins
only, but also from continual afflictions. Wherefore he also uses
expressions calculated to show the difference, not saying, "ye are
become carnal," but" dull": in that case" carnal," but in this the pain
is greater. For they [the Corinthians] indeed were not able to endure
[his reproof], because they were carnal: but these were able. For in
saying, "Seeing ye are become dull of hearing" (c. v. 11), he shows
that formerly they were sound in health, and were strong, fervent in
zeal, which he also afterwards testifies respecting them.
[6.] "And are become such as have need of milk, not
of strong meat." He always calls the lowly doctrine "milk," both in
this place and in the other. "When," he says, "for [i.e. "because of"]
the time ye ought to be teachers": because of that very thing, namely
the time, for which ye ought especially to be strong, for this
especially ye are become backsliding. Now he calls it "milk," on
account of its being suited to the more simple. But to the more perfect
it is injurious, and the dwelling on these things is hurtful. So that
it is not fitting that matters of the Law should be introduced(1) now
or the comparison made from them, [such as] that He was an High Priest,
and offered sacrifice, and needed crying and supplication. Wherefore
see how these things are unhealthful(2) to "us"; but at that time they
nourished them being by no means unhealthful to them.
So then the oracles of God are true nourishment.
"For I will give unto them," he saith, "not a famine of bread, nor a
thirst of water, but a famine of hearing the word of the Lord." (Amos
viii. 11.)
"I gave you milk to drink, and not meat" (1 Cor.
iii. 2); He did not say, I fed you, showing that such [nourishment] as
this is not food, but that [the case is] like that of little children
who cannot be fed with bread. For such have not drink given them, but
their food is to them instead of drink.
Moreover he did not say, "ye have need," but
"ye are become such as have need of milk and not of strong meat."
That is, ye willed [it]; ye have reduced yourselves to this, to this
need.
Ver. 13. "For every one that partaketh of milk is
unskilled in the word of righteousness: for he is a babe." What is "the
Word [doctrine] of righteousness"? He seems to me here to hint at
conduct also. That which Christ also said, "Except your righteousness
shall exceed the righteousness of the Scribes and Pharisees" (Matt. v.
20), this he says likewise, "unskilled in the word of righteousness,"
that is, he that is unskilled in the philosophy that is above, is
unable to embrace a perfect and exact life.(3) Or else by
"righteousness" he here means Christ, and the high doctrine concerning
Him.
That they then were" become dull," he said; but from
what cause, he did not add, leaving it to themselves to know it, and
not wishing to make his discourse hard to bear. But in the case of the
Galatians he both "marveled" (Gal. i. 6) and "stood in doubt" (Gal. iv.
20), which tends much more to encourage, as [it is the language] of one
who would never have expected that this should happen. For this is
[what] the doubting [implies].
Thou seest that there is another infancy, Thou seest
that there is another full age.(4) Let us become of "full age" in this
sense: It is in the power even of those who are children, and the young
to come to that "full age": for it is not of nature, but of virtue.
[7.] Ver. 14. "But strong meat belongeth to them
that are of full age [perfect], even them who by reason of use have
their senses exercised to discern both good and evil." Those had not
"their senses exercised," nor did they "know good and evil." He is not
speaking now concerning life [conduct], when he says "to discern good
and evil," for this is possible and easy for every man to know, but
concerning doctrines that are wholesome and sublime, and those that are
corrupted and low. The babe knows not how to distinguish bad and good
food. Oftentimes at least it even puts dirt into its mouth, and takes
what is hurtful; and it does all things without judgment; but not [so]
the full grown man. Such [babes] are they who lightly listen to
everything, and give up their ears indiscriminately: which seems to me
to blame these [Hebrews] also, as being lightly "carried about," and
now giving themselves to these, now to those. Which he also hinted near
the end [of the Epistle], saying, "Be not carried aside by divers and
strange doctrines." (c. xiii. 9.) This is the meaning of "to discern
good and evil." "For the mouth tasteth meat, but the soul trieth
words." (Job xxxiv. 3.)
[8.] Let us then learn this lesson. Do not, when
thou hearest that a man is not a Heathen nor a Jew, straightway believe
him to be a Christian; but examine also into all the other points; for
even Manichaeans, and all the heresies, have
407
put on this mask, in order thus to deceive the more simple. But if we
"have the senses" of the soul "exercised to discern both good and
evil," we are able to discern such [teachers].
But how do our "senses" become "exercised"? By
continual hearing; by experience of the Scriptures. For when we set
forth the error of those [Heretics], and thou hearest today and
to-morrow; and provest that it is not right, thou hast learnt the
whole, thou hast known the whole: and even if thou shouldest not
comprehend to-day, thou wilt comprehend to-morrow.
"That have," he says, their "senses exercised." Thou
seest that it is needful to exercise our hearing by divine studies, so
that they may not sound strangely. "Exercised," saith he, "for
discerning," that is, to be skilled.
One man says, that there is no Resurrection; and
another looks for none of the things to come; another says there is a
different God; another that He has His beginning from Mary. And see at
once how they have all fallen away from want of moderation,(1) some by
excess, others by defect. As for instance, the first Heresy of all was
that of Marcion; this introduced another different God, who has no
existence.(2) See the excess. After this that of Sabellius, saying that
the Son and the Spirit and the Father are One.(3) Next that of
Marcellus and Photinus, setting forth the same things. Moreover that of
Paul of Samosata, saying that He had His beginning from Mary.
Afterwards that of the Manichaeans; for this is the most modern of all.
After these the heresy of Arius. And there are others too.
And on this account have we received the Faith, that
we might not be compelled to attack innumerable heresies, and to deal
with them, but whatever any man might have endeavored either to add or
take away, that we might consider spurious. For as those who give the
standards do not oblige [people] to busy themselves about measures
innumerable, but bid them keep to what is given them; so also in the
case of doctrines.
[9.] But no man is willing to give heed to the
Scriptures. For if we did give heed, not only should we not be
ourselves entangled by deceit, but we should also set others free who
are deceived, and should draw them out of dangers. For the strong
soldier is not only able to help himself, but also to protect his
comrade, and to free him from the malice of the enemy. But as it is,
some do not even know that there are any Scriptures. Yet the Holy
Spirit indeed made so many wise provisions in order that they might be
safely kept.
And look at it from the first, that ye may learn the
unspeakable love of God. He inspired the blessed Moses; He engraved the
tables, He detained him on the mount forty days; and again as many
[more] to give the Law. And after this He sent prophets who suffered
woes innumerable. War came on; they slew them all, they cut them to
pieces, the books were burned. Again, He inspired another admirable man
to publish them, Ezra I mean, and caused them to be put together from
the remains, And after this He arranged that they should be translated
by the seventy. They did translate them. Christ came, He receives them;
the Apostles disperse them among men. Christ wrought signs and wonders.
What then after so great painstaking? The Apostles
also wrote, even as Paul likewise said, "they were written for our
admonition, upon whom the ends of the world are come." (1 Cor. x. 11.)
And again Christ said, "Ye do err not knowing the Scriptures" (Matt.
xxii. 29): and again Paul said, "That through patience and comfort of
the Scriptures we may have hope." (Rom. xv. 4.) And again, "All
Scripture is given by inspiration of God, and is profitable." (2 Tim.
iii. 16.) And "let the word of Christ dwell in you richly." (Col. iii.
16.) And the prophet, "he shall meditate in His Law day and night" (Ps.
i. 2), and again in another place, "Let all thy communication be in the
law of the Most High." (Ecclus. ix. 15.) And again, "How sweet are Thy
words unto my throat." (He said not to my hearing, but to my "throat");
"more than honey and the honeycomb to my mouth." (Ps. cxix. 103.) And
Moses says, "Thou shalt meditate in them continually, when thou risest
up, when thou sittest, when thou liest down." (Deut. vi. 7.) "Be in
them" (1 Tim. iv. 15), saith he. And innumerable things one might say
concerning them. But notwithstanding, after so many things there are
some who do not even know that there are Scriptures at all. For this
cause, believe me, nothing sound, nothing profitable comes from us.
[10.] Yet, if any one wished to learn military
affairs, of necessity he must learn the military laws. And if any one
sought to learn navigation or carpentry or anything else, of necessity
he must learn the [principles] of the art. But in this case they will
not do anything of the kind, although this is a science which needs
much wakeful attention. For that it too is an art which needs teaching,
hear the prophet saying, "Come, ye children, hearken unto me, I will
teach you the fear of the Lord." (Ps. xxxiv. 11.) It follows therefore
certainly that the fear of God needs teaching. Then he says, "What man
is he that desireth life?" (Ps. xxxiv. 12.) He means the life yonder;
and again, "Keep thy tongue from evil and thy lips from speaking guile;
de-
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part from evil and do good, seek peace and pursue it." (Ps. xxxiv. 13,
14.)
Do you know indeed who said these things, a prophet
or a historian, or an apostle, or an evangelist? For my own part I do
not think you do, except a few. Yea and these themselves again, if we
bring forward a testimony from some other place, will be in the same
case as the rest of you. For see, I repeat the same statement expressed
in other words. "Wash ye, make you clean, put away your wickedness from
your souls before Mine eyes, learn to do well, seek out judgment. Keep
thy tongue from evil, and do good: learn to do well." (Isa. i. 16, 17.)
Thou seest that virtue needs to be taught? For this one says, "I will
teach you the fear of the Lord," and the other, "Learn to do well."
Now then do you know where these words are? For
myself I do not think you do, except a few. And yet every week these
things are read to you twice or even three times: and the reader when
he goes up [to the desk] first says whose the book is, [the book] of
such a prophet, and then says what he says, so that it shall be more
intelligible to you and you may not only know the contents of the Book,
but also the reason of the writings, and who spake these things. But
all in vain; all to no purpose. For your zeal is spent on things of
this life, and of things spiritual no account is made. Therefore not
even those matters turn out according to your wishes, but there also
are many difficulties. For Christ says, "Seek ye the Kingdom of God,
and all these things shall be added unto you." (Matt. vi. 33.) These
things He said, shall also be given in the way of addition: but we have
inverted the order and seek the earth and the good things which are in
the earth, as if those other [heavenly] things were to be given us in
addition. Therefore we have neither the one nor the other. Let us then
at last wake up and become coveters of the things which shall be
hereafter; for so these also will follow. For it is not possible that
he who seeks the things that relate to God, should not also attain
human [blessings]. It is the declaration of the Truth itself which says
this. Let us not then act otherwise, but let us hold fast to the
counsel of Christ, lest we fail of all. But God is able to give you
compunction and to make you better, in Christ Jesus our Lord, with whom
to the Father together with the Holy Ghost be glory, power, honor, now
and for ever and world without end. Amen.
HOMILY IX.
HEBREWS vi. 1-3.
"Therefore leaving the principles of the Doctrine of
Christ,[1] let us go on unto perfection, not laying again the
foundation of repentance from dead works and of faith toward God; of
the doctrine of baptisms, and of laying on of hands; and of
resurrection of the dead, and of eternal judgment. And this we will do,
if God permit."
[1.] YOU have heard how much Paul found fault with
the Hebrews for wishing to be always learning about the same things.
And with good reason: "For when for the time ye ought to be teachers,
ye have need again that some one teach you the elements of the first
principles[2] of the oracles of God." (c. v. 12.)
I am afraid that this might fitly be said to you
also, that "when for the time ye ought to be teachers," ye do not
maintain the rank of learners, but ever hearing the same things, and on
the same subjects, you are in the same condition as if you heard no
one. And if any man should question you, no one will be able to answer,
except a very few who may soon be counted.
But this is no trifling loss. For oftentimes when
the teacher wishes to go on further, and to touch on higher and more
mysterious themes, the want of attention in those who are to be taught
prevents.
For just as in the case of a grammar-master, if a
boy though hearing continually the first elements does not master them,
it will be necessary for him to be continually dinning the same things
into the boy, and he will not leave off teaching, until the boy has
been able to learn them accurately; for it is great folly to lead him
on to other things, without having put the first well into him; so too
in the Church, if while we constantly say the same things you learn
nothing more, we shall never cease saying the same things.
For if our preaching were a matter of display and
ambition, it would have been right to jump from one subject to another
and change about continually, taking no thought for you, but only
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for your applauses. But since we have not devoted our zeal to this, but
our labors are all for your profit, we shall not cease discoursing to
you on the same subjects, till you succeed in learning them. For I
might have said much about Gentile superstition, and about the
Manichaeans, and about the Marcionists, and by the grace of God have
given them heavy blows, but this sort of discourse is out of season.
For to those who do not yet know accurately their own affairs, to
those who have not yet learned that to be covetous is evil, who would
utter such discourses as those, and lead them on to other subjects
before the time?
We then shall not cease to say the same things,
whether ye be persuaded or not. We fear however, that by continually
saying the same things, if ye hearken not, we may make the condemnation
heavier for the disobedient.
I must not however say this in regard to you all;
for I know many who are benefited by their coming here, who might with
justice cry out against those others, as insidiously injuring them(1)
by their ignorance and inattention. But not even so will they be
injured. For hearing the same things continually is useful even to
those who know them, since by often hearing what we know we are more
deeply affected. We know, for instance, that Humility is an excellent
thing, and that Christ often discoursed about it; but when we listen to
the words themselves and the reflections made upon them, we are yet
more affected, even if we hear them ten thousand times.
[2.] It is then a fitting time for us also to say
now to you, "Wherefore leaving the beginning of the doctrine of Christ,
let us go unto perfection."
What is" the beginning of the doctrine"?(2) He goes
on to state it himself, saying, "not laying again" (these are his
words) "the foundation of repentance from dead works, and faith toward
God, of the doctrine of baptisms and of laying on of hands, of the
resurrection of the dead, and of eternal judgment."
But if this be "the Beginning," what else is our
doctrine save to repent "from dead works," and through the Spirit to
receive "the faith,"(3) in "the resurrection of the dead, and eternal
judgment"? But what is "the Beginning"? "The Beginning," he says, is
nothing else than this, when there is not a strict life. For as it is
necessary to instruct one who is entering on the study of grammar, in
the Elements(4) first, so also must the Christian know these
things accurately, and have no doubt concerning them. And should
he again have need of teaching, he has not yet the foundation. For one
who is firmly grounded ought to be fixed and to stand steady, and not
be moved about. But if one who has been catechised and baptized is
going ten years afterwards to hear again about the Faith, and that we
ought to "believe" in "the resurrection of the dead," he does not yet
have the foundation, he is again seeking after the beginning of the
Christian religion. For that the Faith is the foundation, and the rest
the building, hear him [the Apostle] saying; "I have laid the
foundation and another buildeth thereupon." (1 Cor. iii. 10.) "If any
man build upon this foundation, gold, silver, precious stones, wood,
hay, stubble." (1 Cor. iii. 12.)
"Not laying again" (he says) "the foundation of
repentance from dead works."
[3.] But what is, "let us go on unto perfection"?
Let us henceforth proceed (he means) even to the very roof, that is,
let us have the best life. For as in the case of the letters the
Alpha(5) involves the whole, and as the foundation, the whole building,
so also does full assurance concerning the Faith involve purity of
life. And without this it is not possible to be a Christian, as without
foundations there can be no building; nor skill in literature without
the letters. Still if one should be always going round about the
letters, or if about the foundation, not about the building, he will
never gain anything.
Do not however think that the Faith is depreciated
by being called elementary: for it is indeed the whole power: for when
he says, "For every one that useth milk is unskilled in the word of
righteousness, for he is a babe" (c. v. 13), it is not this which he
calls "milk." But to be still doubting about these things is [a sign]
of a mind feeble, and needing many discourses. For these are the
wholesome doctrines. For we call him "a perfect man" [i.e. "of full
age"] who with the faith has a right life; but if any one have faith,
yet does evil, and is in doubt concerning [the faith] itself, and
brings disgrace on the doctrine, him we shall with reason call "a
babe," in that he has gone back again to the beginning. So that even if
we have been ten thousand years in the faith, yet are not firm in
it, we are babes; when we show a life not in conformity with it;
when we are still laying a foundation.
[4.] But besides [their way of] life he brings
another charge also against these [Hebrews], as being shaken to and
fro, and needing "to lay a foundation of repentance from dead works."
For he who changes from one to another, giving up this, and choosing
that, ought first to condemn this, and to be separated from the system,
and then to pass to the other. But if he intends
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again to lay hold on the first, how shall he touch the second?
What then of the Law (he says)? We have condemned
it, and again we run back to it. This is not a shifting about, for here
also [under the Gospel] we have a law. "Do we then" (he says) "make
void the law through faith? God forbid, yea we establish the Law."
(Rom. iii. 31.) I was speaking concerning evil deeds. For he that
intends to pursue virtue ought to condemn wickedness first, and then go
in pursuit of it. For repentance cannot prove(1) them clean. For this
cause they were straightway baptized, that what they were unable to
accomplish by themselves, this might be effected by the grace of
Christ. Neither then does repentance suffice for purification, but men
must first receive baptism. At all events, it was necessary to
come to baptism, having condemned the sins thereby and given sentence
against them.
But what is "the doctrine of baptisms"? Not as if
there were many baptisms, but one only.(2) Why then did he express it
in the plural? Because he had said, "not laying again a foundation of
repentance." For if he again baptized them and catechised them afresh,
and having been baptized at the beginning(3) they were again
taught what things ought to be done and what ought not, they would
remain perpetually incorrigible.
"And of laying on of hands." For thus did they
receive the Spirit, "when Paul had laid his hands on them" (Acts xix.
6), it is said.
"And of the resurrection of the dead." For this is
both effected in baptism, and is affirmed in the confession.
"And of eternal judgment." But why does he say this?
Because it was likely that, having already believed, they would either
be shaken [from their faith], or would lead evil and slothful lives, he
says, "be wakeful."(4)
It is not open to them to say, If we live slothfully
we will be baptized again, we will be catechised again, we will again
receive the Spirit; even if now we fall from the faith, we shall be
able again by being baptized, to wash away our sins, and to attain to
the same state as before. Ye are deceived (he says) in supposing these
things.
[5 .] Ver. 4, 5. "For it is impossible for those who
were once enlightened and have tasted of the heavenly girl, and were
made partakers of the Holy Ghost, and have tasted the good word of God,
and the powers of the world to come, if they shall fall away, to renew
them again unto repentance, crucifying(5) to themselves the Son of God
afresh, and putting Him to an open shame."
And see how putting them to shame,(6) and
forbiddingly he begins. "Impossible." No longer (he says) expect that
which is not possible; (For he said not, It is not seemly, or, It is
not expedient, or, It is not lawful, but "impossible," so as to cast
[them] into despair), if ye have once been altogether enlightened.
Then he adds, "and have tasted of the heavenly gift.
If ye have tasted" (he says) "of the heavenly gift," that is, of
forgiveness. "And been made partakers of the Holy Ghost, and tasted the
good word of God" (he is speaking here of the doctrine) "and the powers
of the world to come" (what powers is he speaking of? either the
working of miracles, or "the earnest of the Spirit"--2 Cor. i. 22) "and
have fallen away, to renew them again unto repentance, seeing they
crucify to themselves the Son of God afresh and put Him to an open
shame." "Renew them," he says, "unto repentance," that is, by
repentance, for unto repentance is by repentance. What then, is
repentance excluded? Not repentance, far from it! But the renewing
again by the layer.(7) For he did not say, "impossible" to be renewed
"unto repentance," and stop, but added how "impossible, [by] crucifying
afresh.
To "be renewed," that is, to be made new, for to
make men new is [the work] of the layer only: for (it is said) "thy
youth shall be renewed as the eagle's." (Ps. ciii. 5.) But it is [the
work of] repentance, when those who have been made new, have afterwards
become old through sins, to set them free from this old age, and to
make them strong.(8) To bring them to that former brightness however,
is not possible; for there the whole was Grace.
[6.] "Crucifying to themselves," he says, "the Son
of God afresh, and putting Him to an open shame." What he means is
this. Baptism is a Cross, and "our old man was crucified with [Him]"
(Rom. vi. 6), for we were "made conformable to the likeness of His
death" (Rom. vi. 5; Phil. iii. 10), and again, "we were buried
therefore with Him by baptism into death." (Rom. vi. 4.) Wherefore, as
it is not possible that Christ should be crucified a second time, for
that is to "put Him to an open shame."(9) For "if death shall no more
have dominion over Him" (Rom. vi. 9), if He rose again, by His
resurrection becoming superior to death; if by death He wrestled with
and overcame death, and then is crucified again, all those things
become a fable and a mockery.(10) He
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then that baptizeth(1) a second time, crucifies Him again.
But what is "crucifying afresh"? [It is] crucifying
over again. For as Christ died on the cross, so do we in baptism, not
as to the flesh, but as to sin. Behold two deaths. He died as to the
flesh; in our case the old man was buried, and the new man arose, made
conformable to the likeness of His death. If therefore it is necessary
to be baptized [again(2)], it is necessary that this same [Christ]
should die again. For baptism is nothing else than the putting to death
of the baptized, and his rising again.
And he well said, "crucifying afresh unto
themselves." For he that does this, as having forgotten the former
grace,(3) and ordering his own life carelessly, acts in all respects as
if there were another baptism. It behooves us therefore to take heed
and to make ourselves safe.
[7.] What is, "having tasted of the heavenly gift"?
it is, "of the remission of sins": for this is of God alone to bestow,
and the grace is a grace once for all. "What then? shall we continue in
sin that grace may abound? Far from it!" (Rom. vi, 1, 2.) But if we
should be always going to be saved by grace we shall never be good. For
where there is but one grace, and we are yet so indolent, should we
then cease sinning if we knew that it is possible again to have our
sins washed away? For my part I think not.
He here shows that the gifts are many: and to
explain it, Ye were counted worthy (he says) of so great forgiveness;
for he that was sitting in darkness, he that was at enmity, he that was
at open war, that was alienated, that was hated of God, that was lost,
he having been suddenly enlightened, counted worthy of the Spirit, of
the heavenly gift, of adoption as a son, of the kingdom of heaven, of
those other good things, the unspeakable mysteries; and who does not
even thus become better, but while indeed worthy of perdition, obtained
salvation and honor, as if he had successfully accomplished great
things; how could he be again baptized?
On two grounds then he said that the thing was
impossible, and he put the stronger last: first, because he who has
been deemed worthy of such [blessings], and who has betrayed all that
was granted to him, is not worthy to be again renewed; neither(4) is it
possible that [Christ] should again be crucified afresh: for this is to
"put Him to an open shame."
There is not then any second layer: there is not
[indeed]. And if there is, there is also a third, and a fourth; for the
former one is continually disannulled by the later, and this
continually by another, and so on without end.
"And tasted," he says, "the good word of God"; and
he does not unfold it; "and the powers of the world to come," for to
live as Angels and to have no need of earthly things, to know that this
is the means of our introduction to the enjoyment of the worlds to
come; this may we learn through the Spirit, and enter into those sacred
recesses.
What are "the powers of the world to come"?
Life eternal, angelic conversation. Of these we have already received
the earnest through our Faith from the Spirit. Tell me then, if after
having been introduced into a palace, and entrusted with all things
therein, thou hadst then betrayed all, wouldest thou have been
entrusted with them again?(5)
[8.] What then (you say)? Is there no repentance?
There is repentance, but there is no second baptism: but repentance
there is, and it has great force, and is able to set free from the
burden of his sins, if he will, even him that hath been baptized much
in sins, and to establish in safety him who is in danger, even though
he should have come unto the very depth of wickedness. And this is
evident from many places. "For," says one, "doth not he that falleth
rise again? or he that turneth away, doth not he turn back to
[God]?" (Jer. viii. 4.) It is possible, if we will, that Christ should
be formed in us again: for hear Paul saying, "My little children of
whom I travail in birth again, until Christ be formed in you." (Gal.
iv. 19.) Only let us lay hold on repentance.
For behold the love of God to man! We ought on every
ground to have been punished at the first; in that having received the
natural law, and enjoyed innumerable blessings, we have not
acknowledged our Master, and have lived an unclean life. Yet He not
only has not punished us, but has even made us partakers of countless
blessings, just as if we had accomplished great things. Again we fell
away, and not even so does He punish us, but has given medicine of
repentance, which is sufficient to put away and blot out all our sins;
only if we knew the nature of the medicine, and how we ought to apply
it.
What then is the medicine of Repentance? and how is
it made up? First, of the condemnation of our own sins;(6) "For" (it is
said) "mine iniquity have I not hid" (Ps. xxxii. 5); and
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again, "I will confess against myself my lawlessness unto the Lord, and
Thou forgavest the iniquity of my heart." And "Declare thou at the
first thy sins, that thou mayest be justified." (Isa. xliii. 26.) And,
"The righteous man is an accuser of himself at the first speaking."
(Prov. xviii. 17.)
Secondly, of great humbleness of mind: For it is
like a golden chain; if one have hold of the beginning, all will
follow. Because if thou confess thy sin as one ought to confess, the
soul is humbled. For conscience turning it on itself(1) causeth it to
be subdued.
Other things too must be added to humbleness of mind
if it be such as the blessed David knew, when he said, "A broken and a
contrite heart God will not despise." (Ps. li. 17.) For that which is
broken does not rise up, does not strike, but is ready to be
ill-treated and itself riseth not up. Such is contrition of heart:
though it be insulted, though it be evil entreated, it is quiet, and is
not eager for vengeance.
And after humbleness of mind, there is need of
intense prayers, of many tears, tears by day, and tears by night: for,
he says, "every night, will I wash my bed, I will water my couch with
my tears. I am weary with my groaning." (Ps. vi. 6.) And again, "For I
have eaten ashes as it were bread, and mingled my drink with weeping."
(Ps. cii. 9.)
And after prayer thus intense, there is need of much
almsgiving: for this it is which especially gives strength to the
medicine of repentance. And as there is a medicine among the
physicians' helps which receives many herbs, but one is the essential,
so also in case of repentance this is the essential herb, yea, it may
be everything. For hear what the Divine Scripture says, "Give alms, and
all things shall be clean." (Luke xi. 41.) And again, "By alms-giving
and acts of faithfulness(2) sins are purged away." (Prov. xvi. 6.) And,
"Water will quench a flaming fire, and alms will do away with great
sins." (Ecclus. iii. 30.)
Next not being angry with any one, not bearing
malice; the forgiving all their trespasses. For, it is said, "Man
retaineth wrath against man, and yet seeketh healing from the Lord."
(Ecclus. xxviii. 3.) "Forgive that ye may be forgiven." (Mark xi. 25.)
Also, the converting our brethren from their
wandering. For, it is said,(3) "Go thou, and convert thy brethren, that
thy sins may be forgiven thee." And from one's being in close relations
with(4) the priests, "and if," it is said, "a man hath
committed sins it shall be forgiven him." (Jas. v. 15.) To stand
forward in defense of those who are wronged. Not to retain anger: to
bear all things meekly.
[9.] Now then, before you learned that it is
possible to have our sins washed away by means of repentance, were ye
not in an agony, because there is no second laver, and were ye not in
despair of yourselves? But now that we have learned by what means
repentance and remission is brought to a successful issue, and that we
shall be able entirely to escape, if we be willing to use it aright,
what forgiveness can we possibly obtain, if we do not even enter on the
thought of our sins? since if this were done, all would be accomplished.
For as he who enters the door, is within; so he who
reckons up his own evils will also certainly come to get them cured.
But should he say, I am a sinner, without reckoning them up
specifically,(5) and saying, This and this sin have I committed, he
will never leave off, confessing indeed continually, but never caring
in earnest for amendment. For should he have laid down a beginning, all
the rest will unquestionably follow too, if only in one point(6) he
have shown a beginning: for in every case the beginning and the
preliminaries are difficult. This then let us lay as a foundation, and
all will be smooth and easy.
Let us begin therefore, I entreat you, one with.
making his prayers intense: another with continual weeping: another
with downcast(7) countenance. For not even is this, which is so small,
unprofitable: for "I saw" (it is said) "that he was grieved and went
downcast, and I healed his ways." (Isa. lvii. 17, 18.)
But let us all humble our own souls by alms-giving
and forgiving our neighbors their trespasses, by not remembering
injuries, nor avenging ourselves. If we continually reflect on our
sins, no external circumstances can make us elated: neither riches, nor
power, nor authority, nor honor; nay, even should we sit in the
imperial chariot itself, we shall sigh bitterly: Since even the blessed
David was a King, and yet he said, "Every night I will wash my bed,"
[&c.] (Ps. vi. 6): and he was not at all hurt by the purple robe
and the diadem: he was not puffed up; for he knew himself to be a man,
and inasmuch as his heart had been made contrite, he went mourning.
[10.] For what are all things human? Ashes and dust,
and as it were spray before the wind; a smoke and a shadow, and a leaf
driven here and there; and a flower; a dream, and a tale, and a fable,
wind and air vainly puffed out and
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wasting away; a feather that hath no stay, a stream flowing by, or if
there be aught of more nothingness than these.
For, tell me, what dost thou esteem great? What
dignity thinkest thou to be great? is it that of the Consul? For the
many think no greater dignity than that. He who is not Consul is not a
whit inferior to him who is in so great splendor, who is so greatly
admired. Both one and the other are of the same dignity; both of
them alike, after a little while, are no more.
When was he made [Consul]? For how long a time? tell
me: for two days? Nay, this takes place even in dreams. But that is
[only] a dream, you say. And what is this? For (tell me) what is by
day, is it [therefore] not a dream? Why do we not rather call these
things a dream? For as dreams when the day comes on are proved, to be
nothing: so these things also, when the night comes on, are
proved to be nothing. For night and day have received each an equal
portion of time, and have equally divided all duration. Therefore as in
the day a person rejoices not in what happened at night, so neither in
the night is it possible for him to reap the fruit of what is done in
the day. Thou hast been made Consul? So was I in the night; only I in
the night, thou in the day. And what of this? Not even so hast
thou any advantage over me, except haply its being said, Such an one is
Consul, and the pleasure that springs from the words, gives him the
advantage.
I mean something of this kind, for I will express it
more plainly: if I say "Such an one is Consul," and bestow on him the
name, is it not gone as soon as it is spoken? So also are the things
themselves; no sooner doth the Consul appear, than he is no more. But
let us suppose [that he is Consul] for a year, or two years, or three
or four years. Where are they who were ten times Consul? Nowhere.
But Paul is not so. For he was, and also is living
continually: he did not live one day, nor two, nor ten, and twenty, nor
thirty; nor ten and twenty, nor yet thirty years--and die. Even the
four hundredth year is now past, and still even yet is he illustrious,
yea much more illustrious than when he was alive. And these things
indeed [are] on earth; but the glory of the saints in heaven what word
could set forth?
Wherefore I entreat you, let us seek this glory; let
us pursue after it, that we may attain it. For this is the true glory.
Let us henceforth stand aloof from the things of this life, that we may
find grace and mercy in Christ Jesus our Lord: with whom to the Father,
together with the Holy Ghost, be glory, power, honor and worship, now
and for ever, and world without end. Amen.
HOMILY X.
HEBREWS vi. 7, 8.
"For the Earth which drinketh in the rain that
cometh oft upon it, and bringeth forth herbs meet for them by whom it
is dressed, receiveth blessing from God. But if it bear(1) thorns and
briars it is rejected, and nigh unto cursing, whose end is to be
burned."
[1.] LET us hear the oracles of God with fear, with
fear and much trembling. For (it is said) "Serve the Lord with fear,
and rejoice unto Him with trembling." (Ps. ii. 11.) But if even our joy
and our exultation ought to be "with trembling," of what punishment are
we not worthy, if we listen not with terror to what is said, when the
things spoken, as now, are themselves fearful?
For having said that "it is impossible for those who
have fallen away" to be baptized a second time, and to receive
remission through the layer, and having pointed out the awfulness of
the case, he goes on: "for the earth which drinketh in the rain that
cometh oft upon it, and bringeth forth herbs meet for them by whom it
is dressed, receiveth blessing from God. But if it bear thorns and
thistles, it is rejected,(2) and nigh unto cursing; whose end is to be
burned."
Let us then fear, beloved! This threat is not
Paul's, these words are not of man: they are of the Holy Ghost, of
Christ that speaketh in him. Is there then any one that is clear from
these thorns? And even if we were clear, not even so ought we to be
confident, but to fear and tremble lest at any time thorns should
spring up in us. But when we are "thorns and thistles" through and
through, whence (tell me) are we confident? And are becoming supine?
What is it which makes us inert? If "he that thinketh he
standeth" ought to fear "test he fall"; for
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(he says) "Let him that thinketh he standeth, take heed lest he fall"
(1 Cor. x. 12); he that falleth, how anxious ought he to be that
he may rise up again! If Paul fears, "lest that by any means, when he
had preached to others, he himself should be a castaway" (1 Cor. ix.
27); and he who had been so approved is afraid lest he should become
disapproved:(1) what pardon shall we have who are already disapproved,
if we have no fear, but fulfill our Christianity as a custom, and for
form's sake. Let us then fear, beloved: "For the wrath of God is
revealed from heaven." (Rom. i. 18.) Let us fear, for it "is revealed"
not "against impiety" only, but "against all unrighteousness." What is
"against all unrighteousness"? [Against all] both small and great.
[2.] In this passage he intimates the lovingkindness
of God towards man: and the teaching [of the Gospel] he calls "rain":
and what he said above, "when for the time ye ought to be teachers" (c.
v. 12), this he says here also. Indeed in many places the Scripture
calls the teaching "rain." For (it says) "I will command the clouds
that they rain no rain upon it" (Isa. v. 6), speaking of "the
vineyard." The same which in another place it calls "a famine of bread,
and a thirst of water." (Amos viii. 11.) And again, "The river of God
is full of waters." (Ps. lxv. 9.)
"For land," he says, "which drinketh in the rain
that cometh oft upon it." Here he shows that they received and drank in
the word, yea and often enjoyed this, and yet even so they were not
profited. For if (he means) thou hadst not been tilled, if thou hadst
enjoyed no rains, the evil would not have been so great. For (it is
said) "If I had not come and spoken unto them they had not had sin."
(John xv. 22.)But if thou hast often drunk and received [nourishment],
wherefore hast thou brought forth other things instead of fruits? For
(it is said) "I waited that it should bring forth grapes, and it
brought forth thorns." (Isa. v. 2.)
Thou seest that everywhere the Scripture calleth
sins "thorns." For David also saith, "I was turned into mourning when a
thorn was fixed in me." (Ps. xxxii. 4, so LXX.) For it does not simply
come on us, but is fixed in; and even if but a little of it remain in,
even if we take it not out entirely, that little of itself in like
manner causes pain, as in the case of a thorn. And why do I say, 'that
little of itself'? Even after it has been taken out, it leaves therein
for a long time the pain of the wound. And much care and treatment is
necessary, that we may be perfectly freed from it. For it is not enough
merely to take away the sin, it is necessary also to heal the wounded
place.
But I fear however lest the things said apply to us
more than to others. "For," he says, "the earth which drinketh in the
rain that cometh oft upon it." We are ever drinking, ever hearing, but
"when the sun is risen" (Matt. xiii. 6) we straightway lose our
moisture, and therefore bring forth thorns. What then are the thorns?
Let us hear Christ saying, that "the care of this world, and the
deceitfulness of riches, choke the word, and it becometh unfruitful."
(Matt. xiii.
22.)
[3.] "For the earth which drinketh in the rain that
cometh oft upon it," he says, "and bringeth forth meet herbs." Because
nothing is so meet as purity of life, nothing so suitable as the
best life, nothing so meet as virtue.
"And bringeth forth" (saith he) "herbs meet for them
by whom it is dressed, receiveth blessing from God." Here he says that
God is the cause of all things, giving the heathen a blow, who ascribed
the production of fruits to the power of the earth. For (he says) it is
not the hands of the husbandman which stir up the earth to bear fruits,
but the command from God. Therefore he says, "receives blessing from
God."
And see how in speaking of the thorns, he said not,
"bringing forth(2) thorns," nor did he use this word expressive of what
is useful; but what? "Bearing"(3) [literally "putting out"] "thorns,"
as if one should say, "forcing out," "throwing out."
"Rejected" (he says) "and nigh unto cursing." Oh!
how great consolation in this word! For he said "nigh unto cursing,"
not "a curse." Now he that hath not yet fallen into a curse, but is
come to be near [thereto], may also come to be far off [therefrom].
And not by this only did he encourage them, but also
by what follows. For he did not say "rejected and nigh unto cursing,"
"which shall be burned," but what? "Whose end is to be burned," if he
continue [such] (he means) unto the end. So that, if we cut out and
burn the thorns, we shall be able to enjoy those good things
innumerable and to become approved, and to partake of blessing.
And with good reason did he call sin "a thistle,"(4)
saying "that which beareth thorns and thistles"; for on whatever side
you lay hold on it, it wounds and stings, and it is unpleasant even to
look at.
[4.] Having therefore sufficiently rebuked them, and
alarmed and wounded them, he in turn heals them, so as not to cast them
down too much, and make them supine. For he that
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strikes one that is "dull," makes him more dull. So then he neither
flatters them throughout, test he should make them supine, nor does he
wound them throughout, but having inserted a little to wound them, he
applies much to heal in what follows.
For what does he say? We speak not these things, as
having condemned you, nor as thinking you to be full of thorns, but
fearing test this should come to pass. For it is better to terrify you
by words, that ye may not suffer by the realities. And this is
specially of Paul's wisdom.
Moreover he did not say, We think, or, we
conjecture, or, we expect, or, we hope, but what? (Ver. 9) "But
beloved, we are persuaded better things of you, and things that
accompany salvation, though we thus speak." Which word he also used in
writing to the Galatians: "But I am persuaded of you in the Lord, that
ye will be none otherwise minded." (Gal. v. 10.) For in that instance,
inasmuch as they were greatly to be condemned, and he could not praise
them from things present, he does it from things future ("that ye will
be none otherwise minded," he says): he said not, ye are, but "ye will
be none otherwise minded." But here he encourages them from things
present. "We are persuaded better things of you, beloved, and things
that accompany to salvation, though we thus speak." And since he was
not able to say so much from things present, he confirms his
consolation from things past; and says,
Ver. 10. "For God is not unrighteous to forget your
work, and[1] the love, which ye have showed toward His name, in that ye
have ministered unto the saints and do minister." O how did he here
restore their spirit, and give them fresh strength, by reminding them
of former things, and bringing them to the necessity of not supposing
that God had forgotten. (For he cannot but sin who is not fully assured
concerning his hope, and says that God is unrighteous. Accordingly he
obliged them by all means to look forward to those future things. For
one who despairs of present things, and has, given up exerting himself,
may be restored by [the prospect of] things future.) As he
himself also said in writing to the Galatians, "Ye did run well" (Gal.
v. 7): and again, "Have ye suffered so many things in vain? if it be
yet in vain." (Gal. iii. 4.)
And as in this place he puts the praise with the
reproof, saying, "When for the time ye ought to be teachers" (c. v.
12), so also there, "I marvel that ye are so soon removed." (Gal. i.
6.) With the reproof is the praise. For respecting great things we
marvel, when they fail. Thou seest that praise is concealed under the
accusation and the blame. Nor does he say this concerning himself only,
but also concerning all. For he said not, I am persuaded, but "we
are persuaded better things of you," even good things (he means). He
says this either in regard to matters of conduct, or to the recompense.
In the next place, having said above, that it is "rejected and nigh
unto a curse," and that it "shall be for burning," he says, we do not
by any means speak this of you. "For God is not unrighteous to forget
your work, and love." (Ver. 10.)
[5.] Why then did we say these things? (Ver. 11, 12)
"But we desire that everyone of you do show the same diligence to the
full assurance of hope unto the end; that ye be not slothful, but
followers of them who through faith and patience inherit the promises."
"We desire," he says, and we do not therefore merely
labor for, or even so far as words go, wish this. But what? "We desire"
that ye should hold fast to virtue, not as condemning your former
conduct (he means), but fearing for the future. And he did not say,
'not as condemning your former conduct, but your present; for ye have
fainted, ye are become too indolent'; but see how gently he indicated
it, and did not wound them.
For what does he say? "But we desire that every, one
of you do show the same diligence unto the end." For this is the
admirable part of Paul's wisdom, that he does not expressly show
that they "had" given in, that they "had" become negligent. For when he
says, "We desire that every one of you"--it is as if one should say, I
wish thee to be always in earnest; and such as thou weft before, such
to be now also, and for the time to come. For this made his reproof
more gentle and easy to be received.
And he did not say, "I will," which would have been
expressive of the authority of a teacher, but what is expressive of the
affection of a father, and what is more than "willing," "we desire."
All but saying, Pardon us, even if we say what is distasteful.
"We desire that every one of you do show the same
diligence to the full assurance of your hope unto the end." Hope (he
means) carries us through: it recovers us again. Be not wearied out, do
not despair, lest your hope be in vain. For he that worketh good hopeth
also good, and never despairs of himself.
"That ye may not become dull."[2] Still[3] "become";
and yet he said above, "seeing ye are become dull[2] of hearing." (c.
v. 11.) Ob-
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serve however how he limited the dullness to the hearing. And here he
hints the very same thing; instead of[4] that ye may not continue in
it,' he says [this]. But again he leads on to that future time for
which they were not yet responsible; saying in effect "that ye may not
become too slothful": since for that which is not yet come we could not
be responsible. For he who in regard to the present time is exhorted to
be in earnest, as being remiss, will perhaps become even more slothful,
but he who is exhorted with reference to the future, not so.
"We desire" (he says) "that every one of you." Great
is his affection for them: he cares equally for great and small;
moreover he knows all, and overlooks no one, but shows the same tender
care for each, and equal value for all: from which cause also he the
rather persuaded them to receive what was distasteful in his words.
"That ye be not slothful," he says. For as
inactivity hurts the body, so also inactivity as to what is good
renders the soul more supine and feeble.
[6.] "But followers" (he says) "of them, who through
faith and patience inherit the promises." And who they are, he tells
afterwards. He said before, "Imitate your own former well-doings."
Then, lest they should say, What? He leads them back to the Patriarch:
bringing before them examples of well-doing indeed from their own
history,[1] but of the thought of being forsaken, from the Patriarch;
that they might not suppose that they were disregarded and forsaken as
worthy of no account, but might know that it is [the portion] of the
very noblest men to make the journey of life through trials; and that
God has thus dealt with great and admirable men.
Now we ought (he says) to bear all things with
patience: for this also is believing: whereas if He say that He gives
and thou immediately receivest, how hast thou also believed? Since in
that case this is no longer of thy faith, but of Me, the Giver. But if
I say that I give, and give after an hundred years, and thou hast not
despaired; then hast thou accounted Me worthy to be believed, then thou
hast the right opinion concerning Me. Thou seest that oftentimes
unbelief arises not from want of hope only, but also from
faintheartedness, and want of patience, not from condemning him who
made the promise.
"For God" (he says) "is not unrighteous to forget
your love" and the zeal "which ye have showed toward His Name, in that
ye have ministered unto the saints, and do minister." He testifies
great things of them, not deeds only; but deeds done with alacrity,
which he says also in another place, "and not only so, but they
gave themselves also to the Lord and to us." (2 Cor. viii. 5.)
"Which" (he says) "ye have showed toward His Name,
in that ye have ministered to the saints, and do minister." See how
again he soothes them, by adding "and do minister." Still even at this
time (he says) ye are ministering, and he raises them up by showing
that they had done [what they did] not to them [the saints], but to
God. "Which ye have showed" (he says); and he said not "unto the
saints," but "towards God," for this is "toward His Name." It is for
His Name's sake (he means) that ye have done all. He therefore who has
the enjoyment from you of[2] so great zeal and love, will never despise
you nor forget you.
[7.] Hearing these things, let us, I beseech you,
"minister to the saints." For every believer is a saint in that he is a
believer. Though he be a person living in the world, he is a saint.
"For" (he says) "the unbelieving husband is sanctified by the wife, and
the unbelieving wife by the husband." (1 Cor. vii. 14.) See how the
faith makes the saintship. If then we see even a secular person in
misfortune, let us stretch out a hand [to him]. Let us not be zealous
for those only who dwell in the mountains; they are indeed saints both
in manner of life and in faith; these others however are saints by
their faith, and many of them also in manner of life. Let us not, if we
see a monk [cast] into prison, in that case go in; but if it be a
secular person, refuse to go in. He also is a saint and a brother.
What then (you say) if he be unclean and
polluted? Listen to Christ saying, "Judge not that ye be not judged."
(Matt. vii. 1.) Do thou act for GOD'S sake. Nay, what am I saying? Even
if we see a heathen in misfortune, we ought to show kindness to him,
and to every man without exception who is in misfortunes, and much more
to a believer who is in the world. Listen to Paul, saying, "Do good
unto all men, but especially to those who are of the household of
faith." (Gal. vi. 10.)
But I know not whence this [notion] has been
introduced, or whence this custom hath prevailed. For he that only
seeks after the solitaries, and is willing to do good to them alone,
and with regard to others on the contrary is over-curious in his
enquiries, and says, 'unless he be worthy,[3] unless he be righteous,
unless he work miracles, I stretch out no hand'; [such an one] has
taken away the greater part of charity,[4] yea and in time he will in
turn destroy the very thing itself. And yet that is charity,[4] [which
is shown]
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towards sinners, towards the guilty. For this is charity,[1] not the
pitying those who have done well, but those who have done wrong.
[8.] And that thou mayest understand this, listen to
the Parable: "A certain man" (it is said) "went down from Jerusalem to
Jericho, and fell among thieves" (Luke x. 30, &c.); and when they
had beaten him, they left him by the way-side, having badly bruised
him. A certain Levite came, and when he saw him, he passed by; A priest
came, and when he saw him, he hastened past; a certain Samaritan came,
and bestowed great care upon him. For he "bound up his wounds" (Luke x.
34), dropped oil on them, set him upon his ass, "brought him to the
inn, said to the host, Take care of him" (Luke x. 35); and (observe his
great liberality), "and I," he says, "will give thee whatsoever thou
shalt expend." Who then is his neighbor? "He," it is said, "that showed
mercy on him. Go thou then also," He says, "and do likewise." (Luke x.
37.) And see what a parable He spake. He said not that a Jew did [so
and so] to a Samaritan, but that a Samaritan showed all that
liberality. Having then heard these things, let us not care only for
"those that are of the household of faith" (Gal. vi. 10), and neglect
others. So then also thou, if thou see any one in affliction, be not
curious to enquire further. His being in affliction involves a just
claim on thy aid.[2] For if when thou seest an ass choking thou raisest
him up, and dost not curiously enquire whose he is, much more about a
man one ought not to be over-curious in enquiring whose he is. He is
God's, be he heathen or be he Jew; since even if he is an unbeliever,
still he needs help. For if indeed it had been committed to thee to
enquire and to judge, thou wouldst have well said thus, but, as it is,
his misfortune does not suffer thee to search out these things. For if
even about men in good health it is not right to be over-curious, nor
to be a busybody in other men's matters, much less about those that are
in affliction.
[9.] But on another view what [shall we say]? Didst
thou see him in prosperity, in high esteem, that thou shouldst say that
he is wicked and worthless? But if thou seest him in affliction, do not
say that he is wicked. For when a man is in high credit, we fairly say
these things; but when he is in calamity, and needs help, it is not
right to say that he is wicked. For this is cruelty, inhumanity, and
arrogance. Tell me what was ever more iniquitous than the Jews. But
nevertheless while God punished them, and that justly, yea, very
justly, yet He approved of those who had compassion on them, and those
who rejoiced over them He punished. (Amos v; 6.) For "they were not
grieved," it is said, "at the affliction of Joseph."
And again it is said "Redeem [Ransom] those who are
ready to be slain: spare not." (Prov. xxiv. 11.) (He said not, enquire
curiously, and learn who he is; and yet, for the most part, they who
are led away to execution are wicked,) for this especially is charity.
For he that doeth good to a friend, doeth it not altogether for God's
sake: but he that [doeth good] to one unknown, this man acts purely for
God's sake. "Do not spare" thy money, even if it be necessary to spend
all, yet give.
But we, when we see persons in extreme distress,[3]
bewailing themselves, suffering things more grievous than ten thousand
deaths, and oftentimes unjustly, we[I say] are sparing of our money,
and unsparing of our brethren; we are careful of lifeless things, but
neglect the living soul. And yet Paul says, "in meekness instruct those
that oppose themselves, if peradventure God should give them repentance
to the acknowledging of the truth, and they may recover themselves out
of the snare of the devil who are taken captive by him, at His will."
(2 Tim. ii. 25, 26.) "If peradventure," he says; thou seest of
how great long-suffering the word is full.
Let us also imitate Him, and despair of no one.
For the fishermen too, when they have cast many times [suppose it],
have not succeeded; but afterwards having cast again, have gained all.
So we also expect that ye will all at once show to us ripe fruit. For
the husbandman too, after he has sown, waits one day or two days, and
is a long while in expectation: and all at once he sees the fruits
springing up on every side. This we expect will take place in your case
also by the grace and lovingkindness of our Lord Jesus Christ, with
whom to the Father and also to the Holy Ghost be glory, might, honor,
now and for ever and world without end. Amen.
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HOMILY XI.
HEBREWS vi. 13-16.
"For when God made promise to Abraham, because lie
could swear by no greater, He sware by Himself, saying, Surely blessing
I will bless thee, and multiplying I will multiply thee. And so after
he had patiently endured, he obtained the promise. For men verily swear
by the greater, and an oath for confirmation is to them an end of all
strife."
[1.] HAVING boldly reflected on the faults of the
Hebrews, and sufficiently alarmed them, he consoles them, first, by
praises, and secondly (which also is the stronger ground), by the
[thought] that they would certainly attain the object of their hope.
Moreover he draws his consolation, not from things future, but again
from the past, which indeed would the rather persuade them. For as in
the case of punishment, he alarms them rather by those [viz. things
future], so also in the case of the prizes [set before them], he
encourages them by these [viz. by things past], showing [herein] God's
way of dealing. And that is, not to bring in what has been promised
immediately, but after a long time. And this He does, both to present
the greatest proof of His power, and also to lead us to Faith, that
they who are living in tribulation without having received the
promises, or the rewards, may not faint under their troubles.
And omitting all [the rest], though he had many whom
he might have mentioned, he brought forward Abraham both on account of
the dignity of his person, and because this had occurred in a special
way in his case.
And yet at the end of the Epistle he says, that "all
these, having seen the promises afar off, and having embraced them,
received them not, that they without us should not be made perfect."
(c. xi. 13.) "For when God made promise to Abraham" (he says) "because
He could swear by no greater, He sware by Himself, saying, Surely
blessing I will bless thee, and multiplying I will multiply thee. And
so after he had patiently endured, he obtained the promise." (c. xi.
39, 40.) How then does he say at the end [of the Epistle] that "he
received not the promises," and here, that "after he had patiently
endured he obtained the promise"? How did he not receive? How did he
obtain? He is not speaking of the same things in this place and in the
other, but makes the consolation twofold. God made promises to Abraham,
and after a long space of time He gave the things [spoken of] in this
place, but those others not yet.
"And so after he had patiently endured, he obtained
the promise." Seest thou that the promise alone did not effect the
whole, but the patient waiting as well? Here he alarms them, showing
that oftentimes a promise is thwarted through faintheartedness.[1] And
this he had indeed shown through [the instance of] the [Jewish] people:
for since they were faint-hearted, therefore they obtained not the
promise. But now he shows the contrary by means of Abraham. Afterwards
near the end [of the Epistle] he proves something more also: [viz.]
that even though they had patiently endured, they did not obtain; and
yet not even so are they grieved.
[2.] "For men verily swear by the greater, and an
Oath for confirmation is to them an end of all strife. But God because
He could swear by no greater, sware by Himself." Well, who then is He
that sware unto Abraham? Is it not the SON? No, one says. Certainly
indeed it was He: however, I shall not dispute [thereon]. So when He
[the Son] sweareth the same oath, "Verily, verily, I say unto you," is
it not plain that it was because He could not swear by any greater? For
as the Father sware, so also the Son sweareth by Himself, saying,
"Verily, verily, I say unto you." He here reminds them also of the
oaths of Christ, which He was constantly uttering. "Verily, verily, I
say unto thee, he that believeth on Me shall never die." (John xi. 26.)
What is, "And an oath for confirmation is to them an
end of all strife"? it is instead of, "by this every doubtful question
is solved": not this, or this, but every one.
God, however, ought to have been believed even
without an oath: (ver. 17) "wherein" (he says) "God willing more
abundantly to show unto the heirs of promise the immutability of His
counsel, confirmed it [lit. "mediated"[2]] by an oath." In these words
he comprehends also the believers, and therefore mentions this
"promise" which was made to us in common [with them]. "He mediated" (he
says) "by an oath." Here again he says that the Son was mediator
between men and God.
Ver. 18. "That by two immutable things, in which it
was impossible that God should lie." What are these two? The speaking
and promising; and the adding an oath to the promise.
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For since among men that which is [confirmed] by an oath is thought
more worthy of credit, on this account He added that also.
Seest thou that He regardeth not His own dignity,
but how He may persuade men, and endures to have unworthy things said
concerning Himself. That is He wishes to impart full assurance. And in
the case of Abraham indeed [the Apostle] shows that the whole was of
God, not of his patient endurance, since He was even willing to add an
oath, for He by whom men swear, by Him also God "sware," that is "by
Himself." They indeed as by one greater, but He not as by one greater.
And yet He did it. For it is not the same thing for man to swear by
himself, as for God. For man has no power over himself. Thou seest then
that this is said not more for Abraham than for ourselves: "that we"
(he says) "might have strong consolation, who have fled for refuge to
lay hold on the hope set before us." Here too again,[1] "after he had
patiently endured he obtained the promise."
"Now" he means, and he did not say "when[2] He
swore." But what the oath is, he showed, by speaking of swearing by a
greater. But since the race of men is hard of belief, He condescends to
the same [things] with ourselves. As then for our sake He swears,
although it be unworthy of Him that He should not be believed, so also
did [the Apostle] make that other statement "He learned from the things
which He suffered" (c. v. 8), because men think the going through
experience more worthy of reliance.
What is "the hope set before us"? From these [past
events] (he says) we conjecture the future. For if these came to pass
after so long a time, so certainly the others will. So that the things
which happened in regard to Abraham give us confidence also concerning
the things to come.
[3.] (Ver. 19, 20) "Which [hope] we have as an
anchor of the soul both sure and steadfast, and which entereth into
that within the veil: whither the forerunner is for us entered, even
JESUS, made High Priest forever after the order of Melchisedec." He
shows, that while we are still in the world, and not yet departed from
[this] life, we are already among the promises. For through hope we are
already in heaven. He said, "Wait; for it shall surely be." Afterwards
giving them full assurance, he says, "nay rather by hope."[3] And he
said not, "We are within," but 'It hath entered within,' which was more
true and more persuasive. For as the anchor, dropped from the vessel,
does not allow it to be carried about, even if ten thousand winds
agitate it, but being depended upon makes it steady, so also does hope.
And see how very suitable an image he has
discovered: For he said not, Foundation; which was not suitable; but,
"Anchor." For that which is on the tossing sea, and seems not to be
very firmly fixed, stands on the water as upon land, and is shaken and
yet is not shaken. For in regard to those who are very firm, and
philosophic, Christ with good reason made that statement, saying,
"Whosoever hath built his house on a rock." (Matt. vii. 24.) But in
respect of those who are giving way, and who ought to be carried
through by hope, Paul hath suitably set down this. For the surge and
the great storm toss the boat; but hope suffers it not to be carried
hither and thither, although winds innumerable agitate it: so that,
unless we had this [hope] we should long ago have been sunk. Nor is it
only in things spiritual, but also in the affairs of this life, that
one may find the power of hope great. Whatever it may be, in
merchandise, in husbandry, in a military expedition, unless one sets
this before him, he would not even touch the work. But he said not
simply "Anchor," but "sure and steadfast" [i.e.] not shaken. "Which
entereth into that within the veil"; instead of 'which reacheth through
even to heaven.'
[4.] Then after this he led on to Faith also, that
there might not only be hope, but a very true [hope]. For after the
oath he lays down another thing too, even proof by facts, because "the
forerunner is for us entered in, even JESUS." But a forerunner is a
forerunner of some one, as John was of Christ.
Now he did not simply say, "He is entered in," but
"where He is entered in a forerunner for us," as though we also ought
to attain. For there is no great interval between the forerunner and
those who follow: otherwise he would not be a forerunner; for the
forerunner and those who follow ought to be in the same road, and to
arrive after [each other].
"Being made an High Priest forever after the order,"
he says, "of Melchisedec." Here is also another consolation, if our
High Priest is on high, and far better than those among the Jews, not
in the kind [of Priesthood] only, but also in the place, and the
tabernacle, and the covenant, and the person. And this also is spoken
according to the flesh.
[5.] Those then, whose High Priest He is, ought to
be greatly superior. And as great as the difference is between Aaron
and Christ, so great should it be between us and the Jews. For see, we
have our victim[4] on high, our priest on
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high, our sacrifice[1] on high: let us bring such sacrifices as can be
offered on that altar, no longer sheep and oxen, no longer blood and
fat. All these things have been done away; and there has been brought
in their stead "the reasonable service." (Rom. xii. 1.) But what is
"the reasonable service"? The [offerings made] through the soul; those
made through the spirit. ("God," it is said, "is a Spirit, and they
that worship Him must worship Him in spirit and in truth"--John iv.
24); things which have no need of a body, no need of instruments, nor
of special places, whereof each one is himself the Priest, such as,
moderation, temperance, mercifulness, enduring ill-treatment,
long-suffering, humbleness of mind.
These sacrifices one may see in the Old [Testament]
also, shadowed out beforehand. "Offer to God," it is said, "a sacrifice
of righteousness" (Ps. iv. 5); "Offer a sacrifice of praise" (Ps. 1.
14); and, "a sacrifice of praise shall glorify Me" (Ps. 1. 23), and,
"the sacrifice of God is a broken spirit" (Ps. li. 17); and "what doth
the Lord require of thee but" to hearken to Him? (Mic. vi. 8.)
"Burnt-offerings and sacrifices for sin Thou hast had no pleasure in:
then I said, Lo I come to do Thy will, O God!" (Ps. xl. 6, 7), and
again, "To what purpose do ye bring the incense from Sheba?" (Jer. vi.
20.) "Take thou away from Me the noise of thy songs, for I will not
hear the melody of thy viols." (Amos v. 23.) But instead of these "I
will have mercy and not sacrifice." (Hosea vi. 6.) Thou seest with what
kind of "sacrifices God is well pleased." (c. xiii. 16.) Thou seest
also that already from the first the one class have given place, and
these have come in their stead.
These therefore let us bring, for the other indeed
are [the offerings] of wealth and of persons who have [possessions],
but these of virtue: those from without, these from within: those any
chance person even might perform; these only a few. And as much as a
man is superior to a sheep, so much is this sacrifice superior to that;
for here thou offerest thy soul as a victim.
[6.] And other sacrifices also there are, which are
indeed whole burnt-offerings, the bodies of the martyrs: there both
soul and body [are offered]. These have a great savor of a sweet smell.
Thou also art able, if thou wilt, to bring such a sacrifice.
For what, if thou dost not burn thy body in the
fire? Yet in a different fire thou canst; for instance, in that of
voluntary poverty, in that of affliction. For to have it in one's power
to spend one's days in luxury and expense, and yet to take up a life of
toil and bitterness, and to mortify the body, is not this a whole
burnt-offering? Mortify thy body, and crucify it, and thou shalt
thyself also receive the crown of this martyrdom. For what in the other
case the sword accomplishes, that in this case let a willing mind
effect. Let not the love of wealth burn, or possess you, but let this
unreasonable appetite itself be consumed and quenched by the fire of
the Spirit; let it be cut in pieces by the sword of the Spirit.
This is an excellent sacrifice, needing no priest
but him who brings it. This is an excellent sacrifice, performed indeed
below but forthwith taken up on high. Do we not wonder that of old time
fire came down and consumed all? It is possible now also that fire may
come down far more wonderful than that, and consume all the presented
offerings:[2] nay rather, not consume, but bear them up to heaven. For
it does not reduce them to ashes, but offers them as gifts to God.
[7.] Such were the offerings of Cornelius. For (it
is said) "thy prayers and thine alms are come up for a memorial before
God." (Acts x. 4.) Thou seest a most excellent union. Then are we
heard, when we ourselves also hear the poor who come to us. "He" (it is
said) "that stoppeth his ears that he may not hear the poor" (Prov.
xxi. 13), his prayer God will not hearken to. "Blessed is he that
considereth the poor and needy: the Lord will deliver him in the evil
day." (Ps. xl. 1.) But what day is evil except that one which is evil
to sinners?
What is meant by "he that considereth"? He that
understandeth what it is to be a poor man, that has thoroughly learned
his affliction. For he that has learned his affliction, will certainly
and immediately have compassion on him. When thou seest a poor man, do
not hurry by, but immediately reflect what thou wouldest have been,
hadst thou been he. What wouldest thou not have wished that all should
do for thee? "He that considereth" (he says). Reflect that he is a
free-man like thyself, and shares the same noble birth with thee, and
possesses all things in common with thee; and yet oftentimes he is not
on a level even with thy dogs. On the contrary, while they are
satiated, he oftentimes lies, sleeps, hungry, and the free-man is
become less honorable than thy slaves.
But they perform needful services for thee. What are
these? Do they serve thee well? Suppose then I show that this [poor
man] too performs needful services for thee far greater than they do.
For he will stand by thee in the Day of judgment, and will deliver thee
from the fire. What do all thy slaves do like this? When Tabitha died,
who raised her up? The slaves who stood around or the poor? But thou
art not
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even willing to put the free-man on an equality with thy slaves. The
frost is hard, and the poor man is cast out in rags, well-nigh dead,
with his teeth chattering, both by his looks and his air fitted to move
thee: and thou passeth by, warm and full of drink; and how dost thou
expect that God should deliver thee when in misfortune?
And oftentimes thou sayest this too: 'If it had been
myself, and I had found one that had done man), wrong things, i would
have forgiven him; and does not God forgive?' Say not this. Him that
has done thee no wrong, whom thou art able to deliver, him thou
neglectest. How shall He forgive thee, who art sinning against Him? Is
not this deserving of hell?
And how amazing! Oftentimes thou adornest with
vestments innumerable, of varied colors and wrought with gold, a dead
body, insensible, no longer perceiving the honor; whilst that which is
in pain, and lamenting, and tormented, and racked by hunger and frost,
thou neglectest; and givest more to vainglory, than to the fear of God.
[8.] And would that it stopped here; but immediately
accusations are brought against the applicant. For why does he not work
(you say)? And why is he to be maintained in idleness? But (tell me) is
it by working that thou hast what thou hast, didst thou not receive it
as an inheritance from thy fathers? And even if thou dost work, is this
a reason why thou shouldest reproach another? Hearest thou not what
Paul saith? For after saying, "He that worketh not, neither let him
eat" (2 Thess. iii. 10), he says, "But ye be not weary in well doing."
(2 Thess. iii. 13.)
But what say they? He is an impostor.[1] What sayest
thou, 0 man? Callest thou him an impostor, for the sake of a single
loaf or of a garment? But (you say) he will sell it immediately. And
dost thou manage all thy affairs well? But what? Are all poor through
idleness? Is no one so from shipwreck? None from lawsuits? None from
being robbed? None from dangers? None from illness? None from any other
difficulties? If however we hear any, one bewailing such evils, and
crying out aloud, and looking up naked toward heaven, and with long
hair, and clad in rags, at once we call him, The impostor! The
deceiver! The swindler! Art thou not ashamed? Whom dost thou call
impostor? Give nothing, and do not accuse the man.
But (you say) he has means, and pretends. This is a
charge against thyself, not against him. He knows that he has to deal
with the cruel, with wild beasts rather than with men, and that, even
if he utter a pitiable story, he attracts no one's attention: and on
this account he is forced to assume also a more miserable guise, that
he may melt thy soul. If we see a person coming to beg in a respectable
dress, This is an impostor (you say), and he comes in this way that he
may be supposed to be of good birth. If we see one in the contrary
guise, him too we reproach. What then are they to do? O the cruelty, O
the inhumanity!
And why (you say) do they expose their maimed limbs?
Because of thee. If we were compassionate, they would have no need of
these artifices: if they persuaded us at the first application, they
would not have contrived these devices. Who is there so wretched, as to
be willing to cry out so much, as to be willing to behave in an
unseemly way, as to be willing to make public lamentations, with his
wife destitute of clothing, with his children, to sprinkle ashes on
[himself]. How much worse than poverty are these things? Yet on account
of them not only are they not pitied, but are even accused by us.
[9.] Shall we then still be indignant, because when
we pray to God, we are not heard? Shall we then still be vexed, because
when we entreat we do not persuade? Do we not tremble for fear, my
beloved?
But (you say) I have often given. But dost thou not
always eat? And dost thou drive away thy children often begging of
thee? O the shamelessness! Dost thou call a poor man shameless? And
thou indeed art not shameless when plundering, but he is shameless when
begging for bread! Considerest thou not how great are the necessities
of the belly? Dost not thou do all things for this? Dost thou not for
this neglect things spiritual? Is not heaven set before thee and the
kingdom of heaven? And thou fearing the tyranny of that [appetite]
endurest all things, and thinkest lightly of that [kingdom]. This is
shamelessness.
Seest thou not old men maimed? But O what trifling!
'Such an one' (you say) 'lends out so many pieces of gold, and such an
one so many, and yet begs.' You repeat the stories and trifles of
children; for they too are always hearing such stories from their
nurses. I am not persuaded of it. I do not believe this. Far from it.
Does a man lend money, and beg when he has abundance? For what purpose,
tell me? And what is more disgraceful than begging? It were better to
die than to beg. Where does our in inhumanity stop? What then? Do all
lend money? Are all impostors? Is there no one really poor? "Yea"
(you say) "and many." Why then dost thou not assist those persons,
seeing thou art a strict enquirer into their lives? This is an excuse
and a pretense.
"Give to every one[2] that asketh of thee, and
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from him that would borrow of thee turn not thou away." (Matt. v. 42.)
Stretch out thy hand, let it not be closed up. We have not been
constituted examiners into men's lives, since so we should have
compassion on no one. When thou callest upon God why dost thou say,
Remember not my sins? So then, if that person even be a great sinner,
make this allowance in his case also, and do not remember his sins. It
is the season of kindness, not of strict enquiry; of mercy, not of
account. He wishes to be maintained: if thou art willing, give; but if
not willing, send him away without raising doubts.[1] Why art thou
wretched and miserable? Why dost thou not even thyself pity him, and
also turnest away those who would? For when such an one hears from
thee, This [fellow] is a cheat; that a hypocrite; and the other lends
out money; he neither gives to the one nor to the other; for he
syspects all to be such. For you know that we easily suspect evil, but
good, not [so easily].
[10.] Let us "be merciful," not simply so, but "as
our heavenly Father is." (Luke vi. 36.) He feeds even adulterers, and
fornicators, and sorcerers, and what shall I say? Those having every
kind of wickedness. For in so large a world there must needs be many
such. But nevertheless He feeds all; He clothes all. No one ever
perished of hunger, unless one did so of his own choice. So let us be
merciful. If one be in want and in necessity, help him.
But now we are come to such a degree of
unreasonableness, as to act thus not only in regard to the poor who
walk up and down the alleys, but even in the case of men that live in
[religious] solitude.[2] Such an one is an impostor, you say. Did I not
say this at first, that if we give to all indiscriminately, we shall
always be compassionate; but if we begin to make over-curious
enquiries, we shall never be compassionate? What dost thou mean? Is a
man an impostor in order to get a loaf? If indeed he asks for talents
of gold and silver, or costly clothes, or slaves, or anything else of
this sort, one might with good reason call him a swindler. But if he
ask none of these things, but only food and shelter, things which are
suited to a philosophic life,[3] tell me, is this the part of a
swindler? Cease we from this unseasonable fondness for meddling, which
is Satanic, which is destructive.
For indeed, if a man say that he is on the list of
the Clergy, or calls himself a priest, then busy thyself [to enquire],
make much ado: since in that case the communicating[4] without enquiry
is not without danger. For the danger is about matters of importance,
for thou dost not give but receivest. But if he want food, make no
enquiry.
Enquire, if thou wilt, how Abraham showed
hospitality towards all who came to him. If he had been over-curious
about those who fled to him for refuge, he would not have "entertained
angels." (c. xiii. 2.) For perhaps not thinking them to be angels, he
would have thrust them too away with the rest. But since he used to
receive all, he received even angels.
What? Is it from the life of those that receive [thy
bounty] that God grants thee thy reward? Nay [it is] from thine own
purpose, from thy abundant liberality; from thy loving-kindness; from
thy goodness. Let this be [found], and thou shalt attain all good
things, which may we all attain, through the grace and lovingkindness
of our Lord Jesus Christ, with whom to the Father and together with the
Holy Ghost, be glory, power, honor, now and for ever and world without
end. Amen.
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HOMILY XII.
HEBREWS vii. 1-3.
"For this Melchisedec, King of Salem, Priest of the
most High God, who met Abraham returning from the slaughter of the
Kings, and blessed him: to whom also Abraham gave a tenth part of all;
first being by interpretation King of Righteousness, and after that
also King of Salem, which is, King of Peace, without father, without
mother, without genealogy, having neither beginning of days, nor end of
life, But made like unto the Son of God, abideth a Priest continually."
[1.] PAUL wishing to show the difference between the
New and Old [Covenant], scatters it everywhere; and shoots from afar,
and noises it abroad,[1] and prepares beforehand. For at once even from
the introduction, he laid down this saying, that "to them indeed He
spake by prophets, but to us by the Son" (c. i. 1, 2), and to them "at
sundry times and in divers manners," but to us through the Son.
Afterwards, having discoursed concerning the Son, who He was and what
He had wrought, and given an exhortation to obey Him, lest we should
suffer the same things as the Jews; and having said that He is "High
Priest after the order of Melchisedec" (c. vi. 20), and having
oftentimes wished to enter into [the subject of] this difference, and
having used much preparatory management; and having rebuked them as
weak, and again soothed and restored them to confidence; then at last
he introduces the discussion on the difference [of the two
dispensations] to ears in their full vigor. For he who is depressed in
spirits would not be a ready hearer. And that you may understand this,
hear the Scripture saying, "They hearkened not to Moses for anguish of
spirit."[9] (Ex. vi. 9.) Therefore having first cleared away their
despondency by many considerations, some fearful, some more gentle, he
then from this point enters upon the discussion of the difference [of
the dispensations].
[2.] And what does he say? "For this Melchisedec,
King of Salem, Priest of the Most High God." And, what is especially
noteworthy, he shows the difference to be great by the Type itself. For
as I said, he continually confirms the truth from the Type, from things
past, on account of the weakness of the hearers. "For" (he says) "this
Melchisedec, King of Salem, Priest of the Most High God, who met
Abraham returning from the slaughter of the Kings, and blessed him, to
whom also Abraham gave a tenth part of all." Having concisely set down
the whole narrative, he looked at[3] it mystically.
And first from the name. "First" (he says) "being by
interpretation King of righteousness": for Sedec means "righteousness";
and Melchi, "King": Melchisedec, "King of righteousness." Seest thou
his exactness even in the names? But who is "King of righteousness,"
save our Lord Jesus Christ? "King of righteousness. And after that also
King of Salem," from his city, "that is, King of Peace," which again is
[characteristic] of Christ. For He has made us righteous, and has "made
peace" for "things in Heaven and things on earth." (Col. i. 20.) What
man is "King of Righteousness and of Peace"? None, save only our Lord
JESUS Christ.
[3.] He then adds another distinction, "Without
father, without mother, without genealogy, having neither beginning of
days nor end of life, but made like unto the Son of God, abideth a
Priest continually." Since then there lay in his way [as an objection]
the [words] "Thou art a Priest for ever, after the order of
Melchisedec," whereas he [Melchisedec] was dead, and was not" Priest
for ever," see how he explained it mystically.
'And who can say this concerning a man?' I do not
assert this in fact (he says); the meaning is, we do not know when[4]
[or] what father he had, nor what mother, nor when he received his
beginning, nor when he died. And what of this (one says)? For does it
follow, because we do not know it, that he did not die, [or] had no
parents? Thou sayest well: he both died and had parents. How then [was
he] "without father, without mother"? How "having neither beginning of
days nor end of life"? How? [Why] from its not being expressed? And
what of this? That as this man is so, from his genealogy not being
given, so is Christ from the very nature of the reality.
See the "without beginning"; see the "without end."
As in case of this man, we know not either "beginning of days," or "end
of life," because they have not been written; so we know [them] not in
the case of JESUS, not because they have not been written, but because
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they do not exist. For that indeed is a type,[1] and therefore [we say]
'because it is not written,' but this is the reality,[2] and therefore
[we say] 'because it does not exist.' For as in regard to the names
also (for there "King of Righteousness" and "of Peace" are
appellations, but here the reality) so these too are appellations in
that case, in this the reality. How then hath He a beginning? Thou
seest that the Son is "without beginning,"[3] not in respect of His not
having a cause;[4] (for this is impossible: for He has a Father,
otherwise how is He Son?) but in respect of His "not having beginning
or end of life."
"But made like unto the Son of God." Where is the
likeness? That we know not of the one or of the other either the end or
the beginning. Of the one because they are not written; of the other,
because they do not exist. Here is the likeness. But if the likeness
were to exist in all respects, there would no longer be type and
reality; but both would be type. [Here] then just as in
representations[5] [by painting or drawing], there is somewhat that is
like and somewhat that is unlike. By means of the lines indeed there is
a likeness of features,[6] but when the colors are put on, then the
difference is plainly shown, both the likeness and the unlikeness.
[4.] Ver. 4. "Now consider" (saith he) "how great
this man is to whom even the Patriarch Abraham gave the tenth of the
spoils."[7] Up to this point he has been applying the type:
hence-forward he boldly shows him [Melchisedec] to be more glorious
than the Jewish realities. But if he who bears a type of Christ is so
much better not merely than the priests, but even than the forefather
himself of the priests, what should one say of the reality? Thou seest
how super-abundantly he shows the superiority.
"Now consider" (he says) "how great this man is to
whom even the Patriarch Abraham gave a tenth out of the choice
portions." Spoils taken in battle are called "choice portions."[8] And
it cannot be said that he gave them to him as having a part in the war,
because (he said) he met him "returning from the slaughter of the
kings," for he had staid at home (he means), yet [Abraham] gave him the
first-fruits of his labors.
Ver. 5. "And verily they that are of the sons of
Levi who receive the office of Priesthood, have a commandment to take
tithes of the people according to the law, that is, of their brethren,
though they come out of the loins of Abraham." So great (he would say)
is the superiority of the priesthood, that they who from their
ancestors are of the same dignity, and have the same forefather, are
yet far better than the rest. At all events they "receive tithes" from
them. When then one is found, who receives tithes from these very
persons, are not they indeed in the rank of laymen, and he among the
Priests?
And not only this; but neither was he of the same
dignity with them, but of another race: so that he would not have given
tithes to a stranger unless his dignity had been great. Astonishing!
What has he accomplished? He has made quite clear a greater point than
those relating to faith which he treated in the Epistle to the Romans.
For there indeed he declares Abraham to be the forefather both of our
polity and also of the Jewish. But here he is exceeding bold against
him, and shows that the uncircumcised person is far superior. How then
did he show that Levi paid tithes? Abraham (he says) paid them. 'And
how does this concern us?' It especially concerns you: for you will not
contend that the Levites are superior to Abraham. (Ver. 6 ) "But he
whose descent is not counted from them, received tithes of Abraham."
And after that he did not simply pass on, but added,
"and blessed him that had the promises." Inasmuch as throughout, this
was regarded with reverence, he shows that [Melchisedec] was to be
reverenced more than Abraham, from the common judgment of all men.
(Ver. 7) "And without all contradiction," he says, "the less is blessed
of the better," i.e. in the opinion of all men it is the inferior that
is blessed by the superior. So then the type of Christ is superior even
to "him that had the promises."
(Ver. 8) "And here men that die receive tithes: but
there he of whom it is testified that he liveth." But lest we should
say, Tell us, why goest thou so far back? He says, (ver. 9) "And as I
may so say" (and he did well in softening it) "Levi also who receiveth
tithes payed tithes in Abraham." How? (Ver. 10) "For he was yet in his
loins when Melchisedec met him," i.e. Levi was in him, although he was
not yet born. And he said not the Levites but Levi.
Hast thou seen the superiority? Hast thou seen how
great is the interval between Abraham and Melchisedec, who bears the
type of our High Priest? And he shows that the superiority had been
caused by authority, not necessity. For the one paid the tithe, which
indicates the priest: the other gave the blessing, which indicates the
superior. This superiority passes on also to the descendants.
In a marvelous and triumphant way he cast out the
Jewish [system]. On this account he
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said, "Ye are become dull," (c. v. 12), because he wished to lay these
foundations, that they might not start away. Such is the wisdom of
Paul, first preparing them well, he so leads[1] them into what he
wishes. For the human race is hard to persuade, and needs much
attention, even more than plants. Since in that case there is [only]
the nature of material bodies, and earth, which yields to the hands of
the husbandmen: but in this there is will, which is liable to many
alterations, and now prefers this, now that. For it quickly turns to
evil.
[5.] Wherefore we ought always to "guard" ourselves,
test at any time we should fall asleep. For "Lo" (it is said) "he that
keepeth Israel shall neither slumber nor sleep" (Ps. cxxi. 4), and "Do
not suffer[2] thy foot to be moved." (Ps. cxxi. 3.) He did not say, 'be
not moved' but "do not thou suffer," &c. The suffering depends then
on ourselves, and not on any other. For if we will stand "steadfast and
unmoveable" (1 Cor. xv. 58), we shall not be shaken.
What then? Does nothing depend on God? All indeed
depends on God, but not so that our free-will is hindered. 'If then it
depend on God,' (one says), 'why does He blame us?' On this account I
said, 'so that our free-will is no hindered.' It depends then on us,
and on Him For we must first choose the good; and then He leads us to
His own.[3] He does not anticipate our choice,[4] lest our free-will
should be outraged. But when we have chosen, then great is the
assistance he brings to us.
How is it then that Paul says, "not of him that
willeth," if it depend on ourselves also "nor of him that runneth, but
of God that showeth mercy." (Rom. ix. 16.)
In the first place, he did not introduce it as his
own opinion, but inferred it from what was before him and from what had
been put forward[5] [in the discussion]. For after saying, "It is
written, I will have mercy on whom I will have mercy, and I will have
compassion on whom I will have compassion" (Rom. ix. 15),he says, "It
follows then[6] that it is not of him that willeth, nor of him that
runneth, but of God that showeth mercy." "Thou wilt say then unto me,
why doth He yet find fault?" (Rom. ix. 16,
19.)
And secondly the other explanation may be given,
that he speaks of all as His, whose the greater part is. For it is ours
to choose[7] and to wish; but God's to complete and to bring to an end.
Since therefore the greater part is of Him, he says all is of Him,
speaking according to the custom of men. For so we ourselves also do. I
mean for instance: we see a house well built, and we say the whole is
the Architect's [doing], and yet certainly it is not all his, but the
workmen's also, and the owner's, who supplies the materials, and many
others', but nevertheless since he contributed the greatest share, we
call the whole his. So then [it is] in this case also. Again, with
respect to a number of people, where the many are, we say All are:
where few, nobody. So also Paul says, "not of him that willeth, nor of
him that runneth, but of God that showeth mercy."
And herein he establishes two great truths: one,
that we should not be lifted up:[8] even shouldst thou run (he would
say), even shouldst thou be very earnest, do not consider that
the well doing[9] is thine own. For if thou obtain not the impulse that
is from above, all is to no purpose. Nevertheless that thou wilt attain
that which thou earnestly strivest after is very evident; so long as
thou runnest, so long as thou willest.
He did not then assert this, that we run in vain,
but that, if we think the whole to be our own, if we do not assign the
greater part to God, we run in vain. For neither hath God willed that
the whole should be His, lest He should appear to be crowning us
without cause: nor again our's, lest we should fall away to pride. For
if when we have the smaller [share], we think much of ourselves, what
should we do if the whole depended on us?
[6.] Indeed God hath done away many things for the
purpose of cutting away our boastfulness, and still there is the[11]
high hand. With how many afflictions hath He encompassed us, so as to
cut away our proud spirit! With how many wild beasts hath He encircled
us! For indeed when some say, 'why is this?' 'Of what use is this?'
They utter these things against the will of God. He hath placed thee in
the midst of so
426
great fear, and yet not even so art thou lowly-minded; but if thou ever
attain a little success, thou reachest to Heaven itself in pride.
For this cause [come] rapid changes and reverses;
and yet not even so are we instructed. For this cause are there
continual and untimely deaths, but are minded as if we were immortal,
as if we should never die. We plunder, we over-reach, as though we were
never to give account. We build as if we were to abide here always. And
not even the word of God daily sounded into our ears, nor the events
themselves instruct us. Not a day, not an hour can be mentioned, in
which we may not see continual funerals. But all in vain: and nothing
reaches our hardness [of heart]: nor are we even able to become better
by the calamities of others; or rather, we are not willing. When we
ourselves only are afflicted, then we are subdued, and yet if God take
off His hand, we again lift up our hand: no one considers what is
proper for man,[1] no one despises the things on earth; no one looks to
Heaven. But as swine turn their heads downwards, stooping towards their
belly, wallowing in the mire; so too the great body of mankind defile
themselves with the most intolerable filth, without being
conscious of it.
[7.] For better were it to be defiled with unclean
mud than with sins; for he who is defiled with the one, washes it off
in a little time, and becomes like one who had never from the first
fallen into that slough; but he who has fallen into the deep pit of sin
has contracted a defilement that is not cleansed by water, but needs
long time, and strict repentance, and tears and lamentations, and more
wailing, and that more fervent, than we show over the dearest friends.
For this defilement attaches to us from without, wherefore we also
speedily put it away; but the other is generated from within, wherefore
also we wash it off with difficulty, and cleanse ourselves from it.
"For from the heart" (it is said) "proceed evil thoughts, fornications,
adulteries, thefts, false witnesses." (Matt. xv. 19.) Wherefore also
the Prophet said, "Create in me a clean heart, O God." (Ps. li. 10.)
And another, "Wash thine heart from wickedness, O Jerusalem." (Jer. iv.
14.) (Thou seest that it is both our [work] and God's.) And again,
"Blessed are the pure in heart, for they shall see God." (Matt. v. 8.)
Let us become clean to the utmost of our power. Let
us wipe away our sins. And how to wipe them away, the prophet teaches,
saying, "Wash you, make you clean, put away your wickedness from
your souls, before Mine eyes." (Isa. i. 16.) What is "before Mine
eyes"? Because some seem to be free from wickedness, but only to men,
while to God they are manifest as being "whited sepulchers." Therefore
He says, so put them away as I see. "Learn to do well, seek judgment,
do justice for the poor and lowly." "Come now, and let us reason
together, saith the Lord: and though your sins be as scarlet, I will
make you white as snow, and if they be as crimson, I will make you
white as wool." (Isa. i. 17, 18.) Thou seest that we must first cleanse
ourselves, and then God cleanses us. For having said first, "Wash you,
make you clean," He then added "I will make you white."
Let no one then, [even] of those who are come to the
extremest wickedness, despair of himself. For (He says) even if thou
hast passed into the habit, yea and almost into the nature of
wickedness itself, be not afraid. Therefore taking [the instance of]
colors that are not superficial but almost of the substance of the
materials, He said that He would bring them into the opposite state.
For He did not simply say that He would "wash" us, but that He would
"make" us "white, as snow and as wool," in order to hold out good hopes
before us. Great then is the power of repentance, at least if it makes
us as snow, and whitens us as wool, even if sin have first got
possession and dyed our souls.
Let us labor earnestly then to become clean; He has
enjoined nothing burdensome. "Judge the fatherless, and do justice for
the widow." (Isa. i. 17.) Thou seest everywhere how great account God
makes of mercy, and of standing forward in behalf of those that are
wronged. These good deeds let us pursue after, and we shall be able
also, by the grace of God, to attain to the blessings to come: which
may we all be counted worthy of, in Christ Jesus our Lord, with whom to
the Father together with the Holy Ghost, be glory, power, honor, now
and for ever and world without end. Amen.
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HOMILY XIII.
Hebrews vii. 11--14.
"If therefore perfection were by[1] the Levitical
priesthood; (for under it the people have received the law'[2]) what
further need was there that another priest should arise after the order
of Melchisedec, and not be called after the order of Aaron? For the
priesthood being changed, there is[3] made of necessity a change also
of the law. For He of whom these things are spoken, pertained to
another tribe, of[4] which no man gave attendance at the altar. For it
is evident that our Lord sprang out of Judah, of which tribe Moses
spake nothing concerning priests."[5]
[1.] "IF therefore" (he says) "perfection were
by the Levitical priesthood." Having spoken concerning Melchisedec, and
shown how much superior he was to Abraham, and having set forth the
great difference between them, he begins from this point forward to
prove the wide difference as to the covenant itself, and how the one is
imperfect and the other perfect. However he does not even yet enter on
the matters themselves, but first contends on the ground of the
priesthood, and the tabernacle. For these things would be more easily
received by the unbelieving, when the proof was derived from things
already allowed, and believed.
He had shown that Melchisedec was greatly superior
both to Levi and to Abraham, being to them in the rank of the priests.
Again he argues from a different point. What then is this? Why (he
says) did he not say, "after the order of Aaron"? And observe, I pray
you, the great superiority [of his argument]. For from the very
circumstance which naturally excluded His priesthood, viz. that He was
not "after the order of Aaron," from that he establishes Him, and
excludes the others. For this is the very thing that I say (he
declares); why has He " not been made after the order of Aaron"?
And the [saying] "what further need" has much
emphasis. For if Christ had been "after the order of Melchisedec"
according to the flesh, and then afterwards the law had been
introduced, and all that pertained to Aaron, one might
reasonably say that the latter as being more perfect, annulled the
former, seeing that it had come in after it. But if Christ comes later,
and takes a different type, as that of His
priesthood, it is evident that it is because those. were imperfect. For
(he would say) let us suppose for argument's sake, that all has been
fulfilled, and that there is nothing imperfect in the priesthood. "What
need" was there in that case that He should be called "after the order
of Melchisedec and not after the order of Aaron"? Why did He set aside
Aaron, and introduce a different priesthood, that of Melchisedec? "If
then perfection," that is the perfection of the things themselves, of
the doctrines, of life,[6] "had been by the Levitical priesthood."
And observe how he goes forward on his path. He had
said that [He was] "after the order of Melchisedec," implying that the
[priesthood] "after the order of Melchisedec" is superior: for [he
was][7] far superior. Afterwards he shows this from the time also, in
that He was after Aaron; evidently as being better.
[2.] And what is the meaning of what follows? "For"
(he says) "under [or "upon"] it the people have received the Law for
"have been legislated for"]."[8] What is "under it" [&c.]? Ordereth
itself[9] by it; through it does all things. You cannot say that it was
given to others, "the people under it have received the law," that is,
have used it, and did use it. You cannot say indeed that it was
perfect, it did not govern the people; "they have been legislated for
upon it," that is, they used it.
What need was there then of another priesthood? "For
the priesthood being changed, there is of necessity a change of
the law also." But if there must be another priest, or rather another
priesthood, there must needs be also another law. This is for those who
say, What need was there of a new Covenant? For he could indeed have
alleged a testimony from prophecy also. "This is the covenant which I
made with your fathers" [&c.]. (c. viii. 10.) But for the present
he contends on the ground of the priesthood. And observe, how be says
this from the first. He said, "According to the order of "Melchisedec."
By this he excluded the order of Aaron. For he would not have said
"After the order of Melchisedec," if the other had been better. If
therefore another priesthood has been brought in, there must be
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also [another] Covenant; for neither is it possible that there should
be a priest, without a covenant and laws and ordinances, nor that
having received a different priesthood He should use the former
[covenant].
In the next place, as to the ground of objection:
"How could He be a priest if He were not a Levite?" Having overthrown
this by what had been said above, he does not even think it worth
answering, but introduces it in passing. I said (he means) that the
priesthood was changed, therefore also the Covenant is. And it was
changed not only in its character,[1] or in its ordinances, but also in
its tribe. For of necessity [it must be changed] in its tribe also.
How? "For the priesthood being changed [or "transferred "]," from tribe
to tribe, from the sacerdotal to the regal [tribe], that the same might
be both regal and sacerdotal.
And observe the mystery. First it was royal, and
then it is become sacerdotal: so therefore also in regard to Christ:
for King indeed He always was, but has become Priest from the time that
He assumed the Flesh, that He offered the sacrifice. Thou seest the
change, and the very things which were ground of objection these he
introduces, as though the natural order of things required them. "For"
(he says) "He of whom these things are spoken pertained to another
tribe." I myself also say it, I know that this tribe [of Judah] had
nothing of priesthood. For there is a transferring.
[3.] Yea and I am showing another difference also
(he would say): not only from the tribe, nor yet only from the Person,
nor from the character [of the Priesthood], nor from the covenant, but
also from the type itself., (Ver. 16) "Who was made [" became" so], not
according to the law of a carnal commandment, but according to the
power of an endless life. He became" (he says) "a priest not according
to the law of a carnal commandment ": for that law was in many
respects unlawful.[2]
What is, "of a carnal commandment"? Circumcise the
flesh, it says; anoint the flesh; wash the flesh; purify the flesh;
shave the flesh; bind upon the flesh;[3] cherish the flesh; rest as to
the flesh. And again its blessings, what are they? Long life for the
flesh; milk and honey for the flesh; peace for the flesh; luxury for
the flesh. From this law Aaron received the priesthood; Melchisedec
however not so.
Ver. 15. "And it is yet far more evident, if after
the similitude of Melchisedec there ariseth another priest." What is
evident? The interval between the two priesthoods, the difference; how
much superior He is "who was made not
according to the law of a carnal commandment." (Who? Melchisedec? Nay;
but Christ.) "But according to the power of an endless[4] life. For He
testifieth, Thou art a Priest for ever after the order of Melchisedec";
that is, not for a time, nor having any limit, "but according to the
power of an endless life," that is, by means of power, by means of
"endless life."
And yet this does not follow after, "who was made
not according to the law of a carnal commandment": for what would
follow would be to say, "but according to that of a spiritual one."
However by "carnal," he implied temporary. As he says also in another
place, carnal ordinances imposed until the time of reformation." (c.
ix. 10.)
"According to the power of life," that is, because
He lives by His own power.
[4.] He had said, that there is also a change of
law, and up to this point he has shown it; henceforward he enquires
into the cause, that which above all gives full assurance to men's
minds, [I mean] the knowing the cause thoroughly; and it leads us more
to faith[5] when we have learned also the cause, and the principle
according to which [the thing] comes to pass.
Ver. 18. "For there is verily" (he says) "a
disannulling of the commandment going before, for the weakness and
unprofitablehess thereof." Here the Heretics[6] press on. But listen
attentively. He did not say "for the evil," nor, "for the viciousness,"
but "for the weakness and unprofitablehess [thereof]," yea and in other
places also he shows the weakness; as when he says "In that it was weak
through the flesh." (Rom. viii. 3.0 [The law] itself then is not weak,
but we.
Ver. 19. "For the Law made nothing perfect." What
is, "make nothing perfect"? Made no man perfect, being disobeyed. And
besides, even if it had been listened to, it would not have made one
perfect and virtuous. But as yet he does not say this here, but that it
had no strength: and with good reason. For written precepts were there
set down, Do this and Do not that, being enjoined only, and not giving
power within.[7] But "the Hope" is not such.
What is "a disannulling"? A casting out. A
"disannulling" is a disannulling of things which are of force. So that
he implied, that it [once] was of force, but henceforward was of no
account, since it accomplished nothing. Was the Law then of no use? It
was indeed of use; and of great use: but to make men perfect it was of
no use. For in this respect he says, "The Law made nothing perfect."
All were figures, all shadows; circumcision, sacrifice, sabbath. There-
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fore they could not reach through the soul, wherefore they pass away
and gradually withdraw. "But the bringing in of a better hope did, by
which we draw nigh unto God."
[5.] (Ver. 20) "And forasmuch as not without the
taking of an oath."[1] Thou seest that the matter of the oath becomes
necessary for him here. Accordingly for this reason he previously
treated much [hereon], how that God swore; and swore for the sake of
[our] fuller assurance.
"But the bringing in of a better hope." For
that system also had a hope, but not such as this. For they hoped that,
if they were well pleasing [to God], they should possess the
land, that they should suffer nothing fearful. But in this
[dispensation] we hope that, if we are well pleasing [to God], we shall
possess not earth, but heaven; or rather (which is far better than
this) we hope to stand near to God, to come unto the very throne
of the Father, to minister unto Him with the Angels. And see how he
introduces these things by little and little. For above he says "which
entereth into that within the veil", (c. vi. 19), but here, "by which
we draw nigh unto God."
"And inasmuch as not without an oath." What is "And
inasmuch as not without an oath"? That is, Behold another difference
also. And these things were not merely promised (he says). "For
those priests were made without an oath," (ver. 21, 22 ) "but This with
an oath, by Him that said unto Him, The Lord swore and will not repent,
Thou art Priest for ever after the order of Melchisedec.[2] By so much
was Jesus made a surety of a better covenant."[3] He lays down two
points of difference, that it hath no end as the [covenant] of the Law
had;[4] and this he proves from [its being] Christ who exercises [the
priesthood]; for he says "according to the power of an endless life."
And he proves it also from the oath, because "He swore," &c., and
from the fact; for if the other was cast out, because it was weak, this
stands firm, because it is powerful. He proves it also from the priest.
How? Because He is One [only]; and there would not have been One
[only], unless He had been immortal. For as there were many priests,
because they were mortal, so [here is] The One, because He is immortal.
"By so much was Jesus made a surety of a better covenant," inasmuch as
He sware to Him that He should
always be [Priest]; which He would not have done, if He were not living.
[6.] (Ver. 25) "Wherefore He is able also to save
them to the uttermost, that come unto God by Him, seeing He ever liveth
to make intercession for them." Thou seest that he says this in respect
of that which is according to the flesh. For when He [appears] as
Priest, then He also intercedes. Wherefore also when Paul says, "who
also maketh intercession for us" (Rom. viii. 34), he hints the same
thing; the High Priest maketh intercession. For He "that raiseth the
dead as He will, and quickeneth them," (John v. 21), and that "even as
the Father" [doth], how [is it that] when there is need to save, He
"maketh intercession'? (John v. 22 .) He that hath "all judgment," how
[is it that] He "maketh intercession"? He that "sendeth His angels"
(Matt. xiii. 41, 42), that they may "cast" some into "the furnace," and
save others, how [is it that] He "maketh intercession"? Wherefore (he
says) "He is able also to save." For this cause then He saves, because
He dies not. Inasmuch as "He ever liveth," He hath (he means) no
successor: And if He have no successor, He is able to aid all men. For
there [under the Law] indeed, the High Priest although he were worthy
of admiration during the time in which he was [High Priest] (as Samuel
for instance, and any other such), but, after this, no longer; for they
were dead. But here it is not so, but "He" saves "to the uttermost."[5]
What is "to the uttermost"? He hints at some
mystery. Not here[6] only (he says) but there[7] also He saves them
that "come unto God by Him." How does He save? "In that He ever liveth"
(he says) "to make intercession for them." Thou seest the humiliation?
Thou seest the manhood? For he says not, that He obtained this, by
making intercession once for all, but continually, and whensoever it
may be needful to intercede for them.
"To the uttermost." What is it? Not for a time only,
but there also in the future life. ' Does He then always need to pray?
Yet how can [this] be reasonable? Even righteous men have oftentimes
accomplished all by one entreaty, and is He always praying? Why then is
He throned with [the Father]?' Thou seest that it is a condescension.
The meaning is: Be not afraid, nor say, Yea, He loves us indeed, and He
has confidence towards the Father, but He cannot live always. For He
doth live alway.
[7.] (Ver. 26) "For such an High Priest also[8]
became us, who is holy, harmless, unde-
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filed, separate from the sinners." Thou seest that the whole is said
with reference to the manhood. (But when I say 'the manhood,' I mean
[the manhood] having Godhead; not dividing [one from the other], but
leaving [you] to suppose[1] what is suitable.) Didst thou mark the
difference of the High Priest? He has summed up what was said before,
"in all points tempted like as we are yet without sin." (c. iv. 15.)
"For" (he says) "such an High Priest also became us, who is holy,
harmless." "Harmless ": what is it? Without wickedness: that which
another[2] Prophet says: "guile was not found in His mouth" (Isa. liii.
9), that is, [He is] not crafty. Could any one say this
concerning God? And is one not ashamed to say that God is not crafty,
nor deceitful? Concerning Him, however, in respect of the Flesh, it
might be reasonable [to say it]. "Holy, undefiled." This too would any
one say concerning God? For has He a nature capable of defilement?
"Separate from sinners."
[8.] Does then this alone show the difference, or
does the sacrifice itself also? How? (Ver. 27) "He needeth not" (he
says) "daily, as the High Priest,[3] to offer up sacrifices for his
sins, for this He did once for all, when He offered up Himself.
"This," what? Here what follows sounds a prelude concerning the
exceeding greatness of the spiritual sacrifice and the interval
[between them]. He has mentioned the point of the priest; he has
mentioned that of the faith; he has mentioned that of the Covenant; not
entirely indeed, still he has mentioned it. In this place what follows
is a prelude concerning the sacrifice itself. Do not then, having heard
that He is a priest, suppose that He is always executing the priest's
office. For He executed it once, and thenceforward "sat down." (c. x.
12.) Lest thou suppose that He is standing on high, and is a minister,
he shows that the
matter is [part] of a dispensation [or economy]. For as He became a
servant, so also [He became] a Priest and a Minister. But as after
becoming a servant, He did not continue a servant, so also, having
become a Minister, He did not continue a Minister. For it belongs not
to a minister to sit, but to stand.
This then he hints at here, and also the greatness
of the sacrifice, if being [but] one, and having been offered up once
only, it affected that which all [the rest] were unable to do. But he
does not yet [treat] of these points.
"For this He did," he says. "This"; what? "For" (he
says) "it is of necessity that this [Man] have somewhat also to offer"
(c. viii.
3); not for Himself; for how did He offer Himself? But for the people.
What sayest thou? And is He able to do this? Yea (he says). "For the
Law maketh men high priests, which have infirmity." (c. vii. 28.) And
doth He not need to offer for Himself? No, he says. For, that you may
not suppose that the [words, "this "] "He did once for all," are said
respecting Himself also, hear what he says: "For the law maketh men
high priests, which have infirmity." On this account they both offer
continually, and for themselves. He however who is mighty, He that hath
no sin, why should He offer for Himself, or oftentimes for others?
"But the word of the oath which was since the Law
[maketh] the Son who has been consecrated for evermore."
"Consecrated":[4] what is that? Paul does not set down the common terms
of contradistinction;[5] for after saying "having Infirmity," he did
not say "the Son" who is mighty, but "consecrated":[4] i.e. mighty, as
one might say. Thou seest that the name Son is used in
contradistinction to that of servant. And by "infirmity" he means
either sin or death.
What is, "for evermore"? Not now only without sin
but always. If then He is perfect, if He never sins, if He lives
always, why shall He offer many sacrifices for us? But for the present
he does not insist strongly on this point: but what he does strongly
insist upon is, His not offering on His own behalf.
[9.] Since then we have such an High Priest, let us
imitate Him: let us walk in His footsteps. There is no other sacrifice:
one alone has cleansed us, and after this, fire and hell. For indeed on
this account he repeats it over and over, saying, "one Priest," "one
Sacrifice," lest any one supposing that there are many [sacrifices]
should sin without fear. Let us then, as many as have been counted
worthy of The Seal,[6]
431
as many as have enjoyed The Sacrifice, as many as have partaken of the
immortal Table, continue to guard our noble birth and our dignity for
failing away is not without danger.
And as many as have not yet been counted worthy
these [privileges], let not these either be confident on that account.
For when a person goes on in sin, with the view of receiving holy
baptism at the last gasp, oftentimes he will not obtain it. And,
believe me, it is not to terrify you that I say what I am going to say.
I have myself known many persons, to whom this has happened, who in
expectation indeed of the enlightening[1] sinned much, and on the day
of their death went away empty. For God gave us baptism for this cause,
that He might do away our sins, not that He might increase our sins.
Whereas if any man have employed it as a security for sinning more, it
becomes a cause of negligence. For if there had been no Washing, they
would have lived more warily, as not having [the means of] forgiveness.
Thou seest that we are the ones who cause it to be said "Let us do
evil, that good may come." (Rom. iii. 8.)
Wherefore, I exhort you also who are uninitiated, be
sober. Let no man follow after virtue as an hireling, no man as a
senseless[2] person, no man as after a heavy and burdensome thing, Let
us pursue it then with a ready mind, and with joy. For if there were no
reward laid up, ought we not to be good? But however, at least with a
reward, let us become good. And how is this anything else than a
disgrace and a very great condemnation? Unless thou give me a reward
(says one), I do not become self-controlled. Then am I bold to say
something: thou wilt never be self-controlled, no not even when thou
livest with self-control, if thou dost it for a reward. Thou esteemest
not virtue at all, if thou dost not love it. But on account of our
great weakness, God was willing that for a time it should be practiced
even for reward, yet not even so do we pursue it.
But let us suppose, if you will, that a man dies,
after having done innumerable evil things, having also been counted
worthy of baptism (which however I think does not readily happen), tell
me, how will he depart thither? Not indeed called to account for the
deeds he had done, but yet without confidence;[3] as is reasonable. For
when after living a hundred years, he has no good work to show,[4] but
only that he has not sinned, or rather not even this, but that he was
saved by grace[5] only, and when he sees others crowned, in splendor,
and highly approved: even
if he fall not into hell, tell me, will he endure his despondency?
[10.] But to make the matter clear by an example,
Suppose there are two soldiers, and that one of them steals,
injures, overreaches, and that the other does none of these things, but
acts the part of a brave man, does important things well, sets up
trophies in war, stains his right hand with blood; then when the time
arrives, suppose that (from the same rank in which the thief also was)
he is at once conducted to the imperial throne and the purple; but
suppose that the other remains there where he was, and merely of the
royal kindness does not pay the penalty of his deeds, let him however
be in the last place, and let him be stationed under the King. Tell me,
will he be able to endure his despair when he sees him who was
[ranked] with himself ascended even to the very highest dignities, and
made thus glorious, and master of the world, while he himself still
remains below, and has not even been freed from punishment with honor,
but through the grace and kindness of the King? For even should the
King forgive him, and release him from the charges against him, still
he will live in shame; for surely not even will others admire him:
since in such forgiveness, we admire not those who receive the gifts,
but those who bestow them. And as much as the gifts are greater, so
much the more are they ashamed who receive them, when their
transgressions are great.
With what eyes then will such an one be able to took
on those who are in the King's courts, when they exhibit their
sweatings out of number and their wounds, whilst he has nothing to
show, but has his salvation itself of the mere loving-kindness of God?
For as if one were to beg off a murderer, a thief, an adulterer, when
he was going to be arrested, and were to command him to stay at the
porch of the King's palace, he will not afterwards be able to look any
man in the face, although he has been set free from punishment: so too
surely is this man's case.
For do not, I beseech you, suppose that because it
is called a palace,[6] therefore all attain the same things. For if
here in Kings' courts there is the Prefect, and all who are about the
King, and also those who are in very inferior stations, and occupy the
place of what are called Decani[7] (though the interval be so great
between the Prefect and the Decanus) much more shall this be so in the
royal court above.
432
And this I say not of myself. For Paul layeth down
another difference greater even than these. For (he says) as many
differences as there are between the sun and the moon and the stars and
the very smallest star, so many also between those in the kingdom [of
Heaven]. And that the difference between the sun and the smallest star
is far greater than that between the Decanus (as he is called) and the
Prefect, is evident to all. For while the sun shines upon all the world
at once, and makes it bright, and hides the moon and the stars, the
other often does not appear, not even in the dark. For there are many
of the stars which we do not see. When then we see others become suns,
and we have the rank of the very smallest stars, which are not even
visible, what comfort shall we have?
Let us not, I beseech you, let us not be so
slothful, not so inert, let us not barter away the salvation of God for
an easy life, but let us make merchandise of it, and increase it. For
even if one be a Catechumen, still he knows Christ, still he
understands the Faith, still he is a hearer of the divine oracles,
still he is not far from the knowledge; he knows the will of his Lord.
Wherefore does he procrastinate? wherefore does he delay and postpone?
Nothing is better than a good life whether here or there, whether in
case of the Enlightened or of the Catechumens,
[11.] For tell me what burdensome command have we
enjoined? Have a wife (it is said) and be chaste. Is this difficult?
How? when many, not Christians only but heathens also, live chastely
without a wife. That which the heathen surpasses[1] for vainglory, thou
dost not even keep for the fear of God.
Give (He says) to the poor out of what thou hast. Is
this burdensome? But in this case also heathen condemn us who for
vainglory only have emptied out their whole possessions.
Use not filthy communication. Is this difficult? For
if it had not been enjoined, ought we not to have done right in this,
to avoid appearing degraded? For that the contrary conduct is
troublesome, I mean the using filthy communication, is manifest from
the fact that the soul
is ashamed and blushes if it have been led to say any such thing and
would not unless perhaps it were drunk. For when sitting in a public
place, even if thou doest it at home, why dost thou not do it there?
Because of those that are present. Why dost thou not readily do the
same thing before thy wife? That thou mayest not insult her. So then
thou dost it not, lest thou shouldest insult thy wife; and dost thou
not blush at insulting God? For He is everywhere present, and heareth
all things.
Be not drunken, He says. For this very thing of
itself, is it not a chastisement? He did not say, Put thy body on the
rack, but what? Do not give it free rein[2] so as to take away the
authority of the mind: on the contrary "make not provision for the
lusts thereof." (Rom. xiii. 14.)
Do not (He says) seize by violence what is not thine
own; do not overreach; do not forswear thyself. What labors do these
things require ! what sweatings !
Speak evil of no man (He says) nor accuse falsely.
The contrary indeed is a labor. For when thou hast spoken ill of
another, immediately thou art in danger, in suspicion, [saying] Did he
of whom I spake, hear? whether he be great or small. For should he be a
great man, immediately thou wilt be indeed in danger; but if small, he
will requite thee with as much, or rather with what is far more
grievous; for he will say evil of thee in a greater degree. We are
enjoined nothing difficult, nothing burdensome, if we have the will.
And if we have not the will, even the easiest things will appear
burdensome to us. What is easier than eating? but from great effeminacy
many feel disgust even at this, and I hear many say, that it is
weariness even to eat. None of these things is wearisome if thou hast
but the will. For everything depends on the will after the grace from
above. Let us will good things that we may attain also to the good
things eternal, in Christ Jesus our Lord, whom to the Father together
with the Holy Ghost be glory, might, honor, now and for ever, and world
without end. Amen.
433
HOMILY XIV.
Hebrews viii. 1, 2.
"Now of the things which we have spoken this is the
sum: We have such an High Priest; who is set down on the right hand of
the throne of the majesty in the heavens: a minister of the sanctuary
and of the true tabernacle which the Lord pitched, and not
man."
[1.] PAUL mixes the lowly things with the lofty,
ever imitating his Master, so that the lowly become the path to the
lofty, and through the former we are led to the latter, and when we are
amid the great things we learn that these [lowly ones] were a
condescension. This accordingly he does here also. After declaring that
"He offered up Himself," and showing Him to be a "High Priest," what
does he say? "Now of the things which we have spoken this is the sum:
we have such an High Priest who is set down on the right hand of the
throne of the majesty." And yet this is not [the office] of a Priest,
but of Him whom the Priest should serve.
"A minister of the sanctuary," not simply a
minister, but "a minister of the sanctuary. And of the true Tabernacle,
which the Lord pitched and not man." Thou seest the condescension. Did
he not a little before make a separation,[1] saying: "Are they not all
ministering spirits?" (supra, i. 14) and therefore (he says) it is not
said to them, "Sit thou on my right hand," (supra, i. 13) for He that
sitteth is not a minister. How is it then that it is here said, "a
minister," and "a minister of the Sanctuary "? for he means here the
Tabernacle.
See how he raised up the minds of the believing
Jews. For as they would be apt to imagine that we have no such
tabernacle [as they had], see here (he says) is the Priest, Great, yea,
much greater than the other, and who has offered a more wonderful
sacrifice. But is not all this mere talk? is it not a boast, and merely
said to win over our minds? on this account he established it first
from the oath, and afterwards also from "the tabernacle." For this
difference too was manifest: but the Apostle thinks of another also,
"which" (he says) "the Lord pitched [or "made firm "] and not man."
Where are they who say that the heaven whirls around?[2] where are they
who declare that it is spherical? for both of these notions are
overthrown here.
"Now" (he says) "of the things which we have spoken
this is the sum." By "the sum" is always meant what is most important.
Again i he brings down his discourse; having said what is lofty,
henceforward he speaks fearlessly.
[2.] In the next place that thou mayest understand
that he used the word "minister" of the manhood, observe how he again
indicates it: "For" (ver. 3) (he says) "every high priest is ordained
to offer both gifts and sacrifices, wherefore it is of necessity that
this man have somewhat also to offer."
Do not now, because thou hearest that He sitteth,
suppose that His being called High Priest is mere idle talk.[3] For the
former, viz. His sitting, belongs to the dignity of the Godhead,[4] but
this to His great lovingkindness, and His tender care for us. On this
account he repeatedly urges[5] this very thing, and dwells more upon
it: for he feared lest the other[truth] should overthrow it.[6]
Therefore he again brings down his discourse to this: since some were
enquiring why He died. He was a Priest. But there is no Priest without
a sacrifice. It is necessary then that He also should have a sacrifice.
And in another way; Having said that He is on high,
he affirms and proves that He is a Priest from every consideration,
from Melchisedec, from the oath, from offering sacrifice. From this he
also frames another and necessary syllogism. "For if" (he says) "He had
been on earth, He would not be a Priest, seeing that there are priests
who offer the gifts according to the Law." If then He is a Priest (as
He really is), we must seek some other place for Him. "For if He were"
indeed "on earth, He should not be a priest." For how [could He be]? He
offered no sacrifice, He ministered not in the Priest's office. And
with good reason, for there were the priests. Moreover he shows, that
it was impossible that [He] should be a priest upon earth. For how
[could He be]? There was no rising up against [the appointed Priests],
he means.
[3.] Here we must apply our minds attentively, and
consider the Apostolic wisdom; for again he shows the difference of the
Priesthood.
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"Who" (he says) "serve unto the example[1] and shadow of heavenly
things."
What are the heavenly things he speaks of here? The
spiritual things. For although they are done on earth, yet nevertheless
they are worthy of the Heavens. For when our Lord Jesus Christ lies
slain[2] [as a sacrifice], when the Spirit is with us,[3] when He who
sitteth on the right hand of the Father is here,[4] when sons are made
by the Washing, when they are fellow-citizens of those in Heaven, when
we have a country, and a city, and citizenship there, when we are
strangers to things here, how can all these be other than "heavenly'
things "? But what ! Are not our Hymns heavenly? Do not we also who are
below utter in concert with them the same things which the divine
choirs of bodiless powers sing above? Is not the altar also heavenly?
How? It hath nothing carnal, all spiritual things become the
offerings.[5] The sacrifice does not disperse into ashes, or into
smoke, or into steamy savor, it makes the things placed there bright
and splendid. How again can the rites which we celebrate be other than
heavenly? For when He says, "Whose soever sins ye retain they are
retained, whose soever sins ye remit, they are remitted" (John xx. 23)
when they have the keys of heaven, how can all be other than heavenly?
"Who" (he says) "serve unto the example and shadow
of heavenly things, as Moses was admonished of God,[6] when he was
about to make the tabernacle, for see, saith He, that thou make all
things according to the pattern showed to thee in the mount." Inasmuch
as our hearing is less ready of apprehension than our sight (for the
things which we hear we do not in such wise lay up in our soul, as
those which we see with our very eyes), He showed him all. Either then
he means this by "the example and shadow," or else he [speaks] of the
Temple. For, he went on to say, "See" (His words are), that "thou make
all things according to the pattern[7] showed to thee in the mount."
Was it then only what concerned the furniture of the temple that he
saw, or was it also what related, to the sacrifices, and all the rest?
Nay, one would not be wrong in saying even this ; for The Church
is heavenly, and is nothing else than Heaven.
[4.] (Ver. 6) "But now hath He obtained a more
excellent ministry,[8] by how much also He is the Mediator of a better
covenant." Thou seest (he means) how much better is the one
ministration than the other, if one be an example and type, and the
other truth [reality]. But this did not profit the hearers, nor cheer
them. Therefore he says what especially cheered them: "Which was
established upon better promises." Having raised them up by speaking of
the place, and the priest, and the sacrifice, he then sets forth also
the wide difference of the covenant, having also said before that it
was "weak and unprofitable." (See Heb. vii. 18.)
And observe what safeguards he lays down, when
intending to find fault with it. For in the former place after saying,
"according to the power of an endless life" (Heb. vii. 16), he then
said that "there is a disannulling of the commandment going before"
(Heb. vii. 18); and then after that, he set forth something great,
saying, "by which we draw nigh unto God." (Heb. vii. 19.) And in this
place, after leading us up into Heaven, and showing that instead of the
temple, we have Heaven, and that those things were types of ours, and
having by these means exalted the Ministration [of the New Covenant],
he then proceeds suitably to exalt the priesthood.
But (as I said) he sets down that which especially
cheers them, in the words, "Which was established upon better
promises." Whence does appear? In that this the one was cast out, and
the other introduced in its place: for it is therefore of force because
it is better. For as he says, "If perfection were by" it, "what further
need was there, that another priest should rise, after the order of
Melchisedec?" (Heb. vii. 11); so also here he used the same syllogism,
saying (ver. 7) "For if that first covenant had been faultless, then
should no place have been sought for the second" ; that is, if it made
men "faultless." For it is because he is speaking of this that he did
not say, "But finding fault with" it, but (ver. 8, 9) "But finding
fault with them, He saith, Behold, the days come, saith the Lord, when
I will make a new covenant with the house of Israel and with the house
of Judah: not according to the covenant that I made with their fathers
in the day when I took them by the hand to lead them out of the land of
Egypt: because they continued not in My covenant, and I regarded them
not, saith the Lord."
Yea, verily. And whence does it appear that [the
first Covenant] came to an end? He showed it indeed also from the
Priest, but now he shows more clearly by express words that it has been
cast out.
But how is it "upon better promises "? For
435
how, tell me, can earth and heaven be equal? But do thou consider,[1]
how he speaks of promises there [in that other covenant] also, that
thou mayest not bring this charge against it. For there also, he says
"a better hope, by which we draw nigh unto God" (Heb. vii. 19), showing
that a Hope was there also; and in this place "better promises,"
hinting that there also He had made promises.
But inasmuch as they were forever making objections,
he says, "Behold! the days come, saith the Lord, when I will make a new
covenant with the house of Israel and with the house of Judah." He is
not speaking of any old Covenant: for, that they might not assert this,
he determined the time also. Thus he did not say simply, "according to
the covenant which I made with their fathers," lest thou shouldest say
[it was] the one made with Abraham, or that with Noah: but he declares
what [covenant it was], "not according to the covenant which I made
with their fathers "in the Exodus.Wherefore he added also, "in the day
that I took them by the hand, to lead them out of the land of Egypt;
because they continued not in My covenant, and I regarded them not,
saith the Lord." Thou seest that the evils begin first from ourselves
(" they" themselves first, saith he," continued not in [the "covenant
"] ") and the negligence is from ourselves, but the good things from
Him; I mean the [acts] of bounty. He here introduces, as it were, an
apology showing the cause why He forsakes them.
[5.] (Ver. 10) "For this," he says, "is the covenant
that I will make with the house of
Israel after those days, saith the Lord; I will put[2] My laws into
their mind, and write them in their hearts, and I will be to them a
God, and they shall be to Me a people." Thus He says this concerning
the New [covenant] because His words are "not according to the covenant
which I covenanted."
But what other difference is there beside this?[3]
Now if any person should say that "the difference is not in this
respect, but in respect to its being put into their hearts; He makes no
mention of any difference of ordinances, but points out the mode of its
being given: for no longer" (he says) "shall the covenant be in
writings, but in hearts;" let the Jew in that case show that this was
ever carried into effect; but he could not, for it was made a second
time in writings after the return from Babylon. But I show that
the Apostles received nothing in writing, but received [it] in their
hearts through the Holy Ghost. Wherefore also Christ said, "When He
cometh, He will bring all things to your remembrance, and He shall
teach you." (John xiv. 26.)
[6.] (Ver. 11, 12) "And they shall not teach" (he
says) "every man his neighbor,[4] and every man his brother, saying,
Know the Lord: for all shall know Me from the least to the greatest.
For I will be merciful to their unrighteousness, and their sins and
their iniquities will I remember no more." Behold also another sign.
"From the least even to the greatest of them" (he says) "they shall
know Me, and they shall not say, Know the Lord." When hath this been
fulfilled save now? For our [religion][5] is manifest: but theirs [i.e.
the Jews'] was not manifest, but had been shut up in a corner.
[A covenant] is then said to be "new," when it is
different and shows some advantage over the old. "Nay surely," says
one,[6] "it is new also when part of it has been taken away, and part
not. For instance, when an old house is ready to fall down, if a person
leaving the whole, has patched up the foundation, straightway we say,
he has made it new, when he has taken some parts away, and brought
others into their place. For even the heaven also is thus called
'new,'[7] when it is no longer ' of brass,' but gives rain;[8] and the
earth likewise is new when it is not un-
436
fruitful, not when it has been changed; and the house is likewise new,
when portions of it have been taken away, and portions remain. And
thus, he says,[1] he hath well termed it 'a New Covenant.' "
If then I show that that covenant had become "Old"
in this respect, that it yielded no fruit? And that thou mayest know
this exactly, read what Haggai says, what Zechariah, what the
Messenger,[2] when the return from the Captivity had not yet fully
taken place; and what Esdras charges. How then did [the people] receive
him?[3] And how no man enquired of the Lord, inasmuch as they [the
priests] themselves also transgressed, and knew it not even
themselves?[4] Dost thou see how thy [interpretation] is broken
down,[5] whilst I maintain my own: that this [covenant] must be called
"New" in the proper sense of the word?
And besides, I do not concede that the words "the
heaven shall be new" (Isa. lxv. 17), were spoken concerning this. For
why, when saying in Deuteronomy "the heaven shall be of brass," did he
not set down this in the contrasted passage,[6] "but if ye hearken, it
shall be new."
And further on this account He says that He will
give "another Covenant, because they did not continue in the first."
This I show by what he says (" For what the law could not do in that it
was weak through the flesh," Rom. viii. 3; and again, "Why tempt ye
God, to put a yoke upon the neck of the disciples, which neither our
fathers nor we were able to bear?" Acts xv. 10.) But "they did not
continue therein," he says.
Here he shows that [God] counts us worthy of greater
and of spiritual [privileges]: for it is said "their sound went out
into all the earth and their words unto the ends of the world." (Ps.
xix. 5; Rom. x. 18.) That is [the meaning of] "they shall not say each
man to his neighbor, Know the Lord." And again, "the earth
shall be filled with the knowledge of the Lord as much water to cover
the seas." (Isa. xi. 9.)
[7.] "In calling it new" (he says), "He hath made
the first old: but that which decayeth and waxeth old is ready to
vanish away." See what was hidden, how he hath laid open the very mind
of the prophet ! He honored the law, and was not willing to call it
"old" in express terms: but nevertheless, this he did call it. For if
the former had been new, he would not have called this which came
afterwards "new" also. So that by granting something more and
different, he declares that "it was waxen old." Therefore it is done
away and is perishing, and no longer exists.
Having taken boldness from the prophet, he attacks
it more suitably, [7] showing that our [dispensation] is now
flourishing. That is, he showed that [the other] was old: then taking
up the word "old," and adding of himself another [circumstance], the
[characteristic] of old age, he took up what was omitted by the others,
and says "ready to vanish away."
The New then has not simply caused the old to cease,
but because it had become aged, as it was not [any longer] useful. On
this account he said, "for the weakness and unprofitableness thereof"
(Heb. vii. 18), and, "the law made nothing perfect" (Heb. vii. 19); and
that "if the first had been faultless, then should no place have been
sought for the second." (Heb. viii. 7.) And "faultless"; that is,
useful; not as though it [the old Covenant] was obnoxious to any
charges, but as not being sufficient. He used a familiar form of
speech. As if one should say, the house is not faultless, that is, it
has some defect, it is decayed: the garment is not faultless, that is,
it is coming to pieces. He does not therefore here speak of it as evil,
but only as having some fault and deficiency.
[8.] So then we also are new, or rather we were made
new, but now are become old; therefore we are "near to vanishing away,"
and to destruction. Let us scrape off[8] this old age. It is indeed no
longer possible to do it by Washing, but by repentance it is possible
here [in this lifed.[9] If there be in us anything old, let us east it
off; if any "wrinkle," if any stain, if any "spot," let us wash it away
and become fair (Eph. v. 27): that "the King may desire our beauty."
(Ps. xlv. 11.)
It is possible even for him who has fallen into the
extremest deformity[10] to recover that beauty of which David says that
the King shall desire
437
thy beauty. "Hearken, O daughter, and consider; forget also thine own
people and thy father's house: so shall the King greatly desire thy
beauty." (Ps. xlv. 10, 11.) And yet forgetting doth not produce beauty.
Yea, beauty is of the soul. What sort of forgetting? That of sins. For
he is speaking about the Church from among the Gentiles, exhorting her
not to remember the things of her fathers, that is [of] those that
sacrificed to idols; for from such was it gathered.
And he said not, "Go not after them," but what is
more, Do not admit them into thy mind; which he says also in another
place, "I will not mention their names through my lips." (Ps. xvi. 4.)
And again, "That my mouth may not talk of the deeds of men." (Ps. xvii.
3, 4.) As yet is this no great virtue; nay, rather, it is indeed great,
but not such as this [which is here spoken of]. For what does he say
there? He says not; "Talk not of the things of men, neither speak of
the things of thy fathers"; but, neither remember them, nor admit them
into thy mind. Thou seest to how great a distance he would have us keep
away from wickedness. For he that remembers not [a matter] will not
think of it, and he that does not think, will not speak of it: and he
that does not speak of it, will not do it. Seest thou from how many
paths he hath walled us off? by what great intervals he hath removed
us, even to a very great [distance]?
[9.] Let us then also "hearken and forget" our own
evils. I do not say our sins, for (He says) "Remember thou first, and I
will not remember." (Isa. xliii. 26, 25, LXX.) I mean for instance, Let
us no longer remember rapacity, but even restore the former [plunder'].
This is to forget wickedness, and to cast out the thought of rapacity,
and never at any time to admit it, but to wipe away also
the things already done amiss.
Whence may the forgetfulness of wickedness come to
us? From the remembrance of good things, from the remembrance of God.
If we continually remember God, we cannot remember those things also.
For (he says) "When I remembered Thee upon my bed, I thought upon Thee
in the morning dawn." (Ps. lxiii. 6.) We ought then to have GOD always
in remembrance, but then especially, when thought is undisturbed, when
by means of that remembrance [a man] is able to condemn himself, when
he can retain [things] in memory. For in the daytime indeed, if we do
remember, other cares and troubles entering in, drive the thought out
again: but in the night it is possible to remember continually, when
the soul is calm and at rest; when it is in the haven, and under a
serene sky. "The things which you say in your hearts be ye grieved for
on your beds," he says. (Ps. iv. 4, LXX.) For it were indeed right to
retain this remembrance through the day also. But inasmuch as you are
always full of cares, and distracted amidst the things of this life, at
least then remember God on your bed; at the morning dawn meditate upon
Him.
If at the morning dawn we meditate on these things,
we shall go forth to our business with much security. If we have first
made God propitious by prayer[1] and supplication, going forth thus we
shall have no enemy. Or if thou shouldest, thou wilt laugh him to
scorn, having God propitious. There is war in the market place; the
affairs of every day are a fight, they are a tempest and a storm. We
therefore need arms: and prayer is a great weapon. We need favorable
winds; we need to learn everything, so as to go through the length of
the day without shipwrecks and without wounds. For every single day the
rocks are many, and oftentimes the boat strikes and is sunk. Therefore
have we especially need of prayer early and by night.
[10.] Many of you have often beheld the Olympic
games: and not only have beheld but have been zealous partisans and
admirers of the combatants, one of this [combatant], one of that. You
know then that both during the days of the contests, and during those
nights, all night long the herald[2] thinks of nothing else, has no
other anxiety, than that the combatant should not disgrace himself when
he goes forth. For those who sit by the trumpeter admonish him not to
speak to any one, that he may not spend his breath and get laughed at.
If therefore he who is about to strive before men, uses such
forethought, much more will it befit us to be continually thoughtful,
and careful, since our whole life is a contest. Let every night then be
a vigil,[3] and let us be careful that when we go out in the day we do
not make ourselves ridiculous. And would it were only making ourselves
ridiculous. But now the Judge of the contest is
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seated on the right hand of the Father, hearkening diligently that we
utter not any false note, anything out of tune. For He is not the Judge
of actions only, but of words also. Let us keep our vigil,[1] beloved;
we also have those that are eager for our success, if we will. Near
each one of us Angels are sitting; and yet we snore through the whole
night. And would it were only this. But many do even many licentious
things, some indeed going to the very brothels,[2] and others making
their own houses places of whoredom by taking courtesans thither. Yes
most certainly. For is it not so? They care well for their contest.
Others are drunken and speak amiss;[3] others make an uproar. Others
keep evil vigil through the night weaving, and worse than those who
sleep, schemes of deceit; others by calculating usury; others by
bruising themselves with cares, and doing anything rather than what is
suited to the contest. Wherefore, I exhort you, let us lay aside all
[other] things, and look to one only, how we may obtain the prize, [how
we may] be crowned with the Chaplet; let us do all by which we shall be
able to attain to the promised blessings. Which may we all attain in
Christ Jesus our Lord, with whom to the Father and also to the Holy
Ghost be glory, might, honor, now and for ever and world without end.
Amen.
HOMILY XV.
Hebrews ix. 1-5.
"Then verily the first [covenant] had also
ordinances of divine service, and a[4] worldly Sanctuary. For there was
a tabernacle made; the first, wherein was the Candlestick, and the
Table, and the Shew-bread, which is called the Sanctuary. And after the
second veil, the tabernacle which is called the Holiest of all; which
had the golden censer and the Ark of the Covenant overlaid round about
with gold: wherein was the golden pot that had[5] manna, and Aaron's
rod that budded, and the tables of the covenant: and over it the
Cherubim of glory, shadowing the Mercy-seat: of which we cannot now
speak particularly."
[1.] HE has shown from the Priest, from the
Priesthood, from the Covenant, that that [dispensation] was to have an
end. From this point he shows it from the fashion of the tabernacle
itself. How? This, he says, [was] the "Holy"[6] and the "Holy of
Holies."[7] The holy place then is a symbol of the former period (for
there all things are done by means of sacrifices) ; but the Holy of
Holies of this that is now present.
And by the Holy of Holies he means Heaven; and by
the veil, Heaven, and the Flesh[8] "entereth[9] into that within the
veil": that is to say, "through the veil of His flesh." (Supra, vi. 19;
Heb. x, 20.)
And it were well to speak of this passage, taking it
up from the beginning. What then does he say? "Then verily the first
had also" (the first what? "The Covenant"). "Ordinances of Divine
service." What are "ordinances "? symbols or rights. Then;[10] as (he
means) it has not now. He shows that it had already given place, for
(he says) it had at that time; so that now, although it stood, it is
not.
"And the worldly Sanctuary." He calls it "worldly,"
inasmuch as it was permitted to all to tread it, and in the same house
the place was manifest where the priests stood, where the Jews, the
Proselytes, the Grecians, the Nazarites. Since, therefore even gentiles
were permitted to tread it, he calls it "worldly." For surely the Jews
were not "the world."
"For" (he says) "there was a tabernacle made; the
first, which is called holy, wherein was. the Candlestick, and the
Table, and the Shew-bread." These things are symbols of the world.
"'And after the second veil" (There was then not one veil [only], but
there was a veil without also) "the tabernacle, which is called holy of
holies." Observe how everywhere he calls it a tabernacle in regard of
[God's] encamping there.[11]
"Which had" (he says) "a golden Censer, and the ark
of the Covenant overlaid round about with gold: wherein was the golden
pot that held the manna, and Aaron's rod that budded, and
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the tables of the covenant." All these things were venerable and
conspicuous memorials of the Jewish obstinacy; "and the tables of the
covenant" (for they brake them) "And the manna" (for they murmured; and
therefore handing on the memory thereof to posterity, He commanded it
to be laid up in a golden pot). "And Aaron's rod that budded. And over
it, the Cherubim of glory." What is "the Cherubim of glory"? He either
means "the glorious," or those which are under God.[1] "Shadowing the
mercy-seat."
But in another point of view also he extols these
things in his discourse, in order to show that those which come after
them are greater. "Of which" (he says) "we cannot now speak
particularly." In these words he hints that these were not merely what
was seen, but were a sort of enigmas.[2] "Of which" (he says) "we
cannot now speak particularly," perhaps because they needed a long
discourse.
[2.] Ver. 6. "Now when these things were thus
ordained, the priests went always into the first tabernacle
accomplishing the service [of God]." That is, these things indeed were
[there], but the Jews did not enjoy them: they saw them not. So that
they were no more theirs than [ours] for whom they prophesied.[3]
(Ver.7) "But into the second the High Priest went
alone once[4] every year, not without blood, which he offered for
himself, and for the errors of the people."[5] Thou seest that the
types were already laid down beforehand? for, lest they should say,
"how is there [but] one sacrifice?" he shows that this was so from the
beginning, since at least the more holy and the awful [sacrifice] was
[but] one. And how did the High Priest offer once for all? Thus were
they wont [to do] from the beginning, for then also (he says) "the High
Priest" offered "once for all."
And well said he, " not without blood." (Not indeed
without blood, yet not this blood, for the business was not so great.)
He signifies that there shall be a sacrifice, not consumed by fire, but
rather distinguished by blood. For inasmuch as he called the Cross a
sacrifice, though it had neither fire, nor logs, nor was offered many
times, but had been offered in blood once for all; he shows that the
ancient sacrifice also was of this kind, was offered "once for all" in
blood.
"Which he offers for himself;" again, "for himself;
and for the errors of the people." He said not "sins"; but "errors,"
that, they might not be high-minded. For even if thou hast not sinned
intentionally, yet unintentionally thou hast erred,[6] and from this no
man is pure.
And everywhere [he adds] the "for himself," showing
that Christ is much greater. For if He be separated from our sins, how
did He "offer for Himself"? Why then saidst thou these things (one
says)? Because this is [a mark] of One that is superior.
[3.] Thus far there is no speculation.[7] But from
this point he philosophizes[8] and says, (ver. 8) "The Holy Ghost this
signifying, that the way into the Holiest of all was not yet made
manifest, while as the first tabernacle was yet standing." For this
cause (he says) have these things been thus "ordained," that we might
learn that "the Holy of Holies," that is, Heaven, is as yet
inaccessible. Let us not then think (he says) that because we do not
enter them, they have no existence: inasmuch as neither did we enter
the Most Holy [place].
Ver. 9. "Which" (he says) "was established[9] as a
figure for the time then present."[10] What does he mean by "the time
present"? That before the coming of Christ: For after the coming of
Christ, it is no longer a time present: For how [could it be], having
arrived, and being ended?
There is too something else which he indicates, when
he says this, "which [was] a figure for the time then present," that
is, became the Type. "In which n were offered both gifts and
sacrifices, that could not make him that did the service perfect, as
pertaining to the conscience." Thou seest now what is [the meaning of]
"The Law made nothing perfect," (Heb. vii. 19,) and "If that first
[covenant] had been faultless." (Heb. viii. 7.) How? "As pertaining to
the conscience." For the sacrifices did not put away[12] the defilement
from the soul, but still were concerned with the body: "after the law
of a carnal commandment." (Heb. vii. 16.) For certainly they could not
put away[13] adultery, nor murder, nor sacrilege. Seest thou? Thou hast
eaten this, Thou hast not eaten that, which are matters of
indifference. ["Which stood] only in meats and drinks, and divers
washings." "Thou hast drunk this," he says: and yet nothing has been
ordained concerning drink, but he said this, treating them as
trifles.[14]
Ver. 10. "And [in] divers washings, and carnal
ordinances imposed on them until the
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time of reformation."[1] For this is the righteousness of the flesh.
Here he depreciates the sacrifices, showing that they had no efficacy,
and that they existed "till the time of reformation," that is, they
waited for the time that reformeth all things.
[4.] Ver. 11. "But Christ being come an High Priest
of good things that are come[2] by a greater and more perfect
tabernacle not made with hands." Here he means the flesh. And well did
he say, "greater and more perfect," since God The Word and all the
power of The Spirit dwells therein; "For God giveth not the Spirit by
measure [unto Him]." (John iii. 34.) And "more perfect," as being both
unblamable, and setting right greater things.
"That is, not of this creation." See how [it was]
"greater." For it would not have been "of the Spirit" (Matt. i. 20), if
man had constructed it. Nor yet is it "of this creation"; that is, not
of these created things, but spiritual, of[3] the Holy Ghost.
Seest thou how he calls the body tabernacle and veil
and heaven.[4] "By a greater and more perfect tabernacle. Through the
veil, that is, His flesh." (Heb. x. 20.) And again, "into that within
the veil." (Heb. vi. 19.) And again, "entering into[5] the Holy of
Holies, to appear before the face of God." (Heb. ix. 24.) Why then doth
he this? According as one thing or a different one is signified. I mean
for instance, the Heaven is a veil, for as a veil it walls off the Holy
of Holies; the flesh [is a veil] hiding the Godhead;[6] and the
tabernacle likewise holding the Godhead. Again, Heaven [is] a
tabernacle: for the Priest is there within.
"But Christ" (he says) "being come an High Priest ":
he did not say, "become," but "being come," that is, having come for
this very purpose, not having been successor to another. He did not
come first and then become [High Priest], but came and became at the
same time.[7] And he did not say "being come an High Priest" of things
which are sacrificed, but "of good things that are come,"' as if his
discourse had not power to put the whole before us.
Ver. 12. "Neither by the blood," he says, "of goats
and calves" (All things are changed ) "but by His own Blood" (he says)
"He entered in once for all[8] into the Holy Place." See thus he called
Heaven. "Once for all" (he says) "He entered into the Holy Place,
having obtained eternal redemption." And this [expression] "having
obtained," was [expressive] of things very difficult, and that are
beyond expectation, how by one entering in, He "obtained everlasting
redemption."
[5.] Next [comes] that which is calculated to
persuade.
Ver. 13, 14. "For if the blood of bulls and of
goats, and the ashes of an heifer sprinkling the unclean, sanctifieth
to the purifying of the flesh; how much more shall the Blood of Christ,
who through the Holy[9] Spirit offered Himself without spot to God,
purge your conscience from dead works, to serve the living God."
For (he says) if "the blood of bulls" is able to
purify the flesh, much rather shall the Blood of Christ wipe away the
defilement of the soul. For that thou mayest not suppose when thou
hearest [the word] "sanctifieth," that it is some great thing, he marks
out[10] and shows the difference between each of these purifyings, and
how the one of them is high and the other low. And says it is [so] with
good reason, since that is "the blood of bulls," and this "the Blood of
Christ."
Nor was he content with the name, but he sets forth
also the manner of the offering. "Who" (he says) "through the Holy[11]
Spirit offered Himself without spot to God," that is, the victim was
without blemish, pure from sins. For this is [the meaning of] "through
the Holy Spirit," not through fire, nor through any other things.
"Shall purge your conscience" (he says) "from dead
works." And well said he "from dead works"; if any man touched a dead
body, he was polluted ; and here, if any man touch a "dead work," he is
defiled through his conscience. "To serve" (he says) "the Living and
true God." Here he declares that it is not [possible] while one has
"dead works to serve the Living and true God," for they are both dead
and false; and with good reason [he says this].
[6.] Let no man then enter in here with "dead
works." For if it was not fit that one should enter in who had touched
a dead body, much
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more one that hath "dead works ": for this is the most grievous
pollution. And "deadworks" are, all which have not life, which breathe
forth an ill odor. For as a dead body is useful to none of the senses,
but is even annoying to those who come near it, so sin also at once
strikes the reasoning faculty,[1] and does not allow the understanding
itself to be calm, but disturbs and troubles it.
And it is said too that a plague at its very
commencement corrupts[2] the living bodies; such also is sin. It
differs in nothing from a plague, not [indeed] corrupting the air
first, and then the bodies, but darting at once into the soul. Seest
thou not how persons affected with the plague, are inflamed: how they
writhe about, how they are full of an ill scent, how disfigured are
their countenances: how wholly unclean they are? Such are they also
that sin, though they see it not. For, tell me, is not he who is
possessed by the desire of riches or carnal lust, worse than any one
that is in a fever? Is he not more unclean than all these, when he does
and submits to all shameless things?
[7.] For what is baser than a man who is in love
with money? Whatever things women that are harlots or on the stage
refuse not to do neither does he [refuse]. Rather it is likely that
they would refuse [to do] a thing, rather than he. He even submits to
do things fit for slaves, flattering those whom he ought not; again he
is overbearing where he ought not to be, being inconsistent in every
respect. He will sit by flattering wicked people, and oftentimes
depraved old men, that are of much poorer and meaner condition than
himself; and will he insolent and overbearing to others that are good
and in all respects virtuous. Thou seest in both respects the baseness,
the shamelessness: he is both humble beyond measure, and boastful.
Harlots however stand in front of their house, and
the charge against them is that they sell their body for money: yet,
one may say, poverty and hunger compel them (although at the most this
is no sufficient excuse: for they might gain a livelihood by work). But
the covetous man stands, not before his house, but before the midst of
the city, making over to the devil not his body but his soul; so that
he [the devil] is in his company, and goes in unto him, as verily to a
harlot: and having satisfied all his lusts departs; and all the city
sees it, not two or three persons only.
And this again is the peculiarity of harlots, that
the), are his who gives the gold. Even if he be a slave or a
gladiator,[3] or any person whatever, yet if he offers their hire, they
receive him. But the free, even should they be more noble than all,
they do not accept without the money. These men also do the same. They
turn away right thoughts when they bring no money; but they associate
with the abominable, and actually with those that fight with wild
beasts,[4] for the sake of the gold, and associate with them
shamelessly and destroy the beauty of the soul. For as those women are
naturally of odious appearance[5] and black, and awkward and gross, and
formless and ill-shaped, and in all respects disgusting, such do the
souls of these men become, not able to conceal their deformity by their
outward paintings.[6] For when the ill look[7] is extreme, whatever
they may devise, they cannot succeed in their feigning.
For that shamelessness makes harlots, hear the
prophet saying, "Thou wert shameless towards all; thou hadst a harlot's
countenance." (Jer. iii. 3.) This may be said to the covetous also:
"Thou wert shameless towards all," not towards these or those, but
"towards all." How? Such an one respects neither father, nor son, nor
wife, nor friend, nor brother, nor benefactor, nor absolutely any one.
And why do I say friend, and brother, and father? He respects not God
Himself, but all [we believe] seems to him a fable; and he laughs,
intoxicated by his great lust, and not even admitting into his ears any
of the things which might profit him.
But O! their absurdity! and then what things they
say! "Woe to thee, O Mammon, and to him that has thee not." At this I
am torn to pieces with indignation: for woe to those who say these
things, though they say them in jest. For tell me, has not God uttered
such a threat as this, saying, "Ye cannot serve two masters "? (Matt.
vi. 24.) And dost thou set at nought[8] the threat? Does not Paul say
that it is Idolatry, and does he not call "the covetous man an Idolater
"? (Eph. v. 5.)
[8.] And thou standest laughing, raising a laugh
after the manner of women of the world who are on the stage. This has
overthrown, this has cast down everything. Our affairs,[9] both our
business[10] and our politeness, are turned into laughing; there is
nothing steady, nothing grave. I say not these things to men of the
world only; but I know those whom I am hinting at. For the Church has
been filled with laughter. Whatever clever thing one may say,
immediately there
442
is laughter among those present: and the marvelous thing is that many
do not leave off laughing even during the very time of the prayer.
Everywhere the devil leads the dance,[1] he has
entered into all, is master of all. Christ is dishonored, is thrust
aside; the Church is made no account of. Do ye not hear Paul saying,
Let "filthiness and foolish talking and jesting" (Eph. v. 4) be put
away from you? He places "jesting" along with "filthiness," and dost
thou laugh? What is "foolish talking "? that which has nothing
profitable. And dost thou, a solitary, laugh at all and relax thy
countenance? thou that art crucified? thou that art a mourner? tell me,
dost thou laugh? Where dost thou hear of Christ doing this? Nowhere:
but that He was sad indeed oftentimes. For even when He looked on
Jerusalem, He wept; and when He thought on the Traitor He was troubled;
and when He was about to raise Lazarus, He wept; and dost thou laugh?
If he who grieves not over the sins of others deserves to be accused,
of what consideration will he be worthy, who is without sorrow for his
own sins, yea laughs at them? This is the season of grief and
tribulation, of bruising and bringing matter [the body], of conflicts
and sweatings, and dost thou laugh? Dost not thou see how Sarah was
rebuked? dost thou not hear Christ saying, "Woe to them that laugh, for
they shall weep "? (Luke vi. 25 .) Thou chantest these things every
day, for, tell me, what dost thou say? "I have laughed?" By no means;
but what? "I labored in my groaning." (Ps. vi. 6.)
But perchance there are some persons so dissolute
and silly as even during this very rebuke to laugh, because forsooth we
thus discourse about laughter. For indeed such is their derangement,
such their madness, that it does not feel the rebuke.
The Priest of God is Standing, offering up the
prayer of all: and art thou laughing, having no fears? And while he is
offering up the prayers in trembling for thee, dost thou despise all?
Hearest thou not the Scripture saying, "Woe, ye despisers!" (cf. Acts
xiii. 41 from Hab. i. 5); dost thou not shudder? dost thou not humble
thyself? Even when thou enterest a royal palace, thou orderest thyself
in dress, and look, and gait, and all other respects: and here where
there is the true Palace, and things like those of heaven, dost thou
laugh? Thou indeed, I know, seest [them] not, but hear thou that there
are angels present everywhere, and in the house of God especially they
stand by the King, and all is filled by those incorporeal Powers.
This my discourse is addressed to women also, who in
the presence of their husbands indeed do not dare readily to do this,
and even if they do it, it is not at all times, but during a season of
relaxation, but here they do it always. Tell me, O woman, dost thou
cover thine head and laugh, sitting in the Church? Didst thou come in
here to make confession of sins, to fall down before God, to entreat
and to supplicate for the transgressions thou hast wretchedly
committed, and dost thou do this with laughter? How then wilt thou be
able to propitiate Him?
[9.] But (one says) what harm is there in laughter?
There is no harm in laughter; the harm is when it is beyond measure,
and out of season. Laughter has been implanted in us, that when we see
our friends after a long time, we may laugh; that when we see any
persons downcast and fearful, we may relieve them by our smile; not
that we should burst out violently[2] and be always laughing. Laughter
has been implanted in our soul, that the soul may sometimes be
refreshed, not that it may be quite relaxed. For carnal desire also is
implanted in us, and yet it is not by any means necessary that because
it is implanted in us, therefore we should use it, or use it
immoderately: but we should hold it in subjection, and not say, Because
it is implanted in us, let us use it.
Serve God with tears, that thou mayest be able to
wash away your sins. I know that many mock us,[3] saying, "Tears
directly." Therefore it is a time for tears. I know also that they are
disgusted, who say, "Let us eat and drink, for to-morrow we die." (1
Cor. xv. 32.) "Vanity of vanities, all is vanity." (Eccles. i. 2.) It
is not I that say it, but he who had had the experience of all things
saith thus: "I builded for me houses, I planted vineyards, I made me
pools of water, [I had] men servants and women servants." (Eccles. ii.
4, 6, 7.) And what then after all these things? "Vanity of vanities,
all is vanity." (Eccles. xii. 8.)
Let us mourn therefore, beloved, let us mourn in
order that we may laugh indeed, that we may rejoice indeed in the time
of unmixed joy. For with this joy [here] grief is altogether mingled:
and never is it possible to find it pure. But that is simple and
undeceiving joy: it has nothing treacherous, nor any admixture. In that
joy let us delight ourselves; that let us pursue after. And it is not
possible to obtain this in any other way, than by choosing here not
what is pleasant, but what is profitable, and being willing to be
afflicted a little, and bearing all things with thanksgiving. For thus
we shall be able to attain even to the Kingdom of Heaven, of which may
we all be counted worthy, in Christ Jesus our Lord, with whom to the
Father be glory, together with the Holy Ghost, now and for ever and
world without end, Amen.
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HOMILY XVI.
HEBREWS ix. 15-18.
"And for this cause He is the Mediator of the New Testament, that by
means of death for the redemption of the transgressions that were under
the first Testament, they which are called might receive the promise of
an eternal inheritance. For where a testament is, there must also of
necessity be the death of the testator.[2] For a testament is of force
after men are dead? otherwise it is of no strength at all while the
testator liveth. Whereupon[3] neither the first [testament] was
dedicated[4] without blood."
[1.] IT was probable that many of those who were
more weakly would especially distrust the promises of Christ because He
had died. Paul accordingly out of a superabundance introduced this
illustration,[5] deriving it from common custom. Of what kind is it? He
says, "indeed, on this very account we ought to be of good courage." On
what account? Because testaments are established and obtain their force
when those who have made them are not living, but dead. "And for this
cause," he says, "He is the Mediator of the New Testament." A Testament
is made towards the last day, [the day] of death.
And a testament is of this character: It makes some
heirs, and some disinherited. So in this case also: "I will that where
I am," Christ says, "they also may be." (John xvii. 24.) And again of
the disinherited, hear Him saying, "I pray not for" all, "but for them
that believe on Me through their word." (John xvii. 20.) Again, a
testament has relation both to the testator, and to the legatees; so
that they have some things to receive, and some to do, So also in this
case. For after having made promises innumerable, He demands also
something from them, saying, "a new commandment I give unto you." (John
xiii. 34.) Again, a testament ought to have witnesses. Hear Him again
saying, "I am one that bear witness of Myself, and He that sent Me
beareth witness of Me." (John viii. 18.) And again, "He shall testify
of Me" (John xv. 26), speaking of the Comforter. The twelve Apostles
too He sent, saying, "Bear ye witness before God."[6]
[2.] "And for this cause" (he says) "He is the
Mediator of the New Testament." What is a "Mediator "? A mediator is
not lord of the thing of which he is mediator, but the thing belongs to
one person, and the mediator is another: as for instance, the mediator
of a marriage is not the bridegroom, but one who aids him who is about
to be married. So then also here: The Son became Mediator between the
Father and us. The Father willed not to leave us this inheritance, but
was wroth against us, and was displeased [with us] as being estranged
[from Him]; He accordingly became Mediator between us and Him, and
prevailed with Him.
And what then? How did He become Mediator? He
brought words from [Him] and brought [them to us], conveying over[7]
what came from the Father to us, and adding His own death thereto. We
had offended: we ought to have died: He died for us and made us worthy
of the Testament. By this is the Testament secure, in that
henceforward it is not made for the unworthy. At the beginning indeed,
He made His dispositions as a father for sons; but after we had
become unworthy, there was no longer need of a testament, but of
punishment.
Why then (he would say) dost thou think upon the
law? For it placed us in a condition of so great sin, that we could
never have been saved, if our Lord had not died for us;[8] the law
would not have had power, for it is weak.
[3.] And he established this no longer from common
custom only, but also from what happened under the old [Testament]:
which especially influenced them. There was no one who died there: how
then could that [Testament] be firm? In the same way (he says). How?
For blood was there also, as there is blood here. And if it was not the
blood of the Christ, do not be surprised; for it was a type.
"Whereupon," he says, "neither was the first [Testament] dedicated
without blood."
What is "was dedicated "? was confirmed,
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was ratified. The word "whereupon"[1] means "for this cause." It was
needful that the symbol of the Testament should be also that of death.
For why (tell me) is the book of the testament
sprinkled? (Ver. 19, 20) "For" (he says) "when Moses had spoken every
precept to all the people according to the law, he took the blood of
calves, with water, and scarlet wool, and hyssop, and sprinkled both
the book itself and all the people, saying, This is the blood of the
testament, which God hath enjoined unto you:" Tell me then why is the
book of the testament sprinkled, and also the people, except on account
of the precious blood, figured from the first? Why "with hyssop"? It is
close and retentive? And why the "water"? It shows forth also the
cleansing by water. And why the "wool"? this also [was used], that the
blood might be retained. In this place blood and water show forth the
same thing,[3] for baptism is His passion.[4]
[4.] Ver. 21, 22. "Moreover he sprinkled with blood
both the tabernacle and all the vessels of the ministry. And almost[5]
all things are by the law purged with blood, and without shedding of
blood is no remission." Why the "almost "? why did he qualify it?
Because those [ordinances] were not a perfect purification, nor a
perfect remission, but half-complete and in a very small degree. But in
this case He says, "This is the blood[6] of the New Testament, which is
shed for you, for the remission of sins." (Matt. xxvi. 28.)
Where then is "the book"? He purified their minds.
They themselves then were the books of the New Testament. But where are
"the vessels of the ministry "? They are themselves. And where is" the
tabernacle "? Again, they are; for "I will dwell in them," He says,
"and walk in them." (2 Cor. vi. 16.)
[5.] But they were not sprinkled with "scarlet
wool," nor yet "with hyssop." Why was this? Because the cleansing was
not bodily but spiritual, and the blood was spiritual. How? It flowed
not from the body of irrational animals, but from the Body prepared by
the Spirit. With this blood not Moses but Christ sprinkled us, through
the word which was spoken; "This is the blood of the New Testament, for
the remission of sins." This word, instead of hyssop, having been
dipped in the blood, sprinkles all. And there indeed the body was
cleansed outwardly, for the purifying was bodily; but here, since the
purifying is spiritual, it entereth into the soul,-and cleanseth it,
not being simply sprinkled over, but gushing forth in our souls. The
initiated understand what is said. And in their case indeed one
sprinkled just the surface; but he who was sprinkled washed it off
again; for surely he did not go about continually stained with blood.
But in the case of the soul it is not so, but the blood is mixed with
its very substance, making it vigorous and pure, and leading it to the
very unapproachable beauty.
[6.] Henceforward then he shows that His death is
the cause not only of confirmation, but also of purification. For
inasmuch as death was thought to be an odious thing, and especially
that of the cross, he says that it purified, even a precious
purification, and in regard to greater things. Therefore the sacrifices
preceded, because of this blood. Therefore the lambs; everything was
for this cause.
Ver. 23. "It was therefore necessary that the
Patterns"[7] (he says) "of the things in the heavens should be purified
with these, but the heavenly things themselves with better sacrifices
than these."
And how are they "patterns[8] of things in the
heavens "? And what does he mean now by "the things in the heavens "?
Is it Heaven? Or is it the Angels? None of these, but what is ours.[9]
It follows then that our things are in Heaven, and heavenly things are
ours, even though they be accomplished on earth; since although angels
are on earth, yet they are called Heavenly. And the Cherubim appeared
on earth, but yet are heavenly. And why do I say "appeared "? nay
rather they dwell on earth, as indeed in Paradise: but this is nothing;
for they are heavenly.[10] And, "Our conversation is in Heaven" (Phil.
iii. 20), and yet we live here.
"But these are the heavenly things," that is, the
philosophy which exists amongst us; those who have been called
thereto.[11]
With better sacrifices than these." What is
"better" is better than something [else] that is good. Therefore "the
patterns also of things in the heavens" have become good; for not even
the patterns were evil: else the things whereof they are patterns would
also have been evil.
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[7.] If then we are heavenly, and have obtained such
a sacrifice,[1] let us fear. Let us no longer continue on the earth;
for even now it is possible for him that wishes it, not to be on the
earth. For to be and not to be on the earth is the effect of moral
disposition and choice. For instance; God is said to be in Heaven.
Wherefore? not because He is confined by space,[2] far from it, nor as
having left the earth destitute of His presence, but by His relation to
and intimacy with[3] the Angels. If then we also are near to God, we
are in Heaven. For what care I about Heaven when I see the Lord of
Heaven, when I myself am become a Heaven? "For," He says, "We will
come," I and the Father, "and will make our abode with him." (John xiv.
23.)
Let us then make our soul a Heaven. The heaven is
naturally bright; for not even in a storm does it become black, for it
does not itself change its appearance, but the clouds run together and
cover it. Heaven has the Sun; we also have the Sun of Righteousness. I
said it is possible to become a Heaven; and I see that it is possible
to become even better than Heaven. How? when we have the Lord of the
Sun. Heaven is throughout pure and without spot; it changes not either
in a storm or in the night. Neither let us then be so influenced either
by tribulations or by "the wiles of the devil" (Eph. vi. 11), but let
us continue spotless and pure. Heaven is high and far from the earth.
Let us also effect this [as regards ourselves]; let us withdraw
ourselves from the earth, and exalt ourselves to that height, and
remove ourselves far from the earth. Heaven is higher than the rains
and the storms, and is reached by none of them. This we also can do, if
we will.
It does appear to be, but is not really so affected.
Neither then let us be affected, even if we appear to be so. For as in
a storm, most men know not the beauty of [heaven,] but think that it is
changed, while philosophers know that it is not affected at all, so
with regard to ourselves also in afflictions; most men think that we
are changed with them, and that affliction has touched our very heart,
but philosophers know that it has not touched us.
[8.] Let us then become heaven, let us mount up to
that height, and so we shall see men differing nothing from ants. I do
not speak of the poor only, nor the many, but even if there be a
general there, even if the emperor be there, we shall not distinguish
the emperor, nor the private person. We shall not know what is gold, or
what is silver, or what is silken or purple raiment: we shall see all
things as if they were flies, if we be seated in that height. There is
no tumult there, no disturbance, nor clamor.
And how is it possible (one says) for him who walks
on the earth, to be raised up to that height? I do not tell it thee in
words, but I show thee in fact those who have attained to that height.
Who then are they?
I mean such as Paul, who being on earth, spent their
lives in heaven. But why do I say "in heaven "? They were higher than
the Heaven, yea than the other heaven, and mounted up to God Himself.
For, "who" (he says) "shall separate us from the love of Christ? shall
tribulation, or distress, or persecution, or famine, or nakedness, or
peril, or sword?" (Rom. viii. 35.) And again, "while we look not at the
things which are seen, but at the things which are not seen." (2 Cor.
iv. 18.) Seest thou that he did not even see the things here? But to
show thee that he was higher than the heavens, hear him saying himself,
"For I am persuaded that neither death, or life, nor things present,
nor things to come, nor height, nor depth, nor any other creature,
shall be able to separate us from the love of Christ." (Rom. viii. 38,
39.)
Seest thou how thought, hurrying past all things,
made him higher not than this creation only, not than these heavens,
but even [than any other also] if any other there were? Hast thou seen
the elevation of his mind? Hast thou seen what the tent-maker became,
because he had the will, he who had spent his whole life in the
market-place?
[9.] For there is no hindrance, no not any, but that
we may rise above all men, if we have the will. For if we are so
successful in arts that are beyond the reach of the generality, much
more in that which does not require so great labor.
For, tell me, what is more difficult than to walk
along a tight rope, as if on level ground, and when walking on high to
dress and undress, as if sitting on a couch? Does not the performance
seem to us to be so frightful, that we are not even willing to look at
it, but are terrified and tremble at the very sight? And tell me, what
is more difficult than to hold a pole upon your face, and when you have
put up a child upon it, to perform innumerable feats and delight the
spectators? And what is more difficult than to play at ball[4] with
swords? And tell me what is harder than thoroughly to search out the
bottom of the sea? And one might mention innumerable other arts.
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But easier than all these, if we have the will, is
virtue, and the going up into Heaven. For here it is only necessary to
have the will, and all [the rest] follows. For we may not say, I am
unable, neither accuse the Creator. For if He made us unable, and then
commands, it is an accusation against Himself.
[10.] How is it then (some one says) that many are
not able? How is it then that many are not willing? For, if they be
willing, all will be able. Therefore also Paul says, "I would that all
men were even as I myself" (1 Cor. vii.
7), since he knew that all were able to be as himself. For he would not
have said this, if it had been impossible. Dost thou wish to become
[such]? only lay hold on the beginning.
Tell me now, in the case of any arts, when we wish
to attain them, are we content with wishing, or do we also engage with
the things themselves?[1] As for instance, one wishes to become a
pilot; he does not say, I wish, and content himself with that, but he
also puts his hand to the work. He wishes to become a merchant; he does
not merely say, I wish, but he also puts his hand to the work. Again he
wishes to travel abroad, and he does not say, I wish, but he puts his
hand to the work. In everything then, wishing alone is not sufficient,
but work must also be added; and when thou wishest to mount up to
heaven, dost thou merely say, "I wish "?
How then (he says) saidst thou that willing is
sufficient? [I meant] willing joined with deeds, the laying hold on the
thing itself, the laboring. For we have God working with us, and acting
with us. Only let us make our choice, only let us apply ourselves to
the matter as to work, only let us think earnestly about it, only let
us lay it to heart, and all follows. But if we sleep on, and as we
snore expect to enter into heaven, how shall we be able to obtain the
heavenly inheritance?
Let us therefore be willing, I exhort you, let us be
willing. Why do we carry on all our traffic with reference to the
present life, which to-morrow we shall leave? Let us choose then that
Virtue which will suffice us through all eternity: wherein we shall be
continually, and shall enjoy the everlasting good things; which may we
all attain, in Christ Jesus our Lord, with whom to the Father together
with the Holy Ghost be glory, power, honor, now and for ever and world
without end. Amen.
HOMILY XVII.
HEBREWS iX. 24--26.
"For Christ is not entered into the holy places made with hands, which
are the figures[2] of the true, but into Heaven itself, now to appear
in the presence of God for us. Nor yet that He should offer Himself
often, as the High Priest entereth into the Holy Place every year with
blood of others, for then must He often have suffered since the
foundation of the world. But now, once,[3] in the end of the world hath
He appeared to put away[4] sin by the sacrifice of Himself."
[1.] THE Jews greatly prided themselves on the
temple and the tabernacle. Wherefore they said, "The temple of the
Lord, The temple of the Lord, The temple of the Lord." (Jer. vii.
4.) For nowhere else in the earth was such a temple constructed as
this, either for costliness, or beauty, or anything else. For God who
ordained it, commanded that it should be made with great magnificence,
because they also were more attracted and urged on by material things.
For it had bricks of gold in the walls; and any one who wishes may
learn this in the second [book] of Kings, and in Ezekiel, and how many
talents of gold were then expended.
But the second [temple] was a more glorious
building, both on account of its beauty, and in all other respects. Nor
was it reverenced for this reason only, but also from its being One.
For they were wont to resort thither from the uttermost parts of the
earth, whether from Babylon or from Ethiopia. And Luke shows this when
he says in the Acts: "There were dwelling" there "Parthians, and Medes,
and Elamites, and the dwellers in Mesopotamia, in Judea and Cappadocia,
in Pontus and Asia, Phrygia and Pamphylia, in Egypt and in the parts of
Libya about Cyrene." (Acts ii. 5, 9, 10.) They then who lived in all
parts of the world assembled there, and the fame of the temple was
great.
What then does Paul do? What [he did] in regard to
the sacrifices, that also he does here. For as there he set against
[them] the death of Christ, so here also he sets the whole heaven
against the temple.
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[2.] And not by this alone did he point out the
difference, but also by adding that The Priest is nearer to God: for he
says, "to appear in the presence[1] of God." So that he made the matter
august, not only by the [consideration of] heaven, but also by [that of
Christ's] entering in [there]. For not merely through symbols as here,
but He sees God Himself there.
Seest thou that condescension through the lowly
things have been said throughout? Why dost thou then any longer wonder
that He intercedes there, where He places Himself as a High Priest?
"Nor yet, that He should offer Himself often, as the High Priest."
"For Christ is not entered into the Holy Places made
with hands" (he says) "which are the figures[2] of the True." (These
then are true; and those are figures,[3] for the temple too has been so
arranged,[4] as the Heaven of Heavens.)
What sayest thou? He who is everywhere present, and
who filleth all things, doth not He "appear"[5] unless He enter into
Heaven? Thou seest that all these things pertain to the flesh.
"To appear," he says, "in the presence of God for
us." What is "for us "? He went up (he means) with a sacrifice which
had power to propitiate the Father. Wherefore (tell me)? Was He an
enemy? The angels were enemies, He was not an enemy. For that the
Angels were enemies, hear what he says, "He made peace as to things on
earth and things in Heaven."[6] (Col. i. 20.) So that He also "entered
into Heaven, now to appear in the presence of God for us." He "now
appeareth," but "for us."
[3.] "Nor yet that He should offer Himself often, as
the High Priest entereth into the Holy place every year with blood of
others." Seest Thou how many are the differences? The "often" for the
"once"; "the blood of others," for "His own."[7] Great is the distance.
He is Himself then both victim and Priest and sacrifice. For if it had
not been so, and it had been necessary to offer many sacrifices, He
must have been many times crucified. "For then," he says," He must
often have suffered since the foundation of the world."
In this place he has also veiled over[8] something.
"But now once more in the end of the world."' Why "at the end of the
world "? After the many sins. If therefore, it had taken place at the
beginning, then no one would have believed; and He must not die a
second time, all would have been useless. But since later, there were
many transgressions, with reason He then appeared: which he expresses
in another place also, "Where sin abounded, grace did much more abound.
But now once in the end of the world, hath He appeared to put away sin
by the sacrifice of Himself." (Rom. v. 20.)
[4.] (Ver. 27) "And as it is appointed" unto men
once to die, but after this, the Judgment." He next says also why He
died once [only]: because He became a ransom by one death. "It had been
appointed" (he says) "unto men once to die." This then is [the meaning
of] "He died once,"[10] for all.[11] (What then? Do we no longer die
that death? We do indeed die, but we do not continue in it: which is
not to die at all. For the tyranny of death, and death indeed, is when
he who dies is never more allowed to return to life. But when after
dying is living, and that a better life, this is not death, but sleep.)
Since then death was to have possession of all, therefore He died that
He might deliver us.
Ver. 28. "So Christ was once[12] offered." By whom
offered? evidently by Himself. Here he says that He is not Priest only,
but Victim also, and what is sacrificed.[13] On this account are [the
words] "was offered." "Was once offered" (he says) "to bear[14] the
sins of many." Why "of many," and not "of all"? Because not all
believed, For He died indeed for all, that is His part: for that death
was a counterbalance[15] against the destruction of all men. But He did
not bear the sins of all men, because they were not willing.
And what is [the meaning of] "He bare the sins "?
Just as in the Oblation we bear up our sins and say, "Whether we have
sinned voluntarily or involuntarily, do Thou forgive," [16] that is, we
make mention of them first, and then ask for their forgiveness. So also
was it done here. Where has Christ done this? Hear Himself saying, "And
for their sakes I sanctify[17] Myself." (John xvii. 19.) Lo! He bore
the sins. He took them from men, and bore them to the Father; not that
He might determine anything
448
against them [mankind], but that He might forgive them.
"Unto them that look for Him shall He appear" (he
says) "the second time without sin unto salvation." What is "without
sin"? it is as much as to say, He sinneth not. For neither did He die
as owing the debt of death, nor yet because of sin. But how "shall He
appear "? To punish, you say. He did not however say this, but what was
cheering; "shall He appear unto them that look for Him, without sin
unto salvation." So that for the time to come they no longer need
sacrifices to save themselves, but to do this by deeds.
[5.] (Chap. x. 1.) "For" (he says) "the Law having a
shadow of the good things to come not the very image of the things";
i.e. not the very reality. For as in painting, so long as one [only]
draws the outlines, it is a sort of "shadow" but when one has added the
bright paints and laid in the colors, then it becomes "an image."
Something of this kind also was the Law.
"For" (he says) "the Law having a shadow of the good
things to come, not the very image of the things," i.e. of the
sacrifice, of the remission: "can never by those sacrifices[1] with[2]
which they offered continually make the comers thereunto perfect."
(Ver. 2-9) "For then would they not have ceased to be offered? because
that the worshipers once purged, should have had no more conscience of
sins? But in those sacrifices there is a remembrance again made of sins
every year. For it is not possible that the blood of bulls and of goats
should take away sins. Wherefore when He cometh into the world, He
saith, Sacrifice and offering Thou wouldest not, but a body hast Thou
prepared Me. In burnt-offerings and sacrifices for sin Thou hast had no
pleasure. Then said I, Lo! I come, in the volume of the book it is
written of Me, to do Thy will, O God. Above when He said, Sacrifice,
and offering, and burnt-offerings, and [offering] for sin Thou wouldest
not, neither hadst pleasure therein, which are offered by the Law, then
He said, Lo! I come to do Thy will, O God! He taketh away the first
that He may establish the second."
Thou seest again the superabundance [of his proofs]?
This sacrifice (he says) is one; whereas the others were many:
therefore they had no strength, because they were many. For, tell me,
what need of many, if one had been sufficient? so that their being
many, and offered "continually," proves that they [the worshipers] were
never made clean. For as a medicine, when it is poweful and productive
of health, and able to remove the disease entirely, effects all after
one application; as, therefore, if being once applied it accomplishes
the whole, it proves its own strength in being no more applied, and
this is its business, to be no more applied; whereas if it is applied
continually, this is a plain proof of its not having strength. For it
is the excellence of a medicine to be applied once, and not often. So
is it in this case also. Why forsooth are they continually cured with
the "same sacrifices "? For if they were set free from all their sins,
the sacrifices would not have gone on being offered every day. For they
had been appointed to be continually offered in behalf of the whole
people, both in the evening and in the day. So that there was an
arraignment of sins, and not a release from sins; an arraignment of
weakness, not an exhibition of strength. For because the first had no
strength, another also was offered: and since this effected nothing,
again another; so that it was an evidence of sins. The "offering"
indeed then, was an evidence of sins, the "continually," an evidence of
weakness. But with regard to Christ, it was the contrary: He was "once
offered." The types[3] therefore contain the figure only, not the
power; just as in images, the image has the figure of the man, not the
power. So that the reality and the type have [somewhat] in common with
one another. For the figure exists equally in both, but not the power.
So too also is it in respect of Heaven and of the tabernacle, for the
figure was equal: for there was the Holy of Holies, but the power and
the other things were not the same.
What is, "He hath appeared to put away sin by the
sacrifice of Himself"?[4] What is this "putting away"? it is making
contemptible. For sin has no longer any boldness; for it is made of no
effect in that when it ought to have demanded[5] punishment, it did not
demand it: that is, it suffered violence: when it expected to destroy
all men, then it was itself destroyed.
"He hath appeared by the sacrifice of Himself" (he
says), that is, "He hath appeared," unto God, and drawn near [unto
Him]. For do not [think] because the High Priest was wont to do this
oftentimes in the year. ...[6] So that henceforward this is done in
vain, although
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it is done; for what need is there of medicines where there are no
wounds? On this account He ordained offerings "continually," because of
their want of power, and that a remembrance of sins might be made.
[6.] What then? do not we offer every day? We offer
indeed, but making a remembrance of His death, and this[1]
[remembrance] is one and not many. How is it one, and not many?
Inasmuch as that[2] [Sacrifice] was once for all offered, [and] carried
into the Holy of Holies. This is a figure of that [sacrifice] and this
remembrance of that.[3] For we always offer the same,[4] not one sheep
now and to-morrow another, but always the same thing:[5] so that the
sacrifice is one. And yet by this reasoning, since the offering is made
in many places, are there many Christs? but Christ is one everywhere,
being complete here and complete there also, one Body. As then while
offered in many places, He is one body and not many bodies; so also [He
is] one sacrifice. He is our High Priest, who offered the sacrifice
that cleanses us. That we offer now also, which was then offered, which
cannot be exhausted. This is done in remembrance of what was then done.
For (saith He) "do this in remembrance of Me." (Luke xxii. 19.) It is
not another sacrifice, as the High Priest, but we offer[6] always the
same, or rather we perform a remembrance of a Sacrifice.
[7.] But since I have mentioned this sacrifice, I
wish to say a little in reference to you who have been initiated;
little in quantity, but possessing great force and profit, for it is
not our own, but the words of Divine SPIRIT. What then is it? Many
partake of this sacrifice once in the whole year, others twice; others
many times. Our word then is to all; not to those only who are here,
but to those also who are settled in the desert.[7] For they partake
once in the year, and often indeed at intervals of two years.
What then? which shall we approve? those [who
receive] once [in the year]? those who [receive] many times? those who
[receive] few times? Neither those [who receive] once, nor those [who
receive] often, nor those [who receive] seldom, but those [who come]
with a pure conscience, from a pure heart, with an irreproachable life.
Let such draw near continually; but those who are not such, not even
once. Why, you will ask? Because they receive to themselves judgment,
yea and condemnation, and punishment, and vengeance. And do not wonder.
For as food, nourishing by nature, if received by a person without
appetite, ruins and corrupts all [the system], and becomes an occasion
of disease, so surely is it also with respect to the awful mysteries.
Dost thou feast at a spiritual table, a royal table, and again pollute
thy mouth with mire? Dost thou anoint thyself with sweet ointment, and
again fill thyself with ill savors?
Tell me, I beseech thee, when after a year thou
partakest of the Communion, dost thou think that the Forty Days[8] are
sufficient for thee for the purifying of the sins of all that time? And
again, when a week has passed, dost thou give thyself up to the former
things? Tell me now, if when thou hast been well for forty days after a
long illness, thou shouldest again give thyself up to the food which
caused the sickness, hast thou not lost thy former labor too? For if
natural things are changed, much more those which depend on choice. As
for instance, by nature we see, and naturally we have healthy eyes; but
oftentimes from a bad habit [of body] our power of vision is injured.
If then natural things are changed, much more those of choice. Thou
assignest forty days for the health of the soul, or perhaps not even
forty, and dost thou expect to propitiate God? Tell me, art thou in
sport?
These things I say, not as forbidding you the one
and annual coming, but as wishing you to draw near continually.
[8.] These things have been given to the holy. This
the Deacon also proclaims when he calls on the holy;[9] even by this
call searching the faults of all. For as in a flock, where many sheep
indeed are in good health, but many are full of the scab, it is needful
that these should be separated from the healthy; so also in the Church:
since some sheep are healthy, and some diseased, by this voice he
separates the one from the other, the priest [I mean] going round on
all sides by this most awful cry, and calling and drawing on[10] the
holy. For it is not possible that a man should know the things of his
neighbor, (for "what man," he says, "knoweth the things of a man, save
the spirit of man which is in him?"--1 Cor. ii. 11): he utters this
voice after the whole sacrifice has been completed, that no person
should come to the spiritual fountain carelessly and in a chance way.
For in the case of the flock also (for nothing prevents us from again
using the same example), the sickly ones we shut up within, and keep
them in the dark, and give them different food, not permitting them to
partake either of pure air, or of simple grass, or of the fountain
without [the fold]. In this case then also this voice is instead of
fetters.
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Thou canst not say, 'I did not know, I was not aware
that danger attends the matter.' Nay surely Paul too especially
testified this. But wilt thou say, 'I never read it'? This is not an
apology, but even an accusation. Dost thou come into the Church every
day and yet art ignorant of this?
However, that thou mayest not have even this excuse
to offer, for this cause, with a loud voice, with an awful cry, like
some herald lifting up his hand on high, standing aloft, conspicuous to
all, and after that awful silence crying out aloud, he invites some,
and some he forbids, not doing this with his hand, but with his tongue
more distinctly than with his hand. For that voice, falling on our
ears, just like a hand, thrusts away and casts out some, and introduces
and presents others.
Tell me then, I beseech [you], in the Olympic games
does not the herald stand, calling out with loud and uplifted voice,
saying, "Does any one accuse this man? Is he a slave? Is he a thief? Is
he one of wicked manners?" And yet, those contests for prizes are not
of the soul nor yet of good morals, but of strength and the body. If
then where there is exercise of bodies, much examination is made about
character, how much rather here, where the soul is alone the combatant.
Our herald then even now stands, not holding each person by the head,
and drawing him forward, but holding all together by the head within;
he does not set against them other accusers, but themselves against
themselves. For he says not, "Does any one accuse this man?" but what?
"If any man accuse himself." For when he says, The Holy things for the
holy, he means this: "If any is not holy, let him not draw near."
He does not simply say, "free from sins,' but,
"holy." For it is not merely freedom from sins which makes a man holy,
but also the presence of the Spirit, and the wealth of good works. I do
not merely wish (he says) that you should be delivered from the mire,
but also that you should be bright and beautiful. For if the Babylonian
King, when he made choice of the youths from the captives, chose out
those who were beautiful in form, and of fair countenance: much more is
it needful that we, when we stand by the royal table, should be
beautiful in form, [I mean] that of the soul, having adornment of gold,
our robe pure, our shoes royal, the face of our soul well-formed, the
golden ornament put around it, even the girdle of truth. Let such an
one as this draw near, and touch the royal cups.
But if any man clothed in rags, filthy, squalid,
wish to enter in to the royal table, consider how much he will suffer,
the forty days not being sufficient to wash away the offenses which
have been committed in all the time. For if hell is not sufficient,
although it be eternal (for therefore also it is eternal), much more
this short time. For we have not shown a strong repentance, but a weak.
[9.] Eunuchs especially ought to stand by the King:
by eunuchs, I mean those who are clear in their mind, having no wrinkle
nor spot, lofty in mind, having the eye of the soul gentle and
quick-sighted, active and sharp, not sleepy nor supine; full of much
freedom, and yet far from impudence and overboldness, wakeful,
healthful, neither very gloomy and downcast, nor yet dissolute and soft.
This eye we have it in our own power to create, and
to make it quicksighted and beautiful. For when we direct it, not to
the smoke nor to the dust (for such are all human things), but to the
delicate breeze, to the light air, to things heavenly and high, and
full of much calmness and purity, and of much delight, we shall
speedily restore it, and shall invigorate it, as it luxuriates in such
contemplation. Hast thou seen covetousness and great wealth? do not
thou lift up thine eye thereto. The thing is mire, it is smoke, an evil
vapor, darkness, and great distress and suffocating cares. Hast thou
seen a man cultivating righteousness, content with his own, and having
abundant space for recreation, having anxieties, not fixing his
thoughts on things here? Set [thine eye] there, and lift [it] up on
high; and thou wilt make it far the most beautiful, and more splendid,
feasting it not with the flowers of the earth, but with those of
virtue, with temperance, moderation, and all the rest. For nothing so
troubles the eye as an evil conscience ("Mine eye," it is said, "was
troubled by reason of anger"--Ps. vi. 7); nothing so darkens it. Set it
free from this injury, and thou wilt make it vigorous and strong, ever
nourished with good hopes.
And may we all make both it and also the other
energies of the soul, such as Christ desires, that being made worthy of
the Head who is set over us, we may depart thither where He wishes. For
He saith, "I will that where I am, they also may be with Me, that they
may behold My glory." (John xvii. 24.) Which may we all enjoy in Christ
Jesus our Lord, with whom to the Father together with the Holy Ghost be
glory, might, honor, now and for ever and world without end. Amen.
451
HOMILY XVIII.
HEBREWS x. 8--13.
"Above when He said, Sacrifice and offering, and burnt-offerings, and
[offering] for sin, Thou wouldest not neither hadst pleasure [therein],
which are offered by[1] the Law, they. said He, Lo! I come to do Thy
will, O God. He taketh away the first, that He may establish the
second. By the which will we are[2] sanctified, by the offering of the
body of JESUS Christ, once for all.[3] And every Priest standeth daily
ministering, and offering oftentimes the same sacrifices, which can
never take away sins. But this [man] after He had offered one sacrifice
for sins for ever, sat down on the right hand of God, from henceforth
expecting till His enemies be made His footstool."[4]
[1.] IN what has gone before he had shown that the
sacrifices were unavailing for perfect purification, and were a type,
and greatly defective. Since then there was this objection to his
argument, If they are types, how is it that, after the truth is come,
they have not ceased, nor given place, but are still performed? he here
accordingly labors at this very point, showing that they are no longer
performed, even as a figure, for God does not accept them. And this
again he shows not from the New [Testament], but from the prophets,
bringing forward from times of old the strongest testimony, that it
[the old system] comes to an end, and ceases, and that they do all in
vain, "alway resisting the Holy Ghost." (Acts vii. 51.)
And he shows over and above that they cease not now
[only], but at the very coming of the Messiah, nay rather, even before
His coming: and how it was that Christ did not abolish them at the
last, but they were abolished first, and then He came; first they were
made to cease, and then He appeared. That they might not say, Even
without this sacrifice, and by means of those, we could have been well
pleasing unto God, He waited for these sacrifices to be convicted [of
weakness], and then He appeared; for (He says) "sacrifice and offering
Thou wouldest not." Hereby He took all away; and having spoken
generally, He says also particularly, "In burnt-offerings and
[sacrifice] for sin Thou hadst no pleasure." But "the offering" was
everything except the sacrifice. "Then said I, Lo! I come." Of whom was
this spoken? of none other than the Christ.
Here he does not blame those who offer, showing that
it is not because of their wickednesses that He does not accept them,
as He says elsewhere, but because the thing itself has been convicted
for the future and shown to have no strength, nor any suitableness to
the times.[5] What then has this to do with the "sacrifices" being
offered "oftentimes"? Not only from their being "oftentimes" [offered]
(he means) is it manifest that they are weak, and that they effected
nothing; but also from God's not accepting them, as being unprofitable
and useless. And in another place it is said, "If Thou hadst desired
sacrifice I would have given it." (Ps. li. 16.) Therefore by this also
he makes it plain that He does not desire it. Therefore sacrifices are
not God's will, but the abolition of sacrifices. Wherefore they
sacrifice contrary to His will.
What is "To do Thy will"? To give up, Myself, He
means: This is the will of God.
"By which Will we are sanctified." Or he even means
something still further, that the sacrifices do not make men clean, but
the Will of God. Therefore to offer sacrifice is not the will of God.
[2.] And why dost thou wonder that it is not the
will of God now, when it was not His will even from the beginning? For
"who," saith He, "hath required this at your hands?" (Isa. i. 12.)
How then did He Himself enjoin it? In condescension.
For as Paul says, "I would[6] that all men were even as I myself" (1
Cor. vii. 7), in respect of continence, and again says, "I will[7] that
the younger women marry, bear children" (1 Tim. v. 14); and lays down
two wills, yet the two are not his own, although he commands; but the
one indeed is his own, and therefore he lays it down without reasons;
while the other is not his own, though he wishes it, and therefore it
is added with a reason. For having previously accused them, because
"they had waxed wanton against Christ" (1 Tim. v. 11), he then says, "I
will that the younger women marry, bear children." (1 Tim. v. 14.) So
in this place also it was not His leading will that the sacrifices
should be offered. For, as He says, "I wish not the death of the
sinner, as that he should turn unto [Me] and live" (Ezek. xxxiii. 11):
and in another place He says that He not only wished, but even
desired[8] this: and yet these are contrary to each other: for intense
452
wishing is desire. How then dost Thou "not wish"? how dost Thou in
another place "desire," which is a sign of vehement wishing? So is it
in this case also.
"By the which will we are sanctified," he says. How
sanctified? "by the offering of the Body of JESUS Christ once for all."
[3.] "And every priest standeth daily ministering
and offering oftentimes the same sacrifice." (To stand therefore is a
sign of ministering; accordingly to sit, is a sign of being ministered
unto.) "But this [man] after He had offered one sacrifice for sins for
ever, sat down on the right hand of God, from henceforth expecting till
His enemies be made His footstool." (Ver. 14, 15) "For by one offering
He hath perfected forever them that are sanctified. Whereof the Holy
Ghost also is a witness to us." He had said that those [sacrifices] are
not offered; he reasoned from what is written, [and] from what is not
written;[1] moreover also he put forward the prophetic word which says,
"sacrifice and offering Thou wouldest not." He had said that He had
forgiven their sins. Again this also He proves from the testimony of
what is written, for" the Holy Ghost" (he says) "is a witness to us:
for after that He had said," (ver. 16-18) "This is the covenant, that I
will make with them, after those days, saith the Lord: I will put My
laws into their hearts, and in their minds will I write them, and their
sins and iniquities will I remember no more. Now where remission of
these is there is no more offering for sin." So then He forgave their
sins, when He gave the Covenant, and He gave the Covenant by sacrifice.
If therefore He forgave the sins through the one sacrifice, there is no
longer need of a second.
"He sat down on the right band of God, from
henceforth expecting." Why the delay? "that His enemies be put under
His feet. For by one offering He hath perfected for ever them that are
sanctified." But perhaps some one might say; Wherefore did He not put
them under at once? For the sake of the faithful who should afterwards
be brought forth and born. Whence then [does it appear] that they shall
be put under? By the saying "He sat down." He called to mind again that
testimony which saith, "until I put the enemies under His feet." (See
above, i. 13.) But His enemies are the Jews. Then since he had said,
"Till His enemies be put under His feet," and they [these enemies[2]
were vehemently urgent, therefore he introduces all his discourse
concerning faith after this. But who are the enemies? All unbelievers:
the daemons. And intimating the greatness of their subjection, he said
not "are subjected," but "are put under His feet."
[4.] Let us not therefore be of [the number of] His
enemies. For not they alone are enemies, the unbelievers and Jews, but
those also who are full of unclean living. "For the carnal mind is
enmity against God: for it is not subject to the law of God, for
neither can it be." (Rom. viii. 7.) What then (you say)? this is not a
ground of blame. Nay rather, it is very much a ground of blame. For the
wicked man as long as he is wicked, cannot be subject [to God's law];
he can however change and become good.
Let us then cast out carnal minds. But what are
carnal? Whatever makes the body flourish and do well, but injures the
soul: as for instance, wealth, luxury, glory (all these things are of
the flesh), carnal love. Let us not then love gain, but ever follow
after poverty: for this is a great good.
But (you say) it makes one humble and of little
account. [True:] for we have need of this, for it benefits us much.
"Poverty" (it is said) "humbles a man." (Prov. x. 4, LXX.) And again
Christ [says], "Blessed are the poor in spirit." (Matt. v. 3.) Dost
thou then grieve because thou art upon a path leading to virtue? Dost
thou not know that this gives us great confidence?
But, one says, "the wisdom of the poor man is
despised." (Eccles. ix. 16.) And again another says, "Give me neither
riches nor poverty" (Prov. xxx. 8), and, "Deliver me from the furnace
of poverty."[3] (See Isa. xlviii. 10.) And again, if riches and poverty
are from the Lord, how can either poverty or riches be an evil? Why
then were these things said? They were said under[4] the Old
[Covenant], where there was much account made of wealth, where there
was great contempt of poverty, where the one was a curse and the other
a blessing. But now it is no longer so.
But wilt thou hear the praises of poverty? Christ
sought after it, and saith, "But the Son of Man hath not where to lay
His head." (Matt. viii. 20.) And again He said to His disciples,
"Provide[5] neither gold, nor silver, nor two coats." (Matt. x. 9, 10.)
And Paul in writing said, "As having nothing and yet possessing all
things." (2 Cor. vi. 10.) And Peter said to him who was lame from his
birth, "Silver and gold have I none." (Acts iii. 6.) Yea and under the
Old [Covenant] itself, where wealth was held in admiration, who were
the admired?
453
Was not Elijah, who had nothing save the sheepskin? Was not Elisha? Was
not John?
Let no man then be humiliated on account of his
poverty: It is not poverty which humiliates, but wealth, which compels
us to have need of many, and forces us to be under obligations to many?
And what could be poorer than Jacob (tell me), who
said, "If the Lord give me bread to eat, and raiment to put on"? (Gen.
xxviii. 20.) Were Elijah and John then wanting in boldness?[1] Did not
the one reprove Ahab, and the other Herod? The latter said, "It is not
lawful for thee to have thy brother Philip's wife." (Mark vi. 18.) And
Elias said to Ahab with boldness "It is not I that trouble Israel, but
thou and thy father's house." (1 Kings xviii. 18.) Thou seest that this
especially produces boldness; poverty [I mean]? For while the rich man
is a slave, being subject to loss, and in the power of every one
wishing to do him hurt, he who has nothing, fears not confiscation, nor
fine. So, if poverty had made men wanting in boldness Christ would not
have sent His disciples with poverty to a work requiring great
boldness. For the poor man is very strong, and has nothing wherefrom he
may be wronged or evil entreated. But the rich man is assailable on
every side: just in the same way as one would easily catch a man who
was dragging many long ropes after him, whereas one could not readily
lay hold on a naked man. So here also it fails out in the case of the
rich man: slaves, gold, lands, affairs innumerable, innumerable cares,
difficult circumstances, necessities, make him an easy prey to all.
[5.] Let no man then henceforth esteem poverty a
cause of disgrace. For if virtue be there, all the wealth of the world
is neither clay, nor even a mote in comparison of it. This then let us
follow after, if we would enter into the kingdom of heaven. For, He
saith, "Sell that thou hast, and give to the poor, and thou shalt have
treasure in Heaven." (Matt. xix. 21.) And again, "It is hard for a rich
man to enter into the Kingdom of Heaven." (Matt. xix. 23.) Dost thou
see that even if we have it not, we ought to draw it to us? So great a
good is Poverty; For it guides us by the hand, as it were, on the path
which leads to Heaven, it is an anointing for the combat, an exercise
great and admirable, a tranquil haven.
But (you say) I have need of many [things], and am
unwilling to receive a favor from any. Nevertheless, even in this
respect the rich man is inferior to thee; for thou perhaps askest the
favor for thy support, but he shamelessly [asks] for ten thousand
things for covetousness' sake. So that it is the rich that are in need
of many [persons], yea oftentimes those who are unworthy of them. For
instance, they often stand in need of those who are in the rank
of soldiers, or of slaves: but the poor man has no need even of
the Emperor himself, and if he should need him, he is admired
because he has brought himself down to this, when he might have been
rich.
Let no man then accuse poverty as being the cause of
innumerable evils, nor let him contradict Christ, who declared it to be
the perfection of virtue, saying, "If thou wilt be perfect." (Matt.
xix. 21.) For this He both uttered in His words, and showed by His
acts, and taught by His disciples. Let us therefore follow after
poverty, it is the greatest good to the sober-minded.
Perhaps some of those who hear me, avoid it as a
thing of ill omen. I do not doubt it.[2] For this disease is great
among most men, and such is the tyranny of wealth, that they cannot
even as far as words endure the renunciation of it, lint avoid it as of
ill omen. Far be this from the Christian's soul: for nothing is richer
than he who chooses poverty of his own accord, and with a ready mind.
[6.] How? I will tell you, and if you please, I will
prove that he who chooses poverty of his own accord is richer even than
the king himself. For he indeed needs many [things], and is in anxiety,
and fears lest the supplies for the army should fail him; but the other
has enough of everything, and fears about nothing, and if he fears, it
is not about so great matters. Who then, tell me, is the rich man? he
who is daily asking, and earnestly laboring to gather much together,
and fears lest at any time he should fall short, or he who gathers
nothing together, and is in great abundance and hath need of no one?
For it is virtue and the fear of God, and not possessions which give
confidence. For these even enslave. For it is said, "Gifts and presents
blind the eyes of the wise, and like a muzzle on the mouth turn away
reproofs." (Ecclus. xx. 29.)
Consider how the poor man Peter chastised the rich
Ananias. Was not the one rich and the other poor? But behold the one
speaking with authority and saying, "Tell me whether ye sold the land
for so much" (Acts v. 8), and the other saying with submission, "Yea,
for so much." And who (you say) will grant to me to be as Peter? It is
open to thee to be as Peter if thou wilt; cast away what thou hast.
"Disperse, give to the poor" (Ps. cxii. 9), follow Christ, and thou
shalt be such as he. How? he (you say) wrought miracles. Is it this
then, tell me,
454
which made Peter an object of admiration, or the boldness which arose
from his manner of life? Dost thou not hear Christ saying, "Rejoice not
because the devils are subject unto you; If thou wilt be perfect
[&c]." (Luke x. 20.) Hear what Peter says: "Silver and gold have I
none, but what I have I give thee." (Acts iii. 6.) If any man have
silver and gold, he hath not those other gifts.
Why is it then, you say, that many have neither the
one nor the other? Because they are not voluntarily poor: since they
who are voluntarily poor have all good things. For although they do not
raise up the dead nor the lame, yet, what is greater than all; they
have confidence towards God. They will hear in that day that blessed
voice," Come, ye blessed of My Father," (what can be better than this?)
"inherit the kingdom prepared for you from the foundation of the world:
for I was an hungered and ye gave Me meat: I was thirsty and ye gave Me
drink: I was a stranger and ye took Me in: I was naked and ye clothed
Me: I was sick and in prison and ye visited Me. Inherit the kingdom
prepared for you from the foundation of the world." (Matt. xxv. 34-36.)
Let us then flee from covetousness, that we may attain to the kingdom
[of Heaven]. Let us feed the poor, that we may feed Christ: that we may
become fellow-heirs with Him in Christ Jesus our Lord, with whom
to the Father together with the Holy Ghost, be glory, power, honor, now
and for ever and world without end. Amen.
HOMILY XIX.
HEBREWS X. 19--23.
"Having therefore, brethren, boldness to enter into the holiest by the
blood of JESUS, by a new and living way which He hath consecrated[1]
for us, through the Veil, that is to say, His flesh, and having an High
Priest[3] over the house of God, let us draw near with a true heart, in
full assurance of faith, having our 'hearts sprinkled from an evil
conscience, and our bodies washed with pure water. Let us hold fast the
profession[3] of our hope without wavering."
[1.] "HAVING therefore, brethren, boldness to enter
into the holiest by the blood of Jesus, by a new and living way which
He hath consecrated for us." Having shown the difference of the High
Priest, and of the sacrifices, and of the tabernacle, and of the
Covenant, and of the promise, and that the difference is great, since
those are temporal, but these eternal, those "near to vanishing away,"
these permanent, those powerless, these perfect, those figures, these
reality. for (he says) "not according to the law of a carnal
commandment, but according to the power of an endless life." (c. vii.
16.) And "Thou art a Priest for ever." (c. v. 6.) Behold the
continuance of the Priest. And concerning the Covenant, That (he says)
is old (for "that which decayeth and waxeth old is ready to vanish away
"--c. viii. 13), but this is new; and has remission of sins, while that
[has] nothing of the kind: for (he says) "the Law made nothing
perfect." (c. vii. 19.) And again, "sacrifice and offering Thou
wouldest not." (c. x. 5.) That is made with hands, while this is "not
made with hands" (c. ix. 11): that "has the blood of goats (c. ix. 12
), this of the LORD; that has the Priest "standing," this "sitting."
Since therefore all those are inferior and these greater, therefore he
says, "Having therefore, brethren, boldness."
[2.] "Boldness": from whence? As sins (he means)
produce shame, so the having all things forgiven us, and being made
fellow-heirs, and enjoying so great Love, [produces] boldness.
"For the entrance into the holiest." What does he
mean here by "entrance"? Heaven, and the access to spiritual things.
"Which he hath inaugurated,"[4] that is, which He
prepared, and which He began; for the beginning of using is thenceforth
called the inaugurating; which He prepared (he means) and by which He
Himself passed.
"A new and living way." Here He expresses "the full
assurance of hope." "New," he says. He is anxious to show that we have
all things greater; since now the gates of Heaven have been opened,
which was not done even for Abraham. "A new and living way," he says,
for the first was a way of death, leading to Hades, but this of life.
And yet he did not say, "of life," but called it "living," (the
ordinances, that is,) that which abideth.[5]
455
"Through the veil" (he says) "of His flesh." For
this flesh first cut that way, by this He inaugurated it [the way] by
which He walked. And with good reason did he call [the flesh] "a
veil."[1] For when it was lifted up on high, then the things in heaven
appeared.
"Let us draw near" (he says) "with a true heart." To
what should we" draw near"? To the holy things, the faith, the
spiritual service. "With a true heart, in full assurance of faith,"
since nothing is seen; neither the priest hence-forward, nor the
sacrifice, nor the altar. And yet neither was that priest visible, but
stood within, and they all without, the whole people. But here not only
has this taken place, that the priest has entered into the holy of
holies, but that we also enter in. Therefore he says," in full
assurance of faith." For it is possible for the doubter to believe in
one way, as there are even now many who say, that of some there is a
resurrection and of others not. But this is not faith. "In full
assurance of faith" (he says); for we ought to believe as concerning
things that we see, nay, even much more; for "here" it is possible to
be deceived in the things that are seen, but there not: "here" we trust
to the senses, but there to the Spirit.
"Having our hearts sprinkled from an evil
conscience." He shows that not faith only, but a virtuous life also is
required, and the consciousness to ourselves of nothing evil. Since the
holy of holies does not receive "with full assurance" those who are not
thus disposed. For they are holy, and the holy of holies; but
here no profane person enters. They were sprinkled as to the
body, we as to the conscience, so that we may even now be sprinkled
over with virtue itself. "And having our body washed with pure water."'
Here he speaks of the Washing, which no longer cleanses the bodies, but
the soul.
"For He is faithful that promised." "That promised"
what? That we are to depart thither and enter into the kingdom. Be then
in nothing over-curious, nor demand reasonings. Our [religion][2] needs
faith.
[3.] (Ver. 24, 25) "And" (he says) "let us consider
one another to provoke unto love and to good works. Not forsaking the
assembling of ourselves together, as the manner of some is, but
exhorting[3] one another and so much the more as ye see the day
approaching." And again in other places, "The Lord is at hand; be
careful for nothing." (Phil. iv. 5, 6.) "For now is our salvation
nearer: Henceforth the time is short." (Rom. xiii. 11.) What is, "not
forsaking the assembling of ourselves together"? (1 Cor. vii. 29.) He
knew that much strength arises from being together and assembling
together. "For where two or three" (it is said) "are gathered together
in My name, there am I in the midst of them" (Matt. xviii. 20); and
again, "That they may be One, as we" also are (John xvii. 11); and,
"They had all one heart and [one] soul." (Acts iv. 32.) And not this
only, but also because love is increased by the gathering [of
ourselves] together; and love being increased, of necessity the things
of God must follow also. "And earnest prayer" (it is said) was" made
by" the people. (Acts xii. 5.) "As the manner of some is." Here he not
only exhorted, but also blamed [them].
"And let us consider one another," he says, "to
provoke unto[4] love and to good works." He knew that this also arises
from "gathering together." For as "iron sharpeneth iron" (Prov.
xvii.17), so also association increases love. For if a stone rubbed
against a stone sends forth fire, how much more soul mingled with soul!
But not unto emulation (he says) but "unto the sharpening of love."
What is "unto the sharpening of love"? Unto the loving and being loved
more. "And of good works"; that so they might acquire zeal. For if
doing has greater force for instruction than speaking, ye also have in
your number many teachers, who effect this by their deeds.
What is "let us draw near with a true heart"? That
is, without hypocrisy; for "woe be to a fearful heart, and faint hands"
(Ecclus. ii. 12): let there be (he means) no falsehood among us; let us
not say one thing and think another; for this is falsehood;
neither let us be fainthearted, for this is not [a mark] of a "true
heart." Faintheartedness comes from not believing. But how shall this
be? If we fully assure ourselves through faith.
"Having our hearts sprinkled": why did he not say
"having been purified"? [Because] he wished to point out the difference
of the sprinklings: the one he says is of God, the other our own. For
the washing and sprinkling the conscience is of God; but "the drawing
near with" truth and "in full assurance of faith" is our own. Then he
also gives strength to their faith from the truth of Him that promised.
What is "and having our bodies washed with pure
water"? With water which makes pure; or which has no blood.
Then he adds the perfect thing, love. "Not forsaking
the assembling of ourselves together," which some (he says) do, and
divide the assemblies.[5]
456
For "a brother helped by a brother is as a strong city." (Prov. xviii.
19, LXX.)
"But let us consider one another to provoke unto
love." What is, "let us consider one another"? For instance if any be
virtuous, let us imitate him, let us look on him so as to love and to
be loved. For from Love good works proceed. For the assembling is a
great good: since it makes love more warm; and out of love all good
things arise. For nothing is good which is not done through love.
[4.] This then let us "confirm"[1] towards each
other. "For love is the fulfilling of the law." (Rom. xiii. 10.) We
have no need of labors or of sweatings if we love one another. It is a
pathway leading of itself towards virtue. For as on the highway, if any
man find the beginning, he is guided by it, and has no need of one to
take him by the hand; so is it also in regard to Love: only lay hold on
the beginning, and at once thou art guided and directed by it. "Love
worketh no ill to his neighbor" (Rom. xiii. 10); "thinketh no evil." (1
Cor. xiii. 5.) Let each man consider with himself, how he is disposed
toward himself. He does not envy himself; he wishes all good things for
himself; he prefers himself before all; he is willing to do all things
for himself. If then we were so disposed towards others also, all
grievous things are brought to an end; there is no enmity; there is no
covetousness: for who would choose to overreach himself? No man; but on
the contrary we shall possess all things in common, and shall not cease
assembling ourselves together. And if we do this, the remembrance of
injuries would have no place: for who would choose to remember injuries
against himself? Who would choose to be angry with himself? Do we not
make allowances for ourselves most of all? If we were tires disposed
towards our neighbors also, there will never be any remembrance of
injuries.
And how is it possible (you say) that one should so
love his neighbor as himself? If others had not done this, you might
well think it impossible: but if they have done it, it is plain that
from indolence it is not done by ourselves.
And besides, Christ enjoins nothing impossible,
seeing that many have even gone beyond His commands. Who has done this?
Paul, Peter, all the company of the Saints. Nay, indeed if I say that
they loved their neighbors, I say no great matter: they so loved their
enemies as no man would love those who were likeminded with himself.
For who would choose for the sake of those likeminded, to go away into
Hell. when he was about to depart unto a kingdom? No man. But Paul
chose this for the sake of his enemies, for those who stoned him, those
who scourged him. What pardon then will there be for us, what excuse,
if we shall not show towards our friends even the very smallest portion
of that love which Paul showed towards his enemies?
And before him too, the blessed Moses was willing to
be blotted out of God's book for the sake of his enemies who had stoned
him. David also when he saw those who had stood up against him slain,
saith, "I, the shepherd, have sinned, but these, what have they done?"
(See 2 Sam. xxiv. 17.) And when he had Saul in his hands, he would not
slay him, but saved him; and this when he himself would be in danger.
But if these things were done under the Old [Covenant] what excuse
shall we have who live under the New, and do not attain even to the
same measure with them? For if, "unless our righteousness exceed that
of the Scribes and Pharisees, we shall not enter into the kingdom of
Heaven" (Matt. v. 20), how shall we enter in when we have even less
than they?
[5.] "Love your enemies," He says. (Matt. v. 44.)
Love thou therefore thy enemy: for thou art doing good not to him, but
to thyself. How? Thou art becoming like God. He, if he be beloved of
thee, hath no great gain, for he is beloved by a fellow-slave; but
thou, if thou love thy fellow-slave, hast gained much, for thou art
becoming like God. Seest thou that thou art doing a kindness not to him
but to thyself? For He appoints the prize not for him, but for thee.
What then if he be evil (you say)? So much the
greater is the reward. Even for his wickedness thou oughtest to feel
grateful to him: even should he be evil after receiving ten thousand
kindnesses. For if he were not exceedingly evil, thy reward would not
have been exceedingly increased; so that the reason [thou assignest]
for not loving him. the saying that he is evil, is the very reason for
loving him. Take away the contestant and thou takest away the
opportunity for the crowns. Seest thou not the athletes, how they
exercise when they have filled the bags with sand? But there is no need
for thee to practice this. Life is full of things that exercise thee,
and make thee strong. Seest thou not the trees too, the more they are
shaken by the winds, so much the more do they become stronger and
firmer? We then. if we be long-suffering, shall also become strong. For
it is said, "a man who is long-suffering abounds in wisdom, but he that
is of a little soul is strongly foolish." (Prov. xiv. 29.) Seest thou
how great is his commendation of the one, seest thou how great his
censure of the other? "Strongly foolish," i.e. very [foolish].
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Let us not then be faint-hearted[1] one towards another: for this does
not rise from enmity, but from having a small soul. As if the
soul be strong, it will endure all things easily, and nothing
will be able to sink it, but will lead it into tranquil havens. To
which may we all attain, by the grace and lovingkindness of our Lord
Jesus Christ, with whom to the Father together with the Holy Ghost, be
glory, power, honor, now and for ever and world without end. Amen.
HOMILY XX.
Hebrews x. 26, 27.
"For if we sin willfully, after we have received the
knowledge of the truth, there remaineth no more[2] sacrifice for sins,
but a certain fearful looking for of judgment, and fiery indignation[3]
which shall devour the adversaries."
[1.] TREES which have been planted, and have had the
advantage of all other care, and the hands and the labors of the
cultivator, and yet yield no return for the labors, are pulled up by
the roots, and handed over to the fire. So somewhat of this kind takes
place also in the case of our Illumination.[4] For when Christ has
planted us, and we have enjoyed the watering of the Spirit, and then
show no fruit; fire, even that of Hell, awaits us, and flame
unquenchable.
Paul therefore having exhorted them to love and to
bringing forth the fruit of good works, and having urged them from the
kindlier [considerations.] (What are these? That we have an entrance
into the holy of holies, "the new way which He hath inaugurated for
us."--c. x. 20), does the same again from the more gloomy ones,
speaking thus. For having said, "not forsaking the assembling of
ourselves together, as the manner of some is, but exhorting[5] one
another, and so much the more, as ye see the day approaching" (c. x.
25), this being sufficient for consolation, he added, "For if we sin
willfully after we have received the knowledge of the truth." There is
need, he means, of good works, yea, very great need, "For if we sin
willfully after we have received the knowledge of the truth, there
remaineth no more sacrifice for sins." Thou wast cleansed; thou wast
set free from the charges against thee, thou hast become a son. If then
thou return to thy former vomit, there awaits thee on the other hand
excommunication and fire and whatever such things there are. For there
is no second sacrifice.
[2.] At this place we are again assailed by those
who take away repentance,[6] and by those who delay to come to baptism.
The one saying, that it is not safe for them to come to baptism, since
there is no second remission: And the other asserting that it is not
safe to impart the mysteries[7] to those who have sinned, if there is
no second remission.
What shall we say then to them both? That he does
not take away repentance, nor the propitiation through repentance, nor
does he thrust away and cast down with despair the fallen. He is
not thus an enemy of our salvation; but what? He takes away the second
Washing. For he did not say, no more[8] is there repentance, or no more
is there remission, but "no more" is there a "sacrifice," that is,
there is no more a second Cross.[9] For this is what he means by
sacrifice. "For by one sacrifice," he says, "He hath perfected forever
them that are sanctified" (c: x. 14); not like the Jewish [rites.]. For
this reason he has treated-so much throughout concerning the Sacrifice,
that it is one, even one; not wishing to show this only, that herein it
differed from the Jewish [rites], but also to make [men] more
steadfast, so that they might no longer expect another sacrifice
according to the Jewish law.
"For," saith he, "if we sin willfully." See how he
is disposed to pardon. He says, "if we sin willfully," so that there is
pardon for those [who sin.] not willfully. "After the knowledge of the
truth": He either means, of Christ, or of all doctrines. "There
remaineth no more sacrifice for sins," but what? "A certain fearful
looking for of judgment and fiery indignation which shall devour the
adversaries." By" Adversaries" he means not the unbelievers, but those
also who do what is against virtue; or [else he means] that the same
fire shall receive them of the household also, which [receives] "the
adversaries." Then expressing its devouring nature, he says, as if
giving it life, "fiery indignation which shall devour the adversaries."
For as a wild beast when irritated and very fierce and savage, would
458
not rest till it could lay hold on some one and eat him up; so also
that fire, like one goaded by indignation, whatever it can lay hold of
does not let go, but devours and tears it to pieces.
[3.] Next he adds also the reason of the threat,
that it is on good grounds, that it is just; for this contributes to
confidence, when we show that it is just.
For, he says, (ver. 28) "He that hath despised
Moses' law dies without mercy, under two or three witnesses." "Without
mercy," he says; so that there is no pardon, no pity there although the
law is of Moses; for he ordained the most of it.
What is "under two or three"? If two or three bore
witness, he means, they immediately suffered punishment.
If then under the Old [Covenant], when the law of
Moses is set at nought, there is so great punishment, (yet. 29) "Of how
much sorer punishment, suppose ye, shall he be thought worthy, who hath
trodden under foot the Son of God and hath counted the blood of the
covenant an unholy [a common] thing, and hath done despite unto the
Spirit of grace?"
And how does a man "tread under foot the Son of
God"? When partaking of Him in the mysteries (he would say) he has
wrought sin, has he not trodden Him under foot? Has he not despised
Him? For just as we make no account of those who are trodden under foot
so also, they who sin have made no account of Christ; and so they have
sinned. Thou art[1] become the Body of Christ, and givest thou thyself
to the devil, so that he treads thee under foot.
"And accounted the blood a common thing," he says.
What is "common"? It is "unclean," or the having nothing beyond other
things.
"And done despite unto the Spirit of grace." For he
that accepts not a benefit, does despite to the benefactor. He made
thee a son: and thou wishest to become a slave. He came to dwell with
thee, and thou bringest in wicked imaginations to Him. Christ wished to
stay with thee: and thou treadest Him down by surfeiting, by
drunkenness.
Let us listen, whoever partake of the mysteries
unworthily: let us listen, whoever approach that Table unworthily.
"Give not" (He says) "that which is holy unto the dogs, lest in time
they trample them under their feet" (Matt. vii. 6), that is, lest they
despise, lest they repudiate [them]. Yet he did not say this, but what
was more fearful than this. For he constrains their souls by what is
fearful. For this also is adapted to convert, no less than consolation.
And at the same time he shows both the difference, and the
chastisement, and sets forth the judgment upon them, as though it were
an evident matter. "Of how much sorer punishment, suppose ye, shall he
be thought worthy?" Here also he appears to me to hint at the mysteries.
[4.] Next he adds testimony, saying, (ver. 31, 30) "It is a fearful
thing to fall into the hands I of the Living God." "For" it is written:
"Vengeance [belongeth] unto Me, I will recompense, saith the Lord. And
again, The Lord shall judge His people." "Let us fall," it is said,
"into the hands of the Lord, and not into the hands of men." (Ecclus.
ii. 18.[2]) But if ye repent not, ye shall "fill into the hands of"
God: that is fearful: it is nothing, to "fall into the hands of men."
When, he means, we see any man punished here, let us not be terrified
at the things present, but shudder at the things to come. "For
according to His mercy, so is His wrath."[3] And, "His indignation will
rest upon sinners." (Ecclus. v. 6.)
At the same time too he hints at something else. For
"Vengeance [belongeth] unto Me," he says, "I will recompense." This is
said in regard to their enemies, who are doing evil, not to those who
are suffering evil. Here he is consoling them too, all but saying, God
abideth for ever and liveth, so that even if they 'receive not [their
reward] now, they will receive it hereafter. They ought to groan, not
we: for we indeed shall fall into their hands, but they into the hands
of God. For neither is it the sufferer who suffers the ill, but he that
does it; nor is it he who receives a benefit that is benefited, but the
benefactor.
[5.] Knowing then these things, let us be patient as
to suffering evil, forward as to kindnesses. And this will be, if we
think lightly of wealth and honor. He that hath stripped himself of
those affections, is of all men most generous, and more wealthy even
than he who wears the purple. Seest thou not how many evils come
through money? I do not say how many through covetousness, but merely
by our attachment to these things. For instance, if a man has lost his
money, he leads a life more wretched than any death. Why grievest thou,
O man? why weepest thou? Because God has delivered Thee from excessive
watching? Because thou dost not sit trembling and fearful? Again, if
any one chain thee to a treasure, commanding thee to sit there
perpetually, and to keep watch for other people's goods, thou art
grieved, thou art disgusted; and dost thou, after thou hast bound
thyself with most grievous chains, grieve when thou art delivered from
the slavery?
459
Truly sorrows and joys are [matters] of fancy.[1] For we guard them as
if we had another's.
Now my discourse is for the women. A woman often has
a garment woven with gold, and this she shakes, wraps up in linen,
keeps with care, trembles for it, and has no enjoyment of it. For
either she dies, or she becomes a widow. Or, even if none of these
things happen, yet from fear lest wearing it out by continual use, she
should deprive herself of it, she deprives herself of it in another
way, by sparing it. But she passes it on [you say] to another. But
neither is this clear: and even if she should pass it on, the other
again will also use it in the same way. And if any one will search
their houses, he will find that the most costly garments and other
choice things, are tended with special honor, as if they were living
masters. For she does not use them habitually, but fears and trembles,
driving away moths and the other things that are wont to eat them, and
laying most of them in perfumes and spices, nor permitting all persons
to be counted worthy of the sight of them, but oftentimes carefully
putting them in order herself with her husband.
Tell me: did not Paul with reason call covetousness
"idolatry"? (Col. iii. 5.) For these show as great honor to their
garments, their gold, as they to their idols.
[6.] How long shall we stir up the mire? How long
shall we be fixed to the clay and the brickmaking? For as they toiled
for the King of the Egyptians, so do we also toil for the devil, and
are scourged with far more grievous stripes. For by how much the soul
surpasses the body, by so much does anxiety the weals of scourging. We
are scourged every day, we are full of fear, in anxiety, in trembling.
But if we will groan, if we will look up to God, He sendeth to us, not
Moses, nor Aaron, but His own Word, and compunction. When this [word]
has come, and taken hold of our souls, He will free from the bitter
slavery, He will bring us forth out of Egypt, from unprofitable and
vain zeal, from slavery which brings no gain. For they indeed went
forth after having at least received golden [ornaments], the wages for
building, but we [receive] nothing: and would it were nothing. For
indeed we also receive, not golden ornaments, but the evils of Egypt,
sins and chastisements and punishments.
Let us then learn to be made use of, let us learn to
be spitefully treated; this is the part of a Christian. Let us think
lightly of golden raiment, let us think lightly of money, that we may
not think lightly of our salvation. Let us think lightly of money and
not think lightly of
the soul. For this is chastised, this is punished: those things remain
here, but the soul departeth yonder. Why, tell me, dost thou cut
thyself to pieces, without perceiving it?
[7.] These things I say to the overreaching. And it
is well to say also to those who are overreached. Bear their
overreachings generously; they are ruining themselves, not you. You
indeed they defraud of your money, but they strip themselves of the
good will and help of God. And he that is stripped of that, though he
clothe himself with the whole wealth of the world, is of all men most
poor: and so he who is the poorest of all, if he have this, is the
wealthiest of all. For "the Lord" (it is said) "is my shepherd, and I
shall lack nothing." (Ps. xxiii. 1.)
Tell me now, if thou hadst had a husband, a great
and admirable man, who thoroughly loved thee and cared for thee, and
then knewest that he would live always, and not die before thee, and
would give thee all things to enjoy in security, as thine own: wouldst
thou then have wished to possess anything? Even if thou hadst been
stripped of all, wouldst thou not have thought thyself the richer for
this?
Why then dost thou grieve? Because thou hast no
property? But consider that thou hast had the occasion of sin taken
away. But is it because thou hadst [property] and hast been deprived of
it? But thou hast acquired the good will of God. And how have I
acquired it (you say)? He has said, "Wherefore do ye not rather suffer
wrong?" (1 Cor. vi. 7.) He hath said, "Blessed are they who bear all
things with thankfulness."[2] Consider therefore how great good will
thou wilt enjoy, if thou showest forth those things by [thy] works. For
one thing only is required from us, "in all things to give thanks" to
God, and [then] we have all things in abundance. I mean, for instance:
hast thou lost ten thousand pounds of gold? Forthwith give thanks unto
God, and thou hast acquired ten times ten thousand, by that word and
thanksgiving.
[8.] For tell me when dost thou account Job blessed?
When he had so many camels, and flocks, and herds, or when he uttered
that saying: "The Lord gave, the Lord hath taken away"? (Job i. 21.)
Therefore also the devil causes us losses, not that he may take away
our goods only, for he knows that is nothing, but that through them he
may compel us to utter some blasphemy. So in the case of the blessed
Job too, he did not strive after this only, to make him poor, but also
to make him a blasphemer. At any rate, when he had stripped him of
every-
460
thing, observe what he says to him through his wife, "Say some word
against the Lord, and die." (Job ii. 9.) And yet, O accursed one, thou
hadst stripped him of everything. 'But' (he says) 'this is not what I
was striving for; for I have not yet accomplished that for which I did
all. I was striving to deprive him of God's help: for this cause I
deprived him of his goods too. This is what I wish, that other is
nothing. If this be not gained, he not only has not been injured at
all, but has even been benefited.' Thou seest that even that wicked
demon knows how great is the loss in this matter?
And see him plotting the treachery through the wife.
Hear this, ye husbands, as many as have wives that are fond of money,
and compel you to blaspheme God. Call Job to mind. But let us see, if
it please you, his great moderation, how he silenced her. "Wherefore"
(he says) "hast thou spoken as one of the foolish women [speaketh]?"
(Job ii. 10.) Of a truth "evil communications corrupt good manners" (1
Cor. xv. 33), at all times indeed, but particularly in calamies: then
they who give evil advice have strength. For if the soul is even of
itself prone to impatience, how much more, when there is also an
adviser. Is it not thrust into a pit? A wife is a great good, as also a
great evil. For because a wife is a great [good], observe from what
point he [Satan] wishes to break through the strong wall. 'The
depriving him of his property' (he says) 'did not take him; the loss
has produced no great effect.' Therefore he says, 'If indeed he will
curse thee to thy face.' (Job ii. 5.) You see whither he was
aspiring.[1]
If then we bear [losses] thankfully, we shall
recover even these things; and if we should not recover them, our
reward will be greater. For when he had wrestled nobly, then God
restored to him these things also. When He had shown the devil, that it
is not for these things that he serves Him, then He restored them also
to him.
[9.] For such is He. When God sees that we are not
riveted to things of this life, then He gives them to us. When He sees
that we set a higher value on things spiritual, then He also bestows on
us things carnal. But not first,
lest we should break away from things spiritual: and to spare us He
does not give carnal things, to keep us away from them, even against
our will.
Not so (you say) but if I receive [them], I am
satisfied, and am the more thankful. It is false, O man, for then
especially wilt thou be thoughtless.
Why then (you say) does He give [them] to many?
Whence is it clear, that He gives [them]? But who else, you say, gives?
Their overreaching, their plundering. How then does He allow these
things? As He also [allows] murders, thefts, and violence.
What then (you will say) as to those who receive by
succession an inheritance from their fathers, being themselves full of
evils innumerable? And what of this? How does God suffer them (you say)
to enjoy these things? Surely just as He allows thieves, and murderers,
and other evil doers. For it is not now the time of judgment, but of
the best course of life.
And what I just now said, that I repeat, that they
shall suffer greater punishment, who, when they have enjoyed all good
things, do not even so become better. For all shall not be punished
alike; but they who, even after His benefits, have continued evil,
shall suffer a greater punishment, while they who after poverty [have
done this] not so. And that this is true, hear what He says to David,
"Did I not give thee all thy master's goods?" (2 Sam. xii. 8.) Whenever
then thou seest a young man that has received a paternal inheritance
without labor and continues wicked, be assured that his punishment is
increased and the vengeance is made more intense. Let us not then
emulate these; but if any man has succeeded to virtue, if any man has
obtained spiritual wealth, [him let us emulate]. For (it is said) "Woe
to them that trust in their riches" (cf. Ps. xlix. 6): "Blessed are
they that fear the Lord." (Ps. cxxviii. 1.) To which of these, tell me,
wouldst thou belong? Doubtless to those who are pronounced blessed.
Therefore emulate these, not the other, that thou also mayest obtain
the good things which are laid up for them. Which may we all obtain, in
Christ Jesus our Lord, with whom to the Father be glory together with
the Holy Ghost, now and for ever, and world without end. Amen.
461
HOMILY XXI.
Hebrews x. 32-34.
"But call to remembrance the former days, in which
after ye were illuminated, ye endured a great fight of afflictions;[1]
partly, whilst ye were made a gazing stock both by reproaches and
afflictions,[2] and partly whilst ye became companions of them that
were so used. For ye had compassion on those who were in bonds,[3] and
took joyfully the spoiling of yourr goods, knowing that ye have for
yourselves[4] in heaven a better and an enduring substance."
[1.] THE best Physicians after they have made a deep
incision, and have increased the pains by the wound, soothing the
afflicted part, and giving rest and refreshment to the disturbed soul,
proceed not to make a second incision, but rather soothe that which has
been made with gentle remedies, and such as are suited to remove the
violence of the pain. This Paul also did after he had shaken their
souls, and pierced them with the recollection of Hell, and convinced
then, that he must certainly perish, who does despite to the grace of
God, and after he had shown from the laws of Moses, that they also
shall perish, and the more [fearfully], and confirm it by other
testimonies, and had said, "It is a fearful thing to fall into the
hands of the Living God" (c. x. 31): then, lest the soul desponding
through excessive fear, should be swallowed up with grief, he soothes
them by commendations and exhortation, and gives them zeal derived from
their own conduct. For, he says, "call to remembrance the former days,
in which after ye had been enlightened, ye endured a great fight of
afflictions." Powerful is the exhortation from deeds [already done]:
for he who begins a work ought to go forward and add to it. As if he
had said, when ye were brought in[5] [to the Church], when ye were in
the rank of learners, ye displayed so great readiness, so great
nobleness; but now it is no longer so. And he who encourages, does thus
especially encourage them from their own example.
And he did not simply say, "ye endured a fight"[6]
but a "great" [fight]. Moreover he did not say "temptations" but
"fight," which is an expression of commendation and of very great
praise.
Then he also enumerates them particularly,
amplifying his discourse, and multiplying his praise. How? "Partly" (he
says) "whilst ye were made a gazing-stock by reproaches and
afflictions"; for reproach is a great thing, and calculated to
pervert the soul, and to darken the judgment. For hear what the prophet
says:[7] " While they daily say unto me, Where is thy God?" (Ps. xlii.
10.) And again, "If the enemy had reproached me, I would have borne
it." (Ps. Iv. 12.) For since the human race is exceedingly
vainglorious, therefore it is easily overcome by this.
And he did not simply say "by reproaches," but that
even with great intensity, being "made a gazing-stock."[8] For
when a person is reproached alone, it is indeed painful, but far more
so when in presence of all. For tell me how great the evil was when men
who had left the meanness of Judaism, and gone over, as it were, to the
best course of life, and despised the customs of their fathers, were
ill treated by their own people, and had no help.
[2.] I cannot say (he says) that ye suffered these
things indeed and were grieved, but ye even rejoiced exceedingly. And
this he expressed by saying, "Whilst ye became companions of them that
were so used," and he brings forward the Apostles themselves. Not only
(he means) were ye not ashamed of your own sufferings, but ye even
shared with others who were suffering the same things. This too is the
language of one who is encouraging them. He said not, 'Bear my
afflictions, share with me,' but respect your own.
"Ye had compassion on them that were in bonds."[9]
Thou seest that he is speaking concerning himself and the rest who were
in prison. Thus ye did not account "bonds" to be bonds: but as noble
wrestlers so stood ye: for not only ye needed no consolation in your
own [distresses], but even became a consolation to others.
And "ye took joyfully the spoiling of your goods."
O! what "full assurance of faith"! (c. x. 22.) Then he also sets forth
the motive, not only consoling them for their struggles, but also that
they might not be shaken from the Faith. When ye saw your property
462
plundered (he means) ye endured; for already ye saw Him who is
invisible, as visible: which was the effect of genuine faith, and ye
showed it forth by your deeds themselves.
Well then, the plundering was perhaps from the force
of the plunderers, and no man could prevent it; so that as yet it is
not clear, that ye endured the plundering for the faith's sake.
(Although this too is clear. For it was in your power if you chose, not
to be plundered, by not believing.) But ye did what is far greater than
this; the enduring such things even "with joy"; which was altogether
apostolical, and worthy of those noble souls, who rejoiced when
scourged. For, it says, "they departed from the presence of the
council, rejoicing that they were counted worthy to suffer shame for
the Name."[1] (Acts v. 41.) But he that endures "with joy," shows that
he has some reward, and that the affair is no loss but a gain.
Moreover the expression "ye took"'[2] shows their
willing endurance, because, he means, ye chose and accepted.
"Knowing" (he says) "that ye have for yourselves in
heaven a better and an enduring substance"; instead of saying, firm,
not perishing like this.
[3.] In the next place, having praised them, he
says, (ver. 35) "Cast not away therefore your confidence, which hath
great recompense of reward." What meanest thou? He did not say, 'ye
have cast it away, and recover it': but, which tended more to
strengthen them, "ye have it," he says. For to recover again that which
has been cast away, requires more labor: but not to lose that which is
held fast does not. But to the Galatians he says the very opposite: "My
children of whom I travail in birth again, till Christ be formed in
you" (Gal. iv. 19); and with reason; for they were more supine, whence
they needed a sharper word; but these were more faint-hearted, so that
they rather needed what was more soothing.
"Cast not away therefore" (he says) "your
confidence," so that they were in great confidence towards God. "Which
hath" (he says) "great recompense of reward." "And when shall we
receive them (some one might say)? Behold! All things on our part have
been done." Therefore he anticipated them on their own supposition,
saying in effect, If ye know that ye have in heaven a better substance,
seek nothing here.
"For ye have need of patience," not of any addition
[to your labors], that ye may continue in the same state, that ye may
not cast away what has been put into your hands. Ye
need nothing else, but so to stand as ye have stood, that when ye come
to the end, ye may receive the promise.
(Ver. 36) "For" (he says) "ye have need of patience,
that after ye have done the will of God, ye might receive the promise."
Ye have need of one thing only, to bear with the delay; not that ye
should fight again. Ye are at the very crown (he means); ye have borne
all the combats of bonds, of afflictions; your goods have been spoiled.
What then? Henceforward ye are standing to be crowned: endure this
only, the delay of the crown. O the greatness of the consolation! It is
as if one should speak to an athlete who had overthrown all, and had no
antagonist, and then was to be crowned, and yet endured not that time,
during which the president of the games comes, and places the crown
[upon him]; and he impatient, should wish to go out, and escape as
though he could not bear the thirst and the heat.
He then also hinting this, what does he say? (Ver.
37) "Yet a little while and He that shall come will come, and will not
tarry." For lest they should say, And when will He come? He comforts
them from the Scriptures. For thus also when he says in another place,
"Now is our salvation nearer" (Rom. xiii. 11), he comforts them because
the remaining time is short. And this he says not of himself but from
the Scriptures.[3] But if from that time it was said, "Yet a little
while, and He that shall come will come, and will not tarry," it is
plain that now He is nearer. Wherefore also waiting is no small reward.
(Ver. 38) "Now the just" (he says) "shall live by
faith, but if any man draw back, My soul shall have no pleasure in
him." This is a great encouragement when one shows that they have
succeeded in the whole matter and are losing it through a little
indolence. (Ver. 39) "But we are not of them that draw back unto
perdition, but of them that believe to the saving of the soul."
[4.] (c. xi. 1, 2) "Now faith is the substance[4] of
things hoped for, the evidence of things not seen. For by it the elders
obtained a good report." O what an expression has he used, in saying,
"an evidence of things not seen." For [we say] there is "evidence," in
the case of things that are very plain.[5] Faith then is the seeing
things not plain (he means), and brings what are not seen to the same
full
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assurance with what are seen. So then neither is it possible to
disbelieve in things which are seen, nor, on the other hand can there
be faith unless a man be more fully assured with respect to things
invisible, than he is with respect to things that are most clearly
seen. For since the objects of hope seem to be unsubstantial, Faith
gives them substantiality,[1] or rather, does not give it, but is
itself their substance.[2] For instance, the Resurrection has not come,
nor does it exist substantially, but hope makes it substantial in our
soul. This is [the meaning of] "the substance of things."
If therefore it is an "evidence of things not seen,"
why forsooth do you wish to see them, so as to fall away from faith,
and from being just?[3] Since "the just shall live by faith," whereas
ye, if ye wish to see these things, are no longer faithful. Ye have
labored (he says), ye have struggled: I too allow this, nevertheless,
wait for this is Faith: do not seek the whole "here."
[5.] These things were indeed said to the Hebrews,
but they are a general exhortation also to many of those who are here
assembled. How and in what way? To the faint-hearted; to the
mean-spirited. For when they see the wicked prospering, and themselves
faring ill, they are troubled, they bear it impatiently: while they
long for the chastisement, and the inflicting vengeance on others;
while they wait for the rewards of their own sufferings. "For yet a
little time, and He that shah come will come."
Let us then say this to the slothful: Doubtless
there will be punishment; doubtless He will come, henceforth the events
of the[4] Resurrection are even at the doors.
Whence [does] that [appear] (you say)? I do not say,
from the prophets; for neither do I now speak to Christians only; but
even if a heathen be here, I am perfectly confident, and bring forward
my proofs, and will instruct him. How (you say)?
Christ foretold many things. If those former things
did not come to pass, then do not believe them; but if they all came to
pass, why doubt concerning those that remain? And indeed, it were very
unreasonable,[5] nothing having come to pass, to believe the one, or
when all has come to pass, to disbelieve the others.
But I will make the matter more plain by an
example. Christ said, that Jerusalem should be taken, and should be so
taken as no city ever was before, and that it should never be raised
up: and in fact this prediction came to pass. He said, that there
should be "great tribulation" (Matt. xxiv. 21), and it came to pass. He
said that a grain of mustard seed is sown, so should the preaching [of
the Gospel] be extended: and every day we see this running over
the world. He said, that they who left father or mother, or
brethren, or sisters, should have both fathers and mothers; And this we
see fulfilled by facts. He said, "in the world ye shall have
tribulation, but be of good cheer, I have overcome the world" (John
xvi. 33), that is, no man shall get the better of you. And this we see
by the events has come to pass. He said that "the gates of hell shall
not prevail against the Church" (Matt. xvi. 18), even though
persecuted, and that no one shall quench the preaching [of the Gospel]:
and the experience of events bears witness to this prediction also: and
yet when He said these things, it was very hard to believe Him. Why?
Because all these were words, and He had not as yet given proof of the
things spoken. So that they have now become far more credible. He said
that "when the Gospel should have been preached among all the nations,
then the end shall come" (Matt. xxiv. 14); lo! now ye have arrived at
the end: for the greater part of the world hath been preached to,
therefore the end is now at hand. Let us tremble, beloved.
[6.] But what, tell me? Art thou anxious about the
end? It indeed is itself near, but each man's life and death is
nearer.[6] For it is said, "the days of our years are seventy years;
but if [one be] in strength, fourscore years." (Ps. xc. 10; [LXX.
lxxxix. 10].) The day of judgment is near. Let us fear. "A brother doth
not redeem; shall man redeem?" (Ps. xlix. 7; [LXX. xlviii. 8].) There
we shall repent much, "but in death no man shall praise Him." (Ps. vi.
5; [LXX. 6].) Wherefore he saith, "Let us come before His presence with
thanksgiving" (Ps. xcv. 2; [LXX. xciv.]), that is, his coming. For here
[in this life] indeed, whatever we do has efficacy; but there, no
longer. Tell me, if a man placed us for a little while in a flaming
furnace, should we not submit to anything in order to escape, even were
it necessary to part with our money, nay to undergo slavery? How many
have fallen into grievous diseases, and would gladly give up all, to be
delivered from them, if the choice were offered them? If in this world
then, a disease of short duration so afflicts us, what shall we do
yonder, when repentance will be of no avail?
[7.] Of how many evils are we now full, without
being conscious of them? We bite one another, we devour one another, in
wronging, accusing, calumniating, being vexed by the credit of our
neighbors. (Cf. Gal. v. 15.)
And see the difficulty? When a man wishes
464
to undermine the reputation of a neighbor, he says, 'Such an one said
this of him; O God, forgive me, do not examine me strictly, I must give
account of what I have heard.'[1] Why then dost thou speak of it at
all, if thou dost not believe it? Why dost thou speak of it? Why dost
thou make it credible by much reporting? Why dost thou pass on the
story which is not true? Thou dost not believe it, and thou entreatest
God not to call thee to strict account? Do not say it then, but keep
silence, and free thyself from all fear.
But I know not from whence this disease has fallen
upon men. We have become tattlers, nothing remains[2] in our mind. Hear
the exhortation of a wise man who says, "Hast thou heard a word? Let it
die in[3] thee, be bold; it will not burst thee." (Ecclus. xix. 10.)
And again, "A fool heareth a word, and travaileth, as a women in labor
of a child." ( Ecclus. xix. 11.) We are ready to make accusations,
prepared for condemning. Even if no other evil thing had been done by
us, this were sufficient to ruin us, and to carry us away to Hell, this
involves us in ten thousand evils. And that thou mayest know this
certainly, hear what the prophet says, "Thou satest and spakest against
thy brother." (Ps. 1. 20.)
But it is not I, you say, but the other [who told
me]. Nay rather, it is thyself; for if thou hadst not spoken, another
would not have heard: or even if he should hear it, yet thou wouldest
not have been to blame for the sin. We ought to shade over and conceal
the failings of neighbors, but thou paradest them under a cloak of zeal
for goodness. Thou becomest, not an accuser, but a gossip, a trifler, a
fool. O what cleverness! Without being aware of it, thou bringest
disgrace upon thyself as well as on him.
And see what great evils which arise from this. Thou
provokest the wrath of God. Dost thou not hear Paul saying about
widows, "they not only" (these are his words) "learn to be idle, but
tattlers also and busybodies, wandering about from house to house, and
speaking things which they ought not." (1 Tim. v. 13.) So that even
when thou believest the things which are said against thy brother, thou
oughtest not even in that case to speak of them; much less, when thou
dost not believe them.
But thou [forsooth] lookest to thine own interest?
Thou fearest to be called to account by God? Fear then, lest even for
thy tattling thou be called to account. For here, thou canst not say,
'O God, call me not to account for light talking': for the whole matter
is light talking. Why didst thou publish it? Why didst thou increase
the evil? This is sufficient to destroy us. On this account Christ
said," Judge not, that ye be not judged." (Matt. vii. 1.)
But we pay no regard to this, neither are we brought
to our senses by what happened to the Pharisee. He said what was true,
"I am not as this Publican" (Luke xviii. 11), he said it too in no
man's hearing; yet was he condemned. If he were condemned when he said
what was true, and uttered it in no man's hearing, what fearful
[punishment] shall not they suffer, who like gossiping women, carry
about everywhere lies which they do not even themselves believe? What
shall they not endure?
[8.] Henceforward let us set "a door and a bolt
before the mouth." (Ecclus. xxviii. 25.) For innumerable evils have
arisen from tattling; families have been ruined, friendships torn
asunder, innumerable other miseries have happened. Busy not thyself, O
man, about the affairs of thy neighbor.
But thou art talkative and hast a weakness. Talk of
thine own [faults] to God: thus the weakness will be no longer a
weakness, but an advantage. Talk of thy own [faults] to thy friends,
those who are thorough friends and righteous men, and in whom thou hast
confidence, that so they may pray for thy sins. If thou speak of the
[sins] of others, thou art nowise profited, neither hast thou gained
anything, but hast ruined thyself. If thou confessest thy own [sins] to
the Lord, thou hast great reward: for one says, "I said, I will confess
against myself mine iniquity to the Lord, and Thou forgavest the
impiety of my heart." (Ps. xxxii. 5.)
Dost thou wish to judge? Judge thine own [sins]. No
one will accuse[4] thee, if thou condemn thyself: but he will accuse if
thou do not condemn; he will accuse thee, unless thou convict thyself;
will accuse thee of insensibility. Thou hast seen such an one angry,
irritated, doing something else out of place? Think at once, even thou
on thy own [faults]: and thus thou wilt not greatly condemn him, and
wilt free thyself from the load of thy past transgressions. If we thus
regulate our own conduct, if we thus manage our own life, if we condemn
ourselves, we shall probably not commit many sins, and we shall do many
good things, being fair and moderate; and shall enjoy all the promises
to them that love God: to which may all attain, by the grace and
lovingkindness of our Lord Jesus Christ, with whom to the Father
together with the Holy Ghost, be glory, power, honor, now and for ever
and world with end. Amen.
465
HOMILY XXII.
HEBREWS xi. 3, 4.
"Through faith we understand that the worlds were
framed by the word of God; so that things which are seen were not made
of things which do appear. By faith Abel offered unto God a more
excellent sacrifice than Cain, by which he obtained witness[1] that he
was righteous, God testifying of his gifts: and by it he being dead yet
speaketh."[2]
[1.] FAITH[3] needs a generous and vigorous soul,
and one rising above all things of sense, and passing beyond the
weakness of human reasonings. For it is not possible to become a
believer, otherwise than by raising one's self above the common customs
[of the world].
Inasmuch then as the souls of the Hebrews were
thoroughly weakened, and though they had begun from faith, yet from
circumstances, I mean sufferings, afflictions, they had afterwards
become faint-hearted, and of little spirit, and were shaken from [their
position], he encouraged them first indeed from these very things,
saying, "Call to remembrance the former days" (c. x. 32); next from the
Scripture saying, "But the just shall live by faith" (c. x. 38);
afterwards from arguments, saying, "But Faith is the substance of
things hoped for, the evidence of things not seen." (c. xi. 1.) And now
again from their forefathers, those great and admirable men, as much as
saying; If where the good things were close at hand, all were saved by
faith, much more are we.
For when a soul finds one that shares the same
sufferings with itself, it is refreshed and recovers breath. This we
may see both in the case of Faith, and in the case of affliction: "that
there may be comfort for you[4] it is said through our mutual faith."
(Rom. i. 12.) For mankind are very distrustful, and cannot place
confidence in themselves, are fearful about whatever things they think
they possess, and have great regard for the opinion of the many.
[2.] What then does Paul do? He encourages them by
the fathers; and before that by the common notions [of mankind].[5] For
tell me, he says, since Faith is calumniated[6] as being a thing
without demonstration[7] and rather a matter of deceit, therefore he
shows that the greatest things are attained through faith and not
through reasonings. And how does he show this, tell me?[8] It is
manifest, he saith, that God made the things which are, out of things
which are not,[9] things which appear, out of things which appear not,
things which subsist, out of things which subsist not. But whence [is
it shown] that He did this even "by a Word"? For reason suggests
nothing of this kind; but on the contrary, that the things which appear
are [formed] out of things which appear.
Therefore the philosophers expressly say that
'nothing comes out of things that are not'[10] being "sensual" (Jude
19), and trusting nothing to Faith And yet these same men, when they
happen to say anything great and noble, are caught entrusting it to
Faith. For instance, that "God is without beginning,[11] and
unborn"[12]; for reason does not suggest this, but the contrary. And
consider, I beseech you, their great folly. They say[13] that God is
without beginning; and yet this is far more wonderful than the
[creation] out of things that are not. For to say, that He is without
beginning, that He is unborn, neither begotten by Himself nor by
another is more full of difficulties,[14] than to say that God made the
things which are, out of things which are not. For here there are many
things uncertain: as, that some one made it, that what was made had a
beginning, that, in a word, it was made. But in the other case, what?
He is self-existing,[15] unborn, He neither had beginning nor time;
tell me, do not these things require faith? But he did not assert this,
which was far greater, but the lesser.
Whence [does it appear], he would say, that God made
these things? Reason does not suggest it; no one was present when it
was done. Whence is it shown? It is plainly the result of faith.
"Through faith we understand that the worlds were made." Why "through
faith"? Because "the things that are seen were not made of things which
do appear." For this is Faith.
[3.] Having thus stated the general [princi-
466
ple],[1] he afterwards tests[2] it by individuals. For a man of note is
equivalent to the world. This at all events he afterwards hinted. For
when he had matched it against one or two hundred persons, and then saw
the smallness of the number, he afterwards says, "by whom the world was
outweighed in worth."[3] (c. xi. 38.)
And observe whom he puts first, him who was
ill-treated, and that by a brother. It was their own affliction,[4]
"For you also" (he says) "have suffered like things of your own
countrymen." (1 Thess. ii. 14.) And by a brother who had been nothing
wronged, but who envied him on God's account; showing that they also
are looked on with an evil eye and envied. He honored God, and died
because he honored Him: and has not yet attained to a resurrection. But
his readiness is manifest, and his part[5] has been done, but God's
part has not yet been carried out towards him.
And by a "more excellent sacrifice" in this
place, he means that which is more honorable, more splendid, more
necessary.
And we cannot say (he says) that it was not
accepted. He did accept it, and said unto Cain, ["Hast thou] not
[sinned], if thou rightly offer, but dost not rightly divide?" (Gen.
iv. 7, LXX.) So then Abel both rightly offered, and rightly divided.
Nevertheless for this, what recompense did he receive? He was slain by
his brother's hand: and that sentence which his father endured on
account of sin, this he first received who was upright. And he suffered
so much the more grievously because it was from a brother, and he was
the first [to suffer].
And he did these things rightly looking to no man.
For to whom could he look, when he so honored God? To his father and
his mother? But they had outraged Him in return for His benefits. To
his brother then? But he also had dishonored [God]. So that by himself
he sought out what was good.
And he that is worthy of so great honor, what does
he suffer? He is put to death. And how too was he otherwise "testified
of that he was righteous"? It is said, that fire came down and consumed
the sacrifices. For instead of ["And the Lord] had respect to Abel and
to his sacrifices" (Gen. iv. 4), the Syriac[6] said, "And He set them
on fire." He therefore who both by word and deed bare witness to the
righteous man and sees him slain for His sake, did not avenge him, but
left him to suffer.
But your case is not such: for how could it be? You
who have both prophets and examples, and encouragements innumerable,
and signs and miracles accomplished? Hence that was faith indeed. For
what miracles did he see, that he might believe he should have any
recompense of good things? Did he not choose virtue from Faith alone?
What is, "and by it he being dead yet speaketh"?
That he might not cast them into great despondency, he shows that he
has in part obtained a recompense. How? 'The influence coming from
him[7] is great, he means, "and he yet speaketh"; that is, [Cain] slew
him, but he did not with him slay his glory and memory. He is not dead;
therefore neither shall ye die. For by how much the more grievous a
man's sufferings are, so much the greater is his glory.'
How does he "yet speak"? This is a sign both of his
being alive, and of his being by all celebrated, admired, counted
blessed. For he who encourages others to be righteous, speaks. For no
speech avails so much, as that man's suffering. As then heaven by its
mere appearance speaks, so also does he by being had in remembrance.
Not if he had made proclamation of himself, not if he had ten thousand
tongues, and were alive, would he have been so admired as now. That is,
these things do not take place with impunity, nor lightly, neither do
they pass away.
[4.] (Ver. 5) "By faith Enoch was translated, that
he should not see death, and was not found, because God had translated
him." This man displayed greater faith than Abel. How (you ask)?
Because, although be came after him, yet what befell [Abel] was
sufficient to guide him back.[8] How? God foreknew that [Abel] would be
killed. For He said to Cain: "Thou hast sinned: do not add thereto."[9]
Honored by him, He did not protect him. And yet neither did this throw
him [Enoch] into indifference. He said not to himself, 'What need of
toils and dangers? Abel honored God, yet He did not protect him. For
what advantage had he that was departed, from the punishment
467
of his brother? And what benefit could he reap therefrom? Let us allow
that he suffers severe punishment: what is that to him who has been
slain?' He neither said nor thought anything of this kind, but passing
beyond all these things, he knew that if there is a God, certainly
there is a Rewarder also: although as yet they knew nothing of a
resurrection. But if they who as yet know nothing of a resurrection,
and see contradictory things here, thus pleased [God], how much more
should we? For they neither knew of a resurrection, nor had they any
examples to look to. This same thing then made [Enoch] well-pleasing
[to God], namely, that he received nothing. For he knew that [God] "is
a rewarder." Whence [knew he this]? "For He recompensed Abel," do you
say? So that reason suggested other things, but faith the opposite of
what was seen. Even then (he would say) if you see that you receive
nothing here, be not troubled.
How was it "by faith" that "Enoch was translated"?
Because his pleasing [God] was the cause of his translation, and faith
[the cause] of his pleasing [Him]. For if he had not known that he
should receive a reward, how could he have pleased [Him]? "But without
faith it is impossible to please" Him. How? If a man believe that there
is a God and a retribution, he will have the reward. Whence then is the
well-pleasing?
[5.] It is necessary to "believe that He is," not
'what He is.'[1] If "that He is" needs Faith, and not reasonings; it is
impossible to comprehend by reasoning 'what He is.' If that "He is a
rewarder" needs Faith and not reasonings, how is it possible by
Reasoning to compass His essence?[2] For what Reasoning can reach this?
For some persons say that the things that exist are self-caused.[3]
Seest thou that unless we have Faith in regard to all things, not only
in regard to retribution, but also in regard to the very being of God,
all is lost to us?
But many ask whither Enoch was translated, and why
he was translated, and why he did not die, neither he nor Elijah, and,
if they are still alive, how they live, and in what form. But to ask
these things is superfluous. For that the one was translated, and that
the other was taken up, the Scriptures have said; but where they are,
and how they are, they have not added: For they say nothing more than
is necessary. For this indeed took place, I mean his translation,
immediately at the beginning, the human soul [thereby] receiving a hope
of the destruction of death, and of the overthrow of the devil's
tyranny, and that death will be done away; for he was translated, not
dead, but "that he should not see death."
Therefore he added, he was translated alive, because
he was well-pleasing [unto God]. For just as a Father when he has
threatened his son, wishes indeed immediately after he has threatened,
to relax his threat, but endures and continues resolute, that for a
time he may chasten and correct him, allowing the threat to remain
firm; so also God, to speak as it were after the manner of men, did not
continue resolute, but immediately showed that death is done away. And
first He allows death to happen, wishing to terrify the father through
the son: For wishing to show that the sentence is verily fixed, He
subjected to this punishment not wicked men at once, but him even who
was well-pleasing, I mean, the blessed Abel; and almost immediately
after him, He translated Enoch. Moreover, He did not raise the former,
lest they should immediately grow bold; but He translated the other
being yet alive: having excited fear by Abel, but by this latter giving
zeal to be well-pleasing unto Him. Wherefore they who say that all
things are ruled and governed of themselves,[4] and do not expect a
reward, are not well-pleasing; as neither are the heathen. For "He
becomes a rewarder of them that diligently seek Him" by works and by
knowledge.
[6.] Since then we have "a rewarder," let us do all
things that we may not be deprived of the rewards of virtue. For indeed
the neglecting such a recompense, the scorning such a reward, is worthy
of many tears. For as to "those who diligently seek Him," He is a
rewarder, so to those who seek Him not, the contrary.
"Seek" (He says) "and ye shall find" (Matt. vii. 7):
but how can we find the Lord? Consider how gold is found; with much
labor. [" I sought the Lord] with my hands" (it is said) "by night
before Him, and I was not deceived" (Ps. lxxvii. 2. See LXX [Ps. lxxvi.
3]), that is, just as we seek what is lost, so let us seek God. Do we
not concentrate our mind thereon? Do we not enquire of every one? Do we
not travel from home? Do we not promise money?
For instance, suppose that any among us has lost his
son, what do we not do? What land, what sea do we not make the circuit
of? Do we not reckon money, and houses, and everything else as
secondary to the finding him? And should we find him, we cling to him,
we hold him fast, we do not let him go. And when we are going to seek
anything whatever, we busy ourselves in all ways to find what is
sought. How
468
much more ought we to do this in regard to God, as seeking what is
indispensable; nay rather, not in the same way, but much more! But
since we are weak, at least seek God as thou seekest thy money or thy
son. Wilt thou not leave thy home for Him? Hast thou never left thy
home for money? Dost thou not busy thyself in all ways? When thou hast
found [it], art thou not full of confidence?
[7.] "Seek" (He says) "and ye shall find." For
things sought after need much care, especially in regard of God. For
many are the hindrances, many the things that darken, many that impede
our perception. For as the sun is manifest, and set forth publicly
before all, and we have no need to seek it; but if on the other hand we
bury ourselves and turn everything upside down, we need much labor to
look at the sun; so truly here also, if we bury ourselves in the depth
of evil desires, in the darkness of passions and of the affairs of this
life, with difficulty do we look up, with difficulty do we raise our
heads with difficulty do we see clearly. He that is buried underground,
in whatever degree he sees upwards, in that degree does he come towards
the sun. Let us therefore shake off the earth let us break through the
mist which lies upon us. It is thick, and close, and does not allow us
to see clearly.
And how, you say, is this cloud broken through? If
we draw to ourselves the beams of "the sun of righteousness." "The
lifting up of my hands" (it is said) "is an evening sacrifice." (Ps.
cxli. 2.) With our hands let us also lift up our mind: ye who have been
initiated know what I mean,[1] perhaps too ye recognize the expression,
and see at a glance what I have hinted at. Let us raise up our thoughts
on high.
I myself know many men almost suspended apart from
the earth, and beyond measure stretching up their hands, and out of
heart because it is not possible to be lifted into the air, and thus
praying with earnestness. Thus I would have you always, and if not
always, at least very often; and if not very often, at least now and
then, at least in the morning, at least in the evening prayers.[2] For,
tell me, canst thou not stretch forth the hands? Stretch forth the
will, stretch forth as far as thou wilt, yea even to heaven itself.
Even shouldst thou wish to touch the very summit, even if thou wouldst
ascend higher and walk thereon, it is open to thee. For our mind is
lighter, and higher than any winged creature. And when it receives
grace from the Spirit, O! how swift is it! How quick is it! How does it
compass all things! How does it never sink down or fall to the ground!
These wings let us provide for ourselves: by means of them shall we be
able to fly even across the tempestuous sea of this present life. The
swiftest birds fly unhurt over mountains, and woods, and seas, and
rocks, in a brief moment of time. Such also is the mind; when it is
winged, when it is separated from the things of this life, nothing can
lay hold of it, it is higher than all things, even than the fiery darts
of the devil.
The devil is not so good a marksman, as to be able
to reach this height; he sends forth his darts indeed, for he is void
of all shame, yet he does not hit the mark; the dart returns to him
without effect, and not without effect only, but it [falls] upon his
own head. For what is sent forth by him must of necessity strike
[something]. As then, that which has been shot out by men, either
strikes the person against whom it is directed, or pierces bird, or
fence, or garment, or wood, or the mere air, so does the dart of the
devil also. It must of necessity strike; and if it strike not him that
is shot at, it necessarily strikes him that shoots it. And we may learn
from many instances, that when we are not hit, without doubt he is hit
himself. For instance, he plotted against Job: he did not hit him, but
was struck himself. He plotted against Paul, he did not hit him, but
was struck himself. If we watch, we may see this happening everywhere.
For even when he strikes, he is hit; much more then [when he does not
hit].
[8.] Let us turn his weapons then against himself,
and having armed and fortified ourselves with the shield of faith, let
us keep guard with steadfastness, so as to be impregnable. Now the dart
of the devil is evil concupiscence. Anger especially is a fire, a
flame; it catches, destroys, consumes; let us quench it, by
longsuffering, by forbearance. For as red-hot iron dipped into water,
loses its fire, so an angry man filling in with a patient one does no
harm to the patient man, but rather benefits him, and is himself more
thoroughly subdued.
For nothing is equal to longsuffering. Such a man is
never insulted; but as bodies of adamant are not wounded, so neither
are such souls. For they are above the reach of the darts. The
longsuffering man is high, and so high as not to receive a wound from
the shot. When one is furious, laugh; but do not laugh openly, lest
thou irritate him: but laugh mentally on his account. For in the case
of children, when they strike us passionately, as though forsooth they
were avenging themselves, we laugh. If then thou laugh, there will be
as great difference between thee and him, as between a child and a man:
but if thou art furious thou hast made thyself a child. For the angry
are more senseless than children. If one look at a furious child, does
he not laugh at him? "The poor-spirited"
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(it is said) "is mightily simple." (Prov. xiv. 29.) The simple then is
a child: and "he who is longsuffering" (it is said) "is abundant in
wisdom." This "abundant wisdom" then let us follow after, that we may
attain to the good things promised us in Christ Jesus our Lord, with
whom to the Father together with the Holy Ghost, be glory, power,
honor, now and for ever and world without end. Amen.
HOMILY XXIII.
HEBREWS xi. 7.
"By faith Noah, being warned of God[1] of things not
seen as yet, moved with fear, prepared an ark to the saving of his
house; by the which he condemned the world, and became heir of the
righteousness which is by Faith."
[1.] "BY faith" (he says) "Noah being warned of
God." As the Son of God, speaking of His own coming, said, "In the days
of Noah they married and were given in marriage" (Luke xvii. 26, 27),
therefore the Apostle also recalled to their mind an appropriate image.
For the example of Enoch, was an example only of Faith; that of Noah,
on the other hand, of unbelief also. And this is a complete consolation
and exhortation, when not only believers are found approved, but also
unbelievers suffer the opposite.
For what does he say? "By faith being warned of
God."[2] What is "being warned of God"? It is, "It having been foretold
to him." But why is the expression "divine communication"[3] (Luke ii.
26) used? for in another place also it is said, "and it wag
communicated[4] to him by the Spirit," and again, "and what saith the
divine communication?"[3] (Rom. xi. 4.) Seest thou the equal dignity of
the Spirit? For as God reveals,[5] so also does the Holy Spirit. But
why did he speak thus? The prophecy is called "a divine communication."
"Of things not seen as yet," he says, that is of the
rain.
"Moved with fear, prepared an ark." Reason indeed
suggested nothing of this sort; For "they were marrying and being given
in marriage"; the air was clear, there were no signs [of change]: but
nevertheless he feared: "By faith" (he says) "Noah being warned of God
of things not seen as yet, moved with fear, prepared an ark to the
saving of his house."
How is it, "By the which he condemned the world"? He
showed them to be worthy of punishment, since they were not brought to
their senses even by the preparation.
"And he became" (he says) "heir of the righteousness
which is by Faith": that is, by his believing God he was shown to be
righteous. For this is the [part] of a soul sincerely disposed towards
Him and judging nothing more reliable than His words, just as Unbelief
is the very contrary. Faith, it is manifest, works righteousness. For
as we have been warned of God respecting Hell, so was he also: and yet
at that time he was laughed at; he was reviled and ridiculed; but he
regarded none of these things.
[2.] (Ver. 8, 9) "By faith Abraham when he was
called to go out into a place which he should after receive for an
inheritance, obeyed; and he went out not knowing whither he went. By
faith he sojourned in the land of promise, as in a strange country,
dwelling in tabernacles, with Isaac and Jacob, the heirs with him of
the same promise." ["By faith"]: for (tell me) whom did he see to
emulate?[6] He had for father a Gentile, and an idolater; he had heard
no prophets; he knew not whither he was going. For as they of the
Hebrews who believed, looked to these [patriarchs] as having enjoyed
blessings innumerable, he shows that none of them obtained anything as
yet; all are unrewarded; no one as yet received his reward. "He
"escaped from his country and his home, and "went out not knowing
whither he went."
And what marvel, if he himself [were so], when his
seed also dwelt in this same way? For seeing the promise disproved[7]
(since He had said, "To thee will I give this land, and to thy
seed"--Gen. xii. 7; xiii. 15), he saw his son dwelling there; and again
his grandson saw himself dwelling in a land not his own; yet was he
nowise troubled. For the affairs of Abraham happened as we might have
expected, since the promise was to be accomplished afterwards in his
family (although it is said even to himself,
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"To thee, and to thy seed," not, "to thee through thy seed," but "to
thee and to thy seed"): still neither he, nor Isaac, nor Jacob, enjoyed
the promise. For one of them served for hire, and the other was driven
out: and he himself even was failing[1] through fear: and while he took
some things indeed in war, others, unless he had had the aid of God,
would have been destroyed. On this account [the Apostle] says, "with
the heirs of the same promise"; not himself alone, he means; but the
heirs also.
[3.] (Ver. 13) "These all died in faith," he says,
"not having obtained[2] the promises." At this place it is worth while
to make two enquiries; how, after saying that [God] "translated Enoch,
and he was not found, so that he did not see death," does he say,
"These all died in Faith." And again, after saying, "they not having
obtained the promises," he declares that Noah had received a reward,
"to the saving of his house," and that Enoch had been "translated," and
that Abel "yet speaks," and that Abraham had gained a hold on the land,
and yet he says, "These all died in Faith, not having obtained the
promises." What then is [meant]?
It is necessary to solve the first [difficulty], and
then the second. "These all" (he says) "died in faith." The word "all"
is used here not because all had died, but because with that one
exception "all these had died," whom we know to be dead.
And the [statement] "not having obtained the
promises," is true: for surely the promise to Noah was not to be this
[which is here spoken of]. But further, of what kind of "promises" is
he speaking? For Isaac and Jacob received the promises of the land; but
as to Noah and Abel and Enoch, what kind of promises did they receive?
Either then he is speaking concerning these three; or if concerning
those others also, the promise was not this, that Abel should be
admired, nor that Enoch should be translated, nor that Noah should be
preserved;[3] but these things came to them for their virtue's sake,
and were a sort of foretaste of things to come. For God from the
beginning, knowing that the human race needs much condescension,
bestows on us not only the things in the world to come, but also those
here; as for instance, Christ said even to the disciples, "Whosoever
hath left houses, or brethren, or sisters, or father, or mother, shall
receive an hundredfold and shall inherit everlasting life." (Matt. xix.
29.) And again, "Seek ye the kingdom of God, and all these things shall
be added unto you." (Matt. vi. 33.) Seest thou that these things are
given by Him in the way of addition, that we might not faint?[4] For as
the athletes have the benefit of careful attention, even when engaged
in the combat, but do not then enjoy entire ease, living under rules,
yet afterwards they enjoy it entire: so God also does not grant us here
to partake of "entire" ease. For even here He does give [some].
[4.] "But having seen them afar off," he says,[5]
"and embraced them." Here he hints at something mystical: that they
received beforehand all the things which have been spoken concerning
things to come; concerning the resurrection, concerning the Kingdom of
Heaven, concerning the other things, which Christ proclaimed when He
came, for these are "the promises" of which he speaks. Either then he
means this, or, that they did not indeed receive them, but died in
confidence respecting them, and they were [thus] confident through
Faith only.
"Having seen them afar off": four generations
before; for after so many [generations], they went up out of Egypt.
"And embraced them," saith he, and were glad. They
were so persuaded of them as even to "embrace [or "salute"] them," from
the metaphor of persons on ship-board seeing from afar the longed-for
cities: which, before they enter them, they take and occupy by words of
greeting.
(Ver. 10) "For they looked" (he says) "for the[6]
city which hath foundations, whose builder and maker is God." Seest
thou that they received them in this sense, in their already accepting
them and being confident respecting them. If then to be confident is to
receive, it is in your power also to receive. For these, although they
enjoyed not those [blessings], yet still saw them by their longing
desire. Why now do these things happen? That we might be put to shame,
in that they indeed, when things on earth were promised them, regarded
them not, but sought the future "city": whereas God again and again
speaks to us of the city[7] which is above, and yet we seek that which
is here. He said to them, I will give you the things of the present
[world]. But when He saw, or rather, when they showed themselves worthy
of greater things, then He no longer suffers them to receive these, but
those greater ones; wishing to show us that they are worthy
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of greater things, being unwilling to be bound to these. As if one
should promise playthings to an intelligent child, not that he might
receive them, but by way of exhibiting his philosophy, when he asks for
things more important. For this is to show, that they held off from the
land with so great earnestness, that they did not even accept what was
given. Wherefore their posterity receive it on this account, for
themselves were worthy of the land.
What is, "the city which hath foundations"? For are
not these [which are visible] "foundations"? In comparison of the
other, they are not.
"Whose Builder and Maker is God." O What an encomium
on that city!
[5.] (Ver. 11) "By faith also Sarah herself," he
says. Here he began [speaking] in a way to put them to shame, in case,
that is, they should show themselves more faint-hearted than a woman.
But possibly some one might say, How "by faith," when she laughed? Nay,
while her laughter indeed was from unbelief, her fear [was] from Faith,
for to say, "I laughed not" (Gen. xviii. 15), arose from Faith. From
this then it appears that when unbelief had been cleared out, Faith
came in its place.
"By faith also Sarah received strength to conceive
seed even when she was past age."[1] What is, "to conceive seed "?[2]
She who was become dead, who was barren, received power for the
retaining of seed, for conception. For her imperfection was two-fold;
first from her time of life for she was really old; secondly from
nature, for she was barren.
(Ver. 12) "Wherefore even from one they" all
"sprang, as the stars of the sky, and as the sand which is by the
sea-shore." "Wherefore" (he says) "even from one they" all "sprang."
Here he not only says that she bare [a child], but that she also became
mother of so many as not even fruitful wombs [are mothers of]. "As the
stars," He says. How then is it that He often numbers them, although He
said, "As the stars of the heaven shall not be numbered, so neither
shall your seed"? (Gen. xv. 5.) He either means the excess, or else
[speaks of] those who are continually being born. For is it possible,
tell me, to number their forefathers of one family as, such an one son
of such an one, and such an one son of such an one? But here such are
the promises of God, so skillfully arranged are His undertakings.
[6.] But if the things which He promised as
additional, are so admirable, so beyond expectation, so magnificent,
what will those be, to which these are an addition, to which these are
somewhat over and above? What then can be more blessed than they who
attain them? What more wretched than those who miss them? For if a man
when driven out from his native country, is pitied by all; and when he
has lost an inheritance is considered by all as an object of
compassion, with what tears ought he to be bewailed, who fails of
Heaven, and of the good things there stored up? Or rather, he is not
even to be wept for: for one is wept for, when he suffers something of
which he is not himself the cause; but when of his own choice he has
entangled himself in evil, he is not worthy[3] of tears, but of
wailings;[4] or rather then of mourning;[5] since even our Lord JESUS
Christ mourned and wept for Jerusalem, impious as it was. Truly we are
worthy of weepings innumerable, of wailings innumerable. If the whole
world should receive a voice, both stones, and wood, and trees, and
wild beasts, and birds, and fishes, and in a word, the whole world, if
receiving a voice it should bewail us who have failed of those good
things, it would not bewail and lament enough. For what language, what
intellect, can represent that blessedness and virtue, that pleasure,
that glory, that happiness, that splendor? "What eye hath not seen, and
ear hath not heard, and what hath not entered into the heart of man" (1
Cor. ii. 9), (he did not say, that they simply surpass [what we
imagine]; but none hath ever conceived) "the things which God hath
prepared for them that love Him." For of what kind are those good
things likely to be, of which God is the Preparer and Establisher? For
if immediately after He had made us, when we had not yet done anything,
He freely bestowed so great [favors], Paradise, familiar intercourse
with Himself, promised us immortality, a life happy and freed from
cares; what will He not bestow on those who have labored and struggled
so greatly, and endured on His behalf? For us He spared not His Only
Begotten, for us when we were enemies He gave up His own SON to death;
of what will He not count us worthy, having become His friends? what
will He not impart to us, having reconciled us to Himself?
[7.] He both is abundantly and infinitely rich; and
He desires and earnestly endeavors to obtain our friendship; we do not
thus earnestly endeavor. What am I saying, 'do not earnestly endeavor'?
We do not wish to obtain the good things as He wishes it. And what He
has done shows that He wishes it more [than we]. For while, for our own
sake, we with difficulty think lightly of a little gold: He, for our
sake, gave even the Son who was His own. Let us make use of the love of
God as we ought; let us reap the fruits of His friendship. For "ye are
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My friends" (he says) "if ye do what I say to you." (John xv. 14.) How
wonderful! His enemies, who were at an infinite distance from Him, whom
in all respects He excels by an incomparable superiority, these He has
made His friends and calls them friends. What then should not one
choose to suffer for the sake of this friendship? For the friendship of
men we often incur danger, but for that of God, we do not even give up
money. Our [condition] does indeed call for mourning, for mourning and
tears and wailings, and loud lamentation and beating of the breast. We
have fallen from our hope, we are humbled from our high estate, we have
shown ourselves unworthy of the honor of God even after His benefits we
are become unfeeling, and ungrateful. The devil has stripped us of all
our good things. We who were counted worthy to be sons; we His brethren
and fellow-heirs are come to differ nothing from His enemies that
insult Him.
Henceforward, what consolation shall there be for
us? He called us to Heaven, and we have thrust ourselves down to hell.
"Swearing and lying and stealing and adultery, are poured out upon the
earth." (Hos. iv. 2.) Some "mingle blood upon blood"; and others do
deeds worse than blood-shedding. Many of those that are wronged, many
of those that are defrauded prefer ten thousand deaths to the suffering
such things: and except they had feared God, would even have killed
themselves, being so murderously disposed against themselves. Are not
these things then worse than blood-shedding?
[8.] "Woe is me, my soul! For the godly man is
perished from the earth, and there is none upright among men" (Mic.
vii. 1, 2, LXX.); let us also now cry out, first about our own selves
but aid me in my lamentation.
Perhaps some are even disgusted and laugh. For this
very cause ought we to make our lamentations the more intense, because
we are so mad and beside ourselves, that we do not know that we are
mad, but laugh at things for which we ought to groan. O man! "There is
wrath revealed from heaven against all ungodliness and unrighteousness
of men" from. i. 18); "God will come manifestly: a fire will burn
before Him, and round about Him will be a mighty tempest." (Ps. 1. 3.)
"A fire will burn before Him, and consume His enemies on every side."
(Ps. xcvii. 3.) "The day of the Lord is as a burning oven." (Mal. iv.
1.) And no man lays up these things in his mind, but these tremendous
and fearful doctrines are more despised than fables, and are trodden
under foot. He that heareth,--there is no one: while they who laugh and
make sport are--all. What resource will there be for us? Whence shall
we find safety? "We are undone, we are utterly consumed" (Num. xvii.
12), we are become the laughingstock of our enemies, and a mockery for
the heathen and the Demons. Now is the devil greatly elated; he glories
and is glad. The angels to whom we had been entrusted are all ashamed
and in sadness: there is no man to convert [you]: all means have been
used by us in vain, and we seem to you as idle talkers. It is
seasonable even now to call on the heaven, because there is no man that
heareth; to take to witness the elements: "Hear, O heaven! and give
ear, O earth! for the Lord hath spoken." (Isa. i. 2.)
Give a hand, stretch it forth, O ye who have not yet
been overwhelmed, to them who are undone through their drunkenness: ye
that are whole to them that are sick, ye that are sober-minded to them
that are mad, that are giddily whirling round.
Let no man, I beseech you, prefer the favor of his
friend to his salvation; and let violence and rebuke look to one thing
only,--his benefit. When one has been seized by a fever, even slaves
lay hold of their Masters. For when that is pressing on him, throwing
his mind into confusion, and a swarm of slaves are standing by, they
recognize not the law of Master and Servant, in the calamity of the
Master.
Let us collect ourselves, I exhort you: there are
daily wars, submersions [of towns], destructions innumerable all around
us, and on every side the wrath of God is enclosing us as in a net. And
we, as though we were well-pleasing to Him, are in security. We all
make our hands ready for unjust gains, none for helping others: alI for
plundering, none for protecting: each one is in earnest as to how he
shall increase his possessions; no one as to how he shall aid the
needy: each one has much anxiety how he may add to his wealth; no one
how he may save his own soul. One fear possesses all, lest (you say) we
should become poor; no man is in anguish and trembling lest we should
fall into hell. These things call for lamentations, these call for
accusation, these call for reprobation.
[9.] But I do not wish to speak of these things, but
I am constrained by my grief. Forgive me: I am forced by sorrow to
utter many things, even those which I do not wish. I see that our wound
is grievous, that our calamity is beyond comfort, that woes have
overtaken us greater than the consolation. We are undone. "O that my
head were waters and mine eyes a fountain of tears" (Jer. ix. 1), that
I might lament. Let us weep, beloved, let us weep, let us groan.
Possibly there may be some here who say, He talks to
us of nothing but lamentation, nothing but tears. It was not my wish,
believe me, it was not my wish, but rather to go through a
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course of commendations and praises: but now it is not the season for
these. Beloved, it is not lamenting which is grievous, but the doing
things which call for lamentations. Sorrow is not the: thing to shrink
from, but the committing things that call for sorrow. Do not thou be
punished, and I will not mourn. Do not die, and I will not weep. If the
body indeed lies dead, thou callest on all to grieve with thee, and
thinkest those without sympathy who do not mourn: And when the soul is
perishing, dost thou tell us not to mourn?
But I cannot be a father, if I do not weep. I am a
father full of affection. Hear how Paul exclaims, "My little children,
of whom I travail in birth again" (Gal. iv. 19): what mother in
child-birth utters cries so bitter as he! Would that it were possible
for thee to see the very fire that is in my heart, and thou wouldest
know, that I burn [with grief] more intense than any woman, or gift
that suffers untimely widowhood. She does not so mourn over her
husband, nor any father over his son, as I do over this multitude that
is here with us.
I see no progress. Everything turns to calumnies and
accusations. No man makes it his business to please God; but (he says)
'let us speak evil of such an one or such an one.' 'Such an one is
unfit to be among the Clergy.' 'Such an one does not lead a respectable
life.' When we ought to be grieving for our own evils, we judge others,
whereas we ought not to do this, even when we are pure from sins. "For
who maketh thee to differ" (he says) "and what hast thou which thou
didst not receive? But if thou hast received it, why dost thou glory,
as though thou hadst not received it?" (1 Cor. iv. 7.) "And thou, why
dost thou judge thy brother" (Rom. xiv. 10), being thyself full of
innumerable evils? When thou sayest, Such an one is a bad man, and a
spendthrift, and vicious, think of thyself, and examine strictly thy
own [condition], and thou wilt repent of what thou hast said. For there
is no, no not any, such powerful stimulus to virtue, as the
recollecting of our sins.
If we turn over these two things in our minds, we
shall be enabled to attain the promised blessings, we shall be enabled
to cleanse ourselves and wipe away [what is amiss]. Only let us take
serious thought sometime; let us be anxious about the matter, beloved.
Let us grieve here in reflection, that we may not grieve yonder in
punishment, but may enjoy the everlasting blessings, where "pain and
sorrow and sighing are fled away" (Isa. xxxv. 10), that we may attain
to the good things which surpass man's understanding, in Christ Jesus
our Lord, for to Him is glory and power for ever and ever. Amen.
HOMILY XXIV.
HEBREWS xi. 13-16.
"These all died in faith,[1] not having received the
promises, hut having seen them afar off,[2] and embraced them, and
confessed that they were strangers and pilgrims on the
earth. For they that say such things, declare plainly
that they seek a county. And Italy if they had been mindful of that
country from whence they came out, they might have had opportunity to
have returned. But now they desire a better country, that is, an
heavenly; wherefore God is not ashamed[3] to be called their God, for
He hath prepared for them a city."
[1.] THE first virtue, yea the whole of virtue, is
to be a stranger to this world, and a sojourner, and to have nothing in
common with things here, but to hang loose from them, as from firings
strange to us; As those blessed disciples did, of whom he says, "They
wandered about in sheepskins, and in goat-skins, being destitute,
afflicted, tormented:[4] of whom the world was not worthy." (c. xi. 37,
38.)
They called themselves therefore "strangers"; but
Paul said somewhat much beyond this: for not merely did he call himself
a stranger, but said that he was dead to the world, and that the world
was dead to him. "For the world" (he says) "has been crucified to me
and I to the world." (Gal. vi. 14.) But we, both citizens[5] and quite
alive, busy ourselves about everything here as citizens. And what
righteous men were to the world, "strangers" and "dead," that we are to
Heaven. And what they were to Heaven, alive and acting as citizens,
that we are to the world. Wherefore we are dead, because we have
refused that which is truly life, and have chosen this which is but for
a time. Wherefore we have provoked God to wrath, because when the
enjoyments of Heaven have been set before
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us, we are not willing to be separated from things on earth, but, like
worms, we turn about from the earth to the earth, and again from this
to that;[1] and in short are not willing to look up even for a little
while, nor to withdraw ourselves from human affairs, but as if drowned
in torpor and sleep and drunkenness, we are stupefied with imaginations.
[2.] And as those who are under the power of sweet
sleep lie on their bed not only during the night, but even when the
morning has over-taken them, and bright day has come, and are not
ashamed to indulge in pleasure, and to make the season of business and
activity a time of slumber and indolence, so truly we also, when the
day is drawing near, when the night is far spent, or rather the day;
for "work" (it is said) "while it is day" (John ix. 4); when it is day
we practice all that belongs to the night, sleeping, dreaming,
indulging in luxurious fancies; and the eyes of our understanding are
closed as well as those of our body; we speak amiss, we talk absurdly;
even if a person inflict a deep wound upon us, if he carry off all our
substance, if he set the very house on fire, we are not so much as
conscious of it.
Or rather, we do not even wait for others to do
this, but we do it ourselves, piercing and wounding ourselves every
day, lying in unseemly fashion, and stripped bare of all credit, all
honor, neither ourselves concealing our shameful deeds, nor permitting
others to do so, but lying exposed to public shame, to the ridicule,
the numberless jests of spectators and passers-by.
[3.] Do ye not suppose that the wicked themselves
laugh at those who are of like characters to themselves, and condemn
them? For since God has placed within us a tribunal which cannot be
bribed nor ever utterly destroyed, even though we come to the very
lowest depth of vice; therefore even the wicked themselves give
sentence against themselves, and if one call them that which they are,
they are ashamed, they are angry, they say that it is an insult. Thus
they condemn what they do, even if not by their deeds, yet by their
words, by their conscience, nay rather even by their deeds. For when
they carry on their practices out of sight and secretly, they give the
strongest proof of the opinion they hold concerning the thing itself.
For wickedness is so manifest, that all men are its accusers, even
those who follow after it, while such is the quality of virtue, that it
is admired even by those who do not emulate it. For even the fornicator
will praise chastity, and the covetous will condemn injustice, and the
passionate will admire patience, and blame quarrelsomeness, and the
wanton [will blame] wantonness.
How then (you say) does he pursue these things? From
excessive indolence, not because he judges it good; otherwise he would
not have been ashamed of the thing itself, nor would he have denied it
when another accused him. Nay many when caught, not enduring the shame,
have even hanged themselves. So strong is the witness within us in
behalf of what is good and becoming. Thus what is good is brighter than
the sun, and the contrary more unsightly than anything.
[4.] The saints were "strangers and sojourners." How
and in what way? And where does Abraham confess himself "a stranger and
a sojourner"? Probably indeed he even himself confessed it:[2] but
David both confessed "I am a stranger" and what? "As all my fathers
were." (Ps. xxxix. 12.) For they who dwell in tents, they who purchase
even burial places for money, evidently were in some sense strangers,
as they had not even where to bury their dead.
What then? Did they mean that they were "strangers"
from the land that is in Palestine? By no means: but in respect of the
whole world: and with reason; for they saw therein none of the things
which they wished for, but everything foreign and strange. They indeed
wished to practice virtue: but here there was much wickedness, and
things were quite foreign to them. They had no friend, no familiar
acquaintance, save only some few.
But how were they "strangers"? They had no care for
things here. And this they showed not by words, but by their deeds. In
what way?
He said to Abraham, "Leave that which seems thy
country and come to one that is foreign": And he did not cleave to his
kindred, but gave it up as unconcernedly as if he were about to leave a
foreign land. He said to him, "Offer up thy son," and he offered him up
as if he had no son; as if he had divested himself of his nature, so he
offered him up. The wealth which he had acquired was common to all
passers-by, and this he accounted as nothing. He yielded the first
places to others: he threw himself into dangers; he suffered troubles
innumerable. He built no splendid houses, he enjoyed no luxuries, he
had no care about dress, which all are things of this world; but lived
in all respects as belonging to the City yonder; he showed hospitality,
brotherly love, mercifulness, forbearance, contempt for wealth and for
present glory, and for all else.
And his son too was such as himself: when he was
driven away, when war was made on him, he yielded and gave way, as
being in a foreign land. For foreigners, whatever they suffer,
475
endure it, as not being in their own country. Even when his wife was
taken from him, he endured this also as being in a strange land: and
lived in all respects as one whose home was above, showing
sobermindedness and a well-ordered life.[1] For after he had begotten a
son, he had no more commerce with his wife, and it was when the flower
of his youth had passed that he married her, showing that he did it not
from passion, but in subservience to the promise of God.
And what did Jacob? Did he not seek bread only and
raiment, which are asked for by those who are truly strangers; by those
that have come to great poverty? When he was driven out, did he not as
a stranger give place? Did he not serve for hire? Did he not suffer
afflictions innumerable, everywhere, as a stranger?
[5.] And these things (he says) they said, "seeking"
their "own country." Ah! how great is the difference! They indeed were
in travail-pains each day, wishing to be released from this world, and
to return to their country. But we, on the contrary, if a fever attack
us neglecting everything, weeping like little children, are frightened
at death.
Not without reason we are thus affected. For since
we do not live here like strangers, nor as if hastening to our country,
but are like persons that are going away to punishment, therefore we
grieve, because we have not used circumstances as we ought, but have
turned order upside down. Hence we grieve when we ought to rejoice:
hence we shudder, like murderers or robber chiefs, when they are going
to be brought before the judgment-seat, and are thinking over all the
things they have done, and therefore are fearful and trembling.
They, however, were not such, but pressed on. And
Paul even groaned; "And we" (he says) "that are in this tabernacle do
groan, being burdened." (2 Cor. v. 4.) Such were they who were with
Abraham; "strangers," he says, they were in respect of the whole world,
and "they sought a country."
What sort of "country" was this? Was it that which
they had left? By no means. For what hindered them if they wished, from
returning again, and becoming citizens? but they sought that which is
in Heaven? Thus they desired their departure hence, and so they pleased
God; for "God was not ashamed to be
called their God."
[6.] Ah! how great a dignity! He vouch-safed "to be
called their God." What dost thou say? He is called the God of the
earth, and the God of Heaven, and hast thou set it down as a great
thing that "He is not ashamed to be called their God"? Great and truly
great this is, and a proof of exceeding blessedness. How? Because He is
called God of earth and of heaven as also of the Gentiles: in that He
created and formed them: but [God] of those holy men, not in this
sense, but as some true friend.
And I will make it plain to you by an example; as in
the case of [slaves] in large households, when any of those placed over
the household are very highly esteemed, and manage everything
themselves, and can use great freedom towards their masters, the Master
is called after them, and one may find many so called. But what do I
say? As we might say the God, not of the Gentiles but of the world, so
we might say "the God of Abraham." But you do not know how great a
dignity this is, because we do not attain to it. For as now He is
called the Lord of all Christians, and yet the name goes beyond our
deserts: consider the greatness if He were called the God of one
[person]! He who is called the God of the whole world is "not ashamed
to be called" the God of three men: and with good reason: for the
saints would turn the scale, I do not say against the world[2] but
against ten thousand such. "For one man who doeth the will of the
Lord,[3] is better than ten thousand transgressors." (Ecclus. xvi. 3.)
Now that they called themselves "strangers" in this
sense is manifest. But supposing that they said they were "strangers"
on account of the strange land, why did David also [call himself a
stranger]? Was not he a king? Was not he a prophet? Did he not spend
his life in his own country? Why then does he say, "I am a stranger and
a sojourner"? (Ps. xxxix. 12.) How art thou a stranger? "As" (he says)
"all my fathers were." Seest thou that they too were strangers? We have
a country, he means, but not really our country. But how art thou
thyself a stranger? As to the earth. Therefore they also [were
strangers] in respect of the earth: For "as they were," he says, so
also am I; and as he, so they too.
[7.] Let us even now become strangers; that God may
"not be ashamed of us to be called. our God." For it is a shame to Him,
when He is called the God of the wicked, and He also is ashamed of
them; as He is glorified when He is [called the God] of the good and
the kind, and of them that cultivate virtue. For if "we" decline to be
called the masters of our wicked slaves, and give them up; and should
any one
476
come to us and say, 'such a one does innumerable bad things, he is your
slave, is he not?' We immediately say," by no means," to get rid of the
disgrace: for a slave has a close relation to his master, and the
discredit passes from the One to the other.[1]-- But they were so
illustrious, so full of confidence, that not only was He "not ashamed
to be called" from them, but He even Himself says, "I am the God of
Abraham, and the God of Isaac, and the God of Jacob. (Ex. iii. 6.)
Let us also, my beloved, become "strangers"; that
God may "not be ashamed of us" that He may not be ashamed, and deliver
us up to Hell. Such were they who said, "Lord, have we not prophesied
in Thy Name, and in Thy Name have done many wonderful works!" (Matt.
vii. 22.) But see what Christ says to them: "I know you not:" the very
thing which masters would do, when wicked slaves run to them, wishing
to be rid of the disgrace. "I know you not," He says. How then dost
Thou punish those whom Thou knowest not? I said, "I know not," in a
different sense: that is, "I deny you, and renounce you." But God
forbid that we should hear this fatal and terrible utterance. For if
they who east out demons and prophesied, were denied, because their
life was not suitable thereto; how much more we !
[8.] And how (you ask) is it possible that they
should be denied, who have shown prophetic powers, and wrought
miracles, and cast out demons? Is it probable they were afterwards
changed, and became wicked; and therefore were nothing benefited, even
by their former virtue. For not only ought we to have our beginnings
splendid, but the end also more splendid still.
For tell me, does not the Orator take pains to make
the end of his speech splendid, that he may retire with applause? Does
not the public officer make the most splendid display at the close of
his administration? The wrestler, if he do not make a more splendid
display and conquer unto the end, and if after vanquishing all he be
vanquished by the last, is not all unprofitable to him? Should the
pilot have crossed the whole ocean, yet if he wreck his vessel at the
port, has he not lost all his former labor? And what [of] the
Physician? If, after he has freed the sick man from his disease, when
he is on the point of discharging him cured, he should then destroy
him, has he not destroyed everything? So too in respect of Virtue, as
many as have not added an end suitable to the beginning, and in unison
and harmony with it, are ruined, and undone. Such are they who have
sprung forth from the starting place bright and
exulting, and afterwards have become faint and feeble. Therefore they
are both deprived of the prize, and are not acknowledged by their
master.
Let us listen to these things, those of us who are
in love of wealth: for this is the greatest iniquity. "For the love of
money is the root of all evil." (1 Tim. vi. 10.) Let us listen, those
of us who wish to make our present possessions greater, let us listen
and sometime cease from our covetousness, that we may not hear the same
things as they [will hear]. Let us listen to them now, and be on our
guard, that we may not hear them then. Let us listen now with fear,
that we may not then listen with vengeance: "Depart from Me" (He says);
"I never knew you" (Matt. vii. 23), no not even then (He means) when ye
made a display of prophesyings, and were casting out demons.
It is probable that He also here hints at something
else, that even then they were wicked; and from the beginning, grace
wrought even by the unworthy. For if it wrought through Balaam, much
more through the unworthy, for the sake of those who shall profit [by
it].
But if even signs and wonders did not avail to
deliver from punishment; much more, if a man happen to be in the
priestly dignity :[2] even if he reach the highest honor, even if grace
Work in him to ordination, even if unto all the other things, for the
sake of those who need his leadership,[3] he also shall hear, "I never
knew thee," no, not even then when grace wrought in thee.
[9.] O! how strict shall the search be there as to
purity of life ! How does that, of itself, suffice to introduce us into
the kingdom? While the absence of it gives up the man [to destruction],
though he have ten thousand miracles and signs to show. For nothing is
so pleasing to God as an excellent course of life. "If ye love Me"
(John xiv. 15), He declares; He did not say, "work miracles," but what?
"Keep My commandments." And again, "I call you friends" (John xv. 14),
not when ye cast out demons, but "if ye keep My words." For those
things come of the gift of God: but these after the gift of God, of our
own diligence also. Let us strive to become friends of God, and not
remain enemies to Him.
These things we are ever saying, these exhortations
we are ever giving, both to ourselves and to yon: but nothing more is
gained. Wherefore also I am afraid. And I would have wished indeed to
be silent, so as not to increase your danger. For when a person often
hears, and even so does not act, this is to provoke the Lord to anger.
But I fear also myself that other danger, that of silence, if when I am
ap-
477
pointed to the ministering of the word, I should hold my peace.
What shall we then do that we may be saved? Let us
begin [the practice of] virtue, as we have opportunity: let us portion
out the virtues to ourselves, as laborers do their husbandry; in this
month let us master evil-speaking, injuriousness, unjust anger; and let
us lay down a law for ourselves, and say, To-day let us set this right.
Again, in this month let us school ourselves in forbearance, and in
another, in some other virtue: And when we have got into the habit of
this virtue let us go to another, just as in the things we learn at
school, guarding what is already gained, and acquiring others.
After this let us proceed to contempt for riches.
First let us restrain our hands from grasping, and then let us give
alms. Let us not simply confound everything, with the same hands both
slaying and showing mercy forsooth. After this, let us go to some other
virtue, and from that, to another. "Filthiness and foolish talking and
jesting, let it not be even named
among you." (Eph. v. 4, 3.) Let us be thus far in the right way.
There is no need of spending money, there is no need
of labor, none of sweat, it is enough to have only the will, and all is
done. There is no need to travel a long way, nor to cross a boundless
ocean, but to be in earnest and of ready mind, and to put a bridle on
the tongue. Unseasonable reproaches, anger, disorderly lusts,
luxuriousness, expensiveness, let us cast off; and the desire of wealth
also from our soul, perjury and habitual oaths.
If we thus cultivate ourselves, plucking out the
former thorns, and casting in the heavenly seed, we shall be able to
attain the good things promised. For the Husbandman will come and will
lay us up in His Garner, and we shall attain to all good things, which
may we all attain, by the grace and lovingkindness of our Lord Jesus
Christ, with whom to the Father together with the Holy Ghost, be glory,
power, honor, now and for ever, and world without end. Amen.
HOMILY XXV.
Hebrews xi. 17--19.
" By faith [Abraham],[1] when he was tried, offered
up Isaac; and he that had received the promises offered up his
only-begotten son, of whom it was said, That in Isaac shall thy seed be
called: accounting that God was able to raise him up even from the
dead; from whence also he received him in a figure,"
[1.] GREAT indeed was the faith of Abraham. For
while in the case of Abel, and of Noah, and of Enoch, there was an
opposition of reasonings only, and it was necessary to go beyond human
reasonings; in this case it was necessary not only to go beyond human
reasonings, but to manifest also something more. For what was of God[2]
seemed to be opposed to what was of God; and faith opposed faith, and
command promise.
I mean this: He had said, "Get thee out of thy
country, and from thy kindred, and I will give thee this land." (Gen.
xii. 1, 7.) "He gave him none inheritance in it, no not so much as to
set his foot on." (Acts vii. 5.) Seest thou how what was done was
opposed to the promise? Again He said, "In Isaac shall thy seed be
called" (Gen. xxi. 12 ), and he believed: and again He says, Sacrifice
to Me this one, who
was to fill all the world from his seed. Thou seest the opposition
between the commands and the promise? He enjoined things that were in
contradiction to the promises, and yet not even so did the righteous
man stagger, nor say he had been deceived.
For you indeed, he means, could not say this, that
He promised ease and gave tribulation. For in our case, the things
which He promised, these also He performs. How so? "In the world" (He
says), "ye shall have tribulation." (John xvi. 33.) " He that taketh
not his cross and followeth Me, is not worthy of Me." (Matt. x. 38.)
"He that hateth not his life shall not find it." (John xii. 25.) And,
"He that forsaketh not all that he hath, and followeth after Me, is not
worthy of Me." (Luke xiv. 27, 33.) And again, "Ye shall be brought
before rulers and kings for My sake." (Matt. x, 18.) And again, "A
man's foes shall be they of his own household." (Matt. x. 36.) But the
things which pertain to rest are yonder.
But with regard to Abraham, it was different. He was
enjoined to do what was opposed to the promises; and yet not even so
was he troubled, nor did he stagger, nor think he had been deceived.
But yon endure nothing except what was promised, yet you are troubled.
478
[2.] He heard the opposite of the promises from Him
who had made them; and yet he was not disturbed, but did them as if
they had been in harmony [therewith]. For they were in harmony; being
opposed indeed according to human calculations, but in harmony [when
viewed] by Faith. And how this was, the Apostle himself has taught us,
by saying, "accounting[1] that God was able to raise Him up, even from
the dead." By the same faith (he means) by which he believed that God
gave what was not,[2] and raised up the dead, by the same was he
persuaded that He would also raise him up after he had been slain in
sacrifice. For it was alike impossible (to human calculation, I mean)
from a womb which was dead and grown old and already become useless for
child-bearing to give a child, and to raise again one who had been
slain. But his previous faith prepared the way for things to come.
And see; the good things came first, and the hard
things afterwards, in his old age. But for you, on the contrary, (he
says) the sad things are first, and the good things last. This for
those who dare to say, 'He has promised us the good things after
death; perhaps He has deceived us.' He shows that "God is able to raise
up even from the dead," and if God be able to raise from the dead,
without all doubt He will pay all [that He has promised].
But if Abraham so many years before, believed "that
God is able to raise from the dead," much more ought we to believe it.
Thou seest (what I at first said) that death had not yet entered in and
yet He drew them at once to the hope of the resurrection, and led them
to such full assurance, that when bidden, they even slay their own
sons, and readily offer up those from whom they expected to people the
world.
And he shows another thing too, by saying, that "God
tempted Abraham." (Gen. xxii. 1.) What then? Did not God know that the
man was noble and approved? Why then did He tempt him? Not that He
might Himself learn, but that He might show to others, and make his
fortitude manifest to all.[3] And here also he shows the cause of
trials, that they may not suppose they suffer these things as being
forsaken [of God]. For in their case indeed, it was necessary that they
should he tried, because there were many who persecuted or plotted
against them: but in Abraham's case, what need was there to devise
trials for him which did not
exist? Now this trial, it is evident, was by His command. The others
indeed happened by His allowance, but this even by His command. If then
temptations make men approved in such wise that, even where there is no
occasion, God exercises His own athletes; much more ought we to bear
all things nobly.
And here he said emphatically, "By faith, when he
was tried, he offered up Isaac," for there was no other cause for his
bringing the offering but that.
[3.] After this he pursues the same thought. No one
(he says) could allege, that he had another son, and expected the
promise to be fulfilled from him, and therefore confidently offered up
this one. "And" (his words are) "he offered up his only-begotten, who
had received the promises." Why sayest thou "only-begotten"? What then?
Of whom was Ishmael sprung? I mean "only-begotten" (he would say) so
far as relates to the word of the promise. Therefore after saying,
"Only-begotten," showing that he says it for this reason, he added, "of
whom it was said, In Isaac shall thy seed be called," that is, "from"
him. Seest thou how he admires what was done by the Patriarch? "In
Isaac shall thy seed be called," and that son he brought to be
sacrificed.
Afterwards, that no one may suppose he does this in
despair, and in consequence of this command had cast away that
Faith,[4] but may understand that this also was truly of faith, he says
that he retained that faith also, although it seem to be at variance
with this. But it was not at variance. For he did not measure the power
of God by human reasonings, but committed all to faith. And hence he
was not afraid to say, that God was "able to raise him up, even from
the dead."
"From whence also he received him in a figure,"[5]
that is in idea,[6] by the ram, he means. How? The ram having been
slain, he was saved: so that by means of the ram he received him again,
having slain it in his stead. But these things were types: for here it
is the Son of God who is slain.
And observe, I beseech you, how great is His
lovingkindness. For inasmuch as a great favor was to be given to men,
He, wishing to do this, not by favor, but as a debtor, arranges that a
man should first give up his own son on account of God's command, in
order that He Himself might seem to be doing nothing great in giving up
His own Son, since a man had done this before Him; that He might be
supposed to do it not of grace, but of debt. For we wish to do this
kindness also to those whom we love, others, to appear first to have
received some little thing
479
from them, and so give them all: and we boast more of the receiving
than of the giving; and we do not say, We gave him this, but, We
received this from him.
"From whence also" (are his words) "he received him
in a figure," i.e. as in a riddle[1] (for the ram was as it were a
figure of Isaac) or, as in a type. For since the sacrifice had been
completed, and Isaac slain in purpose,[2] therefore He gave him to the
Patriarch.
[4.] Thou seest, that what I am constantly saying,
is shown in this case also? When we have proved that our mind is made
perfect, and have shown that we disregard earthly things, then earthly
things also are given to us; but not before; lest being bound to them
already, receiving them we should be bound still. Loose thyself from
thy slavery first (He says), and then receive, that thou mayest receive
no longer as a slave, but as a master. Despise riches, and thou shalt
be rich. Despise glory, and thou shalt be glorious. Despise the
avenging thyself on thine enemies, and then shalt thou attain it.
Despise repose, and then thou shalt receive it that in receiving thou
mayest receive not as a prisoner, nor as a slave, but as a freeman.
For as in the case of little children, when the
child eagerly desires childish playthings, we hide them from him with
much care, as a ball, for instance, and such like things, that he may
not be hindered from necessary things; but when he thinks little of
them, and no longer longs for them, we give them fearlessly, knowing
that henceforth no harm can come to him from them, the desire no longer
having strength enough to draw him away from things necessary; so God
also, when He sees that we no longer eagerly desire the things of this
world, thenceforward permits us to use them. For we possess them as
fleemen and men, not as children.
For [in proof] that if thou despise the avenging
thyself on thine enemies, thou wilt then attain it, hear what he says,
"If thine enemy hunger, feed him; if he thirst, give him drink," and he
added, "for in so doing, thou shalt heap coals of fire on his head."
(Rom. xii. 20.) And again, that if thou despise riches,
thou shalt then obtain them, hear Christ saying, "There is no man which
hath left father, or mother, or house, or brethren, who shall not
receive an hundredfold, and shall inherit everlasting life." (Matt.
xix. 29.) And that if thou despise glory, thou shall then attain
it, again hear Christ Himself saying, "He that will be first among you,
let him be your minister." (Matt. xx. 26.) And
again, "For whosoever shall humble himself, he shall be exalted."
(Matt. xxiii. 12.) What sayest thou? If I give drink to mine enemy, do
I then punish him? If I give up my goods, do I then possess them? If I
humble myself, shall I then be exalted? Yea, He says, for such is My
power, to give contraries by means of contraries. I abound in resources
and in contrivances: be not afraid. The 'Nature of things' follows My
will: not I attend upon Nature. I do all things: I am not controlled by
them: wherefore also I am able to change their form and order.
[5.] And why dost thou wonder if [it is so] in these
instances? For thou wilt find the same also in all others. If thou
injure, thou art injured;[3] if thou art injured, then thou art
uninjured; if thou punish, then thou hast not punished another, but
hast punished thyself. For "he that loveth iniquity," it is said,
"hateth his own soul." (Ps. xi. 5, LXX.) Seest thou that thou dost not
injure, but art injured?[4] Therefore also Paul says, "Why do ye not
rather take wrong?" (1 Cor. vi. 7.)Dost thou see that this is not to be
wronged?
When thou insultest, then art thou insulted. And
most persons partly know this: as when they say one to another, "Let us
go away, do not disgrace yourself." Why? Because the difference is
great between thee and him: for however much thou insultest him, he
accounts it a credit. Let us consider this in all cases, and be above
insults. I will tell you how.
Should we have a contest with him who wears the
purple, let us consider that in insulting him, we insult ourselves, for
we become worthy to be disgraced. Tell me, what dost thou mean? When
thou art a citizen of Heaven, and hast the Philosophy that is above,
dost thou disgrace thyself with him "that mindeth earthly things"?
(Phil. iii. 19.) For though he be in possession of countless riches,
though he be in power, he does not as yet know the good that is
therein. Do not in insulting him, insult thyself. Spare thyself, not
him. Honor thyself, not him. Is there not some Proverb such as this, He
that honoreth;[5] honoreth himself? With good reason: for he honors not
the other, but himself. Hear what a certain wise man says, "Do honor to
thy soul according to the dignity thereof." (Ecclus. x. 28.) "According
to the dignity thereof," what is this? if he have defrauded
480
(it means), do not thou defraud; if he has insulted, do not thou insult.
[6.] Tell me, I pray thee, if some poor man has
taken away clay thrown out of thy yard, wouldst thou for this have
summoned a court of justice? Surely not. Why? Lest thou shouldst
disgrace thyself; lest all men should condemn thee. The same also
happens in this case. For the rich man is poor, and the more rich
he is, the poorer is he in that which is indeed poverty. Gold is clay,
cast out in the yard, not lying in thy house, for thy house is Heaven.
For this, then, wilt thou summon a Court of Justice, and will not the
citizens on high condemn thee? Will they not cast thee out from their
country, who art so mean, who art so shabby, as to choose to fight for
a little clay? For if the world were thine, and then some one had taken
it, oughtest thou to pay any attention to it?
Knowest thou not, that if thou wert to take the
world ten times or an hundred times, or ten thousand times, and twice
that, it is not to be compared with the least of the good things in
Heaven? He then who admires the things here slights those yonder, since
he judges these worthy of exertion, though so far inferior to the
other. Nay, rather indeed he will not be able to admire those other.
For how [can he], whilst he is passionately excited towards these
earthly things? Let us cut through the cords and entanglements: for
this is what earthly things are.
How long shall we be stooping down? How long shall
we plot one against another, like wild beasts; like fishes? Nay rather,
the wild beasts do not plot against each other, but [against] animals
of a different tribe. A bear for instance does not readily kill a bear,
nor a serpent kill a serpent, having respect for the sameness of race.
But thou, with one of the same race, and having innumerable claims,[1]
as common origin, rational faculties, the knowledge of God, ten
thousand other things, the force of nature, him who is thy kinsman, and
partaker of the same nature--him thou killest, and involvest in
evils innumerable. For what, if thou dost not thrust thy sword,
nor plunge thy right hand into his neck, other things more
grievous than this thou doest, when thou involvest him in
innumerable evils. For if thou hadst done the other, thou wouldst
have freed him from anxiety, but now thou encompassest him
with hunger, with slavery, with feelings of discouragement, with many
sins. These things I say, and shall not cease to say, not [as]
preparing you to commit murder: nor as urging you to some crime short
of that; but that you may not be confident, as if you were not to give
account. "For" (it says) "he that
taketh away a livelihood" (Ecclus. xxxiv. 22) and asketh bread, it
says.[2]
[7.] Let us at length keep our hands to ourselves,
or rather, let us not keep them, but stretch them out honorably, not
for grasping, but for alms-giving. Let us not have our hand unfruitful
nor withered; for the hand which doeth not alms is withered; and that
which is also grasping, is polluted and unclean.
Let no one eat with such hands; for this is an
insult to those invited. For, tell me, if a man when he had made us lie
down on tapestry[3] and a soft couch and linen interwoven with gold, in
a great and splendid house, and had set by us a great multitude of
attendants, and had prepared a tray[4] of silver and gold, and
filled it with many dainties of great cost and of all sorts, then urged
us to eat, provided we would only endure his besmearing his hands with
mire or with human ordure, and so sitting down to meat with us--would
any man endure
this infliction? Would he not rather have considered it an insult?
Indeed I think he would, and would have gone straightway off. But now
in fact, thou seest not hands filled with what is indeed filth, but
even the very food, and yet thou dost not go off, nor flee, nor find
fault. Nay, if he be a person in authority, thou even accountest it a
grand affair, and destroyest thine own soul, in eating such things. For
covetousness is worse than any mire; for it pollutes, not the body but
the soul, and makes it hard to be washed. Thou therefore, though thou
seest him that sitteth at meat defiled with this filth both on his
hands and his face, and his house filled with it, nay and his table
also full of it (for dung, or if there be anything more unclean than
that, it is not so unclean and polluted as those viands), dost thou
feel as if forsooth thou wert highly honored, and as if thou wert going
to enjoy thyself?
And dost thou not fear Paul who allows us to go
without restraint to the Tables of the heathen if we wish, but not even
if we wish to those of the covetous? For, "if any man who is called a
Brother" (1 Cor. v. 11), he says, meaning here by Brother every one who
is a believer simply, not him who leads a solitary life. For what is it
which makes brotherhood? The Washing of regeneration; the being enabled
to call God our Father. So that he that is a Monk, if he be a
Catechumen, is not a Brother,'[5] but
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the believer though he be in the world, is a Brother. "If any man,"
saith he, "that is called a Brother." (1 Cor. v. 11.) For at that time
there was not even a trace of any one leading a Monastic life, but this
blessed [Apostle] addressed all his discourse to persons in the world.
"If any man," he says, "that is called a Brother, be a fornicator, or
covetous or a drunkard, with such an one, no not to eat." But not so
with respect to the heathen: but "If any of them that believe not,"
meaning the heathen, "bid you and ye be disposed to go, whatsoever is
set before you eat." (1 Cor. x. 27.)
[8.] "If any man that is called Brother be" (he
says) "a drunkard." Oh ! what strictness Yet we not only do not avoid
drunkards, but even go to their houses, partaking of what they set
before us.
Therefore all things are upside down, all things are
in confusion, and overthrown, and ruined. For tell me, if any such
person should invite thee to a banquet, thee who art accounted poor and
mean, and then should hear thee say, "Inasmuch as the things set before
me are [the fruit] of overreaching, I will not endure to defile my own
soul," would he not be mortified? Would he not be confounded? Would he
not be ashamed? This alone were sufficient to correct him, and to make
him call himself wretched for his wealth, and admire thee for thy
poverty, if he saw himself with so great earnestness
despised by thee.
But we "are become" (I know not why) "servants of
men" (1 Cor. vii. 23), though Paul cries aloud throughout, "Be not ye
the servants of men." Whence then have we become "servants of men"?
Because we first became servants of the belly, and of money, and of
glory, and of all the rest; we gave up the liberty which Christ
bestowed on us.
What then awaiteth him who is become a servant (tell
me)? Hear Christ saying, "The servant abideth not in the house for
ever." (John viii. 35.) Thou hast a declaration complete in itself,
that he never entereth into the Kingdom; for this is what "the House"
means. For, He says, "in My Father's House are many mansions." (John
xiv. 2.) "The servant" then "abideth not in the House for ever." By a
servant He means him who is "the servant of sin." But he that "abideth
not in the House for ever," abideth in Hell for ever, having no
consolation from any quarter.
Nay, to this point of wickedness are matters come,
that they even give alms out of these [ill-gotten gains], and many
receive [them]. Therefore our boldness has broken down, and we are not
able to rebuke any one. But however, henceforward at least, let us flee
the mischief arising from this; and ye who have rolled yourselves in
this mire, cease from such defilement, and restrain your rage for such
banquets, if even now we may by any means be able to have God
propitious to us, and to attain to the good things which have been
promised: which may we all obtain in Christ Jesus our Lord, with whom
to the Father together with the Holy Ghost, be glory, power, honor, now
and for ever, and world without end. Amen.
HOMILY XXVI.
HEBREWS xi. 20--22.
"By faith, Isaac blessed Jacob and Esau concerning
things to come. By faith, Jacob when he was a dying blessed both the
sons of Joseph, and worshiped[1] leaning on the top of his staff. By
faith, Joseph when he died made mention of the departing of the
children of Israel, and gave commandment concerning his bones."
[1.] "MANY prophets and righteous men" (it is said)
"have desired to see those things which ye see, and have not seen them;
and to hear those things which ye hear and have not heard them."
(Matt. xiii. 17.) Did then those righteous men know all the things to
come? Yea, most certainly. For if because of the weakness of those who
were not able to receive Him, the Son was not revealed,--He was with
good reason revealed to those conspicuous in virtue. This Paul also
says, that they knew "the things to come," that is the resurrection of
Christ.
Or he does not mean this: but that "By faith,
concerning things to come" [means] not [concerning] the world to come,
but "concerning things to come" in this world. For how [except by
faith] could a man sojourning in a strange land, give such blessings?
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But on the other hand he obtained the blessing, and
yet did not receive it.[1] Thou seest that what I said with regard to
Abraham, may be said also of Jacob, that they did not enjoy[2] the
blessing, but the blessings went to his posterity, while he himself
obtained the "things to come." For we find that his brother rather
enjoyed the blessing. For [Jacob] spent all his time in servitude and
working as a hireling, and [amid] dangers, and plots, and deceits, and
fears; and when he was asked by Pharaoh, he says, "Few and evil
have my days been" (Gen. xlvii. 9); while the other lived in
independence and great security, and afterwards was an object of terror
to [Jacob]. Where then did the blessings come to their accomplishment,
save in the [world] to come?
Seest thou that from the beginning the wicked have
enjoyed things here, but the righteous the contrary? Not however all.
For behold, Abraham was a righteous man, and he enjoyed things here as
well, though with affliction and trials. For indeed wealth was all he
had, seeing all else relating to him was full of affliction. For it is
impossible that the righteous man should not be afflicted, though he be
rich: for when he is willing to be overreached, to be wronged, to
suffer all other things, he must be afflicted. So that although he
enjoy wealth, [yet is it] not without grief. Why? you ask. Because he
is in affliction and distress. But if at that time the righteous were
in affliction, much more now.and
"By Faith," he says," Isaac blessed Jacob Esau
concerning things to come" (and yet Esau was the elder; but he puts
Jacob first for his excellence). Seest thou how great was his Faith?
Whence did he promise to his sons so great blessings? Entirely from his
having faith in God.
[2.] "By Faith, Jacob when he was a dying, blessed
both the sons of Joseph."' Here we ought to set down the blessings
entire, in order that both his faith and his prophesying may be made
manifest. "And worshiped leaning,"[3] he says, "upon the top of his
staff." Here, he means, he not only spoke, but was even so confident
about the future things, as to show it also by his act. For inasmuch as
another King was about to arise from Ephraim, therefore it is said,
"And he bowed himself upon the top of his staff." That is, even though
he was now an old man, "he bowed himself" to Joseph, showing the
obeisance of the whole people which was to be [directed] to him. And
this indeed had already taken place, when his brethren "bowed down" to
him: but it was afterwards to come to pass through the ten tribes.
Seest thou how he foretold the things which were to be afterwards?
Seest thou how great faith they had? How they believed "concerning the
things to come"?
For some of the things here, the things present, are
examples of patience only, and of enduring ill-treatment, add of
receiving nothing good; for instance, what is mentioned in the case of
Abraham, in the case of Abel. But others are [examples] of Faith, as in
the case of Noah, that there is a God, that there is a recompense. (For
Faith in this place is manifold,[4] both of there being a recompense,
and of awaiting it, not under the same conditions,[5] and of wrestling
before the prizes.) And the things also which concern[6] Joseph are of
Faith only. Joseph heard that [God] had made a promise to Abraham, that
He had engaged His word "to thee and to thy seed will I give this
land;" and though in a strange land, and not yet seeing the engagement
fulfilled, but never faltered even so, but so believed as even to
"speak of the Exodus, and to give commandment concerning his bones." He
then not only believed himself, but led on the rest also to Faith: that
having the Exodus always in mind (for he would not have "given
commandment concerning his bones," unless he had been fully assured [of
this]), they might look for their return [to Canaan].
Wherefore, when some men say, 'See ! Even righteous
men had care about their sepulchers,' let us reply to them, that it was
for his reason: for he knew that "the earth is the Lord's and all that
therein is."[7] (Ps. xxiv. 1.) He could not indeed have been ignorant
of this, who lived in so great philosophy, who spent his whole life in
Egypt. And yet if he had wished, it was possible for him to return, and
not to mourn or vex himself. But when he had taken up his father
thither, why, did he enjoin them to carry up thence his own bones also?
Evidently for this reason.
But what? Tell me, are not the bones of Moses
himself laid in a strange land? And those of Aaron, of Daniel, of
Jeremiah? And as to those of the Apostles we do not know where those of
most of them are laid. For of Peter indeed, and Paul, and John, and
Thomas, the sepulchers are well known; but those of the rest, being so
many, have nowhere become known.[8] Let us not therefore lament at all
about this, nor be so little-minded. For where-ever we may be buried,
"the earth is the Lord's
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and all that therein is." (Ps. xxiv. 1.) Certainly what must take
place, does take place: to mourn however, and lament, and bewail the
departed, arises from littleness of mind.
[3.] (Ver. 23) "By faith, Moses when he was born,
was hid three months of his parents." Dost thou see that in this case
they hoped for things on the earth after their death?[1] And many
things were fulfilled after their death. This is for some who say,
'After death those things were done for them, which they did not obtain
while alive; nor did they believe [would be] after their death.'
Moreover Joseph did not say, He gave not the land to
me in my life-time, nor to my father, nor to my grandfather, whose
excellence too ought to have been reverenced; and will He vouchsafe to
these wretched people what He did not vouchsafe to them? He said
nothing of all this, but by Faith he both conquered and went beyond all
these things.
He has named Abel, Noah, Abraham, Isaac, Jacob,
Joseph, all illustrious and admirable men. Again he makes the
encouragement greater, by bringing down the matter to ordinary persons.
For that the admirable should feel thus, is nothing wonderful, and to
appear inferior to them, is not so dreadful: but to show oneself
inferior even to people without names, this is the dreadful thing. And
he begins with the parents of Moses, obscure persons, who had nothing
so great as their son [had]. Therefore also he goes on to increase the
strangeness of what he says by enumerating even women that were
harlots, and widows. For "by Faith" (he says) "the harlot Rahab
perished not with them that believed not, when she had received the
spies with peace." And he mentions the rewards not only of belief but
also of unbelief; as in [the case of] Noah.
But at present we must speak of the parents of
Moses. Pharaoh gave orders that all the male children should be
destroyed, and none had escaped the danger. Whence did these expect to
save their child? From faith. What sort of Faith? "They saw" (he says)
"that he was a proper child." The very sight drew them on to Faith:
thus from the beginning, yea from the very swaddling-clothes, great was
the Grace that was poured out on that righteous man, this being not the
work of nature. For observe, the child immediately on its birth appears
fair and not disagreeable to the sight. Whose [work] was this? Not that
of nature, but of the Grace of God, which also stirred up and
strengthened that barbarian woman, the Egyptian, and took and drew her
on.
And yet in truth Faith had not a sufficient
foundation in their case. For what was it to believe from sight? But
you (he would say) believe from facts and have many pledges of Faith.
For "the receiving with joyfulness the spoiling of their goods" (c. x.
34), and other such [things], were [evidences] of Faith and of
Patience. But inasmuch as these [Hebrews] also had believed, and yet
afterwards had become faint-hearted, he shows that the Faith of those
[saints of old] also was long continued,[2] as, for instance, that of
Abraham, although the circumstances seemed to contend against it.
"And" (he says) "they were not afraid of the king's
commandment," although that was in operation,[3] but this [their hope
respecting their child] was simply a kind of bare expectation. And this
indeed was [the act] of his parents; but Moses himself what did he
contribute?
[4.] Next again an example appropriate to them, or
rather greater than that. For, saith he, (ver. 24-26) "by faith Moses
when he was come to years, refused to be called the son of Pharaoh's
daughter, choosing rather to suffer affliction with the people of God
than to enjoy the pleasures of sin for a season; esteeming the reproach
of Christ greater riches than the treasures of Egypt;[4] for he had
respect unto the recompense of the reward." As though he had said to
them, ' No one of you has left a palace, yea a splendid palace, nor
such treasures; nor, when he might have been a king's son, has he
despised this, as Moses did.' And that he did not simply leave [these
things], he expressed by saying, "he refused," that is, he hated, he
turned away. For when Heaven was set before him, it was superfluous to
admire an Egyptian Palace.
And see how admirably Paul has put it. He did not
say, 'Esteeming heaven, and the things in heaven,' 'greater riches than
the treasures of Egypt,' but what? "The reproach of Christ." For the
being reproached for the sake of Christ he accounted better than being
thus at ease; and this itself by itself was reward.
"Choosing rather" (be says) "to suffer affliction
with the people of God." For ye indeed suffer on your own account, but
he "chose" [to suffer] for others; and voluntarily threw himself into
so many dangers, when it was in his power both to live religiously, and
to enjoy good things.
"Than" (he says) "to enjoy the pleasures of sin for
a season." He called unwillingness "to
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suffer affliction with the" rest "sin ": this, he says, [Moses]
accounted to be "sin." If then he accounted it "sin" not to be ready to
"suffer affliction with" the rest, it follows that the suffering
affliction must be a great good
since he threw himself into it from the royal palace.
But this he did, seeing some great things before
him. "Esteeming the reproach of Christ greater riches than the
treasures of Egypt." What is, "the reproach of Christ"? It is being
reproached in such ways as ye are, the reproach which Christ endured;
Or that he endured for Christ's sake: for "that rock was Christ"[1] (1
Cor. x. 4); the being reproached as you are.
But what is "the reproach of Christ"? That [because]
we repudiate the [ways] of our fathers we are reproached; that we are
evil-entreated when we have run to God. It was likely that he also was
reproached, when it was said to him, "Wilt thou kill me as thou
killedst the Egyptian yesterday?" (Ex. ii. 14.) This is "the reproach
of Christ," to be ill-treated to the end, and to the last breath: as He
Himself was reproached and heard, "If Thou be the Son of God" (Matt.
xxvii. 40), from those for whom He was crucified, from those who were
of the same race. This is "the reproach of Christ" when a man is
reproached by those of his own family, or by those whom he is
benefiting. For [Moses] also suffered these things from the man who had
been benefited [by him].
In these words he encouraged them, by showing that
even Christ suffered these things, and Moses also, two illustrious
persons. So that this is rather "the reproach of Christ" than of Moses
inasmuch as He suffered these things from "His own." (John i. 11.) But
neither did the one send forth lightnings, nor the Other feel any
[anger],[2] but He was reviled and endured all things, whilst they
"wagged their heads." (Matt. xxvii. 39.) Since therefore it was
probable that they [the readers] also would hear such things, and would
long for the Recompense, he says that even Christ and Moses had
suffered the like. So then ease[3] is [the portion] of sin; but to be
reproached, of Christ. For what then dost thou wish? "The reproach of
Christ," or ease?
[5.] (Ver. 27) "By faith he forsook Egypt not
fearing the wrath of the king; for he endured as seeing Him who is
Invisible." What dost thou say? That he did not fear? And yet the
Scripture says, that when he heard, he "was afraid "[4] (Ex. ii. 14),
and for this cause provided for safety by flight, and stole away, and
secretly withdrew himself; and afterwards he was exceedingly afraid.
Observe the expressions with care: he said, "not fearing the wrath of
the king," with reference to his even presenting himself again. For it
would have been [the part] of one who was afraid, not to undertake
again his championship, nor to have any hand in the matter. That he did
however again undertake it, was [the part] of one who committed all to
God: for he did not say, 'He is seeking me, and is busy [in the
search], and I cannot bear again to engage in this matter.'
So that even flight was [an act of] faith. Why then
did he not remain (you say)? That he might not cast himself into a
foreseen danger. For this finally would have been tempting [God]: to
leap into the midst of dangers, and say, 'Let us see whether God will
save me.' And this the devil said to Christ, "Cast Thyself down."
(Matt. iv. 6.) Seest thou that it is a diabolical thing, to throw
ourselves into danger without cause and for no purpose, and to try
whether God will save us? For he [Moses] could no longer be their
champion when they who were receiving benefits were so ungrateful. It
would therefore have been a foolish and senseless thing to remain
there. But all these things were done, because, "he endured as seeing
Him who is Invisible."
[6.] If then we too always see God with our mind, if
we always think in remembrance of Him, all things will appear endurable
to us, all things tolerable; we shall bear them all easily, we shall be
above them all. For if a person seeing one whom he loves, or rather,
remembering him is roused in spirit, and elevated in thought, and bears
all things easily, while he delights in the remembrance; one who has in
mind Him who has vouchsafed to love us in deed, and remembers Him, when
will he either feel anything painful, or dread anything fearful or
dangerous? When will he be of cowardly spirit? Never.
For all things appear to us difficult, because we do
not have the remembrance of God as we ought; because we do not carry
Him about alway in our thoughts. For surely He might justly say to us,
"Thou hast forgotten Me, I also will forget thee." And so the evil
becomes twofold, both that we forget Him and He us. For these two
things are involved in each other, yet are two. For great is the effect
of God's remembrance, and great also of His being remembered by us. The
result of the one is that we choose good things; of the other that we
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accomplish them, and bring them to their end.[1] Therefore the prophet
says, "I will remember Thee from the land of Jordan, and from the
little hill of Hermon." (Ps. xlii. 6.) The people which were in Babylon
say this: being there, I will remember Thee.
[7.] Therefore let us also, as being in Babylon, [do
the same]. For although we are not sitting among warlike foes, yet we
are among enemies. For some [of them] indeed were sitting as captives,
but others did not even feel their captivity, as Daniel, as the three
children (cf. Ps. cxxxvii. 1); who even while they were in captivity
became in that very country more glorious even than the king who had
carried them captive. And he who had taken them captive does obeisance
to[2] the captives.
Dost thou see how great virtue is? When they were in
actual captivity he waited on them as masters. He therefore was the
captive, rather than they. It would not have been so marvelous if when
they were in their native country, he had come and done them reverence
in their own land, or if they had been rulers there. But the marvelous
thing is, that after he had bound them, and taken them captive, and had
them in his own country, he was not ashamed to do them reverence in the
sight of all, and to "offer an oblation."[3] (Dan. ii. 46.)
Do you see that the really splendid things are those
which relate to God, whereas human things are a shadow? He knew not, it
seems, that he was leading away masters for himself, and that he cast
into the furnace those whom he was about to worship.But to them, these
things were as a dream.
Let us fear God, beloved, let us fear [Him]: even
should we be in captivity, we are more glorious than all men. Let the
fear of God be present with us, and nothing will be grievous, even
though thou speak of poverty, or of disease, or of captivity, or of
slavery, or of any other grievous thing: Nay even these very things
will themselves work together for us the other way. These men were
captives, and the king worshiped them: Paul was a tent-maker, and they
sacrificed to him as a God.
[8.] Here a question arises: Why, you ask, did the
Apostles prevent the sacrifices, and rend their clothes, and divert
them from their attempt, and say with earnest lamentation, "What are ye
doing? we also are men of like passions with you" (Acts xiv. 15);
whereas Daniel did nothing of this kind.
For that he also was humble, and referred
[the] glory to God no less than they, is evident from many places.
Especially indeed is it evident, from the very fact of his being
beloved by God. For if he had appropriated to himself the honor
belonging to God, He would not have suffered him to live, much less to
be in honor. Secondly, because even with great openness he said, "And
as to me, O King, this secret hath not been revealed to me through any
wisdom that is in me." (Dan. ii. 30.) And again; he was in the den for
God's sake, and when the prophet brought him food, he saith, "For God
hath remembered me." (Bel and the Dragon, yet. 38.) Thus humble and
contrite was he.
He was in the den for God's sake, and yet he counted
himself unworthy of His remembrance, and of being heard. Yet we though
daring [to commit] innumerable pollutions, and being of all men most
polluted, if we be not heard at our first prayer, draw back. Truly,
great is the distance between them and us, as great as between heaven
and earth, or if there be any greater.
What sayest thou? After so many achievements, after
the miracle which had been wrought in the den, dost thou account
thyself so humble? Yea, he says; for what things soever we have done,
"we are unprofitable servants." (Luke xvii. 10.) Thus by anticipation
did he fulfill the evangelical precept, and accounted himself nothing.
For "God hath remembered me," he said. His prayer again, of how great
lowliness of mind it is full. And again the three children said thus,
"We have sinned, we have committed iniquity." (Song of the Three
Children, ver. 6.) And everywhere they show their humility.
And yet Daniel had occasions innumerable for being
puffed up; but he knew that these also came to him on account of his
not being puffed up, and he did not destroy his treasure. For among all
men, and in the whole world he was celebrated, not only[4] because the
king cast himself on his face and offered sacrifice to him, and
accounted him to be a God, who was himself honored as God in all parts
of the world: for he ruled over the whole [earth]; (and this is evident
from Jeremiah. "Who putteth on the earth," saith he, "as a garment."
(See Jer. xliii. 12 and Ps. civ. 2.) And again, "I have given it to
Nebuchadnezzar My servant" (Jer. xxvii. 6), and again from what he [the
King] says in his letter).[5] And because he was held in admiration not
only in the place where he was, but everywhere, and was greater than if
the rest of the nations had been present and seen him; when even by
letters [the King] confessed his submission[6] and the miracle. But yet
again for his wisdom he was also held in admiration,
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for it is said, "Art thou wiser than Daniel?" (Ezek. xxviii. 3.) And
after all these things he was thus humble, dying ten thousand times for
the Lord's sake.
Why then, you ask, being so humble did he not repel
either the adoration which was paid him by the king, or the offerings?
[9.] This I will not say, for it is sufficient for
me simply to mention the question, and the rest I leave to you, that at
least in this way I may stir up your thoughts. (This however I conjure
you, to choose all things for the fear of God, having such examples;
and because in truth we shall obtain the things here also, if we
sincerely lay hold on the things which are to come.) For that he did
not do this out of arrogance, is evident from his saying, "Thy gifts be
to thyself." (Dan. v. 17.)
For besides this also again is another question, how
while in words he rejected it, in deed he received the honor, and wore
the chain[1] [of gold]. (Dan. v. 29.)
Moreover while Herod on hearing the cry "It is the
voice of a god and not of a man," inasmuch as "he gave not God the
glory, burst in sunder, and all his bowels gushed out" (Acts xii. 22,
23; see i. 18), this man received to himself even the honor belonging
to God, not words only.
However it is necessary to say what this is. In that
case [at Lystra] the men were falling into greater idolatry, but in
this [of Daniel] not so. How? For his being thus accounted of, was an
honor to God. Therefore he said in anticipation, "And as to me, not
through any wisdom that is in me." (Dan. ii. 30.) And besides he does
not even appear to have accepted the offerings. For he [the king] said
(as it is written) that they should offer sacrifice, but it did not
appear that the act followed. But there [at Lystra] they carried it
even to sacrificing the bulls, and "they called" the one "Jupiter and"
the other "Mercurius." (Acts xiv. 12.)
The chain [of gold] then he accepted, that he might
make himself known; the offering however why does it not appear that he
rejected it? For in the other case too they did not do it, but they
attempted it, and the Apostles hindered them; wherefore here also he
ought at once to have rejected [the adoration]. And there it was the
entire people: here the King. Why he did not divert him [Daniel]
expressed by anticipation, [viz.] that [the king] was not making an
offering [to him] as to a God, to the overthrow of religious worship,
but for the greater wonder. How so? It was on God's account that
[Nebuchadnezzar] made the decree; wherefore [Daniel] did not
mutilate[2] the honor [offered]. But those others [at Lystra] did not
act thus, but supposed them to be indeed gods. On this account they
were repelled.
And here, after having done him reverence, he does
these things: for he did not reverence him as a God, but as a wise man.
But it is not clear that he made the offering: and
even if he did make it, yet not that it was with Daniel's acceptance.
And what [of this], that he called him"
Belteshazzar, the name of" his own "god "?[3] Thus [it seems] they
accounted their gods to be nothing wonderful, when he called even the
captive thus; he who commands all men to worship the image,[4] manifold
and of various colors, and who adores the dragon.[5]
Moreover the Babylonians were much more foolish than
those at Lystra. Wherefore it was not possible at once to lead them on
to this. And many [more] things one might say: but thus far these
suffice.
If therefore we wish to obtain all good things, let
us seek the things of God. For as they who seek the things of this
world fail both of them and of the others, so they who prefer the
things of God, obtain both. Let us then not seek these but those, that
we may attain also to the good things promised in Christ Jesus our
Lord, with whom to the Father together with the Holy Ghost, be glory,
power, honor, now and for ever and world without end. Amen.
487
HOMILY XXVII.
Hebrews xi. 28-31.
"Through faith, he kept the Passover and the
sprinkling of blood, lest he that destroyed the first-born should touch
them. By faith they passed through the Red Sea, as by dry land; which
the Egyptians assaying to do, were drowned.[1] By faith, the walls of
Jericho fell down, after they had been compassed about seven days. By
faith, the harlot Rahab perished not with them that believed not, when
she had received the spies with peace."
[1.] PAUL is wont to establish many things
incidently, and is very full[2] of thoughts. For such is the grace of
The Spirit. He does not comprehend a few ideas in a multitude of words,
but includes great and manifold thought in brevity of expressions.
Observe at least how, in the midst[3] of exhortation, and when
discoursing about faith, of what a type and mystery he reminds us,
whereof we have the reality. "Through faith" (he says) "he kept the
Passover and the sprinkling of blood, lest he that destroyed the
first-born should touch them."
But what is "the sprinkling of blood"? [4] A lamb
was slain in every household, and the blood was smeared on the
door-posts, and this was a means of warding off the Egyptian
destruction If then the blood of a lamb preserved the Jews unhurt in
the midst of the Egyptians, and under so great a destruction, much more
will the blood of Christ save us, who have had it sprinkled[5] not on
the door-posts, but in our souls. For even now also the Destroyer is
going about in this depth of night: but let us be armed with that
Sacrifice. (He calls the "sprinkling"[6] anointing.) For God has
brought us out from Egypt, from darkness, from idolatry.
Although what was done, was nothing, what was
achieved was great. For what was done was blood; but was
achieved, was salvation, and the stopping, and preventing of
destruction The angel feared the blood; for he knew of what it was a
Type; he shuddered, thinking on the Lord's death; therefore he did not
touch the door-posts.
Moses said, Smear, and they smeared, and were
confident. And you, having the Blood of the Lamb Himself, are ye not
confident?
[2.] "By faith, they passed through the Red Sea as
by dry land." Again he compares one whole people with another, lest
they should say, we cannot be as the saints.
"By faith" (he says) "they passed through the Red Sea, as by dry
land, which the Egyptians assaying to do, were drowned." Here he leads
them also to a recollection of the sufferings in Egypt.
How, "by faith "? Because they had hoped to pass
through the sea, and therefore they prayed: or rather it was Moses who
prayed. Seest thou that everywhere Faith goes beyond human reasonings,
and weakness and lowliness? Seest thou that at the same time they both
believed, and feared punishment, both in the blood on the doors, and in
the Red Sea?
And he made it clear that it was [really] water,
through those that fell into it, and were choked; that it was not a
mere appearance: but as in the case of the lions those who were
devoured proved the reality of the facts, and in the case of the fiery
furnace, those who were burnt; so here also thou seest that the same
things become to the one a cause of salvation[7] and glory, and to the
other of destruction.
So great a good is Faith. And when we fall into
perplexity, then are we delivered, even though we come to death itself,
even though our condition be desperate. For what else was left [for
them]? They were unarmed, compassed about by the Egyptians and the sea;
and they must either be drowned if they fled, or fall into the hands of
the Egyptians. But nevertheless [He] saved them from impossibilities.
That which was spread under the one as land, overwhelmed the others as
sea. In the former case it forgot its nature: in the latter it even
armed itself against them. (Cf. Wisd. xix. 20.)
[3.] "By faith, the walls of Jericho fell down,
after they had been compassed about for seven days." For assuredly the
sound of trumpets is not able to throw down stones, though one blow for
ten thousand years; but Faith can do all things.
Seest thou that in all cases it is not by natural
sequence, nor yet by any law of nature that it was changed, but all is
done contrary to expectation? Accordingly in this case also all is done
contrary to expectation. For inasmuch as he had said again and again,
that we ought to trust to the future hopes, he introduced all this
argument with reason, showing that not now [only], but even from the
beginning all the miracles have been accomplished and achieved by means
of it.
"By faith, the harlot Rahab perished not with
488
them that believed not, having received the spies with peace." It would
then be disgraceful, if you should appear more faithless even than a
harlot. Yet she [merely] heard what the men related, and forthwith
believed. Whereupon the end also followed; for when all perished, she
alone was preserved. She did not say to herself, I shall be with
my many friends.[1] She did not say, Can I possibly be wiser than these
judicious men who do not believe,--and shall I believe? She said no
such thing, but believed what had taken place,[2] which it was likely
that they would suffer.
[4.] (Ver. 32) "And what shall I more say? For the
time would fail me to tell." After this he no longer puts down the
names: but having ended with an harlot, and put them to shame by the
quality of the person, he no longer enlarges on the histories, lest he
should be thought tedious. However he does not set them aside, but runs
over them, [doing] both very judiciously, avoiding satiety, and not
spoiling the closeness of arrangement; he was neither altogether
silent, nor did he speak so as to annoy; for he effects both points.
For when a man is contending vehemently [in argument], if he persist in
contending, he wearies out the hearer, annoying him when he is already
persuaded, and gaining the reputation of vain ambitiousness. For he
ought to accommodate himself to what is expedient.
"And what do I more say" (he says)? "For the time
would fail me to tell of Gideon, and of Barak, and of Samson, and of
Jephthah, of David also and Samuel, and of the prophets."
Some find fault with Paul, because he puts Barak,
and Samson, and Jephthah in these places. What sayest thou? After
having introduced the harlot, shall he not introduce these? For do not
tell me of the rest of their life, but only whether they did not
believe and shine in Faith.
"And the prophets," he says, (ver. 33) "who through
faith subdued kingdoms." Thou seest that he does not here testify to
their life as being illustrious; for this was not the point in
question: but the enquiry thus far was about their faith. For tell me
whether they did not accomplish all by faith?
"'By faith," he says, "they subdued kingdoms;" those
with Gideon. "Wrought righteousness;" who? The same. Plainly he means
here, kindness.[3]
I think it is of David that he says "they obtained
promises." But of what sort were these? Those in which He said that his
"seed should sit upon" his "throne." (Ps. cxxxii. 12.)
"Stopped the months of lions," (ver. 34) "quenched
the violence of fire, escaped the edge of the sword." See how they were
in death itself, Daniel encompassed by the lions, the three children
abiding in the furnace, the Israelites,[4] Abraham, Isaac, Jacob, in
divers temptations; and yet not even so did they despair. For this is
Faith ; when things are turning out adversely, then we ought to believe
that nothing adverse is done, but all things in due order.
"Escaped the edge of the sword.": I think hat he is
again speaking of the three children.
"Out of[5] weakness were made strong." Here be
alludes to what took place at their return from Babylon. For "out of
weakness," is out of captivity. When the condition of the Jews had now
become desperate, when they were no better than dead bones, who could
have expected that they would return from Babylon, and not return only;
but also "wax valiant" and "turn to flight armies of aliens "? ' But to
us,' some one says,[6] ' no such thing has happened.'But these are
figures of "the things to come." (Ver. 35 ) "Women received their dead
raised to life again." He here speaks of what occurred in regard to the
prophets, Elisha, [and] Elijah; for they raised the dead.
[5.] (Ver. 35) "And others were tortured,[7] not
accepting deliverance, that they might obtain a better resurrection."
But we have not obtained a Resurrection. I am able however, he means,
to show that they also were cut off, and did "not accept [deliverance],
that they
might obtain a better resurrection." For why, tell me, when it was open
to them to live, did they not choose it? Were they not evidently
looking for a better life? And they who had raised up others,
themselves chose to die; in order "to obtain a better resurrection,"
not such as the children of those women.[8] Here I think he alludes
both to John and to James. For beheading is called "torturing."[9]
It was in their power still to behold the sun. It was in their power to
abstain from reproving[10] [sinners], and yet they chose to die; even
they who had raised others chose to die themselves, "that they might
obtain a better resurrection."
(Ver. 36) "And others had trial of cruel mockings
and scourgings, yea moreover of bonds and imprisonment." He ends with
these; with things that come nearer home. For these [ex-
489
amples] especially bring consolation, when the distress is from the
same cause, since even if you mention something more extreme, yet
unless it arise from the same cause, you have effected nothing.
Therefore he concluded his discourse with this, mentioning "bonds,
imprisonments, scourges, stonings," alluding to the case of Stephen,
also to that of Zacharias.
Wherefore he added, "They were slain with the
sword." What sayest thou? Some "escaped the edge of the sword," and
some "were slain by the sword." (Ver. 34.) What is this? Which dost
thou praise? Which dost thou admire? The latter or the former? Nay, he
says: the former indeed, is appropriate to you, and the latter, because
Faith was strong even unto death itself, and it is a type of things to
come. For the wonderful qualities of Faith are two, that it both
accomplishes great things, and suffers great things, and counts itself
to suffer nothing.
And thou canst not say (he says) that these were
sinners and worthless. For even if you put the whole world against
them, I find that they weigh down the beam and are of greater value.[1]
What then were they to receive in this life? Here he raises up their
thoughts, teaching them not to be riveted to things present, but to
mind[2] things greater than all that are in this present life, since
the "world is not worthy" of them. What then dost thou wish to receive
here? For it were an insult to thee, shouldst thou receive thy reward
here.
[6.] Let us not then mind[3] worldly things, nor
seek our recompense here, nor be so beggarly. For if "the" whole "world
is not worthy of" them, why dost thou seek after a part of it? And with
good reason; for they are friends of God.
Now by "the world" does he mean here the people, or
the creation itself? Both: for the Scripture is wont to use the word of
both. If the whole creation, he would say, with the human beings that
belong to it, were put in the balance, they yet would not be of equal
value with these; and with reason. For as ten thousand measures of
chaff and hay would not be of equal value to ten pearls, so neither
they; for "better is one that doeth the will of the Lord, than ten
thousand transgressors" (Ecclus. xvi. 3);[4] meaning by "ten thousand"
not [merely] many, but an infinite multitude.
Consider of how great value is the righteous man.
Joshua the son of Nun said, "Let the sun stand still at Gibeon, the
moon at the valley of Elom" (Josh. x. 12), and it was so. Let then the
whole world come, or rather two or three, or four, or ten, or twenty
worlds, and let them say
and do this; yet shall they not be able. But the friend of God
commanded the creatures of his Friend, or rather he besought his
Friend, and the servants yielded, and he below gave command to those
above. Seest thou that these things are for service fulfilling their
appointed course?
This was greater than the [miracles] of Moses. Why
(I ask)? Because it is not a like thing to command the sea and the
heavenly [bodies]. For that indeed was also a great thing, yea very
great, nevertheless it was not at all equal [to the other].
Why was this? The name of Joshua [JESUS],[5] was a
type. For this reason then, and because of the very name, the creation
reverenced him. What then! Was no other person called Jesus? [Yes]; but
this man was on this account so called in type; for he used to be
called Hoshea. Therefore the name was changed: for it was a prediction
and a prophecy. He brought in the people into the promised land, as
JESUS [does] into heaven; not the Law; since neither did Moses [bring
them in], but remained without. The Law has not power to bring in, but
grace. Seest thou the types which have been before sketched out from
the beginning? He laid his commands on the creation, or rather, on the
chief[6] part of the creation, on the very head itself as he stood
below; that so when thou seest JESUS in the form of Man saying the
same, thou mayest not be disturbed, nor think it strange. He, even
while Moses was living, turned back wars. Thus, even while the Law is
living, He directs[7] all things; but not openly.
[7.] But let us consider how great is the virtue of
the saints. If here they work such things, if here they do such things,
as the angels do, what then above? How great is the splendor they have?
Perhaps each of you might wish to be such as to be
able to command the sun and moon. (At this point what would they say
who assert that the heaven is a sphere?[8] For why did he not [merely]
say, "Let the sun stand still," but added "Let the sun stand still at
the valley of Elom," that is, he will make the day longer? This was
done also in the time of Hezekiah. The sun went back. This again is
more wonderful than the other, to go the contrary way, not having yet
gone round his course.)
We shall attain to greater things than these if we
will. For what has Christ promised us? Not that we shall make the sun
stand still, or the moon, nor that the sun shall retrace his steps, but
what? "I and the Father will come unto him," He says, "and We will make
our abode with him." (John xiv. 23.) What need have I
490
of the sun and the moon, and of these wonders, when the Lord of all
Himself comes down and abides with me? I need these not. For what need
I any of these things? He Himself shall be to me for Sun and for Light.
For, tell me, if thou hadst entered into a palace, which wouldst thou
choose, to be able to rearrange some of the things which have been
fixed there, or so to make the king a familiar friend, as to persuade
him to take up his abode with thee? Much rather the latter than the
former.
[8.] But what wonder is it, says some one, that what
a man commands, Christ should also? But Christ (you say) needs not the
Father, but acts of His own authority, you say. Well. Therefore first
confess and say, that he needs not the Father, and acts of His own
authority: and then I will ask thee, whether His prayer is not in the
way of condescension and arrangement (for surely Christ was not
inferior to Joshua the son of Nun), and that He might teach us? For as
when thou hearest a teacher lisping,[1] and saying over the alphabet,
thou dost not say that he is ignorant; and when he asks, Where is such
a letter? thou knowest that he does not ask in ignorance, but because
he wishes to lead on the scholar; in like manner Christ also did not
make His prayer as needing prayer, but desiring to lead thee on, that
thou mayest continually apply thyself to prayer, that thou mayest do it
without ceasing, soberly, and with great watchfulness.
And by watching, I do not mean, merely the rising at
night, but also the being sober[2] in our prayers during the day. For
such an one is called watchful.[3] Since it is possible both in praying
by night to be asleep, and in praying by day to be awake, when the soul
is stretched out towards God, when it considers with whom it holds
converse, to whom its words are addressed, when it has in mind that
angels stand by with fear and trembling, while he approaches gaping and
scratching himself.
[9.] Prayer is a mighty weapon if it be made
with suitable mind. And that thou mayest learn its strength, continued
entreaty has overcome shamelessness, and injustice, and savage cruelty,
and overbearing rashness. For He says," Hear what the unjust judge
saith." (Luke xviii. 6.) Again it has overcome sloth also, and what
friendship did not effect, this continued entreaty did: and "although
he will not give him because he is his friend" (He says), "yet because
of his importunity he will rise and give to him." (Luke xi. 8) And
continued assiduity made her worthy who was unworthy. "It is not meet"
(He says) "to take the children's bread and to cast it to the dogs.
Yea! Lord! " she says, "for even the dogs eat [the crumbs] from their
master's
table." (Matt. xv. 26, 27.) Let us apply ourselves to Prayer. It is a
mighty weapon if it be offered with earnestness, if without vainglory,
if with a sincere mind. It has turned back wars, it has benefited an
entire nation though undeserving. "I have heard their groaning" (He
says) "and am come down to deliver them." (Acts vii. 34.) It is itself
a saving medicine, and has power to prevent sins, and to heal misdeeds.
In this the desolate widow was assiduous. (1 Tim. v. 5.)
If then we pray with humility, smiting our breast as
the publican, if we utter what he did, if we say, "Be merciful to me a
sinner" (Luke xviii. 13), we shall obtain all. For though we be not
publicans, yet have we other sins not less than his.
For do not tell me, that thou hast gone wrong in
some small matter [only], since the thing has the same nature. For as a
man is equally called a homicide whether he has killed a child or a
man, so also is he called overreaching whether he be overreaching in
much or in little. Yea and to remember injuries too, is no small
matter, but even a great sin. For it is said, "the ways of those who
remember injuries [tend] to death." (Prov. xii. 28, LXX.) And "He that
is angry with his brother without a cause, shall be in danger of hell,"
and he that "calleth his brother a fool" (Matt. v. 22), and senseless,
and numberless such things.
But we partake even of the tremendous mysteries
unworthily, and we envy, and we revile. And some of us have even
oftentimes been drunk. But each one of these things, even itself by
itself, is enough to cast us out of the kingdom, and when they even
come all together, what comfort shall we have? We need much penitence,
beloved, much prayer, much endurance, much perseverance, that we may be
enabled to attain the good things which have been promised to us.
[10.] Let us then say, even we, "Be merciful to me a
sinner," nay rather, let us not say it only, but let us also be thus
minded; and should another call us so, let us not be angry. He heard
the words, "I am not as this Publican" (Luke xviii. 11), and was not
provoked thereby, but filled with compunction. He accepted the
reproach, and he put away the reproach. The other spoke of the wound,
and he sought the medicine. Let us say then, "Be merciful to me a
sinner" (Luke xviii. 13); but even if another should so call us, let us
not be indignant.
But if we say ten thousand evil things of ourselves,
and are vexed when we hear them from others, then there is no longer
humility, nor confession, but ostentation and vainglory. Is it
ostentation (you say) to call one's self a sinner? Yes; for we obtain
the credit of humility,
491
we are admired, we are commended; whereas if we say the contrary of
ourselves, we are despised. So that we do this too for the sake of
credit. But what is humility? It is when another reviles us, to bear
it, to acknowledge our fault, to endure evil speakings. And yet even
this would not be [a mark] of humility but of candor. But now we call
ourselves sinners, unworthy, and ten thousand other such names, but if
another apply one of them to us, we are vexed, we become savage. Seest
thou that this is not confession, nor even candor? Thou saidst of
thyself that thou art such an one: be not indignant if thou hearest it
also said by others, and art reproved.
In this way thy sins are made lighter for thee, when
others reproach thee: for they lay a burden on themselves indeed, but
thee they lead onwards into philosophy. Hear what the blessed David
says, when Shimei cursed him, "Let him alone" (he says) "the Lord hath
bidden him, that He might look on my humiliation" (he says):"And the
Lord will requite me good for his cursing on this day." (2 Sam. xvi.
11, 12.)
But thou while saying evil things of thyself, even
in excess, if thou hearest not from others the commendations that are
due to the most righteous, art enraged. Seest thou that thou art
trifling with things that are no subjects for trifling? For we even
repudiate praises in our desire for other praises, that we may obtain
yet higher panegyrics, that we may be more admired. So that when we
decline to accept commendations, we do it that we may augment them. And
all things are done by us for credit, not for truth. Therefore all
things are hollow, all impracticable. Wherefore I beseech you now at
any rate to withdraw from this mother of evils, vainglory, and to live
according to what is roved by God, that so you may
attain to the good things. to come, in Christ Jesus our Lord, with whom
to the Father be glory, together with His Holy and good Spirit, now and
ever and world without end. Amen.
HOMILY XXVIII.
Hebrews xi. 37, 38.
"They wandered about in sheep-skins, and goat-skins,
being destitute, afflicted, tormented (of whom this[1] world was not
worthy); wandering in deserts, and in mountains, and in dens, and caves
of the earth."
[1.] AT all times indeed, but especially then when I
reflect upon the achievements of the saints, it comes over me to feel
despondency concerning my own condition,[2] because we have not even in
dreams experienced the things among which those men spent their whole
lives, not paying the penalty of sins, but always doing rightly and yet
always afflicted.
For consider, I beseech you, Elijah, to whom our
discourse has come round to-day, for he speaks of him in this passage,
and in him his examples end: which [example] was appropriate to their
case. And having spoken of what befell the Apostles, that "they were
slain with the sword, were stoned," he goes back again to Elijah, who
suffered the same things with them. (See 2 Kings i. 8.) For since it
was probable that they would not as yet hold the Apostles in so great
estimation, he brings his exhortation and consolation from him who had
been taken up [into Heaven] and who was held in special admiration.
For "they wandered about" (he says) "in sheep-skins,
and goat-skins, being destitute, afflicted, tormented,[3] of whom this
world was not worthy."
They had not even raiment, he says, through the
excess of affliction, no city, no house, no lodging-place; the same
which Christ said, "but the Son of Man hath not where to lay His head."
(Matt. viii. 20.) Why do I say "no lodging-place"? No standing-place:
for not even when they had gained the wilderness, were they at
rest. For he said not, They sat down in the wilderness, but even
when they were there, they fled, and were driven thence, not out of the
inhabited world only, but even out of that which was uninhabitable. And
he reminds them of the places where they were set, and of things which
there befell [them].
Then next, he says, they bring accusations against
you for Christ's sake. What accusation had they against Elijah, when
they drove him out, and persecuted him, and compelled him to struggle
with famine? Which these [Hebrews] were then suffering. At least, the
brethren, it is said, decided to send [relief] to those of the
disciples who were afflicted. "Every man according to his ability,
determined to send relief unto
492
the brethren that dwelt in Judea" (Acts xi. 29), which was [the case]
of these also.
"Tormented" [or "ill-treated "], he says that is,
suffering distress, in journeyings, in dangers.
But "They wandered about," what is this?
"Wandering," he says, "in deserts and in mountains and in dens and
caves of the earth," like exiles and outcasts, as persons taken in the
basest [of crimes], as those not worthy to see the sun, they found no
refuge from the wilderness, but must always be flying, must be seeking
hiding-places, must bury themselves alive in the earth, always be in
terror.
[2.] What then is the reward of so great a
change?[1] What is the recompense?
They have not yet received it, but are still
waiting; and after thus dying in so great tribulation, they have not
yet received it. They gained their victory so many ages ago, and have
not yet received [their reward]. And you who are yet in the conflict,
are you vexed?
Do you also consider what a thing it is, and how
great, that Abraham should be sitting, and the Apostle Paul, waiting
till thou hast been perfected, that then they may be able to receive
their reward. For the Saviour has told them before that unless we also
are present, He will not give it them. As an affectionate father might
say to sons who were well approved, and had accomplished their work,
that he would not give them to eat, unless their brethren came. And art
thou vexed, that thou hast not yet received the reward? What then shall
Abel do, who was victor before all, and is sitting uncrowned? And what
Noah? And what, they who lived in those [early] times: seeing that they
wait for thee and those after thee?
Dost thou see that we have the advantage of them?
For "God" (he says) "has provided some better thing for us." In order
that they might not seem to have the advantage of us from being crowned
before us, He appointed one time of crowning for all; and he that
gained the victory so many years before, receives his crown with thee.
Seest thou His tender carefulness?
And he did not say, "that they without us might not
be crowned," but "that they without us might not be made perfect" ; so
that at that time they appear perfect also. They were before us as
regards the conflicts, but are not before us as regards the crowns. He
wronged not them, but He honored us. For they also wait for the
brethren. For if we are "all one body," the pleasure becomes greater to
this body, when it is crowned altogether, and not part by part. For the
righteous are also worthy
of admiration in this, that they rejoice in the welfare of their
brethren, as in their own. So that for themselves also, this is
according to their wish, to be crowned along with their own members. To
be glorified all together, is a great delight.
[3.] (C. xii. 1) "Wherefore" (he says) "we also
being compassed about with so great a cloud of witnesses." In many
places the Scripture derives its consolation in evils from
corresponding things. As when the prophet says, "From burning heat, and
from storm, and rain." (Isa. iv. 6.) This at least he says here also,
that the memory of those holy men, reestablishes and recovers the soul
which had been weighed down by woes, as a cloud does him who is burnt
by the too hot rays [of the sun.]
And he did not say, "lifted on high above us," but,
"compassing us about," which was more than the other; so that we are in
greater security.
What sort of "cloud"? "A load of witnesses.''[2]
With good reason he calls not those in the New [Testament] only, but
those in the Old also, "witnesses" [or "martyrs"]. For they also were
witnesses to the greatness of God, as for instance, the Three Children,
those with Elijah, all the prophets.
"Laying aside all things." "All": what? That is,
slumber, indifference, mean reasonings, all human things.
"And the sin which doth [so] easily beset us";
<greek>euneristaton</greek>, that is either "which easily
circumvents us," or "what can easily be circumvented,"[3] but rather
this latter. For it is easy, if we will, to overcome sin.
"Let us run with patience" (he says) "the race that
is set before us." He did not say, Let us contend as boxers, nor, Let
us wrestle, nor, Let us do battle: but, what was lightest of all, the
[contest] of the foot-race, this has he brought forward. Nor yet did he
say, Let us add to the length of the course; but, Let us continue
patiently in this, let us not faint. "Let us run" (he says) "the race
that is set before us."
[4.] In the next place as the sum and substance of
his exhortation, which he puts both first and last, even Christ. (Ver.
2) "Looking" (he says) "unto JESUS the Author and Finisher of our Faith
"; The very thing which Christ Himself also continually said to His
disciples, "If they have called the Master of the house
493
Beelzebub, how much more them of His household?" (Matt. x. 25.) And
again, "The disciple is not above his Master, nor the servant above his
Lord." (Matt. x. 24.)
"Looking" (he says), that is, that we may learn to
run. For as in all arts and games, we impress the art upon our mind by
looking to our masters, receiving certain rules through our sight, so
here also, if we wish to run, and to learn to run well, let us look to
Christ, even to Jesus "the author and finisher of our faith." What is
this? He has put the Faith within us. For He said to His disciples, "Ye
have not chosen Me, but I have chosen you" (John xv. 16); and Paul too
says, "But then shall I know, even as also I have been known."[1]
(1 Cor. xiii. 12.) He put the Beginning into us, He will also put on
the End.
"Who," he days, "for the joy that was set before
Him, endured the Cross, despising the shame." That is, it was in His
power not to suffer at all, if He so willed. For "He did no sin,
neither was guile found in His mouth" (1 Pet. ii. 22); as He also says
in the Gospels, "The Prince of the world cometh and haft nothing in
Me." (John xiv. 30.) It lay then in His power, if so He willed, not to
come to the Cross. For, "I have power," He says, "to lay down My life;
and I have power to take it again." (John x. 18.) If then He who was
under no necessity of being crucified, was crucified for our sake, how
much more is it right that we should endure all things nobly!
"Who for the joy that was set before Him" (he says)
"endured the cross, despising the shame." But what is, "Despising the
shame"? He chose, he means, that ignominious death. For suppose that He
died. Why [should He] also [die] ignominiously? For no other reason,
but to teach us to make no account of glory from men. Therefore though
under no obligation He chose it, teaching us to be bold against it, and
to set it at nought. Why did he say not "pain," but "shame"? Because it
was not with pain[2] that He bore these things.
What then is the end? "He is set down at the right
hand of the throne of God." Seest thou the prize which Paul also says
in an epistle, "Wherefore God also hath highly exalted Him, and given
Him a Name which is above every name, that at the Name of Jesus Christ
every knee should bow." (Phil. ii. 9, 10.) He speaks in respect to the
flesh.[3] Well then, even if there were no prize, the example would
suffice to persuade us to accept all [such] things. But now prizes also
are set before us, and these no common ones, but great and unspeakable.
[5.] Wherefore let us also, whenever we suffer
anything of this kind, before the Apostles consider Christ. Why? His
whole life was full of insults. For He continually heard Himself called
mad, and a deceiver, and a sorcerer; and at one time the Jews said,"
Nay," (it says) "but He deceiveth the people." (John vii. 12.) And
again, "That deceiver said while He was yet alive, after three days I
will rise again." (Matt. xxvii. 63.) As to sorcery too they calumniated
Him, saying, "He casteth out the devils by Beelzebub." (Matt. xii. 24.)
And that "He is mad and hath a devil." (John x. 20.) "Said we not well"
(it says) "that He hath a devil and is mad?" (John viii. 48.)
And these things He heard from them, when doing them
good, performing miracles, showing forth the works of God. For indeed,
if He had been so spoken of, when He did nothing, it would not have
been so wonderful: But [it is wonderful] that when He was teaching what
pertained to Truth He was called "a deceiver," and when He cast out
devils, was said to "have a devil," and when He was overthrowing all
that was opposed [to God], was called a sorcerer. For these things they
were continually alleging against Him.
And if thou wouldst know both the scoffs[4] and the
ironical jeerings,[5] which they made against Him (what particularly
wounds our souls), hear first those from His kindred. "Is not this" (it
says) "the carpenter's son, whose father and mother we know? Are not
his brethren sit with us?" (Matt. xiii. 55; Mark vi. 3; John vi. 42.)
Also scoffing at Him from His country, they said He was "of Nazareth."
And again, "search," it says, "and see, for out of Galilee hath no
prophet arisen." (John vii. 52.) And He endured being so greatly
calumniated. And again they said, "Doth not the Scripture say, that
Christ cometh from the town of Bethlehem?" (John vii. 42.)
Wouldst thou see also the ironical jeerings they
made? Coming, it says, to the very cross they worshiped Him; and they
struck Him and buffeted Him, and said, "Tell us who it is that smote
Thee" (Matt. xxvi. 68); and they brought vinegar to Him, and said, "If
Thou be the Son of God, come down from the Cross." (Matt. xxvii. 40.)
And again, the servant of the High Priest struck Him with the palm of
his hand; and He says, "If I have spoken evil, bear witness of the
evil; but if well, why smiteth thou Me?" (John xviii. 23.) And in
derision they put a robe about Him; and they spat in His face; and they
were continually applying their tests, tempting Him.
Wouldest thou see also the accusations, some secret,
some open, some from disciples? "Will ye
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also go away?" (John vi. 67) He says. And that saying, "Thou hast a
devil" (John viii. 48, vii. 20), was uttered by those who already
believed. Was He not continually a fugitive, sometimes in
Galilee, and sometimes in Judea? Was not His trial great, even from the
swaddling clothes? When He was yet a young child, did not His mother
take Him and go down into Egypt? For all these reasons he says,
"Looking unto Jesus the Author and Finisher of our Faith who for the
joy that was set before Him endured the cross, despising the shame, and
is set down at the right hand of the throne of God."
To Him then let us look, also to the [sufferings[1]] of
His disciples, reading the [writings[2]] of Paul, and hearing him say,"
In much patience, in afflictions, in necessities, in persecutions,[3]
in distresses, in stripes, in imprisonments." (2 Cor. vi. 4, 5.) And
again, "Even to this present hour, we both hunger, and thirst, and are
naked, and are buffeted, and have no certain dwelling-place, and labor,
working with our own hands. Being reviled, we bless; being persecuted,
we suffer it; being defamed, we entreat." (1 Cor. iv. 11-13.) Has any
one [of us] suffered the smallest part of these things? For, he says,
[we are] "As deceivers, as dishonored, as having nothing." (2 Cor. vi.
8, 10.) And again, "Of the Jews five times received I forty stripes
save one; thrice was I beaten with rods, once was I stoned, a night and
a day have I been in the deep; in journeyings often, in tribulations,
in distress, in hunger." (2 Cor. xi. 24-26.) And that these things seem
good to God, hear him saying, "For this I besought the Lord thrice, and
He said to me, My Grace is sufficient for thee; for My strength is made
perfect in weakness." (2 Cor. xii. 8-10.) "Wherefore," he says, "l take
pleasure in infirmities, in afflictions, in necessities, in distresses,
in stripes, in imprisonments, that the power of Christ may rest upon
me." Moreover, hear Christ Himself saying, "In the world ye shall have
tribulation."
(John xvi. 33.)!
[6.] Ver. 3. "For consider," saith he, "Him
that endured such contradiction of sinners against Himself, lest ye be
wearied and faint in your minds." For if the sufferings of those near
us arouse us, what earnestness will not those of our Master give us!
What will they not work in us!
And passing by all [else], he expressed the whole by
the [word] "Contradiction"; and by adding "such." For the blows upon
the cheek, the laughter, the insults, the reproaches, the mockeries,
all these he indicated by "contradiction." And not these only, but also
the things which befell Him during His whole life, of teaching.
For a great, a truly great consolation are both the
sufferings of Christ, and those of the Apostles. For He so well knew
that this is the better way of virtue, as even to go that way Himself,
not having need thereof: He knew so well that tribulation is expedient
for us, and that it becomes rather a foundation for repose. For hear
Him saying, "If a man take not his cross, and follow after Me, he is
not worthy of Me." (Matt. x. 38.) If thou art a disciple, He means,
imitate the Master; for this is [to be] a disciple. But if while He
went by [the path of] affliction, thou [goest] by that of ease, thou no
longer treadest the same path, which He trod, but another. How then
dost thou follow, when thou followest not? How shall thou be a
disciple, not going after the Master? This Paul also says, "We are
weak, but ye are strong; we are despised, but ye are honored." (1 Cor.
iv. 10.) How is it reasonable, he means, that we should be striving
after opposite things, and yet that you should be disciples and we
teachers?
[7.] Affliction then is a great thing, beloved, for
it accomplishes two great things; It wipes out sins, and it makes men
strong.
What then, you say, if it overthrow and destroy?
Affliction does not do this, but our own slothfulness. How (you say)?
If we are sober and watchful, if we beseech God that He would not
"suffer us to be tempted above that we are able" (1 Cor. x. 13), if we
always hold fast to Him, we shall stand nobly, and set ourselves
against our enemy. So long as we have Him for our helper, though
temptations blow more violently than all the winds, they will be to us
as chaff and a leaf borne lightly along. Hear Paul saying, "In all
these things" (are his words) "we are more than conquerors." (Rom.
viii. 37.) And again, "For I reckon that the sufferings of this present
time are not worthy to be compared with the glory which shall be
revealed in us." (Rom. viii. 18.) And again, "For the light affliction
which is but for a moment, worketh for us a far more exceeding and
eternal weight of glory." (2 Cor. iv. 17.)
Consider what great dangers, shipwrecks, afflictions
one upon another, and other such things, he calls "light "; and emulate
this inflexible one, who wore this body simply and heedlessly.[4] Thou
art in poverty? But not in such as Paul, who was tried by hunger, and
thirst, and nakedness. For he suffered this not for one day, but
endured it continually. Whence does this appear? Hear himself saying,
"Even unto this present hour we both hunger and thirst and are naked."
(1 Cor. iv. 11.) Oh!
495
How great glory did he already have in preaching, when he was
undergoing so great [afflictions]! Having now [reached] the twentieth
year [thereof], at the time when he wrote this. For he says, "I knew a
man fourteen years ago, whether in the body, or out of the body, I know
not." (2 Cor. xii. 2.) And again, "After three years" (he says) "I went
up to Jerusalem." (Gal. i. 18.) And again hear him saying, "It were
better for me-to die, than that any man should make my glorying void."
(1 Cor. ix. 15.) And not only this, but again also in writing he said,
"We are become as the filth of the world." (1 Cor. iv. 13.) What is
more difficult to endure than hunger? What than freezing cold? What
than plottings made by brethren whom he afterwards calls "false
brethren"? (2 Cor. xi. 26.) Was he not called the pest of the world? An
Impostor? A subverter? Was he not cut with scourging?
[8.] These things let us take into our mind,
beloved, let us consider them, let us hold them in remembrance, and
then we shall never faint, though we be wronged, though we be
plundered, though we suffer innumerable evils. Let it be granted us to
be approved in Heaven, and all things [are] endurable. Let it be
granted us to fare well there, and things here are of no account. These
things are a shadow, and a dream; whatever they may be, they are
nothing either in nature or in duration, while those are hoped for and
expected.
For what wouldst thou that we should compare with
those fearful things? What with the unquenchable fire? With the
never-dying worm? Which of the things here canst thou name in
comparison with the "gnashing of teeth," with the "chains," and the
"outer darkness," with the "wrath," the "tribulation," the
"anguish"? But as to duration? Why, what are ten thousand years to ages
boundless and without end? Not so much as a little drop to the
boundless ocean.
But what about the good things? There, the
superiority is still greater. "Eye hath not seen," (it is said,) "ear
hath not heard, neither have, entered into the heart of man" (1 Cor.
ii. 9), and these things again shall be during boundless ages. For the
sake of these then were it not well to be cut [by scourging] times out
of number, to be slain, to be burned, to undergo ten thousand deaths,
to endure everything whatsoever that is dreadful both in word and deed?
For even if it were possible for one to live when burning in the fire,
ought one not to endure all for the sake of attaining to those good
things promised?
[9.] But Why do I trifle in saying these things to
men who do not even choose to disregard riches, but hold fist to them
as though they were immortal? And if they give a little out of
much, think they have done all? This is not Almsgiving. For Almsgiving
is that of the Widow who emptied out "all her living." (Mark xii. 44.)
But if thou dost not go on to contribute so much as the widow, yet at
least contribute the whole of thy superfluity: keep what is sufficient,
not what is superfluous.
But there is no one who contributes even his
superabundance. For so long as thou hast many servants,[1] and garments
of silk, these things are all superfluities. Nothing is indispensable
or necessary, without which we are able to live; these things are
superfluous, and are simply superadded.[2] Let us then see, if you
please, what we cannot live without. If we have only two servants, we
can live. For whereas some live without servants, what excuse have we,
if we are not content with two? We can also have a house built of brick
of three rooms;[3] and this were sufficient for us. For are there not
some with children and wife who have but one room?[4] Let there be
also, if you will, two serving boys.
[10.] And how is it not a shame (you say) that a
gentlewoman[5] should walk out with [only] two servants? It is no
shame, that a gentlewoman should walk abroad with two servants, but it
is a shame that she should go forth with many. Perhaps you laugh when
you hear this. Believe me it is a shame. Do you think it a great matter
to go out with many servants, like dealers in sheep, or dealers in
slaves? This is pride and vainglory, the other is philosophy and
respectability. For a gentlewoman ought not to be known from the
multitude of her attendants. For what virtue is it to have many slaves?
This belongs not to the soul, and whatever is not of the soul does not
show gentility. When she is content with a few things, then is she a
gentlewoman indeed; but when she needs many, she is a servant and
inferior to slaves. Tell me, do not the angels go to and fro about the
world alone, and need not any one to follow them? Are they then on this
account inferior to us? They who need no [attendants] to us who need
them? If then not needing an attendant at all, is angelic, who comes
nearer to the angelic life, she who needs many [attendants], or she who
[needs] few? Is not this a shame? For a shame it is to do anything out
of place.
Tell me who attracts the attention of those who are
in the public places,[6] she who brings many in her train, or she who
[brings but] few? And is not she who is alone, less conspicuous even
than she who is attended by few? Seest thou that this [first-named
conduct] is a shame? Who attracts the attention of those in the public
496
places, she who wears beautiful garments, or she who is dressed simply
and artlessly? Again who attracts those in the public places, she who
is borne on mules, and with trappings ornamented with gold, or she who
walks out simply, and as it may be, with propriety? Or we do not even
look at this latter, if we even see her; but the multitudes not only
force their way to see the other, but also ask, Who is she, and Where
from? And I do not say how great envy is hereby produced. What then
(tell me), is it disgraceful to be looked at or not to be looked at?
When is the shame greater, when all stare at her, or when no one
[does]? When they inform themselves about her, or when they do not even
care? Seest thou that we do everything, not for modesty's sake but for
vainglory?
However, since it is impossible to draw you away
from that, I am content for the present that you should learn that this
[conduct] is no disgrace. Sin alone is a disgrace, which no one thinks
to be a disgrace, Sin alone is a disgrace, which no one thinks tto be a
disgrace, but everything rather than this.
[11] Let your dress be such as is needful, not
superfluous. However, that we may not shut you up too narrowly, this I
assure you, that we have no need of ornaments of gold, or of lace[1]
And it is not I who say this. For that the words are not mine, hear the
blessed Paul saying, and solemnly charging women "to adorn themselves,
not with plaitings [of the hair], or gold, or pearls, or costly
apparel." (1 Tim. ii. 9.) But with what kind, O Paul, wouldest thou
tell us? For perhaps they will say, that only golden things are costly;
and that silks are not costly. Tell us with what kind thou wouldest?
"But having food and raiment,[2] let us therewith" (he says) "be
content." a (1 Tim. vi. 8.) Let our garment be such as merely to cover
us. For God hath given them to us for this reason, that we may cover
our nakedness; and this any sort of garment can do, though but of
trifling cost. Perhaps ye laugh, who wear dresses of silk; for in truth
one may well laugh, considering what Paul enjoined and what we practice!
But my discourse is not addressed to women only, but
also to men. For the rest of the things. which we have are all
superfluous; only the poor possess no superfluities; and perhaps they
too from necessity: since, if it had been in their power, even they
would not have abstained [from theme. Nevertheless, "whether in
pretense or in truth" (Phil. i. 18), so far they have no super-fluities.
[12.] Let us then wear such clothes as are
sufficient for our need. For what does much gold mean? To those on the
stage these things are fitting, this apparel belongs to them, to
harlots, to those who do everything to be looked at. Let her beautify
herself, who is on the stage or the dancing platform. For she wishes to
attract all to her. But a woman who professes godliness, let her not
beautify herself thus, but in a different way. Thou hast a means of
beautifying thyself far better than that. Thou also hast a theater:[4]
for that theater make thyself beautiful: clothe thyself with those
ornaments. What is thy theater? Heaven, the company of Angels. I speak
not of Virgins only, but also of those in the world. All as many as
believe in Christ have that theater. Let us speak such things that we
may please those spectators. Put on such garments that thou mayest
gratify them.
For tell me, if a harlot putting aside her golden
ornaments, and her robes, and her laughter, and her witty and unchaste
talk, clothe herself with a cheap garment, and having dressed herself
simply come [on the stage], and utter religious words, and discourse of
chastity, and say nothing indelicate, will not all rise up? Will not
this theater be dispersed? Will they not cast her out, as one who does
not know how to suit herself to the crowd, and speaks things foreign to
that Satanic theater? So thou also, if thou enter into the Theater of
Heaven clad with her garments, the spectators will cast thee out. For
there, there is no need of these garments of gold, but of different
ones. Of what kind? Of such as the prophet names, "clothed in fringed
work of gold, and in varied colors" (Ps. xlv. 13), not so as to make
the body white and glistering, but so as to beautify the soul. For the
soul it is, which is contending and wrestling in that Theater. "All the
glory of the King's daughter is from within" (Ps. xlv. 13), it says.
With these do thou clothe thyself; for [so] thou both deliverest
thyself from other evils innumerable, and thy husband from anxiety and
thyself from care.
For so thou wilt be respected by thy husband, when
thou needest not many things. For every man is wont to be shy towards
those who make requests of him; but when he sees that they have no need
of him, then he lets down his pride, and converses with them as equals.
When thy husband sees that thou hast no need of him in anything, that
thou thinkest lightly of the presents which come from him, then, even
though he be very arrogant,[5] he will respect thee more, than if thou
weft clad in golden ornaments; and thou wilt no longer be his slave.
For those of whom we stand in need, we are compelled to stoop to. But
if we restrain ourselves we shall no longer be regarded as
criminals,[6] but he knows that we pay him obedience from the fear of
God, not for what is given by him. For now, when that he confers great
favors on us, whatever
497
honor he receives, he thinks he has not received all [that is due to
him]: but then, though he obtain but a little, he will account it a
favor he does not reproach, nor will he be himself compelled to
overreach on thy account.
[13.] For what is more unreasonable, than to provide
golden ornaments, to be worn in baths, and in market places? However,
in baths and in market places it is perhaps no wonder, but that a woman
should come into Church so decked out is very ridiculous. For, for what
possible reason does she come in here wearing golden ornaments, she who
ought to come in that she may hear [the precept] "that they adorn not
themselves with gold, nor pearls, nor costly array"? (1 Tim. ii. 9.)
With what object then, O woman, dost thou come? Is it indeed to fight
with Paul, and show that even if he repeat these things ten thousand
times thou regardest them not? Or is it as wishing to put us your
teachers to shame as discoursing on these subjects in vain? For tell
me; if any heathen and unbeliever, after he has heard the passage read
where the blessed Paul says these things, having a believing wife, sees
that she makes much account of beautifying herself, and puts on
ornaments of gold, that she may come into Church and hear Paul charging
[the women] that they adorn themselves, neither with "gold" (1 Tim. ii.
9), nor with "pearls," nor with "costly array," will he not indeed say
to himself, when he sees her in her little room,[1] putting on these
things, and arranging them beautifully, "Why is my wife staying within
in her little room? Why is she so slow? Why is she putting on her
golden ornaments? Where has she to go to? Into the Church? For what
purpose? To hear? 'not with costly array';" will he not smile, will he
not burst out into laughter? will he not think our religion[2] a
mockery and a deceit? Wherefore, I beseech [you], let us leave golden
ornaments to processions, to theaters, to signs on the shops.[3] But
let not the image of God be decked out with these things: let the
gentlewoman be adorned with gentility, and gentility is the absence of
pride, and of boastful display.
Nay even if thou wish to obtain glory from men, thou
wilt obtain it thus. For we shall not wonder so much that the wife of a
rich man wears gold and silk (for this is the common practice of them
all), as when she is dressed in a plain and simple garment made merely
of wool. This all will admire, this they will applaud. For in that
adorning indeed of ornaments of gold and of costly apparel, she has
many to share with her. And if she surpass one, she is surpassed
by another. Yea, even if she surpass all, she must yield the palm to
the Empress herself. But in the other case, she outdoes all, even the
Emperor's wife herself. For she alone in wealth, has chosen the [dress]
of the poor. So that even if we desire glory, here too the glory is
greater.
[14.] I say this not only to widows, and to the
rich; for here the necessity of widowhood seems to cause this: but to
those also who have a husband.
But, you say, I do not please my husband Elf I dress
plainly]. It is not thy husband thou wishest to please, but the
multitude of poor women; or rather not to please them, but to make them
pine [with envy], and to give them pain, and make their poverty
greater. How many blasphemies are uttered because of thee! 'Let there
be no poverty' (say they). 'God hates the poor.' 'God loves not those
in poverty.' For that it is not thy husband whom thou wishest to
please, and for this reason thou deckest thyself out, thou makest plain
to all by what thou thyself doest. For as soon as thou hast passed over
the threshold of thy chamber,[4] thou immediately puttest off all, both
the robes, and the golden ornaments, and the pearls; and at home of all
places thou dost not wear them.
But if thou really wishest to please thy husband,
there are ways of pleasing him, by gentleness, by meekness, by
propriety. For believe me, O woman, even if thy husband be infinitely
debased,[5] these are the things which will more effectually win him,
gentleness, propriety, freedom from pride and expensiveness and
extravagance. For even if thou devise ten thousand such things, thou
wilt not restrain the profligate. And this they know who have had such
husbands. For however thou mayest beautify thyself, he being a
profligate will go off to a courtesan; while [the husband] that is
chaste and regular thou wilt gain not by these means, but by the
opposite: yea by these thou even causest him pain, clothing thyself
with the reputation of a lover of the world. For what if thy husband
out of respect, and that as a sober-minded man, does not speak, yet
inwardly he will condemn thee, and will not conceal[6] ill-will[7] and
jealousy. Wilt thou not drive away all pleasure for the future, by
exciting ill-will against thyself?
[15.] Possibly you are annoyed at hearing what is
said, and are indignant, saying, 'He irritates husbands still more
against their wives.' I say this, not to irritate your husbands, but I
wish that these things should be done by you willingly, for your own
sakes, not for theirs; not to free them from envy but to free you from
the parade of this life.
Dost thou wish to appear beautiful? I also wish it,
but with beauty which God seeks, which
498
"the King desires."[1] (Ps. xlv. 11.) Whom wouldst thou have as a
Lover? God or men? Shouldest thou be beautiful with that beauty, God
will "desire thy beauty"; but if with the other apart from this, He
will abominate thee, and thy lovers will be profligates. For no man who
loves a married woman is good. Consider this even in regard to the
adorning that is external. For the other adorning, I mean that of the
soul, attracts God; but this again, profligates. Seest thou that I care
for you, that I am anxious for you, that ye may be beautiful, really
beautiful, splendid, really splendid, that instead of profligate men,
ye may have for your Lover God the Lord of all? And she who has Him for
her Lover, to whom will she be like? She has her place among the choirs
of Angels. For if one who is beloved of a king is accounted happy above
all, what will her dignity be who is beloved of God with much love?
Though thou put the whole world [in the balance against it], there is
nothing equivalent to that beauty.
This beauty then let us cultivate; with these
embellishments let us adorn ourselves, that we may pass into the
Heavens, into the spiritual chambers, into the nuptial chamber that is
undefiled. For this beauty is liable to be destroyed by anything; and
when it lasts well, and neither disease nor anxiety impair it (which is
impossible), it does not last twenty years. But the other is ever
blooming, ever in its prime. There, there is no change to fear; no old
age coming brings a wrinkle, no undermining disease withers it; no
desponding anxiety disfigures it; but it is far above all these things.
But this [earthly beauty] takes flight before it appears, and if it
appears it has not many admirers. For those of well-ordered minds do
not admire it; and those who do admire it, admire with wantonness.
[16.] Let us not therefore cultivate this [beauty],
but the other: let us have that, so that with bright torches we may
pass into the bridal chamber. For not to virgins only has this been
promised, but to virgin souls. For had it belonged merely to virgins,
those five would not have been shut out. This then belongs to all who
are virgins in soul, who are freed from worldly imaginations: for these
imaginations corrupt our souls. If therefore we remain unpolluted, we
shall depart thither, and shall be accepted. "For I have espoused you,"
he says, "to one husband, to present you a chaste virgin unto Christ."
(2 Cor. xi. 2.) These things he said, not with reference to Virgins,
but to the whole body of the entire Church. For the uncorrupt
soul is a virgin, though she have a husband: she is a virgin as to that
which is Virginity indeed, that which is worthy of admiration. For this
of the body is but the accompaniment and shadow of the other: while
that is the True Virginity. This let us cultivate, and so shall we be
able with cheerful countenance to behold the Bridegroom, to enter in
with bright torches, if the oil do not fail us, if by melting down our
golden ornaments we procure such oil as makes our lamps bright. And
this oil is lovingkindness.
If we impart what we have to others, if we make oil
therefrom, then it will protect us, and we shall not say at that time,
"Give us oil, for our lamps are going out" (Matt. xxv. 8), nor shall we
beg of others, nor shall we be shut out when we are gone to them that
sell, nor shall we hear that fearful and terrible voice, while we are
knocking at the doors, "I know you not." (Matt. xxv. 12.) But He will
acknowledge us, and we shall go in with the Bridegroom, and having
entered into the spiritual Bride-chamber we shall enjoy good things
innumerable.
For if here the bride-chamber is so bright, the
rooms so splendid, that none is weary of observing them, much more
there. Heaven is the chamber,[2] and the bride-chamber[3] better than
Heaven; then we shall enter. But if the Bride-chamber is so beautiful,
what will the Bridegroom be?
And why do I say, 'Let us put away our golden
ornaments, and give to the needy'? For if ye ought even to sell
yourselves, if ye ought to become slaves instead of free women, that so
ye might be able to be with that Bridegroom, to enjoy that Beauty,
[nay] merely to look on that Countenance, ought you not with ready mind
to welcome all things? We look at and admire a king upon the earth, but
when [we see] a king and a bridegroom both, much more ought we to
welcome him with readiness. Truly these things are a shadow, while
those are a reality. And a King and a Bridegroom in Heaven! To be
counted worthy also to go before Him with torches, and to be near Him,
and to be ever with Him, what ought we not to do? What should we not
perform? What should we not endure? I entreat you, let us conceive some
desire for those blessings, let us long for that Bridegroom, let us be
virgins as to the true Virginity. For the Lord seeks after the
virginity of the soul. With this let us enter into Heaven, "not having
spot, or wrinkle, or any such thing" (Eph. v. 27); that we may attain
also to the good things promised, of which may we all be partakers
through the grace and mercy of Jesus Christ our Lord, with whom to the
Father together with the Holy Ghost, be glory, power, honor, now and
ever, and world without end. Amen.
499
HOMILY XXIX.
Hebrews xii. 4-6.
"Ye have not yet resisted unto blood, striving
against sin. And ye have forgotten the exhortation which speaketh unto
you as unto children, My son, despise not thou the chastening of the
Lord, nor faint when thou art rebuked of Him. For whom the Lord loveth,
He chasteneth: and scourgeth every son whom He receiveth."[1]
[1.] There are two kinds of consolation, apparently
opposed to one another, but yet contributing great strength each to the
other; both of which he has here put forward. The one is when we say
that persons have suffered much: for the soul is refreshed, when it has
many witnesses of its own sufferings, and this he introduced above,
saying, "Call to mind the former days, in which after ye had been
illuminated ye endured a great fight of afflictions." (c. x. 32.) The
other is when we say, "Thou hast suffered no great thing." The former,
when [the soul] has been exhausted refreshes it, and makes it recover
breath: the latter, when it has become indolent and supine, turns it
again[2] and pulls down pride. Thus that no pride may spring up in them
from that testimony [to their sufferings], see what he does. "Ye have
not yet" (he says) "resisted unto blood, [striving] against sin." And
he did not at once go on with what follows, but after having shown them
all those who had stood "unto blood," and then brought in the glory of
Christ, His sufferings,[3] he afterwards easily pursued his discourse.
This he says also in writing to the Corinthians, "There hath no
temptation taken you, but such as is common to man" (1 Cor. x. 13),
that is, small. For this is enough to arouse and set right the soul,
when it considers that it has not risen to the whole [trial], and
encourages itself from what has already befallen it.
What he means is this: Ye have not yet submitted to
death; your loss has extended to money, to reputation, to being driven
from place to place. Christ however shed His blood for you, while you
have not [done it] for yourselves. He contended for the Truth even unto
death fighting for you; while ye have not yet entered upon dangers that
threaten death.
"And ye have forgotten the exhortation." That is,
And ye have slackened your hands, ye have become faint. "Ye have not
yet," he said, "resisted unto blood, striving against sin."
Here he indicates that sin is both very vigorous,[4] and is itself
armed. For the [expression] "Ye have resisted [stood firm against]," is
used with reference to those who stand firm.[5]
[2.] "Which" (he says) "speaketh unto you as unto
sons, My son, despise not thou the chastening of the Lord, nor hint
when thou art rebuked of Him." He has drawn his encouragement from the
facts themselves; over and above he adds also that which is drawn from
arguments, from this testimony.
"Faint not" (he says) "when thou art rebuked of
Him." It follows that these things are of God. For this too is no small
matter of consolation, when we learn that it is God's work that such
things have power,[6] He allowing [them]; even as also Paul says; "He
said unto me, My grace is sufficient for thee: for My strength is made
perfect in weakness." (2 Cor. xii. 9.) He it is who allows [them'].
"For whom the Lord loveth He chasteneth, and
scourgeth every son whom He receiveth." Thou canst not say that any
righteous man is without affliction: even if he appear to be so, yet we
know not his other afflictions. So that of necessity every righteous
man must pass through affliction. For it is a declaration of Christ,
that the wide and broad way leads to destruction, but the strait and
narrow one to life. (Matt. vii. 13, 14.) If then it is possible to
enter into life by that means, and is not by any other, then all have
entered in by the narrow [way], as many as have departed unto life.
Ver. 7. "Ye endure chastisement"[7] (he says); not
for punishment, nor for vengeance, nor for suffering. See, from that
from which they supposed they had been deserted [of God], from these he
says they may be confident, that they have not been deserted. It is as
if he had said, Because ye have suffered so many evils, do you suppose
that God has left you and hates you? If ye did not suffer, then it were
right to suppose this. For if "He scourgeth every son whom He
receiveth," he who is not scourged, perhaps is not a son. What then,
you say, do not bad men suffer distress? They suffer indeed; how then?
He did not say, Every one
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who is scourged is a son, but every son is scourged. For in all cases
He scourges His son: what is wanted then is to show, whether any son is
not scourged. But thou wouldest not be able to say: there are many
wicked men also who are scourged, such as murderers, robbers,
sorcerers, plunderers of tombs. These however are paying the penalty of
their own wickedness, and are not scourged as sons, but punished as
wicked: but ye as sons.
[3.] Then again [he argues] from the general custom.
Seest thou how he brings up arguments from all quarters, from facts in
the Scripture, from its words, from our own notions, from examples in
ordinary life? (Ver. 8.) "But if ye be without chastisement" [&c.].
Seest thou that he said what I just mentioned, that it is not possible
to be a son without being chastened? For as in families, fathers care
not for bastards, though they learn nothing, though they be not
distinguished, but fear for their legitimate sons lest they should be
indolent, [so here.]. If then not to be chastised is [a mark] of
bastards, we ought to rejoice at chastisement, if this be [a sign] of
legitimacy. "God dealeth with you as with sons"; for this very cause.
Ver. 9. "Furthermore, we have had fathers of our
flesh which corrected us, and we gave them reverence." Again, [he
reasons] from their own experiences, from what they themselves
suffered. For as he says above, "Call to mind the former days" (c. x.
32), so here also "God" (he saith) "dealeth with you as with sons," and
ye could not say, We cannot bear it: yea, "as with sons" tenderly
beloved. For if they reverence their "fathers of the flesh," how shall
not you reverence your heavenly Father?
However the difference arises not from this alone,
nor from the persons, but also from the cause itself, and from the
fact. For it is not on the same grounds that He and they inflict
chastisement: but they [did it] with a view to "what seemed good to
them," that is, fulfilling [their own] pleasure oftentimes, and not
always looking to what was expedient. But here, that cannot be said.
For He does this not for any interest of His own but for you, and for
your benefit alone. They [did it] that ye might be useful to themselves
also, oftentimes without reason; but here there is nothing of this
kind. Seest thou that this also brings consolation? For we are most
closely attached to those [earthly parents], when we see that not for
any interests of their own they either command or advise us: but their
earnestness is, wholly and solely, on our account. For this is genuine
love, and love in reality, when we are beloved though we be of no use
to him who loves us,--not that he may receive, but that he may impart.
He
chastens, He does everything, He uses all diligence, that we may become
capable of receiving His benefits. (Ver. 10.) "For they verily" (he
says) "for a few days chastened us after their own pleasure, but He for
our profit, that we might be partakers of His holiness."
What is "of his holiness"? It is, of His purity, so
as to become worthy of Him, according to our power. He earnestly
desires that ye may receive, and He does all that He may give you: do
ye not earnestly endeavor that ye may receive? "I said unto the Lord"
(one says) "Thou art my Lord, for of my good things Thou hast no need."
(Ps. xvi. 2.)
"Furthermore," he saith," we have had fathers of our
flesh which corrected us and we gave them reverence: shall we not much
rather be in subjection to the Father of spirits, and live?" ("To the
Father of spirits," whether of spiritual gifts, or of prayers, or of
the incorporeal powers.) If we die thus, then "we shall live. For they
indeed for a few days chastened us after their own pleasure," for what
seems [so] is not always profitable, but "He for our profit."
[4.] Therefore chastisement is "profitable";
therefore chastisement is a "participation of holiness." Yea and this
greatly: for when it casts out sloth, and evil desire, and love of the
things of this life, when it helps the soul, when it causes a light
esteem of all things here (for affliction [does] this), is it not holy?
Does it not draw down the grace of the Spirit?
Let us consider the righteous, from what cause they
all shone brightly forth. Was it not from affliction? And, if you will,
let us enumerate them from the first and from the very beginning: Abel,
Noah himself; for it is not possible that he, being the only one in
that so great multitude of the wicked, should not have been afflicted;
for it is said, "Noah being" alone "perfect in his generation, pleased
God." (Gen. vi. 9.) For · consider, I beseech you, if now, when
we have innumerable persons whose virtue we may emulate, fathers, and
children, and teachers, we are thus distressed, what must we suppose he
suffered, alone among so many? But should I speak of the circumstances
of that strange and wonderful rain? Or should I speak of Abraham, his
wanderings one upon another, the carrying away of his wife, the
dangers, the wars, the famines? Should I speak of Isaac,[1] what
fearful things he underwent, driven from every place, and laboring in
vain, and toiling for others? Or of Jacob? for indeed to enumerate all
his [afflictions] is not necessary, but it is reasonable to
501
bring forward the testimony, which he himself (gave] when speaking with
Pharaoh; "Few and evil are my days, and they have not attained to the
days of my fathers." (Gen. xlvii. 9.) Or should I speak of Joseph
himself? Or of Moses? Or of Joshua? Or of David? Or of Elijah? Or of
Samuel? Or wouldest thou [that I speak] of all the prophets? Wilt
thou not find that all these were made illustrious from their
afflictions? Tell me then, dost thou desire to become illustrious from
ease and luxury? But thou canst not.
Or should I speak of the Apostles? Nay but they went
beyond all. And Christ said this, "In the world ye shall have
tribulation." (John xvi.
33.) And again, "Ye shall weep and lament, but the world shall
rejoice." (John xvi. 20.) And, that "Strait and narrow is the way[1]
that teadeth unto life." (Matt. vii. 14.) The Lord of the way said,
that it is "narrow and strait"; and dost thou seek the "broad" [way]?
How is this not unreasonable? In consequence thou wilt not arrive at
life, going another [way], but at destruction, for thou hast chosen the
[path] which leads thither.
Wouldst thou that I bring before you those [that
live] in luxury? Let us ascend from the last to the first. The rich man
who is burning in the furnace; the Jews who live for the belly, "whose
god is their belly" (Phil. iii. 19), who were ever seeking ease in the
wilderness, were destroyed; as also those in Sodore, on account of
their gluttony; and those in the time of Noah, was it not because they
chose this soft and dissolute life? For "they luxuriated," it says, "in
fullness of bread." (Ezek. xvi. 49.) It speaks of those in Sodom. But
if "fullnes of bread" wrought so great evil, what should we say of
other delicacies? Esau, was not he in ease? And what of those who being
of "the sons of God" (Gen. vi. 2), looked on women, and were borne down
the precipice? And what of those who were maddened by inordinate lust?
and all the kings of the nations, of the Babylonians, of the Egyptians,
did they not perish miserably? Are they not in torment?
[5.] And as to things now, tell me, are they not the
same? Hear Christ saying, "They that wear soft clothing are in kings'
houses" (Matt. xi. 8), but they who do not [wear] such things, are in
Heaven. For the soft garment relaxes even the austere soul, breaks it
and enervates it: yea, even if it meet with a body rough and hard, it
speedily by such delicate treatment makes it soft and weak.
For, tell me, for what other reason do you suppose
women are so weak? Is it from their sex only? By no means: but from
their way of
living, and their bringing up. For their avoiding exposure,[2] their
inactivity, their baths, their unguents, their multitude of perfumes,
the delicate softness of their couches, makes them in the end such as
they are.
And that thou mayest understand, attend to what I
say. Tell me; take from a garden a tree from those standing in the
uncultivated[3] part and beaten by the winds, and plant it in a moist
and shady place, and thou wilt find it very unworthy of that from which
thou didst originally take it. And that this is true, [appears from the
fact that] women brought up in the country are stronger than citizens
of towns: and they would overcome many such in wrestling. For when the
body becomes more effeminate, of necessity the soul also shares the
mischief, since, for the most part, its energies are affected in
accordance with the [body]. For in illness we are different persons
owing to weakness, and when we become well, we are different again. For
as in the case of a string when the tones[4] are weak and relaxed, and
not well arranged, the excellence of the art is also destroyed, being
obliged to serve the ill condition of the strings: so in the case of
the body also, the soul receives from it many hurts, many
necessities.[5] For when it needs much nursing, the other endures a
bitter servitude.
[6.] Wherefore, I beseech you, let us make it strong
by work, and not nurse it as an invalid.[6] My discourse is not to men
only but to women also. For why dost thou, O woman, continually
enfeeble[7] [thy body] with luxury and exhaust it?[7] Why dost thou
ruin thy strength with fat? This fat is flabbiness, not strength.
Whereas, if thou break off from these things, and manage thyself
differently, then will thy personal beauty also improve according to
thy wish, when strength and a good habit of body are there. If however
thou beset it with ten thousand diseases, there will neither be bloom
of complexion, nor good health; for thou wilt always be in low spirits.
And you know that as when the air is smiling it makes a beautiful house
look splendid, so also cheerfulness of mind when added to a fair
countenance, makes it better: but if [a woman] is in low spirits and in
pain she becomes more ill-looking. But diseases and pains produce low
spirits; and diseases are produced from the body too delicate through
great luxury. So that even for this you will flee luxury, if you take
my advice.
'But, you will say, luxury gives pleasure.' Yes, but
not so great as the annoyances. And besides, the pleasure goes no
further than the
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palate and the tongue. For when the table has been removed, and the
food swallowed, thou wilt be like one that has not partaken, or rather
much worse, in that thou bearest thence oppression, and distension, and
headache, and a sleep like death, and often too, sleeplessness from
repletion, and obstruction of the breathing, and eructation. And thou
wouldest curse bitterly thy belly, when thou oughtest to curse thy
immoderate eating.
[7.] Let us not then fatten the body, but listen to
Paul saying, "Make not provision for the flesh, to fulfill the lusts
thereof," (Rom. xiii.
14.) As if one should take food and throw it into a drain, so is he who
throws it into the belly: or rather it is not so, but much worse. For
in the one case he uses[1] the drain without harm to himself: but in
the other he generates innumerable diseases. For what nourishes is a
sufficiency which also can be digested: but what is over and above our
need, not only does not nourish, but even spoils the other. But no man
sees these things, owing to some prejudice and unseasonable pleasure.
Dost thou wish to nourish the body? Take away What
is superfluous; give what is sufficient, and as much as can be
digested, Do not load it, lest thou overwhelm it. A sufficiency is both
nourishment and pleasure. For nothing is so productive of pleasure, as
food well digested: nothing so [productive of] health: nothing [so
productive of] acuteness of the faculties, nothing tends so much to
keep away disease. For a sufficiency is both nourishment, and pleasure,
and health; but excess is injury, and unpleasantness and disease. For
what famine does, that also satiety does; or rather more grievous
evils. For the former indeed within a few days carries a man off and
sets him free; but the other eating into and putrefying the body, gives
it over to long disease, and then to a most painful death. But we,
while we account famine a thing greatly to be dreaded, yet run after
satiety, which is more distressing than that.
Whence is this disease? Whence this madness? I do
not say that we should waste ourselves away, but that we should eat as
much food as also gives us pleasure, that is really pleasure, and can
nourish the body, and furnish it to us well ordered and adapted for the
energies of the soul, well joined and fitted together. But when it
comes to be water-logged[2] by luxury, it cannot in the flood-wave,
keep fast the bolts[3] themselves, as one may say, and joints which
hold the frame together. For the flood-wave coming in, the whole breaks
up and scatters.
"Make not provision for the flesh" (he says) "to
fulfill the lusts thereof." (Rom. xiii. 14.) He said well. For luxury
is fuel for unreasonable lusts; though the luxurious should be the most
philosophical of all men, of necessity he must be somewhat affected by
wine, by eating, he must needs be relaxed, he must needs endure the
greater flame. Hence [come] fornications, hence adulteries. For a
hungry belly cannot generate lust, or rather not one which has used
just enough. But that which generates unseemly lusts, is that which is
relaxed[4] by luxury. And as land which is very moist and a dung-hill
which is wet through and retains much dampness, generates worms, while
that which has been freed from such moistness bears abundant fruits,
when it has nothing immoderate: even if it be not cultivated, it yields
grass, and if it be cultivated, fruits: [so also do we].
Let us not then make our flesh useless, or
unprofitable, or hurtful, but let us plant in it useful fruits, and
fruit-bearing trees; let us not enfeeble them by luxury, for they too
put forth worms instead of fruit when they are become rotten. So also
implanted desire, if thou moisten it above measure, generates
unreasonable pleasures, yea the most exceedingly unreasonable. Let us
then remove this pernicious evil, that we may be able to attain the
good things promised us, in Christ Jesus our Lord, with whom to the
Father, together with the Holy Spirit, be glory now and ever and world
without end. Amen.
503
HOMILY XXX.
Hebrews xii. 11-13.
"No chastening for the present seemeth to be
joyous,[1] but grievous,[2] nevertheless, afterward it yieldeth the
peaceable fruit of righteousness unto them which area exercised
thereby. Wherefore lift up the hands which hang down, and the feeble
knees: and make straight paths for your feet, lest that which is lame
be turned out of the way, but let it rather be healed."
[1.] They who drink bitter medicines, first submit
to some unpleasantness, and afterwards feel the benefit. For such is
virtue, such is vice. In the latter there is first the pleasure, then
the despondency: in the former first the despondency, and then the
pleasure. But there is no equality; for it is not the same, to be first
grieved and afterwards pleased, and to be first pleased and afterwards
grieved. How so? because in the latter case the expectation of coming
despondency makes the present pleasure less: hut in the former the
expectation of coming pleasure cuts away the violence of present
despondency; so that the result is that in the one instance we never
have pleasure, in the latter we never have grief. And the difference
does not lie in this only, but also in other ways. As how? That the
duration is not equal, but far greater and more ample. And here too, it
is still more so in things spiritual.
From this [consideration] then Paul undertakes to
console them; and again takes up the common judgment of men, which no
one is able to stand against, nor to contend with the common decision,
when one says what is acknowledged by all.
Ye are suffering, he says. For such is chastisement;
such is its beginning. For "no chastening for the present seemeth to be
joyous but grievous." Well said he, "seemeth not," Chastisement he
means is not grievous but "seemeth" so. "All chastisement": not this
and that, but "all," both human and spiritual. Seest thou that he
argues from our commonnotions? "Seemeth" (he says) "to be grievous," so
that it is not [really so]. For what sort of grief brings forth joy? So
neither does pleasure bring forth despondency.
"Nevertheless, afterward it yieldeth the peaceable
fruits of righteousness to them which have been exercised thereby." Not
"fruit" but "fruits,"[4] a great abundance.
"To them" (he says) "which have been exercised
thereby." What is "to them which have been exercised thereby"? To them
that have endured for a long while, and been patient. And he uses an
auspicious[5] expression. So then, chastisement is exercise, making the
athlete strong, and invincible in combats, irresistible in wars.
If then "all chastisement" be such, this also will
be such: so that we ought to look for good things, and for a sweet and
peaceful end. And do not wonder if, being itself hard, it has sweet
fruits; since in trees also the bark is almost destitute of all
quality,[6] and rough; but the fruits are sweet. But he took it from
the common notion. If therefore we ought to look for such things, why
do ye vex yourselves? Why, after ye have endured the painful, do ye
despond as to the good? The distasteful things which ye had to endure,
ye endured: do not then despond as to the recompense.
He speaks as to runners, and boxers, and
warriors.[7] Seest thou how he arms them, how he encourages them? "Walk
straight," he says. Here he speaks with reference to their thoughts;
that is to say, not doubting. For if the chastisement be of love, if it
begin from loving care, if it end with a good result (and this he
proves both by facts and by words, and by all considerations), why are
ye dispirited? For such are they who despair, who are not strengthened
by the hope of the future. "Walk straight," he says, that your lameness
may not be increased, but brought back to its former condition. For he
that runs when he is lame, galls the sore place. Seest thou that it is
in our power to be thoroughly healed?
[2.] Ver. 14. "Follow peace with all men, and
holiness, without which no man shall see the Lord." What he also said
above, "Not forsaking the assembling of yourselves together" (c. x.
25), he hints at in this place also. For nothing so especially makes
persons easily vanquished and subdued in temptations, as isolation.
For, tell me, scatter a phalanx in war, and the enemy will need no
trouble, but will take them prisoners, coming on them separately, and
thereby the more helpless.
"Follow peace with all men, and holiness"[8]
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(he says). Therefore with the evil-doers as well? "If it be possible,"
he says, "as much as lieth in you, live peaceably with all men." (Rom.
xii. 18.) For thy part (he means) "live peaceably," doing no harm to
religion: but in whatever thou art ill-treated, bear it nobly. For the
bearing with evil is a great weapon in trials. Thus Christ also made
His disciples strong by saying, "Behold I send you forth as sheep in
the midst of wolves: be ye therefore wise as serpents, and harmless as
doves," (Matt. x. 16.) What dost Thou say? Are we "among wolves," and
dost Thou bid us to be "as sheep," and "as doves"? Yea, He says. For
nothing so shames him that is doing us evil, as bearing nobly the
things which are brought upon us: and not avenging ourselves either by
word or by deed. This both makes us more philosophical ourselves and
procures a greater reward, and also benefits them. But has such an one
been insolent? Do thou bless [him]. See how much thou wilt gain from
this: thou hast quenched the evil, thou hast procured to thyself a
reward, thou hast made him ashamed, and thou hast suffered nothing
serious.
[3.] "Follow peace with all men, and holiness." What
does he mean by "holiness"[1]? Chaste, and orderly living in marriage.
If any person is unmarried (he says) let him remain pure, let him
marry: or if he be married, let him not commit fornication, but let him
live with his own wife: for this also is "holiness." How? Marriage is
not "holiness," but marriage preserves the holiness which [proceeds]
from Faith, not permitting union with a harlot. For "marriage is
honorable" (c. xiii. 4), not holy. Marriage is pure: it does not
however also give holiness, except by forbidding the defilement of that
[holiness] which has been given by our Faith.
"Without which" (he says) "no man shall see the
Lord." Which he also says in the [Epistle] to the Corinthians. "Be not
deceived: neither fornicators, nor adulterers, nor idolaters, nor
effeminate, nor abusers of themselves with mankind, nor covetous
persons, nor thieves, nor drunkards, nor revilers, nor extortioners,
shall inherit the kingdom of God." (1 Cor. vi. 9, 10.) For how shall he
who has become the body of a harlot, how shall he be able to be the
body of Christ?
[4.] Ver. 15. "Looking diligently[2] test any man
come short of the grace of God; lest any root of bitterness springing
up trouble you, and thereby many be defiled: lest there be any
fornicator or profane person." Dost thou see how everywhere he puts the
common salvation into the hands of each individual? "Exhorting
one
another daily" (he says) "while it is called To-day." (c. iii. 13.) Do
not then cast all [the burden] on your teachers; do not [cast] all upon
them who have the rule over you: ye also (he means) are able to edify
one another. Which also he said in writing to the Thessalonians, "Edify
one another, even as also ye do." (1 Thess. v. 11.) And again, "Comfort
one another with these words." (1 Thess. iv. 18.) This we also now
exhort you.
[5.] If ye be willing, ye will have more success
with each other than we can have. For ye both are with one another for
a longer time, and ye know more than we of each other's affairs, and ye
are not ignorant of each other's failings, and ye have more freedom of
speech, and love, and intimacy; and these are no small [advantages] for
teaching, but great and opportune introductions for it: ye will be more
able than we both to reprove and to exhort. And not this only, but
because I am but one, whereas ye are many; and ye will be able, however
many, to be teachers. Wherefore I entreat you, do not "neglect this
gift." (1 Tim. iv. 14.) Each one of you has a wife, has a friend, has a
servant, has a neighbor; let him reprove him, let him exhort him.
For how is it not absurd, with regard to [bodily]
nourishment, to make associations for messing together, and for
drinking together, and to have a set day whereon to club with one
another, as they say, and to make up by the association what each
person being alone by himself fails short of--as for instance, if it be
necessary to go to a funeral, or to a dinner, or to assist a neighbor
in any matter--and not to do this for the purpose of instruction in
virtue? Yea, I entreat you, let no man neglect it. For great is the
reward he receives from God. And that thou mayest understand, he who
was entrusted with the five talents is the teacher: and he with the one
is the learner. If the learner should say, I am a learner, I run no
risk, and should hide the reason,[3] which he received of God, that
common and simple [reason], and give no advice, should not speak
plainly, should not rebuke, should not admonish, if he is able, but
should bury [his talents] in the earth (for truly that heart is earth
and ashes, which hides the gift of God): if then he hides it either
from indolence, or from wickedness, it will be no defense to him to
say, 'I had but one talent.' Thou hadst one talent. Thou oughtest then
to have brought one besides, and to have doubled the talent. If thou
hadst brought one in addition, thou wouldst not have been blamed. For
neither did He say to him who brought the two, Wherefore hast thou not
brought five? But He
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accounted him of the same worth with him who brought the five. Why?
Because he gained as much as he had. And, because he had received fewer
than the one entrusted with the five, he was not on this account
negligent, nor did he use the smallness [of his trust, as an excuse]
for idleness. And thou oughtest not to have looked to him who had the
two; or rather, thou oughtest to have looked to him, and as he having
two imitated him who had five, so oughtest thou to have emulated him
who had two. For if for him who has means and does not give, there is
punishment, how shall there not be the greatest punishment for him who
is able to exhort in any way, and does it not? In the former case the
body is nourished, in the latter the soul; there thou preventest
temporal death, here eternal.
[6.] But I have no [skill of] speech,[1] you say.
But there is no need of [skill of] speech nor of eloquence. If thou see
a friend going into fornication, say to him, Thou art going after an
evil thing; art thou not ashamed? Dost thou not blush? This is wrong.
'Why, does he not know' (you say) 'that it is wrong?' Yes, but he is
dragged on by lust. They that are sick also know that it is bad to
drink cold water, nevertheless they need persons who shall hinder [them
from it]. For he who is suffering, will not easily be able to help
himself in his sickness. There is need therefore of thee who art in
health, for his cure. And if he be not persuaded by thy words, watch
for him as he goes away and hold him fist; peradventure he will be
ashamed.
'And what advantage is it' (you say), 'when he does
this for my sake, and because he has been held back by me?' Do not be
too minute in thy calculations. For a while, by whatever means,
withdraw him from his evil practice; let him be accustomed not to go
off to that pit, whether through thee, or through any means whatever.
When thou hast accustomed him not to go, then by taking him after he
has gained breath a little thou wilt be able to teach him that he ought
to do this for God's sake, and not for man's. Do not wish to make all
right at once, since you cannot: but do it gently and by degrees.
If thou see him going off to drinking, or to parties
where there is nothing but drunkenness, then also do the same;
and again on the other hand intreat him, if he observe that thou hast
any failing, to help thee and set thee right. For in this way, he will
even of himself, bear reproof, when he sees both that thou needest
reproofs as well, and that thou helpest him, not as one that had
done everything right, nor as a teacher, but as a friend and a brother.
Say to him, I have done thee a service, in reminding thee of things
expedient: do thou also, whatever failing thou seest me have, hold me
back,[2] set me right. If thou see me irritable, if avaricious,
restrain me, bind me by exhortation.
This is friendship; thus "brother aided by brother
becomes a fortified city." (Prov. xviii. 19.) For not eating and
drinking makes friendship: such friendship even robbers have and
murderers. But if we are friends, if we truly care for one another, let
us in these respects help one another. This leads us to a profitable
friendship: let us hinder those things which lead away to hell.
[7.] Therefore let not him that is reproved be
indignant: for we are men and we have failings; neither let him who
reproves do it as exulting over him and making a display, but
privately, with gentleness. He that reproves has need of greater
gentleness, that thus he may persuade [them] to bear the cutting. Do
you not see surgeons, when they burn, when they cut, with how great
gentleness they apply their treatment? Much more ought those who
reprove others to act thus. For reproof is sharper even than fire and
knife, and makes [men] start. On this account surgeons take great pains
to make them bear the cutting quietly, and apply it as tenderly as
possible, even giving in[3] a little, then giving time to take breath.
So ought we also to offer reproofs, that the
reproved may not start away. Even if therefore, it be necessary to be
insulted, yea even to be struck, let us not decline it. For those also
who are cut [by the surgeons] utter numberless cries against those who
are cutting them; they however heed none of these things, but only the
health of the patients. So indeed in this case also we ought to do all
things that our reproof may be effectual, to bear all things, looking
to the reward which is in store.
"Bear ye one another's burdens," saith he, "and so
fulfill the law of Christ." (Gal. vi. 2.) So then, both reproving and
bearing with one another, shall we be able to fulfill edification. And
thus will ye make the labor light for us, in all things taking a part
with us, and stretching out a hand, and becoming sharers and partakers,
both in one another's salvation, and each one in his own. Let us then
endure patiently, both bearing "one another's burdens," and reproving:
that we may attain to the good things promised in Christ Jesus our
Lord, with whom to the Father together with the Holy Ghost, be glory,
might, honor, now and for ever and world without end. Amen.
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HOMILY XXXI.
Hebrews xii. 14.
"Follow peace with all men, and holiness,[1] without
which no one shall see the Lord."
[1.] There are many things characteristic of
Christianity: but more than all, and better than all, Love towards one
another, and Peace. Therefore Christ also saith, "My peace I give unto
you." (John xiv. 27.) And again, "By this shall all men know that ye
are My disciples, if ye love one another." (John xiii. 35.) Therefore
Paul too says, "Follow peace with all men, and holiness," that is,
purity,[2] "without which no man shall see the Lord."
"Looking diligently lest any man fail of the grace
of God." As if they were traveling together on some long journey, in a
large company, he says, Take heed that no man be left behind: I do not
seek this only, that ye should arrive yourselves, but also that ye
should look diligently after the others.
"Lest any man" (he says) "fail of the grace of God."
(He means the good things to come, the faith of the gospel, the best
course of life: for they all are of" the Grace of God.") Do not tell
me, It is [but] one that perisheth. Even for one Christ died. Hast thou
no care for him "for whom Christ died"? (1 Cor. viii. 11.)
"Looking diligently," he saith, that is, searching
carefully, considering, thoroughly ascertaining, as is done in the case
of sick persons, and in all ways examining, thoroughly ascertaining.
"Lest any root of bitterness springing up trouble you." (Deut. xxix.
18.) This is found in Deuteronomy; and he derived it from the metaphor
of plants. "Lest any root of bitterness," he says; which he said also
in another place when he writes, "A little leaven leaveneth the whole
lump." (1 Cor. v. 6.) Not for his sake alone do I wish this, he means,
but also on account of the harm arising therefrom. That is to say, even
if there be a root of this kind, do not suffer any shoot to come up,
but let it be cut off, that it may not bear its proper fruits, that so
it may not defile and pollute the others also. For, he saith, "Lest any
root of bitterness springing up trouble you; and by it many be defiled."
And with good reason did he call sin "bitter": for
truly nothing is more bitter than sin, and they know it, who after they
have committed it pine away under their conscience, who endure much
bitterness. For being exceedingly bitter, it perverts the reasoning
faculty itself. Such is the nature of what is bitter: it is
unprofitable.
And well said he, "root of bitterness." He said not,
"bitter," but "of bitterness." For it is possible that a bitter root
might bear sweet fruits; but it is not possible that a root and
fountain and foundation of bitterness, should ever bear sweet fruit;
for all is bitter, it has nothing sweet, all are bitter, all
unpleasant, all full of hatred and abomination.
"And by this" (he says) "many be defiled." That is,
Cut off the lascivious persons.
[2.] Ver. 16. "Lest there be any fornicator: or
profane person, as Esau, who for one morsel of meat sold his
birthright."[3]
And wherein was Esau a "fornicator"? He does not say
that Esau was a fornicator. "Lest there be any fornicator," he says,
then, "follow after holiness: lest there be any, as Esau, profane":
that is, gluttonous, without self-control, worldly, selling away things
spiritual.
"Who for one morsel of meat sold his birthright,"
who through his own slothfulness sold this honor which he had from God,
and for a little pleasure, lost the greatest honor and glory. This was
suitable to them. This [was the conduct] of an abominable, of an
unclean person. So that not only is the fornicator unclean, but also
the glutton, the slave of his belly. For he also is a slave of a
different pleasure. He is forced to be overreaching, he is forced to be
rapacious, to behave himself unseemly in ten thousand ways, being the
slave of that passion, and oftentimes he blasphemes. So he accounted
"his birthright" to be nothing worth. That is, providing for temporary
refreshment, he went even to the [sacrifice of his] "birthright." So
henceforth "the birthright" belongs to us, not to the Jews. And at the
same time also this is added to their calamity, that the first is
become last, and the second, first: the one, for courageous endurance;
the other last for indolence.
[3.] Ver. 17. "For ye know" (he says) "how that
afterward, when he would have inherited the blessing, he was rejected.
For he found no place of repentance, though he sought it carefully with
tears." What now is this? Doth he indeed exclude repentance? By no
means. 'But how, you say, was it that "he found no
507
place of repentance"?' For if he condemned himself, if he made a great
wailing, why did he "find no place of repentance"? Because it was not
really a case of repentance. For as the grief of Cain was not of
repentance, and the murder proved it; so also in this case, his words
were not those of repentance, and the murder afterwards proved it. For
even he also in intention slew Jacob. For "The days of mourning for my
father," he said, "are at hand; then will I slay my brother Jacob."
(Gen. xxvii. 41.) "Tears" had not power to give him "repentance." And
[the Apostle] did not say "by repentance" simply, but even "with tears,
he found no place of repentance." Why now? Because he did not repent as
he ought, for this is repentance he repented not as it behoved him.
For how is it that he [the Apostle] said this? How
did he exhort them again after they had become "sluggish" (c. vi. 12)?
How, when they were become "lame"? How, when they were "paralyzed"[1]
(ver. 13)? How, when they were "relaxed"[1] (ver. 12)? For this is the
beginning of a fall. He seems to me to hint at some fornicators amongst
them, but not to wish at that time to correct them: but feigns
ignorance that they might correct themselves. For it is right at first
indeed to pretend ignorance: but afterwards, when they continue [in
sin], then to add reproof also, that so they may not become shameless.
Which Moses also did in the case of Zimri and the daughter of Cosbi.
"For he found" (he says) "no place of repentance,"
he found not repentance; or that he sinned beyond[2] repentance. There
are then sins beyond repentance. His meaning is, Let us not fall by an
incurable fall. So long as it is a matter of lameness, it is easy to
become upright: but if we turn out of the way, what will be left? For
it is to those who have not yet fallen that he thus discourses,
striking them with terror, and says that it is not possible for him who
is fallen to obtain consolation; but to those who have fallen, that
they may not fall into despair, he says the contrary, speaking thus,
"My little children, of whom I travail in birth again, until Christ he
formed in you." (Gal. iv. 19.) And again, "Whosoever of you are
justified by the Law, are fallen from Grace." (Gal. v. 4.) Lo! he
testifies that they had fallen away. For he that standeth, hearing that
it is not possible to obtain pardon after having fallen, will be more
zealous, and more cautious about his standing: if however thou use the
same violence towards one also who is fallen, he will never rise again.
For by what hope will he show forth the change?
But he not only wept (you say), but also sought
earnestly." He does not then exclude repentance; but makes them careful
not to fall.
[4.] As many then as do not believe in Hell, let
them call these things to mind: as many as think to sin without being
punished, let them take account of these things. Why did Esau not
obtain pardon? Because he repented not as he ought. Wouldest thou see
perfect repentance? Hear of the repentance of Peter after his denial.
For the Evangelist in relating to us the things concerning him, says,
"And he went out and wept bitterly." (Matt. xxvi. 75.) Therefore even
such a sin was forgiven him, because he repented as he ought. Although
the Victim had not yet been offered, nor had The Sacrifice as yet been
made, nor was sin as yet-taken away, it still had the rule and
sovereignty.
And that thou mayest learn, that this denial [arose]
not so much from sloth, as from His being forsaken of God, who was
teaching him to know the measures of man and not to contradict the
sayings of the Master, nor to be more high-minded than the rest, but to
know that nothing can be done without God, and that "Except the Lord
build the house, they labor in vain who build it" (Ps. cxxvii. 1):
therefore also Christ said to him alone, "Satan desired to sift thee as
wheat," and I allowed it not, "that thy faith may not fail." (Luke
xxii. 31, 32.) For since it was likely that he would be high-minded,
being conscious to himself that he loved Christ more than they all,
therefore "he wept bitterly"; and he did other things after his
weeping, of the same character. For what did he do? After this he
exposed himself to dangers innumerable, and by many means showed his
manliness and courage.
Judas also repented, but in an evil way: for he
hanged himself. Esau too repented; as I said; or rather, he did not
even repent; for his tears were not [tears] of repentance, but rather
of pride and wrath. And what followed proved this. The blessed David
repented, thus saying, "Every night will I wash my bed: I will water my
conch with my tears." (Ps. vi. 6.) And the sin which had been committed
long ago, after so many years, after so many generations he bewailed,
as if it had recently occurred.
[5.] For he who repents ought not to be angry, nor
to be fierce, but to be contrite, as one condemned, as not having
boldness, as one on whom sentence has been passed, as one who ought to
be saved by mercy alone, as one who has shown himself ungrateful toward
his Benefactor, as unthankful, as reprobate, as worthy of punishments
innumerable. If he considers these things, he will not be angry, he
will not be indignant, but will mourn, will weep, will groan, and
lament night and day.
He that is penitent ought never to forget his
508
sin, but on the one hand, to beseech God not to remember it; while on
the other, he himself never forgets it. If we remember it, God will
forget it. Let us exact punishment from ourselves; let us accuse
ourselves; thus shall we propitiate the Judge. For sin confessed
becomes less, but not confessed worse. For if sin add to itself
shamelessness and ingratitude, how will he who does not know that he
sinned before be at all able to guard himself from falling again into
the same [evils]?
Let us then not deny [our sins], I beseech you, nor
be shameless, that we may not unwillingly pay the penalty. Cain heard
God say, "Where is Abel thy brother? And he said, I know not; am I my
brother's keeper?" (Gen. iv. 9.) Seest thou how this made his sin more
grievous? But his father did not act thus. What then? When he heard,"
Adam, where art thou?" (Gen. iii. 9), he said, "I heard Thy voice, and
I was afraid, because I am naked, and I hid myself." (Gen. iii. 10.) It
is a great good to acknowledge our sins, and to bear them in mind
continually. Nothing so effectually cures a fault, as a continual
remembrance of it. Nothing makes a man so slow to wickedness.
[6.] I know that conscience starts back, and endures
not to be scourged by the remembrance of evil deeds; but hold tight thy
soul and place a muzzle on it. For like an ill-broken[1] horse, so it
bears impatiently [what is put upon it], and is unwilling to persuade
itself that it has sinned: but all this is the work of Satan.[2] But
let us persuade it that it has sinned; let us persuade it that it has
sinned, that it may also repent, in order that having repented it may
escape torment. How dost thou think to obtain pardon for thy sins, tell
me, when thou hast not yet confessed them? Assuredly he is worthy of
compassion and kindness who has sinned. But thou who hast not yet
persuaded thyself [that thou hast sinned], how dost thou think to be
pitied, when thou art thus without shame for some things?[3]
Let us persuade ourselves that we have sinned. Let
us say it not with the tongue only, but also with the mind. Let us not
call ourselves sinners, but also count over our sins, going over them
each specifically.[4] I do not say to thee, Make a parade of thyself,
nor accuse thyself before others: but be persuaded by the prophet when
he saith, "Reveal thy way unto the Lord." (Ps. xxxvii. 5.) Confess
these things before God. Confess before the Judge thy sins with prayer;
if not with tongue, yet in memory, and be worthy of mercy.
If thou keep thy sins continually in remembrance,
thou wilt never bear in mind the wrongs of thy neighbor. I do not say,
if thou art persuaded that thou art thyself a sinner; this does not
avail so to humble the soul, as sins themselves [taken] by themselves,
and examined specifically.[5] Thou wilt have no remembrance of wrongs
[done thee], if thou hast these things continually in remembrance; thou
wilt feel no anger, thou wilt not revile, thou wilt have no high
thoughts, thou wilt not fall again into the same [sins], thou wilt be
more earnest towards good things.
[7.] Seest thou how many excellent [effects] are
produced from the remembrance of our sins? Let us then write them in
our minds. I know that the soul does not endure a recollection which is
so bitter: but let us constrain and force it. It is better that it
should be gnawed with the remembrance now, than at that time with
vengeance.
Now, if thou remember them, and continually present
them before God (see p. 448), and pray for them, thou wilt speedily
blot them out; but if thou forget them now, thou wilt then be reminded
of them even against thy will, when they are brought out publicly
before the whole world, displayed before all, both friends and enemies,
and Angels. For surely He did not say to David only, "What thou didst
secretly, I will make manifest to" (2 Sam. xii. 12) all, but even to us
all. Thou wert afraid of men (he said) and respected them more than
God; and God seeing thee, thou caredst not, but wert ashamed before
men. For it says,[6] "the eyes of men, this is their fear." Therefore
thou shalt suffer punishment in that very point; for I will reprove
thee, setting thy sins before the eyes of all. For that this is true,
and that in that day the sins of us all are [to be] publicly displayed,
unless we now do them away by continual remembrance, hear how cruelty
and inhumanity are publicly exposed, "I was an hungered" (He says)
"gave Me no meat." and ye (Matt. xxv. 42.) When are these things said?
Is it in a corner? Is it in a secret place?[7] By no means. When then?
"When the Son of Man shall come in His glory" (Matt. xxv. 31, 32), and
"all the nations" are gathered together, when He has separated the one
from the other, then will He speak in the audience of all, and will
"set" them "on His right hand" and "on" His "left" (Matt. xxv. 33): "I
was an hungered and ye gave Me no meat."
See again the five virgins also, hearing before all,
"I know you not." (Matt. xxv. 12.) For the five and five do not set
forth the number of five only, but those virgins who are wicked and
cruel and inhuman, and those who are not such.
509
So also he that buried his one talent, heard before all, even of those
who had brought the five and the two, "Thou wicked and slothful
servant." (Matt. xxv. 26.) But not by words alone, but by deeds also
does He then convict them: even as the Evangelist also says, "They
shall look on Him whom they pierced." (John xix. 37.) For the
resurrection shall be of all at the same time, of sinners and of the
righteous. At the same time shall He be present to all in the judgment.
[8.] Consider therefore who they are who shall then
be in dismay, who in grief, who dragged away to the fire, while the
others are crowned. "Come" (He says), "ye blessed of My Father, inherit
the kingdom which hath been prepared for you from the foundation of the
world." (Matt. xxv. 34.) And again, "Depart from Me into the fire which
hath been prepared for the devil and his angels." (Matt. xxv. 41.)
Let us not merely hear the words but writes them
also before our sight, and let us imagine Him to be now present and
saying these things, and that we are led away to that fire. What heart
shall we have? What consolation? And what, when we are cut asunder? And
what when we are accused of rapacity? What excuse shall we have to
utter? What specious argument? None: but of necessity bound, bending
down, we must be dragged to the mouths of the furnace, to the river of
fire, to the darkness, to the never-dying punishments, and
entreat no one. For it is not, it is not possible, He says, to
pass across from this side to that: for "there is a great gulf
betwixt us and you" (Luke xvi. 26), and it is not possible even
for those who wish it to go across, and stretch out a helping hand: but
we must needs burn continually, no one aiding us, even should it be
father or mother, or any whosoever, yea though he have much boldness
toward God. For, it says, "A brother doth not redeem; shall man
redeem?" (Ps. xlix. 8.)
Since then it is not possible to have one's hopes of
salvation in another, but [it must be] in one's self after the
lovingkindness of God, let us do all things, I entreat you, so that our
conduct may be pure, and our course of life the best, and that it may
not receive any stain even from the beginning. But if not, at all
events, let us not sleep after the stain, but continue always washing
away the pollution by repentance, by tears, by prayers, by works of
mercy.
What then, you say, if I cannot do works of
mercy?[1] But thou hast "a cup of cold water" (Matt. x. 42),
however poor thou art. But thou hast "two mites" (Mark xii. 42), in
whatever poverty thou art; but thou hast feet, so as to visit the sick,
so as to enter into a prison; but thou hast a roof, so as to receive
strangers. For there is no pardon, no, none for him who does not do
works of mercy.
These things we say to you continually, that we may
effect if it be but a little by the continued repetition: these things
we say, not caring so much for those who receive the benefits, as for
yourselves. For ye give to them indeed things here, but in return you
receive heavenly things: which may we all obtain, in Christ Jesus our
Lord, with whom to the Father be glory, together with the Holy Ghost,
now and ever, and world without end. Amen.
510
HOMILY XXXII.
Hebrews xii. 18-24.
"For ye are not come unto a fire[1] that might be
touched and that burned, and unto blackness, and darkness, and tempest,
and the sound of a trumpet, and the voice of words, which voice they
that heard entreated that the word should not be spoken to them any
more.[2] (For they could not endure that which was commanded, And if so
much as a beast touch the mountain, it shall be stoned.[3] And so
terrible was the sight, that Moses said, I exceedingly fear and
quake.) But ye are come unto Mount Sion, and unto the city of the
living God, the Heavenly Jerusalem; and to an innumerable company of
Angels, to the general assembly,[4] and Church of the first-born which
are written in Heaven; and to God the Judge of all; and to the spirits
of just men made perfect: and to Jesus the Mediator of the New
Covenant: and to the blood of sprinkling that speaketh better things
than[5] that of Abel."
[1.] Wonderful indeed were the things in the Temple,
the Holy of Holies; and again awful were those things also that were
done at Mount Sins, "the fire, the darkness, the blackness, the
tempest." (Cf. Deut. xxxiii. 2.) For, it says, "God appeared in
Sins," and long ago were these things celebrated.[6] The New Covenant,
however, was not given with any of these things, but has been given in
simple discourse by God.[7]
See then how he makes the comparison in these points
also. And with good reason has he put them afterwards. For when he had
persuaded them by innumerable [arguments], when he had also shown the
difference between each covenant, then afterwards, the one having been
already condemned, he easily enters on these points also.
And what says he? "For ye are not come unto a fire
that might be touched, and that burned, and unto blackness, and
darkness, and tempest, and the sound of a trumpet, and the voice of
words; which they that heard entreated that the word should not be
spoken to them any more."
These things, he means, are terrible; and so
terrible that they could not even bear to hear them, that not even "a
beast" dared to go up. (But things that come hereafter[8] are not such.
For what is Sins to Heaven? And what the "fire which might be touched"
to God who cannot be touched? For "God is a consuming fire."--c. v.
29.) For it is said, "Let not God speak, but let Moses speak unto us.
And so fearful was that which was commanded, Though even a beast touch
the mountain, it shall be stoned; Moses said, I exceedingly fear and
quake." (Ex. xx. 19.) What wonder as respects the people? He himself
who entered into "the darkness where God was," saith, "I exceedingly
fear and quake." (Ex. xx. 21.)
[2.] "But ye are come unto Mount Sion and unto the
city of the living God, the heavenly Jerusalem: and to an innumerable
company of angels and to the general assembly and Church of the
first-born which are written in Heaven, and to God the Judge of all,
and to the spirits of just men made perfect, and to Jesus the Mediator
of the New Covenant, and to the blood of sprinkling, that speaketh
better [things] hun that of Abel."
Instead of "Moses," Jesus. Instead of the people,
"myriads of angels."
Of what "first-born" does he speak? Of the faithful.
"And to the spirits of just men made perfect." With
these shall ye be, he says.
"And to Jesus the mediator of the New Covenant, and
to the blood of sprinkling that speaketh better [things] than that of
Abel." Did then the [blood] "of Abel" speak? "Yea," he saith, "and by
it he being dead yet speaketh." (c. xi. 4.) And again God says, "The
voice of thy brother's blood crieth unto Me." (Gen. iv. 10.) Either
this [meaning] or that; because it is still even now celebrated: but
not in such way as that of Christ. For this has cleansed all men, and
sends forth a voice more clear and more distinct, in proportion as it
has greater testimony, namely that by facts.
Ver. 25-29. "See that ye refuse not Him that
speaketh. For if they escaped not, who refused him that spake[9] on
earth, much more shall not we escape, if we turn away from Him that
speaketh from heaven. Whose voice then shook the earth: but now hath He
promised,
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saying, Yet once more I shake not the earth only, but also heaven. And
this word, Yet once more, signifieth the removing of those things that
are shaken, as of things that are made, that those which cannot be
shaken may remain. Wherefore we receiving a kingdom which cannot be
moved, let us have grace whereby we[1] serve God acceptably with
reverence and godly fear. For our God is a consuming fire."
[3.] Fearful were those things, but these are far
more admirable and glorious. For here there is not "darkness," nor
"blackness," nor "tempest." It seems to me that by these words he hints
at the obscurity of the Old [Testament], and the overshadowed and
veiled[2] character of the Law. And besides the Giver of the Law
appears in fire terrible, and apt to punish those who transgress.
But what are "the sounds of the trumpet"? Probably
it is as though some King were coming. This at all events will also be
at the second coming. "At the last trump" (1 Cor. xv.
52) all must be raised. But it is the trumpet of His voice which
effects this. At that time then all things were objects of sense, and
sights, and sounds; now all are objects of understanding, and invisible.
And, it says, "there was much smoke." (See Ex. xix.
18.) For since God is said to be fire, and appeared thus in the bush,
He indicates the fire even by the smoke. And what is "the blackness and
the darkness"? He again expresses its fearfulness. Thus Isaiah also
says; "And the house was filled with smoke." (Isa. vi. 4.) And
what is the object of "the tempest"? The human race was careless. It
was therefore needful that they should be aroused by these things. For
no one was so dull as not to have had his thoughts raised up, when
these things were done, and the Law ordained.[3]
"Moses spake, and God answered him by a voice" (Ex.
xix. 19):[4] for it was necessary that the voice of God should be
uttered. Inasmuch as He was about to promulgate His Law through Moses,
therefore He makes him worthy of confidence. They saw him not, because
of the thick darkness: they heard him not, because of the weakness of
his voice. What then? "God answered by a voice," addressing the
multitude:[5] yea and his name shall be called.[6]
"They entreated" (he says) "that the word should not
be spoken to them any more."[7]
From the first therefore they were themselves the
cause of God's being manifested through the Flesh.[8] Let Moses speak
with us, and "Let not God speak with us." (Ex. xx. 9.) They who make
comparisons elevate the one side the more, that they may show the other
to be far greater. In this respect also our [privileges][9] are more
gentle and more admirable. For they are great in a twofold respect:
because while they are glorious and greater, they are more accessible.
This he says also in the Epistle to the Corinthians: "with unveiled
countenance" (2 Cor. iii. 18), and, "not as Moses put a veil over his
face." (2 Cor. iii. 13.) They, he means, were not counted worthy of
what we [are]. For of what were they thought worthy? They saw
"darkness, blackness"; they heard "a voice." Put thou also hast heard a
voice, not through darkness, but through flesh. Thou hast not been
disturbed, neither troubled, but thou hast stood and held discourse
with the Mediator.
And in another way, by the "darkness" he shows the
invisibleness.[10] "And darkness" (it says) "was under His feet." (Ps.
xviii. 9.)
Then even Moses feared, but now no one.
As the people then stood below, so also do we. They
were not below, but below Heaven. The Son is near to God, but not as
Moses,[11]
There was a wilderness, here a city.
[4.] "And to an innumerable company of angels." Here
he shows the joy, the delight, in place of the "blackness" and
"darkness" and "tempest."
"And to the general assembly and church of the
first-born which are written in Heaven, and to God the Judge of all."
They did not draw near, but stood afar off, even Moses: but "ye are
come near."
Here he makes them fear, by saying, "And to God the
Judge of all"; not of the Jews alone, and the faithful, but even of the
whole world.
"And to the spirits of just men made perfect." He
means the souls of those who are approved.
"And to Jesus the Mediator of the New Covenant: and
to the blood of sprinkling," that is, of purification, "which speaketh
better things
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than that of Abel." And if the blood speaks, much more does He who,
having been slain, lives. But what does it speak? "The Spirit also" (he
says) "speaketh with groanings which cannot be uttered." (Rom. viii.
26.) How does He speak? Whenever He falls into a sincere mind, He
raises it up and makes it speak.
[5.] "See that ye refuse not Him that speaketh";
that is, that ye reject[1] [Him] not. "For if they escaped not who
refused Him that spake[2] on earth." Whom does he mean? Moses, I
suppose. But what he says is this: if they, having "refused Him "when
He gave laws "on earth, did not escape," how shall we refuse Him, when
He gives laws from Heaven? He declares here not that He is
another; far from it. He does not set forth One and Another, but He
appears terrible, when uttering His Voice "from Heaven."[3] It is He
Himself then, both the one and the other: but the One is terrible. For
he expresses not a difference of Persons but of the gift. Whence does
this appear? "For if they escaped not," he says, "who refused Him that
spake on earth, much more shall not we escape, if we turn away from Him
that speaketh from heaven." What then? Is this one different from the
other? How then does he say, "whose voice then shook the earth"? For it
was the "voice" of Him who "then" gave the Law, which "shook the earth.
But now hath He promised, saying, Yet once more I shake not the earth
only, but also heaven. And this word Yet once more, signifieth the
removing of those things which are shaken, as of things that are made."
All things therefore will be taken away, and will be compacted anew for
the better. For this is what he suggests here. Why then dost thou
grieve when thou sufferest in a world that abideth not; when thou art
afflicted in a world which will very shortly have passed away? If our
rest were [to be] in the latter period of the world, then one ought to
be afflicted in looking to the end.
"That" (he says) "those which cannot be shaken may
remain." But of what sort are "those things which cannot be shaken"?
The things to come. [6.] Let us then do all for
this, that we may attain that [rest], that we may enjoy those good
things. Yea, I pray and beseech you, let us be earnest for this. No one
builds in a city which is going to fall down. Tell me, I pray you, if
any one said that after a year, this city would fall, but such a city
not at all, wouldest thou have built in that which was about to fall?
So I also now say this, Let us not build in this world; it will fall
after a little, and all will be destroyed. But why do I say, It will
fall? Before its fall we shall be destroyed, and suffer what is
fearful; we shall be removed from them.
Why build we upon the sand? Let us build upon the
rock: for whatsoever may happen, that building remains impregnable,
nothing will be able to destroy it. With good reason. For to all such
attacks that region is inaccessible, just as this is accessible. For
earthquakes, and fires, and inroad of enemies, take it away from us
even while we are alive: and oftentimes destroy us with it.
And even in case it remains, disease speedily
removes us, or if we stay, suffers us not to enjoy it fairly. For what
pleasure [is there], where there are sicknesses, and false accusations,
and envy, and intrigues? Or should there be none of these things, yet
oftentimes if we have no children, we are disquieted, we are impatient,
not having any to whom we may leave houses and all other things; and
thenceforward we pine away as laboring for others. Yea oftentimes too
the inheritance passes away to our enemies, not only after we are gone,
but even while we live. What is more miserable then than to toil for
enemies, and ourselves to be gathering sins together in order that they
may have rest? And many are the instances of this that are seen in our
cities. And yet [I say no more] lest I should grieve those who have
been despoiled. For I could have mentioned some of them even by name,
and have had many histories to tell, and many houses to show you, which
have received for masters the enemies of those who labored for them:
nay not houses only, but slaves also and the whole inheritance have
oftentimes come round to enemies. For such are things human.
But in Heaven there is nothing of this to
fear,--lest after a man is dead, his enemy should come, and succeed to
his inheritance. For there there is neither death nor enmity; the
tabernacles of the saints are permanent abodes; and among those saints
is exultation, joy, gladness. For "the voice of rejoicing" (it is said)
is "in the tabernacles of the righteous." (Ps. cxviii. 15.) They are
eternal, having no end. They do not fall down through age, they do not
change their owners, but stand continually in their best estate. With
good reason. For there is nothing corruptible, nor perishable
there, but all is immortal, and undefiled. On this building let us
exhaust all our wealth. We have no need of carpenters nor of laborers.
The hands of the poor build such houses; the lame, the blind, the
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maimed, they build those houses. And wonder not, since they procure
even a kingdom for us, and give us confidence towards God.
[7.] For mercifulness[1] is as it were a most
excellent art, and a protector of those who labor at it. For it is dear
to God, and ever stands near Him readily asking favor for whomsoever it
will, if only it be not wronged by us; And it is wronged, when we do it
by extortion. (See p. 481.) So, if it be pure, it gives great
confidence to those who offer it up. It intercedes even for those who
have offended, so great is its power, even for those who have sinned.
It breaks the chains, disperses the darkness, quenches the fire, kills
the worm, drives away the gnashing of teeth. The gates of heaven open
to it with great security: And as when a Queen is entering, no one of
the guards stationed at the doors dares to inquire who she is, and
whence, but all straightway receive her; so also indeed with
mercifulness. For she is truly a queen indeed, making men like God.
For, he says, "ye shall be merciful, as your Heavenly Father is
merciful." ( Luke vi. 36 .)
She is winged and buoyant, having golden pinions,
with a flight which greatly delights the angels. There, it is said, are
"the wings of a dove covered with silver, and her back with the
yellowness of gold." (Ps. lxviii. 13.) As some dove golden and living,
she flies, with gentle look, and mild eye. Nothing is better than that
eye. The peacock is beautiful, but in comparison of her, is a jackdaw.
So beautiful and worthy of admiration is this bird. She continually
looks upwards; she is surrounded abundantly with God's glory: she is a
virgin with golden wings, decked out, with a fair and mild countenance.
She is winged, and buoyant, standing by the royal throne. When we are
judged, she suddenly flies in, and shows herself, and rescues us from
punishment, sheltering us with her own wings.
God would have her rather than sacrifices.
Much does He discourse concerning her: so He loves her. "He will
relieve" (it is said) "the widow" and "the fatherless" (Ps. cxlvi. 9)
and the poor. God wishes to be called from her. "The Lord is pitiful
and merciful,[2] long-suffering, and of great mercy" (Ps. cxlv. 8), and
true. The mercy of God is over all the earth. She hath saved the race
of mankind (see Ps. cxlv. 9): For unless she had pitied us, all things
would have perished. "When we were enemies" (see Rom. v. 10), she
"reconciled" us, she wrought innumerable blessings; she persuaded the
Son of God to become a slave, and to empty Himself [of His glory].[3]
(Phil. ii. 7.)
Let us earnestly emulate her by whom we have been
saved; let us love her, let us prize her before wealth, and apart from
wealth, let us have a merciful soul. Nothing is so characteristic of a
Christian, as mercy. There is nothing which both unbelievers and all
men so admire, as when we are merciful. For oftentimes we are ourselves
also in need of this mercy, and say to God "Have mercy upon us, after
Thy great goodness." (Ps. li. 1.) Let us begin first ourselves: or
rather it is not we that begin first. For He has Himself already shown
His mercy towards us: yet at least let us follow second. For if men
have mercy on a merciful man, even if he has done innumerable wrongs,
much more does God.
[8.] Hear the prophet saying, "But I" (his words
are) "am like a fruitful olive tree in the house of God." (Ps. lii. 8.)
Let us become such: let us become "as an olive tree": let us be laden
on every side with the commandments. For it is not enough to be as an
olive tree, but also to be fruitful. For there are persons who in doing
alms give little, [only once] in the course of the whole year, or in
each week, or who give away a mere chance matter. These are indeed
olive trees, but not fruitful ones, but even withered. For because they
show compassion they are olive trees, but because they do it not
liberally, they are not fruitful olive trees. But let us be fruitful.
I have often said and I say now also: the greatness
of the charity[4] is not shown by the measure of what is given, but by
the disposition of the giver. You know the case of the widow. It is
well continually to bring this example [forward], that not even the
poor man may despair of himself, when he looks on her who threw in the
two mites. Some contributed even hair in the fitting up of the temple,
and not even these were rejected. (Ex. xxxv. 23.) But if when they had
gold, they had brought hair, they [would have been] accursed: but if,
having this only, they brought it, they were accepted. For this cause
Cain also was blamed, not because he offered worthless things, but
because they were the most worthless he had. "Accursed" (it is said)
"is he which hath a male, and sacrificeth unto God a corrupt thing."
(Mal. i. 14.) He did not speak absolutey, but, "he that hath" (he says)
and spareth [it]. If then a man have nothing, he is freed from blame,
or rather he has a reward. For what is of less value than two
farthings, or more worthless than hair? What than a pint of meal? But
nevertheless these were approved equally with the calves and the gold.
For "a man is accepted according to that he hath, not according to that
he hath not."
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(2 Cor. viii. 12.) And, it says, "according as thy hand hath, do good."
(Prov. iii. 27.)
Wherefore, I entreat you, let us readily empty out
what we have for the poor. Even if it be little we shall receive the
same reward with them who have cast the most; or rather, more than
those who cast in ten thousand talents. If we do these things we shall
obtain the unspeakable treasures of God; if we not only hear, but
practice also, if we do not praise [charity], but also show [it] by our
deeds. Which may we all attain, in Christ Jesus our Lord, with whom to
the Father together with the Holy Ghost, be glory, might, honor, now
and for ever and world without end. Amen.
HOMILY XXXIII.
Hebrews xii. 28, 29.
"Wherefore we receiving a kingdom which cannot be
moved, let us have grace [or gratitude,][2] whereby we serve[2] God
acceptably with reverence and godly fear. For our God is a consuming
fire."
[1.] In another place he says the same, "for the
things which are seen are temporal, but the things which are not seen
are eternal" (2. Cor. iv. 18); and from this makes an exhortation with
regard to the evils which we endure in this present life; and here he
does this, and says, let us continue steadfast; "let us have
thankfulness," i.e., let us give thanks unto God. For not only we ought
not to be discouraged at present things, but even to show the greatest
gratitude to Him, for those to come.
"Whereby we serve God acceptably," that is to say,
'for thus is it possible to serve God acceptably,' by giving him thanks
in all things. "Do all things" (he says) "without murmurings and
disputings." (Phil. ii. 14.) For whatever work a man does with
murmuring, he cuts away and loses his reward; as the Israelites--how
great a penalty they paid for their murmurings. Wherefore he says,
"Neither murmur ye." (1 Cor. x. 10.) It is not therefore possible to
"serve" Him "acceptably" without a sense of gratitude to Him for all
things, both for our trials, and the alleviations of them. That is, let
us utter nothing hasty, nothing disrespectful, but let us humble
ourselves that we may be reverential. For this is "with reverence and
godly fear."
C. xiii. 1, 2. "Let brotherly love continue. Be not
forgetful of hospitality,[3] for hereby some have entertained angels
unawares." See how he enjoins them to preserve what they had: he does
not add other things. He did not say, "Be loving as brethren," but,
"Let brotherly love continue." And again, he did not say, "Be
hospitable," as if they were not, but, "Be not forgetful of
hospitality," for this was likely to happen owing to their afflictions.
Therefore[4] (he says) "some have entertained angels
unawares." Seest thou how great was the honor, how great the gain!
What is "unawares"?[5] They entertained them without
knowing it. Therefore the reward also was great, because he entertained
them, not knowing that they were Angels. For if he had known it, it
would have been nothing wonderful. Some say that he here alludes to Lot
also.
[2.] Ver. 3--5. "Remember them that are in bonds, as
bound with them, them which suffer adversity as being yourselves also
in the body. Marriage is honorable in all,[6] and the bed undefiled;
but whoremongers and adulterers God will judge. Let your conversation
be without covetousness: being content with such things as ye have."
See how large is his discourse concerning chastity.
"Follow peace," he said, "and holiness; Lest there be any fornicator or
profane person" (c. xii. 14); and again, "Fornicators and adulterers
God will judge." (c. xii. 16.) In every case, the prohibition is with a
penalty. "Follow peace with all men," he says, "and holiness, without
which no man shall see the Lord: But fornicators and adulterers God
will judge."
And having first set down "Marriage is honorable in
all men, and the bed undefiled," he shows that he rightly added what
follows. For if marriage has been conceded, justly is the fornicator
punished, justly does the adulterer suffer vengeance.
Here he strips for[7] the heretics. He did not say
again, Let no one be a fornicator; but having said it once for all, he
then went on as
515
with a general exhortation, and not as directing himself against them.
"Let your conversation be without covetousness," he
says. He did not say, Possess nothing, but, "Let your conversation be
without covetousness": that is, let it show forth the philosophical
character of your mind.[1] [And it will show it, if we do not seek
superfluities, if we keep only to what is necessary.][2] For he says
above also, "And ye took joyfully the spoiling of your goods." (c. x.
34.) He gives these exhortations, that they might not be covetous.
"Being content" (he says) "with such things as ye
have." Then here also the consolation; (ver. 5) "For He" (he says)
"hath said, I will never leave thee nor forsake thee"; (ver. 6) "so
that we may boldly say, the Lord is my helper, and I will not fear what
man shall do unto me." Again consolation in their trials.
[3.] Ver. 7. "Remember them which have the rule over
you." This he was laboring to say above: therefore "Follow peace with
all men." (c. xii. 14.) He gave this exhortation also to the
Thessalonians, to "hold them in honor exceedingly." (1 Thess. v. 13.)
"Remember" (he says) "them which have the rule over
you,[3] who have spoken unto you the word of God, whose faith follow,
considering the end of their conversation." What kind of following is
this? Truly the best: for he says, beholding their life, "follow their
faith." For from a pure life [cometh] faith.
Or else by "faith," he means steadfastness. How so?
Because they believe in the things to come. For they would not have
shown forth a pure life, if they had questioned about the things to
come, if they had doubted. So that here also he is applying a remedy to
the same [evil].[4]
Ver. 8, 9. "Jesus Christ the same yesterday and
to-day and for ever. Be not carried about with divers and strange
doctrines. For it is good that the heart be established with grace, not
with meats, which have not profited them that have been occupied
therein."
In these words, "Jesus Christ the same yesterday and
to-day and for ever," "yesterday" means all the time that is past:
"to-day," the present: "for ever," the endless which is to come. That
is to say: Ye have heard of an High Priest, but not an High Priest who
fails. He is always the same. As though there were some who said,
'He is not, another will come,' he says this, that He who
was "yesterday and to-day," is "the same also for ever." For even
now the Jews say, that
another will come; and having deprived themselves of Him that is will
fall into the hands of Antichrist.
"Be not carried about with divers and strange
doctrines." Not "with strange doctrines" only, but neither with "divers
ones."
"For it is a good thing that the heart be
established with grace, not with meats which have not profited them
that have been occupied[5] therein." Here he gently hints at those who
introduce the observance of "meats." For by Faith all things are pure.
There is need then of Faith, not of "meats."
For (ver. 10) "we have an altar whereof they have no
right to eat which serve[6] the Tabernacle." Not as the Jewish
[ordinances], are those among us, as it is not lawful even for the High
Priest to partake of them. So that since he had said, "Do not
observe,"[7] and this seemed to be [the language] of one who is
throwing down his own building, he again turns it round. What, have not
we then observances as well (he says)? [Yea we have], and we observe
them very earnestly too, not sharing them even with the priests
themselves.
[4.] Ver. 11, 12. "For the bodies of those beasts
whose blood is brought into the sanctuary by the High Priest for sin,
are burned without the camp. Wherefore Jesus also, that He might
sanctify the people with His own blood, suffered" (he says) "without
the gate." Seest thou the type shining forth? "For sin," he says, and
"suffered without the gate." (Ver. 13) "Let us go forth therefore to
Him without the camp, bearing His reproach," that is, suffering the
same things; having communion with Him in His sufferings. He was
crucified without as a condemned person: neither let us then be ashamed
to "go forth out" [of the world].
Ver. 14, 15. "For we have here no continuing city"
(he says) "but we seek one to come. By Him therefore let us offer the
sacrifice of praise to God continually, that is, the fruit of our lips
giving thanks to His Name."
"By Him," as by an High Priest, according to the
flesh.[8] "Giving thanks"[9] (be says) "to His Name." (See p. 514.) Let
us utter nothing blasphemous, nothing hasty, nothing bold, nothing
presumptuous, nothing desperate. This is "with reverence and godly
fear." (c. xii. 28.) For a soul in tribulations becomes desponding, and
reckless.[10] But let not us [be so]. See here he again says the same
thing which he said before, "not forsaking the assembling of ourselves
together," for so shall we be able to do all things
516
with reverence. For oftentimes even out of respect for men, we refrain
from doing many evil things.
Ver. 16. "But to do good and to communicate forget
not." I speak not [merely] with reference to the brethren present, but
to those absent also. But if others have plundered your property,
display your hospitality out of such things as ye have. What excuse
then shall we have henceforward, when they, even after the spoiling of
their goods, were thus admonished?
[5.] And he did not say, "Be not forgetful" of the
entertaining of strangers,[1] but "of hospitality":[2] that is, do not
merely entertain strangers, but [do it] with love for the strangers.
Moreover he did not speak of the recompense that is future, and in
store for us, lest he should make them more supine, but of that already
given. For "thereby some" (he says) "have entertained angels unawares."
But let us see in what sense "Marriage is honorable
in all and the bed undefiled." Because (he means) it preserves the
believer in chastity. Here he also alludes to the Jews, because they
accounted the woman after childbirth[3] polluted: and "whosoever comes
from the bed," it is said, "is not clean."[4] Those things are not
polluted[5] which arise from nature O ungrateful and senseless Jew,[6]
but those which arise from choice.[7] For if "marriage is honorable"
and pure, why forsooth dost thou think that one is even polluted by it?
"Let your conversation" (he says) "be without
covetousness": since many after having exhausted[8] their property,
afterwards wish to recover it again under the guise of alms, therefore
he says, "Let your conversation be without covetousness"; that is, that
we should be [desirous only] of what is necessary[9] and indispensable.
What then (you say) if we should not have a supply even of these? This
is not possible; indeed it is not. "For He hath said," and He doth not
lie, "I will never leave thee, nor forsake thee. So that we boldly say,
The Lord is my Helper, and I will not fear what man shall do unto me."
Thou hast the promise from Himself: do not doubt henceforward. He has
promised; make no question. But this, "I will never leave thee," he
says not concerning money only, but concerning all other things
also. "The Lord is my Helper, and I will not fear what man shall do
unto me"; with good reason.
This then also let us say in all temptations; let us
laugh at human things, so long as we have God favorable to us. For as,
when He is our enemy, it is no gain, though all men should be our
friends, so when He is our friend, though all men together war against
us, there is no harm. "I will not fear what man shall do unto me."
[6.] "Remember them which have the rule over you,
who have spoken unto you the word of God." In this place I think that
he is speaking about assistance also.[10] For this is [implied in the
words] "who have spoken unto you the word of God."
"Whose faith follow considering the end of their
conversation." What is, "considering"?[11] Continually revolving,
examining it by yourselves, reasoning, investigating accurately,
testing it as you choose. "The end of their conversation," that is,
their conversation to the end: for "their conversation" had a good end.
"Jesus Christ the same yesterday and to-day and for
ever." Do not think that then indeed He wrought wonders, but now works
no wonders. He is the same. This is, "remember them that have the rule
over you."[12]
"Be not carried about with divers and strange
doctrines." "Strange," that is, different from those ye heard from us;
["Divers"] that is, of all sorts: for they have no stability, but are
different [one from another]. For especially manifold[13] is the
doctrine of meats.
"For it is a good thing that the heart be
established with grace; not with meats." These are the" divers," these
the "strange"[14] [doctrines]: especially as Christ has said, "not that
which entereth into the mouth defileth the man, but that which cometh
out." (Matt. xv. 11.) And observe that he does not make bold to say
this openly, but as it were by a hint.[15] "For it is a good thing that
the heart be established with grace, not with meats."
Faith is all. If that establishes [it], the heart
stands in security. It follows that Faith establishes: consequently
reasonings shake. For Faith is contrary to reasoning.
"Which" (he says) "have not profited them that have
been occupied therein." For what is the gain from the observance[16]
[of them], tell me. Does it not rather destroy? Does it not make such
an one to be under sin? If it be
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necessary to observe [them], we must guard ourselves.[1]
"Which" (he says) "have not profiled them that have
been occupied therein." That is, who have always diligently kept them.
There is one observance, abstaining from sin. For
what profit is it, when some are so polluted, as not to be able to
partake of the sacrifices? So that it did not save them at all;
although they were zealous about the observances. But because they had
not faith, even thus they profiled nothing.
[7.] In the next place he takes away[2] the
sacrifice from the type, and directs his discourse to the prototype,
saying, "The bodies of those beasts whose blood is brought into the
sanctuary by the High Priest, are burned without the camp." Then those
things were a type of these and thus Christ, suffering "without,"
fulfilled all.
Here he makes it plain too that He suffered
voluntarily, showing[3] that those things were not accidental, but even
the [Divine] arrangement itself was of a suffering "without." [He
suffered] without, but His Blood was borne up into Heaven. Thou seest
then that we partake of Blood which has been carried into the Holy
Place, the True Holy Place; of the Sacrifice of which the Priest alone
had the privilege. We therefore partake of the Truth [the Reality]. If
then we partake not of "reproach" [only] but of sanctification,[4] the
"reproach" is the cause of the sanctification. For as He was
reproached, so also are we. If we go forth "without" therefore, we have
fellowship with Him.
But what is, "Let us go forth to Him"? Let us have
fellowship with Him in His sufferings; let us bear His reproach. For He
did not simply bid us dwell "outside the gate," but as He was
reproached as a condemned person, so also we.
And "by Him let us offer a sacrifice to God." Of
what kind of sacrifice does he speak? "The fruit of lips giving thanks
to His Name." They [the Jews] brought sheep, and calves, and gave them
to the Priest: let "us" bring none of these things, but thanksgiving.
This "fruit" let "our lips" put forth.
"For with such sacrifices God is well pleased." Let
us give such a sacrifice to Him, that He may offer [it] to The Father.
For in no other way it is offered except through the Son, or rather
also through a contrite mind. All these things [are said] for the weak.
For that the thanks belong to the Son is evident: since otherwise, how
is the honor equal? "That all men" (He says) "should honor the Son even
as they honor the Father." (John v. 23.) Wherein is the honor equal?
"The fruit of our lips giving thanks to His Name."[5]
[8.] Let us bear all things thankfully, be it
poverty, be it disease, be it anything else whatever: for He alone
knows the things expedient for us. "For we know not what we should pray
for as we ought." (Rom. viii. 26.) We then who do not know even how to
ask for what is fitting, unless we have received of[6] the Spirit, let
us take care to offer up thanksgiving for all things, and let us bear
all things nobly. Are we in poverty? Let us give thanks. Are we in
sickness? Let us give thanks. Are we falsely accused? Let us give
thanks: when we suffer affliction, let us give thanks.
This brings us near to God: then we even have God
for our debtor. But when we are in prosperity, it is we who are debtors
and liable to be called to account. For when we are in prosperity, we
are debtors to God: and oftentimes these things bring a judgment upon
us, while those are for a payment of sins.[7] Those [afflictions] draw
down mercy, they draw down kindness: while these on the other hand lift
up even to an insane pride, and lead also to slothfulness, and dispose
a man to fancy great things concerning himself; they puff up. Therefore
the prophet also said, "It is good for me, Lord, that Thou hast
afflicted[8] me; that I may learn Thy statutes." (Ps. cxix. 71.) When
Hezekiah had received blessings and been freed from calamities, his
heart was lifted up on high; when he fell sick, then was he humbled,
then he became near to God. "When He slew them," it says, "then they
sought Him diligently, and turned, and were early in coming to[9] God."
(Ps. lxxviii. 34.) And again, "When the beloved waxed gross and fat,
then he kicked." (Deut. xxxii. 15.) For "the Lord is known when He
executeth judgments." (Ps. ix. 16.)
[9.] Affliction is a great good. "Narrow is the way"
(Matt. vii. 14), so that affliction[10] thrusts us into the narrow
[way]. He who is not pressed by affliction cannot enter. For he who
afflicts himself in the narrow [way], is he who also enjoys ease; but
he that spreads himself out,[11] does not enter in, and suffers from
being so to say wedged in.[12] See how Paul enters into this narrow
way. He "keeps under" his "body" (1 Cor. ix. 27), so as to be able to
enter. Therefore, in all his afflictions, he continued giving thanks
unto God. Hast thou lost thy property? This hath lightened thee of the
most of thy wideness. Hast thou fallen from glory? This is
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another sort of wideness. Hast thou been falsely: accused? Have the
things said against thee, of which thou art nowise conscious to thyself
been believed? "Rejoice and leap for joy." For "blessed are ye" (He
says) "when men reproach you, and say all manner of evil against you,
falsely, for My sake. Rejoice and be exceeding glad, for great is your
reward in Heaven." (Matt. v. 11, 12.)
Why dost thou marvel, if thou art grieved, and wish
to be set free from temptations? Paul wished to be set free, and
oftentimes entreated God, and did not obtain. For the "thrice for this
I besought the Lord," is oftentimes; "and He said unto me, My grace is
sufficient for thee, for My strength is made perfect in weakness." (2
Cor. xii. 8, 9.) By "weakness," he here means "afflictions." What then?
When he heard this he received it thankfully, and says, "Wherefore I
take pleasure in infirmities" (2 Cor. xii. 10); that is, I am pleased,
I rest in my afflictions. For all things then let us give thanks, both
for comfort, and for affliction.[1] Let us not murmur: let us not be
unthankful. "Naked came I out of my mother's womb, naked also shall I
depart." (Job i. 21.) Thou didst not come forth glorious, do not seek
glory. Thou wast brought into life naked, not of money alone, but also
of glory, and of honorable name.
Consider how great evils have oftentimes arisen from
wealth. For "It is easier" (it is said) "for a camel to go through the
eye of a needle, than for a rich man to enter into the kingdom of
Heaven." (Matt. xix. 24.) Seest thou to how many good things wealth is
a hindrance, and dost thou seek to be rich? Dost thou not rejoice that
the hindrance has been overthrown? So narrow is the way which leadeth
into the Kingdom. So broad is wealth, and full of bulk and swelling
out. Therefore He says, "Sell that thou hast" (Matt. xix. 21), that
that way may receive thee. Why dost thou yearn after wealth? For this
cause He took it away from thee, that He might free thee from slavery.
For true fathers also, when a son is corrupted by some mistress, and
having given him much exhortation they do not persuade him to part from
her, send the mistress into banishment. Such also is abundance of
wealth. Because the Lord cares for us, and delivers us from the harm
[which arises] therefrom, He takes away wealth from us.
Let us not then think poverty an evil: sin is the
only evil. For neither is wealth a good thing by itself: to be
well-pleasing to God is the only good, Poverty then let us seek, this
let us pursue: so shall we lay hold on heaven, so shall we attain to
the other good things, Which may we all attain by the grace and
lovingkindness of our Lord Jesus Christ, with whom to the Father
together with the Holy Ghost be glory, power, honor, now and ever and
world without end, Amen,
HOMILY XXXIV.
Hebrews xiii. 17.
"Obey them that have the rule over you, and submit
yourselves. For they watch for your souls, as they that must give
account, that they may do it with joy, and not with grief, a for this
is unprofitable for you."
[1.] Anarchy[3] is an evil, and the occasion of many
calamities, and the source of disorder and confusion. For as, if thou
take away the leader from a chorus, the chorus will not be in tune and
in order; and if from a phalanx of an army thou remove the commander,
the evolutions will no longer be made in time and order, and if from a
ship thou take away the helmsman, thou wilt sink the vessel; so too if
from a flock thou remove the shepherd, thou hast overthrown and
destroyed all.
Anarchy then is an evil, and a cause of ruin. But no
less an evil also is the disobedience to rulers. For it comes again to
the same. For a people not obeying a ruler, is like one which has none;
and perhaps even worse. For in the former case they have at least an
excuse for disorder, but no longer in the latter, but are punished.
But perhaps some one will say, there is also a third
evil, when the ruler is bad. I myself too know it, and no small evil it
is, but even a far worse evil than anarchy. For it is better to be led
by no one, than to be led by one who is evil. For the former indeed are
oftentimes saved, and oftentimes are in peril,[4] but the latter
519
will be altogether in peril, being led into the pit [of destruction].
How then does Paul say, "Obey them that have the
rule over you, and submit yourselves"? Having said above, "whose faith
follow, considering the end of their conversation" (c. ver. 7), he then
said, "Obey them that have the rule over you, and submit yourselves."
What then (you say), when he is wicked should we
obey?
Wicked? In what sense? If indeed in regard to Faith,
flee and avoid him; not only if he be a man, but even if he be an angel
come down from Heaven; but if in regard to life, be not over-curious.
And this instance I do not allege from my own mind, but from the Divine
Scripture. For hear Christ saying, "The Scribes and the Pharisees sit
on Moses' seat." (Matt. xxiii. 2.) Having previously spoken many
fearful things concerning them, He then says, "They sit on Moses' seat:
all therefore whatsoever they tell you observe, do; but do not ye after
their works." (Matt. xxiii. 2, 3.) They have (He means) the dignity of
office, but are of unclean life. Do thou however attend, not to their
life, but to their words. For as regards their characters, no one would
be harmed [thereby]. How is this? Both because their characters are
manifest to all, and also because though he were ten thousand times as
wicked he will never teach what is wicked. But as respects Faith, [the
evil] is not manifest to all, and the wicked [ruler] will not shrink
from teaching it.
Moreover, "Judge not that ye be not judged" (Matt.
vii. 1) concerns life, not faith: surely what follows makes this plain.
For "why" (He says) "beholdest thou the mote that is in thy brother's
eye, but considerest not the beam that is in thine own eye?" (Matt.
vii. 3.)
"All things therefore" (He says) "which they bid you
observe, do ye" (now to "do" belongs to works not to Faith) "but do not
ye after their works." Seest thou that [the discourse] is not
concerning doctrines, but concerning life and works?
[2.] Paul however previously commended them,[1] and
then says, "Obey them that have the rule over you, and submit
yourselves, for they watch for your souls, as they that shall give
account."
Let those who rule also hear, and not only those who
are under their rule; that as the subjects ought to be obedient, so
also the rulers ought to be watchful and sober. What sayest thou? He
watches; he imperils his own head; he is subject to the punishments of
thy sins, and for thy sake is amenable to what is so fearful, and
art thou slothful, and affectedly indifferent, and at ease? Therefore
he says, "That they may do this with joy, and not with grief:[2] for
this is unprofitable for you."
Seest thou that the despised ruler ought not to
avenge himself, but his great revenge is to weep and lament? For
neither is it possible for the physician, despised by his patient, to
avenge himself, but to weep and lament. But if [the ruler] lament (he
means), God inflicts vengeance on thee. For if when we lament for our
own sins we draw God to us, shall we not much rather [do this], when we
lament for the arrogance and scornfulness of others? Seest thou that he
does not suffer him to be led on to reproaches? Seest thou how great is
his philosophy? He ought to lament who is despised, is trodden under
foot, is spit upon.
Be not confident because he does not avenge himself
on thee, for lamenting is worse than any revenge. For when of himself
he profits nothing by lamenting, he calls on the Lord: and as in the
case of a teacher and nurse, when the child does not listen to him, one
is called in who will treat him more severely, so also in this case.
[3.] Oh! how great the danger! What should one say
to those wretched men, who throw themselves upon so great an abyss of
punishments? Thou hast to give account of all over whom thou rulest,
women and children and men; into so great a fire dost thou put thy
head. I marvel if any of the rulers can be saved, when in the face
of[3] such a threat, and of the present indifference, I see some still
even running on, and casting themselves upon so great a burden of
authority.
For if they who are dragged by force[4] have no
refuge or defense, if they discharge duty ill and are negligent; since
even Aaron was dragged by force, and yet was imperiled;[5] and Moses
again was imperiled, although he had oftentimes declined; and Saul
having been entrusted with another kind of rule, after he had declined
it, was in peril, because he managed it amiss; how much more they who
take so great pains to obtain it, and cast themselves upon it? Such an
one much more deprives himself of all excuse. For men ought to fear and
to tremble, both because of conscience, and because of the burden of
the office; and neither when dragged to it should they once for all
decline, nor, when not dragged cast themselves upon it, but should even
flee, foreseeing the greatness of the dignity; and
520
when they have been seized, they ought again to show their godly
fear.[1] Let there be nothing out of measure. If thou hast perceived it
beforehand, retire; convince thyself that thou art unworthy of the
office. Again, if thou hast been seized, in like manner be thou
reverential,[2] always showing rightmindedness.[3]
[4.] Ver. 18. "Pray for us" (he says); "for we trust
we have a good conscience among all,[4] willing to live honestly."
Thou seest that he used these apologies, as writing
to persons grieved with him, as to those who turned away, who were
disposed as towards a transgressor, not enduring even to hear his name?
Inasmuch then as he asked from those who hated him what all others ask
from those who love them [their prayers for him], therefore he here
introduces this; saying, "We trust that we have a good conscience." For
do not tell me of accusations; our conscience, he says, in nothing
hurts[5] us; nor are we conscious to ourselves that we have plotted
against you. "For we trust," he says, "that we have a good conscience
among all," not among the Gentiles only, but also among you. We have
done nothing with deceitfulness,[6] nothing with hypocrisy: for it was
probable that these [calumnies] were reported respecting him. "For they
have been informed concerning thee" (it is said) "that thou teachest
apostasy." (Acts xxi. 21.) Not as an enemy, he means, nor as an
adversary I write these things, but as a friend. And this he shows also
by what follows.
Ver. 19. "But I beseech you the rather to do this,
that I may be restored to you the sooner." His thus praying was [the
act] of one who loved them greatly, and that not simply, but with all
earnestness, that so, he says, I may come to you speedily. The earnest
desire to come to them is [the mark] of one conscious to himself of
nothing [wrong], also the entreating them to pray for him.
Therefore having first asked their prayers, he then
himself also prays for all good things on them. (Ver. 20) "Now the God
of peace," he says (be ye not therefore at variance one with another),
"that brought again from the earth the Shepherd of the sheep" (this is
said concerning the resurrection) "the Great [Shepherd]" (another
addition: here again he confirms to them even to the end, his discourse
concerning the Resurrection) "through the blood of the everlasting
covenant, our Lord Jesus Christ," (ver. 21) "make you perfect in every
good work, to do His will, working in you[7] that which is
well-pleasing in His sight."
Again he bears high testimony to them. For that is
made "perfect" which having a beginning is afterwards completed. And he
prays for them which is the act of one who yearns for them. And while
in the other Epistles, he prays in the prefaces, here he does it at the
end. "Working in you," he says, "that which is well-pleasing in His
sight through Jesus Christ, to whom be glory for ever and ever. Amen."
[5.] Ver. 22. "And I beseech you, brethren, suffer
the word of exhortation, for indeed I have written a letter unto you in
few words." Seest thou that what he wrote to no one[else], he writes to
them? For (he means) I do not even trouble you with long discourse.
I suppose that they were not at all unfavorably
disposed towards Timothy: wherefore he also put him forward.[8] For
(ver. 23) "know ye," he says, "that our brother Timothy is set at
liberty,[9] with whom, if he come shortly, I will see you." "Set at
liberty," he says; from whence? I suppose he had been cast into prison:
or if not this, that he was sent away from Athens. For this also is
mentioned in the Acts.[10]
Ver. 24, 25. "Salute all them that have the rule
over you, and all the saints. They of Italy salute you. Grace be with
you all. Amen."
[6.] Seest[11] thou how he shows that virtue is born[12]
neither wholly from God, nor yet from ourselves alone? First[13] by
saying, "make you perfect in every good work"; Ye have virtue indeed,
he means, but need to be made complete. What is "good work and
word"?[14] So as to have both life and doctrines right. "According to
His will, working in you that which is well-pleasing in His sight."
"In His sight," he says. For this is the highest
virtue, to do that which is well-pleasing in the sight of God, as the
Prophet also says, "And according to the cleanness of my hands in His
eye-sight." (Ps. xviii. 24.)
And having written thus much, he said this was
little, in comparison with what he was going to say. As he says also in
another place, "As I wrote to you in few words: whereby when ye read,
ye may understand my knowledge in the mystery of Christ." (Eph. iii. 3,
4.)
521
And observe his wisdom. He says not, "I beseech you,
suffer the word of" admonition, but "the word of exhortation,"[1] that
is, of consolation, of encouragement. No one, he means, can be wearied
at the length of what has been said (Did this then make them turn away
from him? By no means: he does not indeed wish to express this): that
is, even if ye be of little spirit, for it is the peculiarity of such
persons not to endure a long discourse.
"Know ye that our brother Timothy is set at liberty,
with whom if he come shortly I will see you." This is enough to
persuade them to submit themselves, if he is ready to come with his
disciple.
"Salute them that have the rule over you, and all
the saints." See how he honored them, since he wrote to them instead of
to those [their rulers].
"They of Italy salute you. Grace be with you all.
Amen." Which was for them all in common.
But how does "Grace" come to be "with" us? If we do
not do despite to the benefit, if we do not become indolent in regard
to the Gift. And what is "the grace"? Remission of sins, Cleansing:
this is "with" us. For who (he means) can keep the Grace despitefully,
and not destroy it? For instance; He freely forgave thee thy sins. How
then shall the "Grace be with" thee, whether it be the good favor or
the effectual working of the Spirit? If thou draw it to thee by
good deeds. For the cause of all good things is this, the continual
abiding with us of the "grace" of the Spirit. For this guides us to all
[good things], just as when it flies away from us, it ruins us, and
leaves us desolate.
[7.] Let us not then drive it from us. For on
ourselves depends, both its remaining, and its departing. For the one
results, when we mind heavenly things; the other, when [we mind] the
things of this life. "Which the world" (He says) "cannot receive
because it seeth Him not, neither knoweth Him." (John xiv. 17.) Seest
thou that a worldly soul cannot have Him? We need great earnestness
that so there He may be held fast by us, so as to direct all our
affairs, and do them in security, and in much peace.
For as a ship sailing with favorable winds is
neither to be hindered nor sunk, so long as it enjoys a prosperous and
steady breeze, but also causes great admiration according to the march
of its progress both to the mariners, and to the passengers, giving
rest to the one, and not forcing them to toil on at their oars, and
setting the others free from all fear, and giving them the most
delightful view of her course; so too a soul strengthened by the Divine
Spirit, is far above all the billows of this life, and more strongly
than the ship, cuts the way bearing on to Heaven, since it is not sent
along by wind, but has all the pure sails filled by the Paraclete
Himself: and He casts out of our minds all that is slackened and
relaxed.
For as the wind if it fall upon a slackened sail,
would have no effect; so neither does the Spirit endure to continue in
a slack soul; but there is need of much tension, of much vehemence, so
that our mind may be on fire, and our conduct under all circumstances
on the stretch, and braced up. For instance when we pray, we ought to
do it with much intentness,[2] stretching forth the soul toward Heaven,
not with cords, but with great earnestness. Again when we do works of
mercy, we have need of intentness, lest by any means, thought for our
household, and care for children, and anxiety about wife, and fear of
poverty entering in, should slacken our sail. For if we put it on the
stretch on all sides by the hope of the things to come, it receives
well the energy[3] of the Spirit; and none of those perishable and
wretched things will fall upon it, yea, and if any of them should fall,
it does it no harm, but is quickly thrown back by the tightness, and is
shaken off and fails down.
Therefore we have need of much intentness. For we
too are sailing over a great and wide sea, full of many monsters, and
of many rocks, and bringing forth for us many storms, and from the
midst of serene weather raising up a most violent tempest. It is
necessary then if we would sail with ease, and without danger, to
stretch the sails, that is, our determination: for this is sufficient
for us. For Abraham also, when he had stretched forth his affections
towards God and set before Him his fixed resolution,[4] what else had
he need of? Nothing: but "he believed God, and it was counted unto him
for righteousness." (Gen. xv. 6.) But Faith [comes] of a sincere
will.[5] He offered up his son, and though he did not slay him, he
received a recompense as if he had slain him, and though the work was
not done the reward was given.
Let our sails then be in good order,[6] not grown
old (for everything "that is decayed and waxen old is nigh to vanishing
away"[7]) (c. viii. 13), not worn into holes, that so they may bear the
energy of the Spirit. "For the natural man,"[8] it is said, "receiveth
not the things of the Spirit." (1 Cor. ii. 14.) For as the webs of
spiders could not receive a blast of wind, so neither will the soul
devoted to this life, nor the natural man ever be able to receive the
grace of the Spirit: for our reasonings differ nothing
522
from them,[1] preserving a connection in appearance only but destitute
of all power.
[8.] Our condition, however, is not such, if we are
watchful: but whatever may fall upon [the Christian], he bears all, and
is above all, stronger than any whirlpool.[2] For suppose there be a
spiritual man, and that innumerable calamities befall him, yet is he
overcome by none of them. And what do I say? Let poverty come upon him,
disease, insults, revilings, mockings, stripes, every sort of
infliction, every sort of mocking, and slanders, and insults: yet, as
though he were outside the world, and set free from the feelings of the
body, so will he laugh all to scorn.
And that my words are not mere boasting, I think
many [such] exist even now; for instance, of those who have embraced
the life of the desert. This however, you say, is nothing wonderful.
But I say that of those also who live in cities, there are such men
unsuspected. If thou wish however, I shall be able to exhibit some
among those of old. And that thou mayest learn, consider Paul, I pray
thee. What is there fearful that he did not suffer, and that he did not
submit to? But he bore all nobly. Let us imitate him, for so shall we
be able to land in the tranquil havens with much merchandise.
Let us then stretch our mind towards Heaven, let us
be held fast by that desire, let us clothe ourselves with spiritual
fire, let us gird ourselves with its flame. No man who bears flame
fears those who meet him; be it wild beast, be it man, be it snares
innumerable, so long as he is armed with fire, all things stand out of
his way, all things retire. The flame is intolerable, the fire cannot
be endured, it consumes all.
With this fire let us clothe ourselves, offering up
glory to our Lord Jesus Christ, with whom to the Father, together with
the Holy Ghost, be glory, might, honor, now and ever and world without
end. Amen.
End of Etext HOMILIES OF ST. JOHN CHRYSOSTOM, ARCHBISHOP OF
CONSTANTINOPLE,ON THE GOSPEL ACCORDING TO ST. JOHN by John Chrysostom
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